f\' 'liIlM^^^^^^^^^^ :*«!iW^^^^^^^^^^ Ii*r-T,:i:;iia^^^^^^^^^ !;!ii*;f'?

5S|W^^^^^^^^^
 <'e eOiTioN

i "^
ii .11'

ArtS'-

Ii
:!ierniciii/Rabbi Mcir ZIotowitz
00/7CV.1/ £c//f(V.S
 liiiiiliiiiiyiiiyMyiii

A PROJECT OF THE

^^ neritcm
Foumation

BOARD OF TRUSTEES
RABBI DAVID FEINSTEIN
Rosh HaYeshivah, Mesivtha Tifereth Jerusalem
ABRAHAM BIDERMAN JOEL L. FLEISHMAN*
Chairman, Director, Duke University Philanthropic
Eagie Advisers LLC Foundations Research Program
lUDAH 1. SEPTIMUS* JAMES S.TISCH*
Pres., Atlantic Land Title & Abstract, ltd. ' President, Loews Corp.
RABBI NOSSON SCHERMAN RABBI MEIR ZLOTOWITZ
Genera! Editor, ArtScroll Series Chairman

AUDIT COMMITTEE
SAMUEL ASTROF JOSEPH C. SHENKER
CFO, United Jewish Communities Vice Chairman, julllvan & Cromwell
* The indicated Trustees also serve on the Audit Committee

INTERNATIONAL BOARD OF GOVERNORS

JAY SCHOTTENSTEIN (Columbus, OH)
Chairman
STEVEN ADELSBERG ZVI RYZMAN (Los Angeles)
HOWARD BAITER ELLIS A. SAFDEYE
RABBI RAPHAEL B. BUTLER A. GEORGE SAKS
YOSEF DAVIS (Ctiicago) JOSEPH A. SCHOTTENSTEIN
REUVEN D. DESSLER (Cleveland) JONATHAN R. SCHOTTENSTEIN
BENiAMIN C. FISHOFF JEFFREY A. SCHOTTENSTEIN
HOWARD TZVI FRIEDMAN (Baltimore) FRED SCHULMAN
YITZCHOK GANGER ELLIOT SCHWARTZ
HASH) HERZKA HERBERT E, SEIF (Englewood, NJ)
SHIMMIEHORN NATHAN B. SILBERMAN
AMIR JAFFA (Clevelancl) SOLI SPIRA (Jerusalem / Antwerp)
LLOYD F. KEILSON A. JOSEPH STERN (Edison, Nl)
LESTER KLAUS MOSHE TALANSKY
MENACHEM KLEIN (Los Aneelcs) ELLIOT TANNENBAUM
MOTTY KLEIN SOL TEICHMAN (Encmo, CA)
ELLY KLEINMAN THOMAS J. TISCH
EZRA MARCOS (Geneve) GARY TORGOW (DMroiO
RABBI MEYER H. MAY (Los Angeles) STANLEY WASSERMAN (New liochelle)
ANDREW/ J. NEFF JOSEPH H. WEISS
BARRY M. RAY (Chicago) STEVEN WEISZ
HIRSCH VKOLF
^ Preface to the Travel-Size Edition

I n the severa! years since its publication, the Stone Edition of the Chumash has become
the standard Chumash of the English-spealsing world. (ndeed, we are more gratifled
than we can say that this voiume has become the vehicle for so much Torah study on the
part of hundreds of thousands of people.
In the wake of its success have come requests for editions of this Chumash in various
sizes. (Jp to now we have published two different five-volume editions to fill the needs of
the public. This new edition is in response to many requests for a combination
Chumash-Siddur.
With the entire Chumash and Shabbos services in one voiume, many thousands of
travelers and visitors can now be served simply and comfortably, In addition, planners
of such events as a Shabbos bar mitzuah, "aufruf" or sheua berachos can now give their
guests an elevating combination of Torah study and tefiUah in one handy voiume.
More important than convenience is the ability to study the Torah and become
elevated and informed through this inspiring and authoritative anthology of comment
and thought. The Stone Edition has gained respect and popularity because of this blend.
The surging demand for it is one of the many indications that we are living in a time of
'n -137^ D'Kgy, Jews who thirst for the word of Hashem. We see this in the momentum of
those who study the Talmud, in the growth of adult education classes, and the explosión
in Yeshiva enrollment.
We are grateful to Irving I. Stone who dedicated this edition of the Chumash and to the
trustees and officers of the Mesorah Heritage Foundation whose sponsorship makes
possible not only the Chumash but the many pathfinding works that have opened vistas
of Torah to the English-speaking world.
With Q-d's help, may this work continué until the lights of Torah illuminates the world
and all who inhabit it JON ij'o'a ninan bmiT\ nK'33.
e*^ Preface to the Full-size Edition

T he Torah is the eternal, living monument of God's rendezvous with Israel, the
nation's raison d'etre, the soul that enables the nation to survive every trial, to rise
to undreamed of spiritual heights and realize the goal and hope of its Creator.
Whenever the Torah is read, Jews relive the Revelation at Sinai, when our ancestors
gathered around a lowly mountain and heard God speak to them. As they did then, we
seek to come closer to our Maker by hearing His teachings and rededicating ourselves
to their fulfillment.
With this Chumash, our goal is to present the ancient wine of Sinai in the vessel of
today's vernacular. The history of the various ArtScroll Series — on Tanach, Mishnah,
Talmud, liturgy, and so on — has proven that English-speaking Jews are as eager as their
ancestors were to hear and read the word of God. Let the barrier of language be removed
and they will say to Him in the words of the bride in Song of Songs (1:4), "Draw me, and
we will run after You." We are hopeful that, with God's help, this Chumash will be equally
well received.
The content and perspective of the translation and commentary are eternal; only the
idiom is current. The work is infused with the conviction that, as the Sages expressed it,
"The Torah should not seem to you like a stale royal decree that no one values, but like
a new one, toward which everyone rushes" {Sifre, Deuteronomy 6:6).
In this work, readers will find sources for further research or, perhaps, a new insight on
familiar classic ideas. For those who have been alienated from the language of Torah by
time and ocean, this work will help reunite them with their heritage.
To make this Chumash as complete as possible, we have added Targum Onkelos and
Rashi. To assure accuracy and clarity, the text of both was newly typeset based on
authoritative sources.
 THE STONE EDITION

I t is fitting that this edition of the Chumash, which will bring a new appreciation of the
Torah to multitudes, has been dedicated by a man who has been a lifelong pioneer
in bringing new horizons to Jewish education. MR. IRVING STONE grew up in Cleveland,
Ohio, a city where Torah education was scarce — as it was across the length and
breadth of the continent in the first half of this century — but he lived in a home where
Torah was precious. His parents, JACOB AND JENNIE SAPIRSTEIN, n"y, taught him by
example to love learning, and imbued him with the conviction that superior teaching is
the best way to communicate the infectious joy of Torah study to Jews in the Western
world.
Irving Stone became a leader of his industry, but simultaneously he and his wife
BEATRICE n-jj became leaders in the uphill struggle for Jewish education. The first major
tribute to their vision and generosity was the Hebrew Academy of Cleveland, the model
day school that has been a partnership of its founder, RABBI NACHOM ZEV DESSLER, and
the Stone family for fifty years.
The Stone vision of Orthodox life was never narrow. Irving Stone was convinced that
the way to bring Jews close to Torah was to bring Torah to Jews. Wherever he found a
cause that was dedicated to that goal, he adopted it as his. The people and institutions
that have earned his friendship and support span the gamut of Jewish life. Diverse
though they are, they share his commitment to effective and inspired teaching and to
building vibrant Jewish communities.
Nor was he content with his own accomplishments. The increasing nationwide sup-
port of Jewish community federations for Torah education throughout the land,
especially in Cleveland, is a tribute to Irving Stone's success in communicating his zeal
to Jewish leaders around the country. The list of institutions and leaders who are
beneficiaries of his support is a worldwide honor roll of Torah education and Jewish
philanthropy.
IRVING AND HELEN STONE are writing new chapters in the story of Jewish eternity —
and one of those chapters is this edition of the Chumash. Joining them in the dedication
of this momentous work are MORRY AND JUDY WEISS. Mr. Stone's son-in-law and
colleague, Morry Weiss epitomizes the very finest of the next generation of Jewish
leadership. ' ,
We pray that this great undertaking will be a source of merit for the entire
Stone-Weiss family, including Mr. Stone's other children HENSHA, NEIL and MYRNA, their
families, and all his grandchildren and great-grandchildren.
This Chumash will, we pray, fill a need for countless thousands of people, providing
them with a work that is faithful to tradition and accessible to intelligent readers.
For as long as English-speaking Jews of today and tomorrow are nourished by the
wisdom of the Torah as presented in this volume, the Stone-Weiss family will earn their
gratitude. A Jew can accomplish nothing more meaningful or lasting in his sojourn on
earth. '

\ 'jii / Preface
 TRANSLATION AND COMMENTARY

T he new translation in this volume attempts to render the text as our Sages
understood it. Where there are differing interpretations, we follow Rashi, the
"Father of Commentators," because the study of Chumash has been synonymous with
Chumash-Rashi for nine centuries. As Ramban says in his introduction, nnsarj UBE;J3 lb,
to him [Rashij belongs the right of the firstborn. In the translation, we attempt to follow the
Hebrew as closely as possible and to avoid paraphrase, but, occasionally, English syntax
or idiom forces us to deviate somewhat.
Drawn from Talmudic literature and the classic Rabbinic commentators from ancient
times to our day, the commentary is an anthology in the sense that it draws from many
sources, but it is original in its choice and blend of material. It includes the author's own
comments. Given the need for brevity, it should be understood that many attributed
comments are shortened or given only in part. Also, unattributed comments often
contain strands from several sources that the author has woven into an idea that is an
amalgam of many.
Major events, narratives, or conceptual themes are generally prefaced by introductory
material, and sometimes passages are summarized in a manner that blends the
narrative with commentary.
The commentary also includes insights of Torah leaders of the last generation '^"ii.
We consider it a privilege that most of these comments appear in English for the first
time in this Chumash,
We use "HASHEM," or "the Name," as the translation of the Tetragrammaton, the
sacred Hebrew Four-letter Mame of God. In the commentary we frequently refer to it as
"the Four-letter Name." For the Hebrew Elohim, which is the more general and less
"personal" Name of the Deity, we use the translation "God."
Transliteration presents a problem in all works of this sort. Ashkenazi, pure Sephardi,
current Israeli, and generally accepted scholarly usages frequently diverge, and such
familiar names as Isaac, Jacob, and Moses differ from them all. We have adopted a
cross between the Sephardi and Ashkenazi transliterations, using Sephardi vowel and
Ashkenazi pronunciations. Thus: Akeidas Yitzchak, rather than Akeidat Izhak or
Akeidas Yitzchok. True, this blend may require some adjustment on the part of many
readers, but it has proven successful. In the translation of the Text, however, we have
generally followed the commonly accepted English usage, such as Abraham, Moses,
Methuselah, and so on.
 his brilliance is reflected in the c o m m e n t a r y and translation, thanks to his perceplivn
comments and i l l u m i n a t i n g suggestions.
SHMUEL BLITZ, director of the Foundation's activities in Israel, is a friend and counselor
of the first order. His suggestions and comments were most valuable throughout th«
course of this work, and he also prepared the subject index.
RABBI AVIE GOLD, a scholar of unusual breadth, has been an astute reader and ciili<'
whose contribution to this v o l u m e is enormous. In addition to editorial commenl,!i,
he has translated the Haftaros of Numbers and Deuteronomy. RABBI MOSHE ROSENBl.dM,
a distinguished Talmudic and Hebraic scholar, reviewed and corrected the texts cil
Onkelos and Rashi. Thanks to h i m , this is one of the most accurate editions currenlly
available.
The MESORAH HERITAGE FOCIMDATION, which made possible the research and writin<| of
this work and other important works of Jewish scholarship, has become a major sourer;
of Jewish learning. For this, we are grateful to its trustees, RABBI DAVID FEINSTEIN, LORD
RABBI IMMANUEL JAKOBOVITS, JOEL FLEISHMAN, JUDAH I. SEPTIMUS, JAMES S. TISCH, and
RABBI MEIR ZLOTOWITZ; and to its governors, JAY SCHOTTENSTEIN, Chairman, ALAII
PEYSER, BARRY M. RAY, FRED SCHULMAN, HOWARD SCHULMAN, ELLIOT SCHWARTZ, NATHAhl
B. SILBERMAN, and THOMAS J. TISCH.
A major project of the Foundation is the m o n u m e n t a l SCHOTTENSTEIN EDITION
OF THE TALMUD, which was made possible by the vision and generosity of JEROMI
SCHOTTENSTEIN ^"1 and his wife GERALDINE, who carries on his resolve, and of SAUL and
SONIA SCHOTTENSTEIN. As the w o r k proceeds on this historic 68-volume project, Jeromi-
Schottenstein's legacy of dedication to Jewish eternity is carried on by JAY AND JEANli
SCHOTTENSTEIN in a host of worthy causes around the world, and by SUSIE AND JON
DIAMOND, ANN AND ARI DESHE, and LORI SCHOTTENSTEIN. We treasure their friendship.
We are grateful to the m a n y leaders of organizational a n d rabbinic life whose guidance
and encouragement have been invaluable. In addition to those mentioned above, some
of t h e m are; RABBI MOSHE SHERER, RABBI PINCHAS STOLPER, RABBI RAPHAEL BUTLER, RABBI
BORUCH B. BORCHARDT, RABBI MOSHE GLUSTEIN, MR. DAVID H. SCHWARTZ, RABBI MENACHKM
GENACK, RABBI AVROHOM CHAIM FEUER, RABBI BURTON JAFFA, RABBI MICHAEL LEVI, RABBI
YISRAEL EIDELMAN, RABBI ALAN CINER, and RABBI ELI DESSLER.
The entire staffs of the Mesorah Heritage Foundation and Mesorah Publications have
shown' an inspiring spirit of cooperation and dedication to the shared goals of both
organizations. In particular we must single out those who w o r k e d on this Chumash. The
very arduous and often complex w o r k of typing and revising was done by MRS. M I M D V
BREIER, MRS. CHAVA FRIEDMAN, MRS. BASSIE GUTMAN, YEHUDA GORDON, NICHA FENDRICH,
DEVORAfI GLATZER, BASSIYON KRAMER, and CHAYAG. ZAIDMAN. We are grateful to them
all, and especially to MRS. BREIER and MISS ZAIDMAN for their heroic efforts in the closing
stages. We are also grateful to RABBI YOSEF CESSER, MRS. MINDY STERN, MRS. JUDI DICK,
and MRS. FAIQY WEINBAUM, who proofread w i t h diligence and skill. ELI KROEM and '
YITZCHOK SAFTLAS assisted in the graphics. Vital and difficult administrative work
was done by our comptroller LEA FREIER. This v o l u m e is a credit to all of t h e m and their
colleagues in the Foundation and Mesorah.

xix / Preface
 iH iHiliilllii

ACKNOWLEDGMENTS

T his work combines the contributions of many people and was made possible by the
guidance and encouragement of many others. Foremost among them are the Torah
giants of the last generation, who, as our teachers and mentors, put their stamp on
the ArtScroU Series, as they did on the new generations of Torah institutions and
families in the Western Hemisphere. Their teachings remain, though they are no
longer with us. There are no words to describe our gratitude to them all — indeed the
gratitude that our and future generations must feel for their enormous contributions to
the survival of Torah Judaism after the horrors of the Holocaust and the ravages of
assimilation.
In many ways, the father of the ArtScroll Series is our revered mentor, the Telshe Rosh
HaYeshivah, RABBI MORDECHAl QIFTER N"U''7U'. His support and suggestions in the
formative years especially were indispensable.
RABBI DAVID FEIMSTEIN K'vbvj has been guide and counselor, and a friend at every
difficult Juncture. He also contributed the masorettc notes at the end of the sidrahs.
We have enjoyed the friendship, advice, and help of many distinguished Torah
authorities, and we are grateful that they have permitted us to benefit from their wisdom.
Among them are such luminaries as RABBI ZELIK EPSTEIM, RABBI SHIMON SCHWAB, RABBI
AVRAHAM PAM, RABBI A. HENACH LEIBOWITZ, RABBI AHARON SHECHTER, RABBI SHMGEL
KAMENETSKY, RABBI YAAKOV PERLOW, RABBI DAVID COHEN, RABBI HILLEL DAVID, and RABBI
AVRAHAM AUSBAND K-'D'^tt;.
RABBI HERSH QOLDWURM b"^i Was one of the soft-spoken treasures of our generation.
His vast knowledge and wisdom are integral parts of the commentary to Leviticus,
Numbers, and Deuteronomy, but that is only a small part of the influence of his personal
example and erudition on all who had the privilege of knowing or working with him.
He embodied Torah greatness, piety, and kindness. His untimely passing at the
height of his powers leaves a gaping void among his peers and the Torah world in
general, r r o i i n .
To the Stone-Weiss family, RABBI DR. NORMAN LAMM is more than an outstanding
leader, Torah scholar, and spokesman for Jewish education. He is a dear friend and an
inspiration. The trustees of the Mesorah Heritage Foundation join them in thanking him
for his warm encouragement. He has been unfailingly gracious.
Words cannot express the author's gratitude to RABBI MEIR ZLOTOWITZ. The concept of
ArtScroll was his, and it is he who has made it into a powerful vehicle of service to the
Jewish people. In this particular volume, the treatment of Bereishis/Genesis is based on
his seminal six-volume commentary and the rest of the book follows his pioneering
approach. In addition, the translation of the Five Megillos is by him. His advice has
shaped the entire work, and his friendship is one of the highlights of the author's life, as
it is to many, many others.
SHEAH BRANDER is deservedly famous as the graphics genius of Jewish publishing.
i
That he surely is, but he is more. In addition to being instrumental in designing this work.

Preface / xuiii
'^ An Overview:
Torah — Written and Oral

When a human being builds a palace, he does not build it

according to his own wisdom, but according to the wisdom of a
craftsman. And the craftsman does not build according to his own
wisdom, rather he uses plans and blueprints in order to know how
to make rooms and corridors. The Holy One, blessed is He, did the
same. Kn'?y Knni KnnlKa banpN, He looked into the Torah and
created the world (Midrash).

I. Divine and Immutable

Identical
and
Enduring
R ambam, or Maimonides, formulated the Thirteen Principles of Faith, which are
incumbent upon every Jew. Two of them, the eighth and ninth, refer to the
Torah. As they have been set down briefly in the familiar text of Ani Maamin, "I
Believe," they are:
8.1 believe with complete faith that the entire Torah now in our hands is the same
one that was given to Moses, our teacher, peace be upon him.
9. I believe with complete faith that this Torah will not be exchanged, nor will
there be another Torah from the Creator, Blessed is His Name.
These principles are essential parts of the faith of the Jew, and they are also
The attitude of one fundamental to the way one studies the Torah. For the attitude of one who
ivho approaches a approaches a book as the immutable word of God is far, far different from that of
book as the
immutable word of one who holds a volume that was composed by men and amended by others over
God is far, far the years. As we begin the study of the Torah, we should resolve that this
different.
recognition of its origin and immutability will be in our consciousness always.
In several of his writings, Rambam sets forth at much greater length the
unanimously held view that every letter and word of the Torah was given to Moses
by God; that it has not been and cannot be changed; and that nothing was ever or
can ever be added to it. Indeed, the Talmud states emphatically that if one questioris

xxi / An Overview: Torah — Written and Oral

 The authdr expresses his appreciation to RABBI YAAKOV BLINDER of Jerusalem who
read the manuscript critically and carefully and made valuable comments. Among the
others who read and commented were RABBI CHAIM KAISMAN, MRS. ETHEL GOTTLIEB and
JODITH CALDER.
RABBI DOVID KATZ contributed the bibliography, assisted by MRS. DANIELLA ZLOTOWITZ.
The Chumash text was proofread painstakingly by Rabbis CHAIM COHEN, AVIQDOR
FEINTUCH, DON QREENBERQ, MOSHE LASKER, ELIHQ SCHATZ, SHLOMO SCHRADER, NOSSON
SIMON, REGVEN SPIRA, YECHIEL TEICHMAN, and HESHY WOLF.
The author is grateful to MR. JULias BERMAN and, DR. ISRAEL RIVKIN for providing their
personal collections and notes of the insights of RABBI YOSEF D. SOLOVEITCHIK ^"Xt.
A huge investment of time and resources was required to make this Chumash a reality.
Only thanks to the generous support of many people was it possible to undertake
ambitious projects such as this and to make the finished volumes affordable to the
average family and institution. We are grateful to the many who enabled us to do so,
especially to: MR. AND MRS. LAURENCE A. TlscH and family, MR. AND MRS. ALBERT
REICHMANN, MR. AND MRS. ABRAHAM FRUCHTHANDLER, MR. AND MRS. LOUIS GLICK, MR. AND
MRS. A. JOSEPH STERN, MR. AND MRS. ELLIS A. SAFDEYE, and MR. AND MRS. REUVEN DESSLER.
We a r e a l s o grateful to MR. AND MRS. HIRSCH WOLF, DR. AND MRS. YISRAEL BLUMEN-
FRUCHT, MR. AND MRS. JOSEPH BERLINER, RABBI AND MRS. YEHUDA LEVI, MR. AND MRS. ERWIN
QRUNHGT, RABBI AND MRS. NACHMAN KRAMER, MR. AND MRS. WILLY WEISNER, MR. SHLOMO
SEQEV, a n d MR. AND MRS. YERUCHAM LAX.
The author acknowledges his eternal debt to his roshei yeshivah, RABBI YAAKOV
KAMENETSKY and RABBI QEDALIAH SCHORR h'-ni who were guides and role models as well
as teachers; and to his parents, AVRAHAM and LUBA SCHERMAN, bNiaw -i p an nm3N n
n"V axT -\ m xyb iri'Vli VUJ; his father-in-law EDWARD F. OUQENHEIM, ann p nnsN l a n n
IT'V ^KEn "); and n"hn2TTh his mother-in-law ETTA QUQENHEIM, who succeeded in
establishing truly Jewish homes in the New World during years when it was exceedingly
difficult to do so.
The author expresses his gratitude to his wife CHANA, ''nn, who feels most comfortable
in the background, but who represents nobility, kindness, and dedication, to all who
know her. This work would not have been possible without her understanding, support,
and cooperation. May her efforts for others be rewarded with the blessing she wants
most: that our children and grandchildren dwell in the tents of Torah, always.
Finally, my colleagues and 1 thank the Almighty for permitting us to be the quills that
record His Torah. May His blessings continue so that we may merit the privilege of
helping place His word in every Jewish heart and home.

Rabbi Nosson Scherman

Brooklyn, New York
Kisleu, 5754/December 1993

Preface
/^ i
 Master Plan of Creation
First well-planned building is based on a concept: the architect begins with ;.in
idea, and from it his plan emerges. The intricacies of construction nxiy
and Last involve scores of contractors, hundreds of suppliers, thousands of workers, millions
of tools and parts and nails and screws. There may be piping enough to stretch lor
miles, wiring enough to span a continent, but everything unfolds from the original
concept, and discerning critics will look for the soul that is sheathed in .stcnil,
masonry, and glass.
It may take much training and uncommon brilliance to look through thousandii
of pages of blueprint and discover the single unifying concept from which they
grew, but every intelligent layman knows that there is a purpose behind ttK!
volumes of plans.
We all order our lives that way. When parents plan a home for their family, thi,:
glimmer in their minds is of a comfortable and wholesome place to live and grow.
When a rosh yeshivah seeks to perpetuate the study of Torah, he dreams of tin;
Before rmal goals can creative crescendo in his future study hall. Nevertheless, before such final goals can
be realized, there are be realized, there are long lists of tasks seemingly unrelated to the goal: obtaining
long lists of tasks
seemingly unrelated the land, engaging an architect, formulating an idea, reducing it to a blueprint,
to the goal. finding a builder, obtaining financing, and so on and so on. Only after all the work
is done can the original dream take shape.
This concept is expressed beautifully in a phrase from the classic Sabbath song,
L'chah Dodi: nVriri naBJriKig nb^n <rf\o, the end of deed is first in thought. This is how
intelligent people function — end of deed, first in thought — they decide upon a
The more goal and then work their way toward its fulfillment. The more accomplished the
accomplished the
person, the more
person, the more ambitious the goal — and the more difficult and complex the road
ambitious the goal. to its attainment.

God's God, too, created the world from a plan and for a purpose. His plan was the Torali,
Blueprint which preceded the world (Shabbos 88b), and His purpose was that human beings
find the meaning and the goal of creation in the Torah. "He looked into the Torali
and created the world," and he designed the universe to make it possible for humein
beings to carry out the commandments.
Indeed, it was precisely because the Torah can be fulfilled only on earth th<it
Moses succeeded in taking it from heaven and bringing it to the Children of lsriit:l.
The angels angrily When Qod prepared to give the Torah to Moses, the angels angrily contended tluit
contended that man was too lowly and degraded to deserve it. The angels begged God, . . . Yoii
man was too lowly
and degraded to should place Your majesty [i.e., the Torah] above the heavens. .. what is u fniil
deserve it. human that You should remember him? And what is a son of mortal man that You
should be mindful of him? (Psalms 8:2,5).
Moses refuted them, saying that the Torah could only have been destined for
people. It speaks of a nation being freed from Egypt, "Were you enslaved by

xxili / An Overview: Torah — Written and Oral

 the Divine origin of even a single letter or traditionally accepted interpretation of
the Torah, it is tantamount to denial of the entire Torah (Sanhedrin 99a).
This harsh judgment is quite proper, for if a critic can take it upon himself to if a aitu: can deny
deny the provenance of one verse or letter of the Torah, what is to stop him the pmuenance of
r J- J. 1 • .^ .« 1 one oersc or letter of
trom discarding any part that displeases him? Modern times illustrate this all too the Torah, what is to
clearly. And logic dictates that man cannot tamper with the word of God, not stop mm from
merely because man's intelligence is of a different, infinitely inferior order, but '^tZS'easas^^?
because God and His wisdom are perfect, and, by definition, perfection cannot be
improved.

There is more. As will be shown below, the Torah is the essence of the universe. As Essence
a young man, Rabbi Meir — who was to become one of the foremost sages of the of the
period of the Mishnah — was a scribe. The great sage Rabbi Yishmael cautioned Universe
him, "My son, be careful in your work, for your work is heavenly. If you delete even
one letter or add even one letter, you may destroy the whole world!" {Eruuin 13a).
Throughout history, Jews have maintained the absolute integrity of their Torah Throughout history,
scrolls, zealously avoiding any change, even of a letter that would not change the Jelos have main-
tained the absolute
meaning of a word. They knew that their Torah was not merely a "sacred book," it integrity of their
was the word of God, and as such it had to remain unchanged. Torah scrolls. They
kneiv that their Torah
The Talmud goes further. One who denies that the Rabbinic tradition, what is was the word of
commonly called the Oral Torah, was given by God to Moses is castigated as God
someone who "despises the word of God" (Sanhedrin 99a), and Rambam labels such
a person a heretic (HUchos Teshuuah 3:8). In his Introduction to Mishneh Torah, his
classic codification of the entire corpus of Jewish law and belief, Rambam lists forty
generations in the teacher-student chain of the transmission of the Oral Law, from
Moses to Rabina and Rav Ashi, the redactors of the Babylonian Talmud. It is
unprecedented in human history that any tradition could be kept intact orally for so
long — nearly two thousand years — and it is with us still, in the Talmud, the
Midrash, the Codes, and the primary commentaries of the ages.
This history and set of beliefs form the basis of this volume. It contains the text of This history and set
the Torah, the Aramaic translation of Onkelos, the seminal commentary of Rashi, of beliefs form the
basis of this volume.
and an anthologized English commentary shaped by the conviction that the entire
Torah now in our hands was given by God to Moses, and that it is intact, unchanged
. and unchangeable. "

An Ooewieu): Torah — Written and Oral / xxU

Indestruct- Through the words of HASHEM the heauens were made (Psalms 33;6), anil Cjorl'ti
ible ineffable word took physical form. Heaven and earth and all their fuUrieiis bucmrnti
Letters the clothing for the word of God which infuses creation, and without whicli thti
world could not continue to exist. The black and white fire of Torah became (inrhi'd
in ink and parchment, and God's wisdom, which is the essence of T'oivili, wnit
embedded in its words and letters.
When the ancient Romans condemned the Mishnaic sage Rabbi Chanlim IH'H
Teradyon to death for the "crime" of teaching the Torah, they wrapped him In n
Torah scroll and set him aflame. As his agony reached its climax, his :.t>iilni>l»i
asked him, "Rabbi, what do you see?"
He answered, n'in'ils nlinlKl T'sntoa I'V^W, "Theparchments are consumed. ,iihl //if
letters fly up [to heauenj" (Avodah Zarah 18a).
Flames can bum Rabbi Chanina saw what his students could not. Flames can burn parchmcnl .mil
parchment and injc, ink, but the letters of the Torah are eternal, for the physical scroll is their abode, nol
but the letters of the
Torah are eternal, their essence. Hidden in the human scribe's handiwork is the wisdom of the Si:rll)<i
Who composed and wrote the first Torah in black fire upon white fir<:. Rtilibl
Chanina's Roman executioners could exult, as did barbarians in every cenliiiy, .111
they vented their hatred on God's Torah, the symbol of all they despised, but timy
The letters are eternal could no more destroy the Torah than they could override the laws of nature. Wv.
for they are the will
of lite Eternal. letters are eternal for they are the will of the Eternal.

III. The Oral Law

Its Obvious
Existence T he Torah was accompanied by an authoritative tradition that explained Ihfl
meaning of obscure passages and provided the rules and methods of accurat<;ly
interpreting the text. Even a cursory reading of the Torah proves that such n
tradition had to exist, that there is rnuch more to the Torah than its written text.
Examples:
— The Torah prescribes that one who assaults his fellow must pay XiV nnn T:^, iiit
eye for an eye (Exodus 21:24), yet never in Jewish history was physical punishment
meted out for an assault. The verse was always understood to require monetary
Surely Moses and his compensation. Surely Moses and his successors did not take it upon themselves lo
successors did not change the "plain" meaning of God's word.
take it upon
themselves to change — Moses instructed the Jews to perform kosher slaughter ^ m x "lU?!;?, as I have
the "plain" meaning commanded you {Deuteronomy 12:21) — yet nowhere in the written text of tfie
of God's word.
Torah do we find even one of the intricate and demanding rules of kosher slaughtei.
Where had he commanded them?
Countless similar illustrations can be given. The implication of them all is cliar
There is a companion beyond a doubt: there is a companion to the Written Torah, an Oral Law ['jyaif' ir^pn
to the Wiitten Torah, ns] without which the Written Torah can be twisted and misinterpreted beyond
an Oral Law
recognition, as indeed it has been by the ignorant down through the centuries. ,

XXV / An Overvieiv: Torah — Written and Oral

Pharaoh?" It demands honesty in business, "Are you involved with commerce?" It
commands that parents be honored, "Do you have a father and mother?" It forbids
murder, adultery, and theft, "Is there jealousy among you?" (Shabbos 88b-89aj.
Just as advanced scholars today study the laws of the Temple service when we
have no Temple, so the angels could have studied the Torah on a spiritual and
philosophical level higher than that of human beings. Instead, Moses pointed to
earth and man as the instruments selected by the Divine Architect for the
fulfillment of the Torah's demands. Since God created the universe in consonance Since God created
with the Torah's requirements, logic demanded that the Torah descend to earth the unioerse in
consonance with the
where ordinary human beings could carry out its precepts literally. Torah's requirements,
The angels were right to say that "You shall not steal" has a spiritual dimension logic demanded that
ordinary human
that is above human comprehension, but if that was all it meant, then God beings could cany
would not have created a physical world filled with animal temptations and out its precepts
larcenous instincts. Had He been concerned only with angelic concepts of honor literally.
to parents, then He would not have created flesh and blood parents and children,
with the blend of harmony and friction, love and resentment that makes the
parent-child relationship at once beautiful and difficult. Moses convinced the
angels that the physical universe translated the Torah into its material manifesta-
tion, that only people could carry out God's will, and that only with the Torah could
they do so.

So the Torah came down to earth but that did not mean that it was to be shorn of its To Work
spiritual content. When Adam was created, God placed him in the Garden of Eden and to
n'nlpE''?! fra^b, to work it and guard it (Genesis 2:15). The Midrash expounds that he Guard
was to work it through the performance of positive commandments, and giiard it
through the observance of negative commandments. This comment provides a new So the Torah came
down to earth but
insight into the purpose of human activities. To be sure, the garden contained real that did not mean
trees and fruits, and like all orchards it had to be cared for and protected, but God that it was to be
shorn of its spiritual
wanted Adam to know that he had a higher mission than that. content.
In his most exalted state of mind, a person can realize that the true essence of all
his earthly endeavors is his service of God, and that plows and fences can dull his
spirituality and blind him to the purpose of his mission. For example, we are all
familiar with sad tales of idealists who long to improve the world — only to fall in
love with power and forget why they sought it. Some people gain authority and use Some people gain
it to make the world better, and accumulate money that they contribute to authority and use it
to mal-e the world
important causes. Others become strong and rich only to swell their egos and better. Others
gratify their desires. Or let us imagine that we could make a wish and improve become strong and
people's lives. How would we do it? Some would give them homes and bulging rich only to swell
their egos.
bank accounts; others would give them knowledge and morality.
The choice would depend on the spiritual level of the one making the decision.
Which of these alternatives would better "work and guard" God's garden?
Obviously, it is not easy to choose properly, for that choice can be made only by
someone who is not deceived by surface reality. h
An Oueruiew: Torah — Written and Oral / xxiv
 In more recent times, when blasphemers raised their heads against the sanctity i il
the Oral Torah, such commentaries as Malbim, R' Samson Raphael Hirsch, Haanu 'k
Dauar, and Ha'Ksao V'haKabbalah demonstrated how the Written and the Oi.il
Torah are indivisible parts of a sacred whole.

Torah is the blueprint Torah is the blueprint and its study is the soul of Creation: rhf?) nni'' Ti'nn K'P"DN
and its study is the •'ri)pto"K'7 V"!U3 D'P'? nlpn, ivere it not for My covenant [i.e., the study of Torah], diifi
soul of Creation.
and night I ujould not have appointed the ordinances of heaven and earth (Jerentliih
33:25). The privilege of accepting the Torah from God, of carrying out its precc|:it:i,
and of finding its sacred sparks in the darkest corners of earthly existence, bel<)ri.|:i
to Israel. Thus, the Torah and Israel are the twin purposes of Creation.
To embody Torah in a physical garb and to enable Israel to elevate spirilii.il
potential from the morass of the mundane, were heaven and earth created.

Rabbi Nosson Schermnn

.•i.iii:

xxuii / An Oaerview: Torah — Written and Oral

The early generations of Israel perceived the spiritual essence of the Torah so
clearly that they could sense what God wanted of them. The highest levels of
spirituality attained by human beings were those of Abraham, Isaac, and Jacob,
The early generations
who obeyed the Torah before it was given. Who told them its laws? No one. Their of Israel could sertse
own spiritual greatness dictated which deeds should be performed and which what God wanted of
them.
should be avoided. Their own holiness carried with it the ability to know what
deed would enhance that holiness and what would profane it. God and the Torah
form one unity; when the Patriarchs attained the lofty heights that brought them as
close to God as human beings can come, they simultaneously became human
manifestations of the Torah and understood how it was to be clothed in human
deed (Ramban).
After the Torah was given, the Oral Law enabled Jews to properly understand the
Written Torah, to derive from the laws the principles that should be applied to new
situations. That human intellect is capable of divining a degree of God's wisdom is
one of His greatest gifts to man. As Rabbeinu Tarn put it, that man can sometimes
give a logical explanation of one or another law is no proof whatever of the validity
of Torah; the Torah does not need to be legitimized by man's approval. Rather it is
a tribute to the brilliance of human intellect that it is capable of understanding an
aspect of God's wisdom.

Given the exalted nature and ineffable essence of the Torah, it is understandable Torah Study
that the commandment to study it is of a different order than the performance of — Man's
the other commandments: TiK niinj niyn ~ii ''3, For a commandment is a lamp and Loftiest
Torah is light (Proverbs 6:23). What is the difference between a lamp and light? The
lamp contains the oil and wick that bear the light; without a lamp, there would be
Attainment
no light, but a lamp without light is cold and useless. Similarly, the wisdom of the Without a lamp, there
would be no light, but
Torah is embodied in such material objects as matzos, tefillin, money, offerings, a lamp without light is
mezuzos, food. God's wisdom dictates that people ascend the spiritual ladder cold and useless.
through performance of the commandments of the Torah, just as a lamp makes
light possible. However, Man's highest privilege and loftiest attainment is in the
study of Torah itself — the light — whereby mortal man unites with the thought and
wisdom of God Himself.

It is said that Ramban told his students that the Torah portion Haazinu contains Every Man's
allusions to every person's name and destiny. He had a student named Abner who Destiny
turned heretic, and taunted his former teacher asking "Where is my name found in
Haazinu?" Ramban answered that there are four words that set forth his fate, and
the third letters of those words contain his name: ClpT t£''i3NKi nn'aii'K tjn'XBK, [God
said of those who defy Him] / will scatter them to the far corners of the earth; I will
make their remembrance cease from among men (Deuteronomy 32:26).
Abner blanched. In the Torah, his master had found punishment for his heresy —
or, perhaps a message to him to repent. Indeed, Abner repented and set off on a
self-imposed exile.

An Overview: Torah — Written arid'Orai / xxvi

^ n'
relshis/Gei
ttilht^^Pih JJ'ii'JU

Cantillation Marks / Kni7Mn mvVi

•nsHKi •^v'>ii nan i nan ^uv nan xpiT nan ku\z73
l<- ; - • • : J---. J-•.. V J-•.. Ix : - j - • - . ^ ; -

xnriaipis nan xn?p x^nn b'lirripT Tui^-qp.i xoi^;?

x'7|x) xnii? n^nrxtt^'''7r{ h3Ui7-x\i7'''?ri ITS)
i L'.I

:pTO|-qlD I p'>VB iTi';, T'^jp x n i •^#'1^ t£/")rx^|x

nnr-p-nT' n'7iQD xnnn nna-^anp rhvjb\i;
 BLESSINGS OF THE TORAH / m m n 013^3
The reader shows the oleh {person called to the Torah) the place in the Torah.
The oleh touches the Torah with a corner of his tallis, or the belt or mantle of the Torah, and kisses it.
He then begins the blessing, bowing at tD~)^/Bless/ and straightening up at 'T), HASHEM.

R t e s s HASHEM, the blessed One.

I T : - V ' ^

Congregation, followed by oleh, responds bowing at ^na, 'Blessed/ and straightening up at HASHEM.

^lessed is HASHEM, the blessed One, for .-jyj n^lv"? T I ^ B H nin'' "nillS
all eternity.
oleh continues:

R t e s s e d are You, HASHEM, our God, King

of the unioerse, Who selected us from
all the peoples and gave us His Torah.
Blessed are You, HASHEM, Giver of the
Torah. Ccong. - Amen.) dax - inp) .nninn ]n'\i ,mn'' nriK
After his Torah portion has been read, the oleh recites:

R / e s s e d are You, HASHEM, our God, King

of the universe. Who gave us the Torah
m i n ^ib ]ni -\U7i<. ,th'\vn
of truth and implanted eternal life within - IT I - IT ;• -: ' r T

us. Blessed are You, HASHEM, Giver of the

Torah. fCong. - Amen.) {])2K - bnp) ,nninn inu ,mn'' nnx

Pronouncing the Wames of God

The Four-Letter Name of HASHEM [7)-Yn">} indicates that God when it appears with a prefix.
is timeless and infinite, for the letters of this Name are those n-l-n->3, — 6a do nai' :
of the words n;;;i>) njn nj^, He was. He is, and He will be. This n-i-n->T), — HMdonai'
name appears in some editions with vowel points [JT)-n->] 7i-i-n->i, — va do nai'
and in others, such as the present edition, without vowels. In n-vn->3, — kado nai'
either case, this Name is never pronounced as it is spelled. n-vn->^, — la do nai'
During prayer, or when a blessing is recited, or when a n-vn->^, ~ ma a do nai'
Torah verse is read, the Four-Letter Name should be pro- n-vn->^, — she A do nai'
nounced as if it were spelled '>pH, a do nai', the Name that Sometimes the Name appears with the vowelization
identifies God as the Master of All. At other times, it should be n-)'rr\ This version of the Name is pronounced as if it were
pronounced D^o, Hashem, literally, "the Name." spelled t)>jri'!?^, e l6 him', the Name that refers to God as the
in this work, the Four-Letter Name of God is translated One Who is all-powerful. When it appears with a prefix
"HASHEM, " the pronounciation traditionally used for the Name Ti-yn"''?, It is pronounced la Id him'. We have translated this
to avoid pronouncing it unnecessarily. Name as HASHEM/ELOHIM to indicate that it refers to the aspects
The following table gives the pronunciations of the Name inherent in each of those Names.
3 / BEREISHIS/GENESIS 1 / I .It

PARASHAS BEREISHIS
'In the beginning of God's creating the heavens and the earth — ^ when the earth IV.'M
The astonishingiy empty, with darkness upon the surface of the deep, and the Divine Presence
Beginning: hovered upon the surface of the waters — ^ God said, "Let there be light," and there was liifht,
First Day ^ God saw that the tight was good, and God separated between the light and the darkitc.-^'i.
^ God called to the light: "Day," and to the darkness He called: "Night. "And there was evening
and there was morning, one day.

essence of creation is not primarily the story of mountains
and valleys, of oceans and deserts, or even of human and
animal life. Creation is the story of the birth of Israel, the
nation that inherited the task of Adam and Eve. In this first
Book of the Torah we trace Israel's story from the life of
Abraham and Sarah until their offspring develop into a fam-
ily and then a nation.
Ramban comments that the Torah relates the story of the
six days of Creation ex nihilo to establish that God is the sole
Creator and to refute the theories of those who claim that the
universe is timeless or that it came into being through some
massive coincidence or accident. This is implicit in the nar-
rative of the first six days, for Scripture gives no specific
details regarding the process of Creation, just as it makes no
mention of the angels or other incorporeal beings. The story
of Creation tells of when the major categories of the universe
came into existence only in very general terms, because its
primary purpose is to state that nothing came into being
except at God's command.
1. D'n'^K K"ia niu?N~i9 — In the beginning of God's creating.
This phrase is commonly rendered In the beginning God cre-
ated, which would indicate that the Torah is giving the se-
quence of Creation — that God created the heaven, then the
earth, darkness, water, light, and so on. Rashi and Ibn Ezra
disagree, however, and our translation follows their view.
According to Ramban and most other commentators,
however, the verse is indeed chronological. It begins with a
genera! statement: At the very first moment — from absolute
nothingness — God created the heauen and the earth, i.e., the
basic substance from which He then fashioned the universe
as we know it, as expounded in the following verses. The
chapter continues the day-to-day process until it reaches its
climax in the Creation of Man — the prime goal of Creation.
Homiletically, the word iT'ti'K'ia can be rendered b'>'2W:i
rr-i^K^, [the world was created] for the sake of [the things that
are called] "beginning," meaning that God brought the world
into being for the sake of things that are of such basic im-
portance that the Torah calls them rr'tt^Kn, first or beginning.
These things are the Torah and Israel; thus the reason for
Creation is that Israel would accept and fulfill the Torah
(Rashi). The Midrash adds other things called iT-i^K-i, such as
the commandments regarding the firstborn, first fruits, and
gifts to the Kohanim, which must be taken from crops and
dough before they may be consumed. The implication is that
the purpose of Creation is to enable Jews to dedicate their
first efforts and successes to the service of God.
QtribH — God. This Name denotes God in His Attribute of
Justice [inn m n ] , as Ruler, Lawgiver, and Judge of the world.
By using this Name exclusively in the narrative of CreHlkm,
the Torah indicates that Justice is the ideal state of th«-
world, meaning that Man should be treated exactly as hr
deserves, according to his deeds. However, because Man l^
not virtuous enough to survive such harsh scrutiny, God
added His Attribute of Mercy to the story of Creation, so that
judgment would be tempered with mercy (see 2:4).
2. "^WtT — Darkness. This is not merely the absence; ol ll|jlil,
but a specific creation, as is clearly stated in Isaiah 45:7; -|)(V'
•qu/'n K"iim niK, He Who forms the light and creates darkn'sn.
This is also indicated by the Sages' characterization llml
until light and darkness were separated from one anotlmi,
they functioned "in a mixture," implying that patches of licjlil
and darkness were intermixed with one another.
3. This verse begins a detailed chronology of Creation, bul,
as noted above, the narrative of Creation is beyond our corn
prehension. The commentary will be limited to a brief selcc
tion from pertinent commentaries.
4 - 5 . a i U ' i a . . . mti'^N xn'i — Godsaw that. . .was gotnl. U\
the plain sense, God saw that the light was good, so Ho dr-
creed that it should not be mingled with the darkmvui, liut
should function independently during the day (Rashi). R--tiii
ban maintains that the term saw that it was good means thni
God expressed His approval and decreed permanence l.o th''
phenomenon under discussion, in this case that tlu- li)|l"
required no further perfection. Then (v. 5), "God summcmri I
the light and appointed it for duty by day, and He sumrm iin-. I
the darkness and appointed it for duty by night" (Pcsiu'.hiin
2a).
According to the Midrash, the original tight was ol .ju In
tense spiritual quality and God saw that the wicked WIMP
unworthy of enjoying it. Therefore, He separated it from 11 \v
rest of the universe and set it aside for the use of th(' rl|jh
teous in the World to Come (Rashi).
Throughout the narrative, the term that it was good tn'viiin
that the creation of the item under discussion w;!-- 'OMi
pleted. Thus, for example, the light is described .v^ ijoij.l,
because its existence and function were now fin.il. Ilii? Wfl
ters, however, did not receive their final form until llm Ihiid
day, when they were gathered into seas and ocean.'). Ci»HM*i
quently, they were not called good until the third diiy (/ififjw/il
to V. 7).
5. IP'S"'?!!! aiV'^n?! ~~ And there was euening and UWf tlid-i
morning. The first day is now complete. Scriptun; iirinfl Vli''
cardinal number inK, one day, instead of the ordlnni nut (ll""
XWJK-t, pi'st day, to indicate that on this day God wtiti 0,11'
n-K / X
IP Kijn) KB'inj^ •'SK-^y Kawqi D''n'7>f n n ) Dinri •'3?-^y ^it^/'ni inii inn nn^n
;^ Kiqii iK-iin^ nirji N"iln; 'n; ;;
••'m niN-'n^ D'-n'p^^; -IHN]'] :ni)3n •'M"^J? n^nna i
fa ;; KJIBKI ao n?; xnlm n;
H-g Nawn^5 xnn^ Kiln?'?
•qt^n^7 ni^ niN^ i ayhti Knf7'i :'qt5/'nn pni niNn n
n n Knv -lay mm tunn nim N''?'^ nm nv ni?^"''n^,i :in^"'n?,l Tibfy Knj7
;i37 mpf) 137 p'cftip T» p'B toi (':m P W ) r'lpfi P'I:6I» 7'» m3i
ip psmp o'Bbft pni 3'D3 n j c ,TO7p O'PD 'IBC ,into bu ann p oft
D'PB mpC B7Pb fta ,BP'r 'D» O'PP Pft'13 ftipPB Pb'j ftb |"7!31,0'PB ')5
ftippr 7n'b ftb yj-is br ,(.3' jwn) ift')3) c n i Bfto D'pcac ,7IBI ,pftb
abpp3i: ,'5 fti3 iBftj ftbi .D'a^K KIS :oto onpiftpai D'P7pmB •5703
P7C 0'7pB ,D"pp» ObiBB ]'ftc Bftll ]'7B P7B3 lPft'53b B3i;n»3 sbB
]bBb) D'BCl pft O'abft 'B niCB DV3 3'P37 WB) .1'7B P7»b BBPCl O'BPT
iwb lan .inai inn (3) :((:iDp) B I'ot ;i':b ->'i ;ft:7' ,IB:3' •!"3 ;7:3
:t"rb3 ]V77!Bcft .inn :a3c ia3 bn OBIDCBI aaip 07ftc ,)IBBP BBP
n n i :pftB bBC o'BB '55 bi3 .ninn ijo hv :(Dibpjtft) i75i pipn pcb .ina
be ra pn3 D'BB '55 bi5 <)p-)Bi Tift3 7P1B 7133a ftop . n s m u mnljN
(o:)J o'bap P17B ;.1B Bj')p) )pa bB PDPIBB BJV3 nBft»3i a"3pB
Bft a(3 oft .'71311 31D '3 llKfl nK D'H'JK Kill (1) :l"Db3 •)"'i;31pft
D'pi7ib lb'73ai O'BC") 13 CBPCab 'ft73 D'ftC Wftl ,a7jft '137b pii
afts J'fti 31B '3 laftT ,D6-)P -p IBICD 'Sbl .(« 1'3 ;.3' Bl'JP) ft3b 7'PBb
Bb'b3 IBIPD B(bl 01'3 miPP arb B3pl ,6'3137B3 |'C»PCB VB'C ICPbl lb
01' 31P3b lb B'B aC7Ba pcb 370 'pb .IrtK till (n) :(.3 O'PDB ;0t 3"51
a'ac 'pb ,7pft 3P3 asb ,'B'31 ,'C'bC ,')C .O'B'B lftC3 31P3P 103 llCfti
:(P:J) V ' 3 3 CllBB -p .'K 01' 7B O'pftbBB lft73) ftbC ,1BblB3 7'n' B 3pB
PARASHAS BEREISHIS
We begin the study of the Torah with the realization that
the Torah is not a history book, but the charter of Man's
mission in the universe. Thus, in his very first comment,
Rashi cites Rav Yitzchak who says that since the Torah is
primarily a book of laws, it should have begun with the com-
mandment of the new moon (Exodus 12:2), the first law that
was addressed to all of Jewry as a nation. He explains that the
reason for the Torah's narrative of Creation is to establish
that God is the Sovereign of the universe: He declared to His
peopte the power of His worlts in order togiue them the heritage
of the nations (Psalms 111:6). if the nations accuse Israel of
banditry for seizing the lands of the seven nations of Canaan,
Israel can respond, "The entire universe belongs to God. He
created it and He granted it to whomever He deemed fit. It
was His desire to give it to them and then it was His desire to
take it from them and give it to us."
As Ramban notes, even after reading how the world and its
central character, Man, came into being, we still do not un-
derstand the secret or even the process of Creation. Rather,
the work of Creation is a deep mystery that can be compre-
hended only through the tradition transmitted by God to
C7nBB ftbft BllPB pft b'PDBb f l i B'B ftb ,pp5' '31 IPfi .JllBKlS (K)
OICB ,P't;ftl33 PPB OBB BB1 .bftlC B3 llBiJC BJICfti Bljl) ft'BC 03b BIB
oftc (ft' ]t' ftBipjD ;i:ft'p O'bap) o'u pbP5 oab npb isBb Tx> VCDB P3
OB ,0'U BB3f Plilft DPBBC OPft O'PD'b bftipb oblBB RlBlft nPft'
1)1513 ,TO'E3 IP icftb aspsi afti5 ftia ,ft'a B"3pB be pfo bs oab o'iPift
ftipna I'ft j ! i 3 nnBK'13 :(3:ft i"3) ub BJPJI OBB abo; »iii3i ,Dab mm
'bCB) 1317 P'cfti pftipx Biina b'3t;3 b"n C"B3 ,')P1I7 ftbft iBift BIB
ftBlPJD ;j:3 B'BI') apftl3P P'Cfti iftlpSB bftiP b'3P31 (B ]P ftpipjp ;33:P
CBf Pft'13 P'Cftl3 jlBCIB 13 1B1CB3 ICIBb pfts D6I .(7:lb l'p'1 ;J )P
piiiab ftipBB ft3 ftbi .lift 'B' O'abft iBft'i icni ia3i IBP BP'B pftai pfti
ftl3 a!lCftl3 31P3b lb B'B ,p PlIlBb ft3 Oftp ,lB7p ibftc IPlb aft'13a 17D
P'Cftl3 1B3 ,1'ipftbt B3'pb pi37 15'ftf ftlpB3 P'Cfti lb J'ftC ,'Wl D'BPB Pft
.(7:p> 0'137) y>^ P'Cfti (':' ibab) iP3bBB p'cfti (ft:r3 B'BI'J o'p'ia' P3bBB
pbnp lb BBni ,ftii3 n'Cfti31»3 'ui O'abft fti3 P'cfti3 iBift apft |ft3 '[f>
bft 'a IBft'i Bpa3 a"3pB bp 11137 pbpp iBibs (3:ft BPB) Beia3 'a 137
,lbft ftl3 b3B P'Cftl3 ICII'BI ,lftl35 abnP ibftt ft3 PlIIBb p"ftl .'1J1 BC1B
'JB3 'Pb7 1JD ftb '3 1B3 ,ppft a3'P D'BBBBl DJipb D'lJpBC PlftlpB -ji PI
CI'B ftbi (7:p B'BP') pCB7 b'P pft ftP 1B31 ,1JlDa 'B PI'B ftbi V:i 31'ft)
,0'ip33 07ft Clip' Oft CTB ftbi (3':l P1BB) 0'1p33 PIP' Oft 1B31,1>ftp 'B
Moses, and those who are privileged to be entrusted with this
hidden knowledge are not permitted to reveal it. What we do
know is that Adam and Eve, the forerunners of humanity,
had the mission of bringing about the fulfillment of Creation
by carrying out God's commandment. They failed, and were
driven into exile.
Man's mission did not change, however, only the condi-
tions in which it would be carried out. God punished the
transgressors, but did not discard them. They could repent;
indeed, the concept of repentance was a prerequisite to
Man's existence, because he could not have survived without
it. Adam and Eve repented. So did the subsequent sinners
Cain and Lemech. This, too, is one of the major lessons of m
the story of Genesis: Man may sin, but he can come back,
and God allows him the opportunity to do so.
All this is a prelude to the story of Israel. God was patient
for ten generations between Noah and Abraham, but each of
these generations failed to carry out the mission for which it
had been created. After that failure, God chose Abraham
and his offspring to be the bearers of the mission that had
originally been universal (see Auos 5:2). Ramban maintains
that this is why Genesis is called the Book of Creation: The
5 / BEREISHIS/GENESIS PARASHAS BEREISHIS I / t^M

Second ^ God said, "Let there be a firmament in the midst of the waters, and let it separate bctuHi^t)
^^y water and water." ^ So God made the firmament, and separated between the waters (ij/|/i:'/|
were beneath the firmament and the waters which were above the firmament. And it t(j.;iM HO,
^ God called to the firmament: "Heaven." And there was evening and there was morni!\(}, k\
second day.
Third ^ God said, "Let the waters beneath the heaven be gathered into one area, and let the tliy
^^y land appear." And it was so. ^° God called to the dry land: "Earth," and to the gathering ul
waters He called: "Seas." And God saw that it was good. ^' God said, "Let the earth spnnil
vegetation: herbage yielding seed, fruit trees yielding fruit each after its kind, containing Us owt\
seed on the earth. "And it was so. ^'^And the earth brought forth vegetation: herbage yiclillnf,i
seed after its kind, and trees yielding fruit, each containing its seed after Its kind. And God .•••.-uu
Fourth ^^3f it was good. '^ And there was evening and there was morning, a third day.
Day 1" God said, "Let there be luminaries in the firmament of the heaven to separate betUHu-n
say niD •'3, U was good. Rashi explains that this t e r m is used designated areas (Rashbam).
only for a finished creation, but the waters, w h i c h were be- 1 0 . y-iK — Earth. T h i s n a m e is f r o m n:;:-!, to desire i,ti., II
gun on the second day, were not c o m p l e t e d u n t i l the t h i r d desired to do God's w i l l . God began by creating one rockl
day. The Midrash gives a different reason. T h e waters were and it rushed to expand, in order to f u l f i l l His desire {Bcir.lnhtti
divided on this day, s y m b o l i z i n g strife, which occurs w h e n Rabbah 5:7).
the bonds that unite people are b r o k e n . Schism and dispute
1 1 . y i t y n i w aiyv — Herbage yielding seed. God <;<)iri<
cannot be called g o o d . ResiseiLayta points out that because
m a n d e d that the v e g e t a t i o n should grow its own seed wlthlfl
strife began on the second day, the psalm sung by the Lev-
itself, so that it c o u l d be planted elsewhere (Rashi).
ites during the Monday T e m p l e service — which is also the
S o n g of the Day in t h e M o n d a y m o r n i n g prayers — was one 1 2 . y i K r t K i - i n i — A n d fhe earth t r o u g / i t / b r t / i . T h e TalnuK lU:
c o m p o s e d by the sons of K o r a c h , the instigator of strife sage Rav Assi noted t h e apparent c o n t r a d i c t i o n between thin
against Moses and A a r o n . verse and the Torah's statement that n o t h i n g had g i o w n
prior to the creation of A d a m (2:5). He explains that IliO
Rabbeinu Bachya also c o m m e n t s on why the T o r a h does
herbs began to grow on the t h i r d day, as they had biHMi
not state that the achievements of the second day were
c o m m a n d e d , but stopped before they b r o k e t h r o u g h tli«i
g o o d . He states that this is because the creation of the angels
soil. It remained for A d a m to p r a y for t h e m , whereupon ruin
and the f i r m a m e n t , t h o u g h m o m e n t o u s , was not the p r i m e
fell and the g r o w t h was c o m p l e t e d . This teaches that God
purpose of Creation. Rather, the p r i m e pupose of Creation is
longs for the prayers of the righteous {ChulUn 60b).
the "lower w o r l d , " the w o r l d where Man does his w o r k of
1 4 - 1 9 . F o u r t h d a y . The luminaries, w h i c h had been crealcd
b r i n g i n g God's plan to f r u i t i o n . Only when Man's interests
on the first day, were set in place on the f o u r t h (Chagiyith
are served do the heavens and the heavenly beings justify
12a). Indeed, all the potentials of heaven and earth w e i c
their existence; "the righteous are greater than the minister-
created on the first day but each was set in place on the diiy
i n g angels" {Sanhedrin 93a).
when it was so c o m m a n d e d (Rashi).
9 - 1 3 . T h i r d d a y . Up to now, the entire earth was s u b m e r g e d The Vilna Gaon notes that the creations of the first t h t c f
under water. On the t h i r d day, God decreed boundaries for days and those of the next three days paralleled and c o m | ) l r
the water, m a k i n g way for the development of land, vegeta- m e n t e d one another. L i g h t was created on the first day, cuui
t i o n , animal life, and, u l t i m a t e l y . Man. the luminaries were set in place on the fourth. The seas and
Scarcely h a d God uttered the words, "Let the waters... be atmosphere were created on the second day, and aqutillc
gathered" when mountains and hills appeared, a n d the wa- and b i r d life were created on the h f t h . The dry land and v<!ji
ters collected in the deep-lying valleys. But the water threat- etation were created on the t h i r d , and populated on the sixth.
ened to f l o o d the earth until G o d forced it back into the The Midrash notes this p h e n o m e n o n and c o m m e n t s thfil
seabed, w a l l i n g in the sea w i t h sand {Pirkei d'Rabbi Eliezer; the Sabbath c a m e and protested to G o d , as it were, saying,
Zohar). T h i s aspect of God's activity means t h a t He deter- " Y o u have given a ' m a t e ' t o each o f the days, but Y o u h a v
mines the proper limits — to Creation itself and to an individ- not given me a m a t e . " God responded that the Jewish people
ual h u m a n being's resources a n d sufferings. The concept of w o u l d be its m a t e , because Israel w o u l d accept the c o m
God as d e t e r m i n i n g what is sufficient and setting l i m i t s is m a n d m e n t to observe the Sabbath. Bais HaLeoi explains i In*
alluded to in His Name Shaddai, f r o m the word •••^, enough, or Sabbath's plaint. T h e items c o m p l e t e d on the first three diiy^
sufficient. As T a l m u d ic literature puts it: n i n ^ ' i i / ' j - i n K f a . H e were i m p l e m e n t e d on the next three days, but what w o u l d
Who said to His world, "It is enough!" [See 17:1.] bear the message of the Sabbath that God is the Creator Wl lo
9. rtWajn r\^-)t\) — And let the dry land appear. The earth had b r o u g h t the w o r l d into being in six days and rested on thfl
been created on the first day, but it was neither visible nor seventh? God replied t h a t Israel w o u l d declare that tC3Btl-i
dry until the waters were c o m m a n d e d to assemble in their m o n y — it w o u l d be the m a t e of the Sabbath.
 rriPKia ntyia iTtyKna n s D / 4

T"! 'jnnn •'n^i D^ran •^ira vj?"! •'n^ D''n'7>!; n!pK']

;' nayii rxja"? J<;n j ' s lynan 'n'l
j7i'?n n x;n pa tsnpNi K5?V"1 n;
Nypn"? ^yn 'T KJB ]'31 NV'P'I'? "•n^i :y'i7"i5? "^^P il?i< O^^L" r ? ' J'''Pl!? J^nnn HI^N;
K;IPI?' Kjjipi'? ;? K-!i3in ip nirji
nsKiD :];?ii Qi' nsy nigi i^jg-i njai
-li^a-TI^l a-lV-Tl^l D''I3E' yiJl!? D''n'^^ f^^i?'] :13
i n s b N;OIJ; n i n p a Njn inupip' ;> JIJE; ni;;
;;• N-jpi - :13 nini Knioa^ 'JDoni in
niy3!^ I D'-n'^^ Knt?'], :ip"''n)i nt^a^n HKini nni^
;? nSNin' :3U n>?;' Nmi 'na^ K-ji?
njT Nai3v nKipT NV^S n'^iji •.2)vi-'2 'D'^ribK K-v_] am} xni? n^ran mpa'?! y^K
0
l'-i'3 i3y i n ' s ]^'K VTiin nj?-!! v i i ynra atyj/^ NI^T VnNii KU/^ri D'H"?^ n)pK'] )P
nirji Ky-iK by ng ny-jt ng 'i mfp 13
Kapy nxn'T KVIK ni2SKia' :i3 fr
1^'Nl 'ni3|^ VTlJiP fiyi! ^3•7 inripV viT ynra ntyy Ki^/f f INH NyiR] :p"''n;'i lf>
P3
',-iu6 ,13 ay-iT nsT I ' T B 135? •''3 D'-n'?^ K-i;] inp)3^ t^'iyi! "iti/>? '"'iB'ni^y y V) tP
nirji i:?a-i ninix :3U nt? ;' Ntni ':p
|ln^ ;' intfiT :'Nri'Vn Qi' i s ? •.•'^^•'bVri QV ij^'a-'riii a'l^-'n^i :3iu IP
161
]'3 KIC13N'? N^piyT K4lii7n3 J'Tinj T-a '^nnn'? n'-nii^n v'i^na n'TKip •'n; u'^ribt^ -ijaK^i 7D
,16
m
3'CBP iwi fnppp pel ov fti ,f)C7 pc> 3CB toi 3CB pcS 6c7 ft .awy I'P O'pJ 1"7B pCflPP Dl'3 D'BC lflP3>C B ' M C ,B'pPP ptP' .WpT in< (1)
pmJ P37»i pcJ pfn ,')ii5 3CB ftips I»5BJ 7P6 ia ppiipp r6c7 ')'»c ,pfip (f>':13 31'fl) IBPIT D'BC »71BB c"fl ,B'pP 'P' IPBfo p"3pP PPBffi '3C3 IClpl 37
j<Enn:o'6c73PfttoP» fi'PCP D'3CB3 p t e PC'sS fi'P fiC7 pclc ,')to fiC7 C'top PPBJB 7B1B1 DBIPCBC 07fl3 (DC) IPPEJB WPP' '3C31 ,pCfn Dl' jp ;ip
j"'73-36 f)C7 ftpp5 r"Bi pcJ3 .(.fi' D"P) D'3CB C135 PD3PR1 fttopp .ylKn D'B |'3 CPDP CC ,D'BP B5B63 .D'Bn 1103 :(.3' Pi'JP ;':3' ,1,3:7 P"3) I'to C'l
Bnrb IBlt 13 J73'C STI S n i a :3CB fipp) IPSBJ ClC S31 ,ft'313PB3 |>13 nB(iB3 D'lip DPC P7B1 ftp .pfo toC D'BS B'ppa |'3 1B3 B'ppj O'Jl'toP '(i)
ttfi p PPCB 6> ft'Pi ,nDP DBB3 pp OBP lip'c .>ifl y:i :ppf) oipps « B » ,ip"CB fi'Pi 17PB to i3pp .sivnn nn D'H^N WI (t) -.ixi P"3) ito Jc
P7pS) DIB to D7f) JbpPJC3 p'Bl ,'1B JBO ftjl ,'IB PCIB fBl 'ijl p6p ttlPl ttf) PBf» 61 B'ppp to .vpih hvo :(3':fo D'P37) P')7D) pft PPCBI IBP
ji'fip ppc 'PB 53 'J'BPJ p .13 isni ituN :(B:P p"3) PSJppji P31B to b'S Dj ,'3C 01'3 3W '3 IBfo ft PB ')BP1 .(DC P"3) P'lfl3 flbp pC 'BJ ,B'pPl IBP
D'f!C73 w n i pBfis ttc B"Bf) .'111 ynxn n i i n i (31) :ipi6 D'BPBCP P»I5 PBJ) ftC 1371 ,'>C3 P3 b'PPP 'PP1 'CiC 01' 7B D'BP PPftP PB33 P'P ttc 'BI
PP'PC3 VP7J63 CP1BB3 ,1B)B3 l"p lf)C)l 13 iS PUi'fe IIPSJC IBBC ,p"llj3 1B3 PPpf) PPWB PBJl I'PPPl D'BP npftlB PBJJC 'C'lC31 .131151 iftlto P'fl
DP'to Pii 'B'3P3i ifns; pcfn DVB .'U1 r n x n ini ( T ) :(.D) piip :(1 DC) Dl'P RpftP PPJI 7Pf)l '5CP B3ttB 7B3l 7pf! ,D'BBD '3C 3113 '3 13 do
tei pcfip Di'3 ifn3) [pfn o'pc pnlip Jp ]3i (.3' :'>-'in B'pp3 pitopi Pr3 P( piBC ,0'Bi eft ,D'B DC ,0'B 6c .omv snpT^J nipibit xnp'i (n)
31P3C ftlp .(7:3' P"3 p-ft IC 6B1P5P) I'to POJC 01'3 B3p) 7pfll 7D6 pftp l3 '3D 1B I'P I'PIPC .n'>3fl lip' (D) :(.3' P3'3P ;t DC) O'BC OPB PCBl
. m K B irr :(7':ft p"3) P'pnlip pi3Pi p6p pfii op'pnSip pa^J D'BCP pf> '3'BC 3"P p:p P"3 ;P"B ft"P7D) D'B'P l33C InJP D'P flip D13'pl63 Dlippl
'B'3P3 IS'JCC 6lP .Pipl>'P3 PlPDf) ilB'l PPto Dl' ftlPC to ,3'P3 l"'l PDP p PllBP 37 DB13 5B17 13'fj toll ,f>lP 7p6 0' ftpi .01)3' NPp (') :(3 UPCPB
:(r"'s O'PBiD 'D» ;:r3 P'SBP) nipi3'p3 SiBP ttc PPSDfi to D'JBPB I'P Nlfl yiNn NSJin (N') :(P DC l"3) frBDOfo D-P |B PIIBP 37I )3B3 D'P di-
he
[because this phrase can be rendered the day of the One and ond dayl since Scripture itself did not elaborate upon it , . . nt;
Only]. On this day, God was still the only spiritual being in The verses in their literal sense do not require such an exp'a- to
existence, for the angels were not created until the second nation. Those who understand the explanation are forbidden
day (Rashi). to reveal it. For those of us who do not understand, [it is
forbidden to speculate about the unknown]." Ramban's im- of
6 - 8 . Second day. The heavens had been created on the first plication is clear: The "firmament" and the "upper and lower :k,
day, but they were still in a state of flux. On the second day, waters" are among the mysteries of Creation that are either
at God's command, "Let there be a firmament, "they solidified, unknowable to Man or must be limited to those qualified to :nt
creating a division between the waters above and the waters know them. of
below (Rashi). According to Ram3an, however, the separa- Since there is no solid dome encircling the earth, the com- lit
tion mentioned in this verse is between the wholly spiritual, mentators, including//>n£zra, Matbim, and R'Hirsch, discuss im
extraterrestrial aspects of Creation and the tangible world the meaning of the word "firmament." Generally, they com- lad
that is within the province of Man [which would include even ment that the term refers to the atmosphere that encircles ins
the furthest reaches of the solar system[. He states, "Do not the world. he
expect me to write anything about [the creation of the sec- This is the only day regarding which the Torah does not

'^'ym
7/BEREISHIS/GENESIS PARASHAS BEREISHIS 1/15-25

the day and the night; and they shall sewe as signs, and for festivals, and for days and years;
^^ and they shall sewe as luminaries in the firmament of the heaven to shine upon the earth."
And it was so. ^^ And God made the two great luminaries, the greater luminary to dominate the
day and the lesser luminary to dominate the night; and the stars. ^^ And God set them in the.
firmament of the heaven to give light upon the earth, ^^ to dominate by day and by night, and
to separate between the light and the darkness. And God saw that it was good. ^^ And there was
evening and there was morning, a fourth day.
Fifth ^^ God said, "Let the waters teem with teeming living creatures, and fowl that fly about over
^^y the earth across the expanse of the heavens, "^i And God created the great sea-giants and every
living being that creeps, with which the waters teemed after their kinds; and all winged fowl of
every kind. And God saw that it was good. ^^ God blessed them, saying, "Be fruitful and
multiply, and fill the waters in the seas; but the fowl shall increase on the earth." ^^ And then-
was evening and there was morning, a fifth day.
Sixth 2'^ God said, "Let the earth bring forth living creatures, each according to its kind: animal, and
^^y creeping thing, and beast of the land each according to its kind. "And it was so. ^^ God made
the beast of the earth according to its kind, and the animal according to its kind, and every
creeping being of the ground according to its kind. And God saw that it was good.

for a growing child is the recipient of wisdom and training
from parents and teachers. We pray that the infant will grow
up to become an independent source of greatness, who will
enlighten others.
1 8 . This verse defines the functions of the two luminaries.
Their dominion consists of causing a distinction between the
darkness and the light. The great luminary, the sun, will
dominate by day and its light will be everywhere — even in
places where its direct rays do not reach. The smaller iumi-
nary, the moon, will dominate by night — although it will do
no more than relieve the darkness{Rambam).
2 0 - 2 3 . Fifth day. Marine and bird life.
,20. D?Brr isrnuri — Let the waters teem. By commanding that
the waters teem, God gave the seas the power to produce
marine life, whereupon the waters became filled with living
beings. Thereafter, the marine creatures would procreate
naturally, through the powers granted by God's blessing to
be fruitful and multiply [see v. 22] (OrHaChaim).
rt^n ttfaa yia* — Teem^ing liuing creatures. This term refers to
any living creature that does not rise much above the ground
(Rashi).
2 1 . atrr'jN K'la*! — And God created. y\/}arfcane/comments
that this term refers to something unprecedented. On the
first day, it referred to Creation from a total vacuum; here, it
refers to the huge size of some of the fish; and the last time it
is used (v.27), it refers to the Creation of Man, intelligent life
in the image of God.
2 2 . oirt^K nriK "Tiaii — God blessed them. These creatures
needed a special blessing because so many are intentionally
reduced in number — hunted down and eaten. The land ani-
mals that were created on the sixth day needed such a bless-
ing, too, but God did not confer one on them so as not to
include the serpent, which was destined to be cursed (Rashi).
13-11 n? — Be fruitful and multiply. Had the verse not added
mni, and multiply, each creature would produce only one of I
spring — multiply adds multiple births to the blessing, so
each would bring forth many (Rashi). In this context, tin-
phrase is a blessing that the creatures would have the capiK
ity to populate the earth. Later (v.28), with relation to Man, II
was also a commandment that he engage in procreation.
2 4 - 3 1 . Sixth day. The climax of the physical creation is i\\
hand. Animal life was created first, and then Man, the beinji
whose performance for good or ill would determine the di>:i
tiny of the universe. This sequence implies that God W..IM
telling Adam, in effect, the complete world is now placed In
your hands. Your task is to make it function properly.
2 4 . K?fln — Bring forth. This term implies that a concealed,
dormant presence was being brought into existence (Ahmhi-t
Yonasan). For, as explained earlier, the potential for every
thing was created on the first day; it was necessary only hi
bring them forth (Rashi).
njn vipi — Living creatures. These were independently livitif).
breathing beings, capable of reproducing their own iipr
c i e s . . . The term could also include any living thing ii(t)
specifically mentioned, as, for example, germs (R'Munk).
njin"? — According to its kind. The singular form implies Mini
God endowed each of the species with whatever senses nh' I
faculties it required to thrive (Sforno), and endowed (!ni h
with its own peculiar nature and instincts (Minchah Beiulnh)
2 5 . aiO'ia — That it was good. As noted above, this exprms
sion of approval always applies to a facet of Creation ai\t\t It
was complete. Animal, vegetable, and mineral exbtnin *>
were complete and good as soon as they were created, lie
cause they had neither the ability nor the requirement to d«<
velop themselves further. Man, however, is in a diffetcnl i dt
egory. His creation, which is about to be recounted, In tint
followed by a similar declaration of approval, because Mi^ii'ii
creation is never complete; he must always strive lo lipllm
himself and his world. ,
 mm
n3-iu / K nic^xna rupiEs rcwKia nao / 6

llniim qijt?/! I'BP linn •'in'ip'?!

bv K-JHJK'? KWWT KVV13 n'lnj'?
->r\•>^ yiKn-biJ T-KHV n'-Qii/n vvi^i n-iiKn"? vn^
n r i n^ ; ; l a ^ i " : p nirji NVIN •riK D'-Vnjn nnNian ''J^'TII;!; nv"?^ toj;^^] ; p
K3-1 xnina rv Kp-ijT snin? lUjpn ^1^I;J3^•n^<:'| Di'n r\bwy?'d? "VnAn ilKiari
N-jj;! K-ilnj n;i mm u^cn'?
nniii- :N;3513 n;i NJV'^S o^ii'n'? Din'bK nn'K in'] :D''DDl3n HN) n^lln nbu/nip'?
•jv K-jnjK'p K^aitfi NVi?")?;; lini;i; ni^5 ''j'lz/ip'?') :^'iNri-'7:y "i''^?0"? °^9'^ti yi?1?
K;"?'^?! m m v)'?iyp'?in' :NV"]N
N3Wn I'gi K-ilnj pa KE7-I9K'31
nirji via-j ninio- ay nK ;; x m i
liiuDT' ;^ "iQsia I'NV''?'? Q'l' "1?? qiyi mn E/3J yvv nmn '^'I'v-', wrib^ -inNn
n i s ; K313/1 KPi'D NI033 tonn N:;I3
iKWT NV'pn ists '35? KvnK '35? u^ribK Kn?'i :n''ntt?ri vi?! ''JB-'^V y;kT\-bv q3iv^
ntynin 1 n;nn vj^rb:^ m) D''7-i?in D3•'3^l^-n^<;
inra'? 'c]35 ciDi^'Va riKi nrn'-n'? n^'iari ^ii-w ni^x
'nw;'? m a T KSIV ba m iin^a!'?
" linp; iinaiaD au nt? ;' Kmi n? TuK^ ninVx nn'K Tin';] aiip-'? n''rib;t<; K T I
K^n n; 6)31 upi wia •in'n'? 'Vy :y"li$3 3"!;' Tiyni D'"'?!? n^Kin-nK w'^ni u")i
n i q i u :Nyif!3 ^jp' Kawi Kjnn^a
i n s i 1= :''Kttfinn DI'- l a v nini E/Q-)
nn;'? K n p Ktopj K^nK pan ;^ nnn3 nra"? njn u/a^ y-jKn KYin D''n'7i5 iipK';i
nini FI5T'? KVl^ "^^W ""CiT "I'va DTi'^K toy;;] ;p"'n^,i m^n"? y-jK-min) \UIQ'I)
nji'? Kv-jts. nin n; ;' "lajina -.p
KK'tj-i '33 n;i aJt'? Nn'va n;i riKi nrn"? nm^n-ni*:'] nraV yikn n^n-riK
!3D nN " Kini ••nwb KynKi :niu-'3 n''n''7N K T I ^[yrib nnixn toni-'73

P13B) D'iB) 11J3 D'5pC3 .(3:6' flPp'l |P>V O m p ) D'313( |113 <)1B3 . p C 'Op
13B1P1 333B1 7bln ] ! « P1'P331 .(3' pPD ')'BC 3"P) D'BilPl O'SW'Pl CtP
D ' i n j o'jT . m i j n n ( N 3 ) : D ' n p [ p i f t " p ] bsi li-roifi' f t p p ' i ) D P 3 fi5i'3i
PpbBl P3p)P Pfl JPPl P3pjl 331 OfnsC ,1J1( pi ]P'lb flP ,Pl)fl 'P3731.0'3e
3'P3 D)'5PP1 Dn')D3 oilBP D"pP' 61 13T1 MB' oflC ,fl3i TPUb 0'p'751
. a n i K - j n a i i ( a a ) -.pvp P 3 P C CC; . n i n n w a j : ( : I B fnP3 fi33) [n:t 3"3)
13P51P Pl'PP (jfll ,P333S 1 3 3 5 B OPlfl j'lslfll DPB |'lil OPlfl D'3PPBC 'Si
P-IIB) !)S33 flip flP' flip p 3 3 flS pb Pbbpb TPBC CnJP 'JDB flbft ,P3P3b
fibfi pnfi fib Dfi .13-11] : P n ' c ipB 3Bib3 ,'3S iieb . n a : ( P 3 J 6 C 3 3 B ;fi fiC7P
N x m (na) [ : P 3 3 P TbiB 7p6e i33i 631 p p v ftbi 'ft Tbi» ^nh P ' P ns
6B1P5P) Ofl'iOb flbft 131S1P flbl jlCfn Ol'B 6335 b3PC 'DCT5C ftlp .ynUH
0'31B5 DPC o'53p OP . o n - i i :pi'D 03 PC . m n vsi : r e 3 ' p"3 p-ft p'
PP CB3 pCb be .33'5 ISlbp I'ftC D'3335 lb'63 0'ftP51 p 6 p bs O'CBHl
:(.D I'blP) 1PB1P31 lpipP3] D51'353 D5pp .IfyH (fia) :C '331B51P 1551Cb3
;rB p"pb') PB3C3 b3ft ,jic63P P I 6 P I555CB .nSifjn I ' a i n u n pa ' ; n a n ^ !
P ' C 6 3 3 ' » ' [(63 ("6 P7D ;I:J I ' a ) ncbe3 6 " B I [ P C C 3 6"DI ( I : 3 ' ,3:6' 3"3
(.3' p y j n ;.3 o ' n p s ;i:3 p'p) pb'b3 pii Di'3 PI D'5IC6PP I C P P I 3 I 6 P ICBC
B3 p ' D I'pib pni6BPC3 . n n n ' : I ' m :[pb'b3 fSl 01'3 ]'3 7P' [DP'5C1 6"P!
|153 D3P1C153 (3:' P'BT) '151 IPPP 56 P'BCP P 1 P I 6 B 3 B 6 5 C .Obffib 6lP
,TPBP e"B .n'lSJin'jl :(.tl3 P31D) ni51331DP jB Jl67b l'3'3i 0P6 1'6 P"3pP
3"C ,6:1 3"3) P53bO 7blBb 0>)»5 DPI P17B1BP bc P11B5P5 563P D'7'RBC
<11D5 .auiui :Dbt D I " P P ,1'5P P535P ciBCi D I " 5 P PBPP P B C .DiMi'ji :(5:W
P;C 6'Pl ,DPl6 D'DICBP Rl5tB 3"'3 1350B IIBJ' (01' C'3311 O'B' P"DC
(1U) :[11C63P |35P»3 555J3 33Db P'5C ODD D'bipPBl D'PtlPl] (:3b P1333)
D'lC . n i ' j n i n m N n n (to) :D5IB5 n'6'C iCBC P6f 7IB . I I ' I I K H ' ? i m i
3P33 ICBPP'C 0'35B '5Cb 3CD6 '6 PPB6I P5313pC 5B P535P PPBBPSI I6335
PP137 D'5P5 P'63S P3PP P535P R6 PB'BC '"D . n i a a i a n n m :(:P I'biP) 7 P 6
p 6 p |B P135 i5'6c V 337 53 .ynio :pi'P P3 6P'C .mn waa (a) :(7:i 3"3)

1 4 . rivinb — As signs. I.e., as omens. The luminaries are
signs of Qod's greatness in two ways; Tlie [leavenly bodies are
constant reminders of His omnipotence, and tiiey sometimes
diverge from tiieir natural course to comply witil His will, as
wlien tile sun stopped for Josfiua {HaRechasiin LeBikah).
1 6 . bi'?'l?n niKMn 'au/ — TTie two great luminaries. "Great"
cannot refer literally to size, for the stars are larger than the
moon. Rather, the luminaries are described as great in rela-
tion to the visible intensity of their illumination. Since the
moon is closer to the earth than the stars, its light is stronger
than theirs (Radak; Malbim).
R' YosefDou Soloveitctlik offers a homiletical insight into
the concept of great and small. The greatness of the sun is
that it is a source of light, while the moon is small because it
can only reflect what it receives from the sun. In this sense,
we pray at a bris milah, "May this small one become great" —
• I' n-HftHltfflmfttftM^MT>tftitiiiHfffmilill i nil itiiitil in 11 TiiUffiJmiHtitftiiM'f^^^^''^^^^

9 / BEREISHIS/GENESIS PARASHAS BEREISHIS 1/:'.(.• ,11

^^ And God said, "Let us make Man in Our image, after Our likeness. They shall rule ooer Ihr
fish of the sea, the birds of the sky, and over the animal, the whole earth, and every creeping Ihhui
that creeps upon the earth." ^'' So God created Man in His image, in the image of God He creaU •({
him; male and female He created them.
^^ God blessed them and God said to them, "Be fruitful and multiply, fill the earth and subdur
it; and rule over the fish of the sea, the bird of the sky, and every living thing that moves on Un-
earth. "
^^ God said, "Behold,! have given to you all herbage yielding seed that is on the surface of tin •
entire earth, and every tree that has seed-yielding fruit; it shall be yours for food. ^^ And to every
beast of the earth, to every bird of the sky, and to everything that moves on the earth, within wlUrh
there is a living soul, every green herb is for food. "And it was so. ^^ And God saw all that He luul
made, and behold it was very good. And there was evening and there was morning, the sixth d,if}.

Throughout the chapter, God brought all things into being
with an utterance, but He created Man with His own hands,
as it were (Rastii).
WTihij^^ nbi^a iM^Va — In His image, in the image of God.
Among all living creatures, Man alone is endowed — like his
Creator — with morality, reason and free will. He can know
and love God and can hold spiritual communion with Him;
and Man alone can guide his actions through reason. It is in
this sense that the Torah describes Man as having been cre-
ated in God's image and likeness (Rambam).
napan nai — l^ale and female. Although Eve was created later
(2:21), she and Adam were created on the same day (Rashi).
Although all living creatures were created male and female,
this fact is specified only in the case of human beings, to
stress that both sexes were created by God in His likeness (R'
Hirsch).
28. in^i na — Be fruitful and multiply. In accordance with
the Divine wish, the world is to be inhabited . . . One who
neglects this has abrogated a positive commandment, in-
curring great punishment, because he thereby demon-
strates that he does not wish to comply with the Divine will
to populate the world {Sefer f-laChinuch).
29-30. Most commentators group these verses together, it
shall be yours for food and to every beast of the earth ...,
indicating that Man and beast shared the same herbal diet.
At this time, Man was forbidden to kill animals for food;
such permission was granted to Noah, only after the Flood
|cf. 9:3 and Sanhedrin 59b].
3 1 . TKp alU"narii —• And behold it was very good. Everything
was fit for its purpose and able to act accordingly (Rambam).
The Torah declares that Creation in its entirety was not
only good, as the individual components were described
above, but it was very good. As the Vilna Gaon explains,
something may be good in isolation, but not when it is com-
bined with other things. God's works, however, are good in
themselves and also with others. Meshech Chochmah goes
further. The components of Creation are even better in com-
bination than they are individually.
Even things that seem to be evil — such as suffering,
death, and temptation — appear to be so only when viewed
in isolation, but in the total context of existence they can be
seen as good, even uery good. If we could but perceive at one
glance the entire picture of God's management of inter twin
ing events, we would agree with this verdict (R'Hirsch).
lurtyn nil — The sbcth day. The definite article n, the, bt-l'oif
the word "'i^W, sixth, indicates that this day is distinguished
from the other days of Creation, because this is the ono In
which all His productive work was completed (Chii^kiinl).
Rashi cites the Midrash that the appellation of distinction •
the sixth day— alludestothesixthofSivan, when the Toriih
would be given. It was because of that auspicious day Hint
the world was created.
2.
1-3. The seventh day / the Sabbath. The Sabbath is intro
duced with the declaration that the work of heaven and (Mjrl I \
were complete, and that they stand before us in their finni
intended state of harmonious perfection. Then, God pro
claimed His Sabbath. This passage, the first paragrafiji ol
the Sabbath Kiddush, proclaims that God is the Creatoi Win i
brought the universe into being in six days and rested on Ijif
seventh. Israel's observance of the Sabbath laws consliluUm
devoted testimony to this.
The Sabbath is a day saturated with purpose. The lomli
states that God sanctified it because on it He abstained linin
all His work (v. 3), implying that the essence of the diiy In |M
commemorate cessation from work, but in the vtrry rmut
phrase, the Torah says to make, implying that acconipllnli
ment was simultaneous with rest. There is no contrij(lii;IUMi
God rested from physical creation, but He created tht; fijiJii
lual universe that comes into being every Sabbath. I hp
world of the Sabbath is far above that of the six days it nu<
ceeds, but they are not separate from one anoth(M. 'Vh«i
bridge between the mundane and the sacred, belw<:(!n ll«t
weekdays and the Sabbath, is Man. Adam and l.wr W(iiti
created last, just before the Sabbath, because only Mftn hm
the intelligence and wisdom to bring the holiness of t lir Sioh
bath into the activities of the workweek. Of all the CTi^ntiiiKO
in the universe, only he can create holiness. Angels art' \\u\y,
but they are static. They cannot improve themselvnrt (ir \\\^
world. Only Man can do both. The Sabbath is God's sml, iihij'
Man is the one who must impress it upon God's unlvm^ei
indeed, Man's activities transform the universe I'rorii nn tt|i
parently aimless amalgamation of matter into thv. nilticir (if
God's will. I
K'P-ID / K
n'ttTKia ntpna
'r\•y'^ lanin'i? iM'jy^ nnK ntojij wribi<; -ipK^i «
Kaiyji KB? '3U3 inubipii Kjnwia
^531 Ky)K '3331 KT5'331 K W T
ni;' K-;3i 13 ;KV")K ''V wmT KI?CT
T T IT <• T : • - i :• IT T - J" IT V 1.V T
Piri; K13 vrhii o'py? nn^ya D"!K
T33in3 qmrij _Kia K3i?«) ng'i :nnK xna nn;?!! ngt inx K^a wrfba^ n^^f ? to^^a
I'jtpi «pi w i a ; ; iin^ I B K ] ;; Tini^;
J : • u : J : :••. :- T •; - • :••. y I VJT:-
'31:3 luiVtun n^J! nDiptii KV3N n;
Knin '3331 K^npi Kaivsi KKI?
KO ;? nngioa :KV^K b:i Kv/n-n nan n^'iiby; IHK'^I if-jKn-'^y nt^n^in n^n-'^^ni ^
ay-)! nsT xatiji '73 n; p3'3 n'3n?
•35 n;i Ky-iK "33 ' s s '35? T ynitn
nyni 33^ NJ^-'N n ' a aa T NJ^'K
nin bj7^b h^S'Kh KH' luV STira
03'? VIJ 5?^) y??"'''}? 'i^'i^'i? V5?n-'73-nKi yixn
WDTI '33'?I K;n<?3 Kaiv ^aVi xvi??
^33 n; N n p Niyfl] na n N¥1?? ''5?
I w: T V T - V jv V -: J V T T - j- j :
;? Kiqini" :13 nini '33''ip'3 K3pv pn?
K3D^ ri?n Km nay '3 '33 n;
:'Kn'rn? Dl' nay nirti wan mni

ninVn B^xa :(.pb y-nmo ;T:Pb 3|'6) DPIP imps -JPOPP p»if)
331 :(.p) 3"3) ftio njv ipn obb lb jpippo obi ipifip -j> CTB .imK u n a
cp™ .lf>3:3 ibob) '1311'pmbiB Dpfi pp'i Pni6 fiio jbobi .nniK K3a napii
bp 1131CP1 .(fl:P l"3) ipbp 3"pfll OJlCflP 0ftn33 D'Plhp 'JC l6p3t .Oljf)
DlpB3 lb CTDl 1P"131}'3 lb CTP 6bl ,'C63 DO'JC lfn3)t I^'IIO ifo .ftipP
Pf) P313 P3I0C ITC/A ,!"'i PDP .tiwaai (na) :(J' pn» 3"bi 6p'>P3) 3Pfi
bo Ollin P133b 13P1C t ' t e ITObb 11131 .(OC P"3) P'3fl5' flOP bif, 03p30
nin ':a'3i .rhixh n'W naS (f;-ua) :(:0D Pin3') otfto tti O'3P! O'PS
on3 p'pob ipcfibi oiftb ocpo fibi ,b36»b PI'PI Pino3 Dob oipo .ynun
CPTO ;p:' ibob 'P3T P'cfns) obp IP' ibsfr amy pT '3a ift ,3C3 bcfibi
,3C!3 pT3 '131 'P f)10 PCfl tPT bp P»63C ,11:3 t;ob TPO P3 '33 iftSUl .(Oljft
nil (K^7) :(:p3 PTO3D ;3:V) ibob) b3 pf> D3b •PP3 .licfno o i t t 'PPPOC
ib3p'6 »"» Do»£> oipoc pmb P'c6p3 own iva 'CW f)"o (fDio .'fiBn
D'lPiDi o"ibp ob3 ,'cco Dl' ,6"i .(f) fiPTOP) 011P 'cnip ocnp bfnc oo'bn
ip(PP3 OPIPO bftpp' tope ll'P3 '1 01'3|: fl"Dl ll'D3 'Ct flip 'CW 01' 713
IPlflC ,fl"03 'CCO 01' 1011 ,0P!3 ObffiO )iP33 ib'fo 3CP31 P'tflPS plTb' b3
:(.PP P3P) 031P pnb piPO [(p:fi 3"i:op ;(.p) ftp P"DP) p'D3 '1 01'
o'3tt»o P1OT3 DiPoi: 'Bb ,]hn isinb o"3po be IPI3P1313 .mN mni (13)
f)'bnP3 lbB> f>10 D'PbnO oh p fllOPl ,p3 lb»3 ^^'Pb (3' fl''P7S) 13 l63pP'1
o'pco f>35 bJi ifiDP bo 3Pi' '0 pfi 'P'fn oP'» ib ppftc 36pfi3 iS'Sn pc ,ibc
ibfi f)b6 ,i'35i ifiPCi)'»' C '31 (vi':33 f> D'sbn) ibftncni«'«'» I'bB 1»113
I'P'ip 3n6»i ft»3PS 1'T13 PTn3 pi .03ipb D'b'6nep ibfii Pipib D'B'B'P
;p' pint finiP3P) pif) b)33i ibns ibt 6'b»53 ]te <i6 .(Tn bfr3i) fipbfip
063p P' 'PO 0'31PPP3 'P1B13 I'fl oil 'Pim3 0'31'bl33 C b"f) l:pb l'P703D
1DT5'3 101!3"D ftbe 9"i36 .niK nwSJ :(:3b PI3P3 ;6':P P"3) P'Cfn3 oc»n3
bnjo fio't 01313 PTOi pfi xii •'nii" 3IP30 I33n3 6b ,pmb o'3'nb oipp c i
P'3 013 P37P O'OC 131Bb f)b D7fl 0C»6 3PP 06l ,ppO )» PltP b)3131 lbn3
\b~iyy 3P3 fibi oifio pfi fnyi nS3 05IP3 o'3'no P3ippi .in5i3 OB fibft 13'7
b'Pcobi i'3ob . u n i m a :i3bt DIDIS .un'jxa :II3"P oe P ' 3 ;op pioso)
.oTT jicbi 'iTP pcb on iiBb3 p .nin n n a m i l :(.(!3 OJ'JP ;f!' ot P"3)
OC P"3) 13 PbpiB O'POl 00'3Pb IIT 0PD3 ,OPI f)b .Pin0331 P1'P3 OIIP ,OPI
bPOt (.P P131P3) lb '1P130 D1P73 .™'3!ia mKH UK Qin^N H3311 (13) :(3'
3'176 ;0:13bp O'boP) 03P3 'bl3 BPPl PBf)3p ,0'1'3 6333 61OI Pn6!33 6333
610 131 t"13b3 f'lp I'Pipt Dtn '"n O'lPBO D3PB5 DP1P3 0033 .(6"P 110

2 6 . w^i^ ntujia — Let us make Man. This preamble indicates
that Man was created with great deliberation and wisdom.
God did not say, "Let the earth bring forth, " as He did with
other creatures; instead, Man was tjrought into being with
the deepest involvement of Divine Providence and wisdom
(Abarbanel).
Targum Yonasan paraphrases; "And God said to the min-
istering angels who had been created on the second day of
Creation of the world, 'Let us make Man.' "
When Moses wrote the Torah and came to this verse {let us
make), which is in the plural and implies vn that there is
more than one Creator, he said; "Sovereign of the (Jniverse!
Why do You thus furnish a pretext for heretics to maintain
that there is a plurality of divinities?" "Write!" God replied.
"Whoever wishes to err will err . . . Instead, let them learn
from their Creator Who created all, yet when He came to
create Man He took counsel with the ministering angels"
{Midrash). Thus God taught that one should always consult
others before embarking upon major new initiatives, and He
was not deterred by the possibility that some might choose
to find a sacrilegious implication in the verse. The implica-
tion of God's response, "Whoever wishes to err," is that on3
who sincerely seeks the truth will see it; one who looks for an
excuse to blaspheme will find it.
lan*??? — In Our image, i.e., in Our mold {Raslii), meaning
that Ciod had prepared the mold with which He would now
shape Man.
larimia — After Our likeness. With the power of understand-
ing and intellect (Rashi).
2 7 . bin'jN K3ail ^- So God created. Just as Man is unique, so
the manner of his creation was unique and exalted.

WPlMIilMiMiinmipimiimi^^
 MttHlO"

11 / BEREISHIS/GENESIS PARASHAS BEREISHIS

2 / I (1

2 ^"IThus the heaven and the earth were finished, and all their array. ^ By the seventh day God
Seoenih completed His work which He had done, and He abstained on the seventh day from all fli-i
^^y-
The work which He had done. ^ God blessed the seventh day and sanctified it because on it Hi-
SabbaLh abstained from all His work which God created to make.
'^ These are the products of the heaven and the earth when they were created on the day that
HASHEM God made earth and heaven ~- ^ now all the trees of the field were not yet on the earth
and all the herb of the field had not yet sprouted, for HASHEM God had not sent rain upon tin:
earth and there was no man to work the soil. ^ A mist ascended from the earth and watered the
The whole surface of the soil. ^ And HASHEM God formed the man of dust from the ground, and I ic
Garden blew into his nostrils the soul of life; and man became a living being.
of Eden ^HASHEM God planted a garden in Eden, to the east, and placed there the man whom
God would bless the Sabbath in the future by giving a dou-

I II!'" He added t h e Name signifying mercy, to teach that He would

ble portion of manna on Fridays in its honor, and He would
temper justice with compassion (Rashi to 1:1). The Nanu'
sanctify it by not providing manna on the Sabbath itself n'TTT-- also signifies the eternity of God, because its letlci;;
(t^idrash). The plain meaning of the verse is that the Sabbath are also t h o s e of the words n^T) np n;ri, He was, is, and mil!

i
is sanctihed above the normal course of physical activity in be. In the words of Rambam's fourth principle of faith, God
this world. Ordinarily, people must work to earn their liveli- "is the very first and the very last." Everything in the creatt^d
hood, but on the Sabbath, work is forbidden — and even so universe m u s t have a moment when it came into existenct-,
III
the Sabbath is a day that is blessed with more food and en- but God is infinite; He transcends time. In recognition of thin
li joyment than the rest of the week (Or HaChaim).
iriii/Ji^ — To make. This word implies that there was an ongo-
ing process of creation. The living creatures of the universe
concept, t h e Four-letter Name is often translatedtheEtern.il
One. This is also the proper Name of God. in respect for it-i
intense holiness, it is not pronounced as it is spelled. In
were given the ability to reproduce themselves, each accord- prayer or when reciting a complete Scriptural verse, it is [>rO'
ing to its species (Radak). nounced Adonoy. Otherwise, it is referred to as HASHEM, < n
! ( | llji the Name.
4-14. Man and Creation take shape. Chapter 1 described
Creation in a very brief and sketchy way because, as noted 5. wribi^ 'Tt TpKin i<h 'a — For HASHEM God had not sent rdin
above, the Torah did not mean for Man to understand that upon the earth. He had not sent rain because there was nn
entire process — that is beyond human capacity — but to
man to work the soil, and no one to recognize the utility ol.
ill! |. know that God is the Creator. Mow, the Torah reverts to elab-
rain. But when Adam was created, he recognized its impor
orating on the narrative by focusing on the events that led to
tance for the world. He prayed, and rain fell, causing the trci-M
the emergence of Man (B'chorShor, Akeidas Yitzchok). Since
this narrative leads to the incident of the Tree of Life and and vegetation to spring forth (Rashi). As noted above, plant
Tree of Knowledge, it begins by describing how plant life life had already been created and was waiting just below th<i
came about (Radak). surface for Adam to pray (see 1:12). This demonstrates a ba-
sic article of faith: God provides what Man needs, but it is up
4. nK'jaria — When they mere created. The letters of this to Man to pray and otherwise carry out his spiritual responni-
word can be rearranged to spell Dn'i:3«3, meaning that God bilities. As the Sages say regarding the Matriarchs: Sarah,
created the world for the sake of Abraham (Midrash), because Rebecca, Rachel and Leah were each, by nature, incapablo<i|
he was the epitome of kindness, one of the pillars of the bearing children. God created them that way because Mtt
world (Zohar). This suggests further that Abraham was the
knew that they and their husbands would pray for children,
one who achieved God's purpose for the universe, because
and God desires the prayers of the righteous.
until he came on the scene, humanity consistently failed to
6-7. These verses describe the preliminary steps of Adam'*,
live up to its mission. That is why Abraham earned the right
to be the progenitor of Israel, the nation that was chosen by creation: God caused the deep to rise, forming low-flyiri||
God to receive the Torah {Zohar). clouds filled with water to moisten the dust, from which
Adam was created. It is similar to a kneader who first poiiin
In the above context, it may be that the letter n of this word
in water and then kneads the dough. Here, too; First, M^ lOt i
is small to symbolize that Abraham's name Abram had a n
tered the soil, and then He formed Man (Rashi).
added to it {R'Avie Gold).
7, n'?n nttpi VBK^ n^'i — And He blew into his nostrils the a
airibx •T\ — HASHEM God. This is the first mention in the of life. God thus made Man out of both lower |earthly).
Torah of the Hebrew Four-letter Name n"rn"\ which denotes upper [heavenly] matter: his body from the dust and his: Hid
God in His Attribute of Mercy. At first, God created the world from the spirit (Rashi). In the words of the Zohar, "one wh' Mil
exclusively with the Attribute of Justice [Eiohim], because blows, blows from within himself," indicating that Man's .•im i
the ideal state is for Man to be judged according to his deeds,
is part of God's essence, as it were. This soul made M.ui.
without a need for special mercy, but God knew that Man
living being, which Onkelos defines as a speaking spirit. A*
cannot survive without mercy and forbearance. Therefore
cordingly, the life that is unique to Man and which only (ii H
 n'ttTNia ISO/10
n'lWKia rupis
n-K/a
^ ? ! Win K'.Dif' 'hb:^nvJK.)>^

n^yaii KDi'3 nil ^35; T an-j33;

n;";' Tiai' m y T n n i 3 ^ Van
ni^-riK b^n'7N T-jai] tntov ">?/?? in^K'^ip-'raip j
Fia '3? an; w^i21 n i j v a i f ; uni''
n a y j ^ n K-13 T n n i a ^ "pan m
I -: I - I.- v: jTT
"la KJI'K! K;)?!? rn'?in f'?K-i
n''n'%'>'"i35;'''i xpi''? w"33ipi< niti7i7 Dii? DN"13n3 y"!|$n'! a''ptt'n nin'piri n'pK -i
n;'.n;i. nnu niton n-ito 1 VD] ;n''niy) y")N a1n•'7^;? nin'' n
K^BDT K3py ''31 K¥")!?5 iiQ ' ' ^ "'^
T6)?n N'? "•'3 nm'' QTg nnton a^^-'^Di yiKa
n i 5 Nijsii iKnipiK n; n'pgn'?
inmKrjTiK Tai?^ T^K nniKi yixn-'^v QTI'^N nin''
'31? ijs'n' 'i?i?t?l N ¥ 1 ^ T3 i''''?V :n)3"iKn na"'73"nti; np^toni n S O " P 'i';?^??- "'I^l'
''n'ia3?!;3 ng?i K n P l S TP K ^ B V
nn'?'n-;K3 raqi '•".n'l Knipt??
Kflin n'li'i'K ;^ a ' x j i n iKV'pnjp DiKnTi?; Diy nto;;i D^IO iijja ii xvrib^ nin^
D7K n; iBH 'iiyKl fPli?'?'? n5?3

I'PB mv «*c 031 3C3 put mw '-> .'Si'aiBn n i a mn^K bail o)

?< b3» ,Dl6 f.l3!1 35B5 PWi 0'»15 spW om 5^ ,01P ^^ IP 33
J36 » : , , V a D W P"PPi nTi'i PIP Dtoi P 3 * ,pn'i' ' ^ 1 ^ ; . ^ ^ ^ " ' " '
3OT :(6 „r, toroP) l"'7v W WTi'3 3P=) b) \'T> ^ W " ' ^ ^ " " J ' "
. r a x a nm :(P:T 3"3) 3irob i=in P^DJ lb toP *bP (fo:3 PW ' » P
W3C 'Si OTVbBP P PBBl 0')1PPPP p qiJ .D'SVbcP pi 0')1P1«P » W»
ppnp , ; ' ; U cJ»p i).c- 'CTO ,D.vb.b pnito 633 ' » ' = 7 ' X
VP'C .p.6fi-)3 Pt:»P3 PfoP P *b Dfi, 0-»PP31 D')Vb»3 ' = / ™; "^
D7f>P ^6 '1J1 f i w info P33 no ,3»f)P ofn . | » pf" w 1* « ™i'»5
P31PPt nnP 3"bP -bto W '3 be «3 3<l>'bf. '3 * / ! ' 7 f , 7 * ^ •"
to, . „ C 6 P be TO to P P » V3pf>bC bb3 ,P» ' ' " \ ; " <^ ™ fo'p^
O'Pbft 'n -,5", PTS, PtP ,TO» DPW p™ lPf"13 OPD ,bb5 W " 1 0 ' " ' P"
'IJ, 'P 35.1 3P31 IIP Piw^P bSf. pi .pcfn bp 1P3S fibfi i=* ' ^ " ^ ' ^ ™
,oc p n p i mftP bf. fiyi P3Db ni »• piPs ibpb) P T O »•" » ™^''' 1"
1. As-., _ Were finished. Homiletically, the Midrash relates
this w o r d to ,l''?P, longing, and 'V?, utensU. H'=f''«f "fl f,""
and Q o d Himself longed for the commg ° ' h ^ / ^ ' Z r )
which w o u l d infuse the world with holiness <;l^'^'''"^'°;J.
And t h e universe was created to serve as a tool for '"^^'^'T ":
of Q o d , a task that was complete with the advent M the a a o
bath ( S / i j s Ernes).
2. n S i t t ? , , . . . 'JP'I — Completed . .. abslnined. These two
w o r d s h a v e different connotations. The first indicates tt^at
G o d s w o r k of Creation was finished, as indeed itwas, nom-
BinP 13 D5P) VBJ311'PC B31'C P 3pP b3f) ,t31pp bj5 blPP q'DlPS T35 V13J31
P3C pf)3 ,PPTO ,-)DP OblCP P'P PB ,b"l .Dl'3 13 pbp lbfl3 Bfl3>l P3BCP
:(5:'l p"3 .p pb'JB '"tTS '11 ;p;' ^''s) nsfibpp ppnj)i PPJP ,Bn«n pfi3
'CC31 Pbubab -JBIB Dpb IT P3CP PW b3P ,1»3 1313 .SnpH 13311 (S)
:TP»B e"l3 3PP f,3pnpi .(3:fl' 3"3) bb3 )» 13 33' ftbC ,1B3 iPlp, ,3)60 Opb
p t o i bs3 P3C3 piBsb P'ift3 PP'PC B:fibpp .niBsS n'n^N K3a 3 B K
Dmion n n ^ i n sbspi o'lmfia .n'jK (n) :(p op) p"33 ppianp m3 ,'PP3
p finipjp) )ipfip3 16335 Db3P 3TOb .'ti n w s ; nua nxnana yiNni
P'BP) D'OblB 11) 'P P'3 1B6>P , D 6 I 3 'P3 ,Dft33P3 ,6"3 . 0 :3' 3''3 p-ft
6335 PIP OilBPC 163 33Bbl .O'BblB ')P 3S' 0C3 bC ibbP PVP16 '33 (3:13
3"DB) P31PR3 D'3Pb PIPD OilBP 33 PlJBb PPIPD ft"ppC 1B3 (Bl 6"D] 6"P3
6'Pt '• in3 O'PBIB pi lPlfi3P 0'p'35P 3Blb 3"l'3 633> 3"P1B1 (CPp) 63
pfti 6"pp ppp p*ib POTb [O'BPPOl m>c (Bl U : B 3 PIPJB) P1'PI63 P)Pp
m o (n) :(DP PIPJB ;':3' 3"3) op 317 P33b ppBb PPIPDI P'33i b3B PBIPDC
i>'fti ,03ip iipb »'6i (Dibp)*) 61P 6b 3B )ici 63PB31:0313 b3 .y3j(a t r w
p63'P 0113 '3 ,PP6 31B1 ,P'31» PIl ,0'3pp 3B6' 1C63 DHUP IBlb bCBJ
p6'33 P3BJ)P3 p63 P'P 6b f IB ,P15P PI <)6l .p63'P 6b 1"3B (S:V1 PIBP)
31P3C 'C'bP31 .PBi 6b P'3D fnwn aiBSJ hS\ ,036 633)t Dlip 'PP3 oblBP
pni .3iBnn Kb 'a ,'pc ov is nB» Bpip PRP bs 6b6 i6i' 6i p6p 6iini
bp 1P31B3 3'3B p6i niaiKn nw 313B^ I'K mKP 'Pb ,3'PBP 6b OBB
P»b'6p IpnSl ,1333 OP'bB bbPPP OblBb 311! oap DTI 016 ,'l3P31 .O'BPl
ing new was created after the first six days. The word abstain,
however, suggests that the work was interrupted — ad-
journed — but not ended. It tells human beings that there is
always more to do, but that Man must abstain from his cre-
ative work when the Sabbath arrives {VUna Gaon).
3. wn;?.!... 335.1 — Blessed... and sanctified. Qod blessed
the Sabbath with abundant goodness, for on it there is a re-
newal of physical procreative strength, and a greater capac-
ity to reason and exercise the intellect. He sanctified it that no
work was done on it {Ibn Ezra).
 iHtii*taiiaiHiiriitittrft«iHiHiitt..i

13 / BEREISHIS/GENESrS PARASHAS BEREISHIS 2 / 9^20

He had formed. ^ And HASHEM God caused to sprout from the ground every tree that UJ.I;.
pleasing to the sight and good for food; also the Tree of Life in the midst of the garden, and Ihf
Tree of Knowledge of Good and Bad.
'" A river issues forth from Eden to water the garden, and from there it is divided and become^i
four headwaters. " The name of the first is Pishon, the one that encircles the whole land o/
Havllah, where the gold is. ^^ The gold of that land is good; the bedolach is there, and Uw.
shoham stone. '^ The name of the second river is Gihon, the one that encircles the whole luml
of Cash. ^"^ The name of the third river is Hiddekel, the one that flows toward the east of Assyria:
and the fourth river is the Euphrates.
Man in the ^^ HASHEM God took the man and placed him in the Garden of Eden, to work it and to gwv\l
Garden n i6 ^^^^ HASHEM God commanded the man, saying, "Of every tree of the garden you rmui
freely eat; ^^ but of the Tree of Knowledge of Good and Bad, you must not eat thereof; for on
the day you eat of it, you shall surely die."
'^ HASHEM God said, "it is not good that man be alone; I will make him a helper corresponding j
to him."'® tiow, HASHEM God had formed out of the ground every beast of the field and event
bird of the sky, and brought them to the man to see what he would call each one; and whate.i n-.r
the man called each living creature, that remained its name. ^'^And the man assigned nanus
1 2 . nV'narr — Bedolach. A g e m i d e n t i f i e d as either crystal such assets in h u m a n life are t o o obvious to require elaboi .i
(Rashi to Mumbers 11:7) or pearl {R' Sadia Gaon, cited by t i o n . But before creating A d a m ' s h e l p m a t e , G o d brought nil
Ibn Ezra). the creatures to h i m so that he c o u l d see for himself thni
none was suited to his needs, and he w o u l d ask for a c o m p n n
1 5 - 1 8 . M a n i n t h e G a r d e n . A d a m was placed i n t h e Garden
ion. Then he w o u l d appreciate his newly fashioned m a t e <IM< I
of Eden to work it and to guard it (v. 15). The Midrash inter-
not t a k e her for granted.
prets this allegorically, since the T o r a h m e n t i o n e d above
t h a t t h e t r e e s o f the garden grew of their own accord and the A d a m n a m e d her gender /shah [Woman], because she w . n
river p r o v i d e d the necessary i r r i g a t i o n . Rather, A d a m was to taken f r o m Ish [Man] (v. 23); left unanswered, h o w e v e i ; i't
worlt the garden t h r o u g h the study of Torah a n d the perfor- why Man is called Ish. T h a t name comes f r o m eisti or hre [UJ^K
mance of positive c o m m a n d m e n t s , and to guard it by re- Vfif. =], because M a n is unique a m o n g all living beings in tin"
fraining f r o m forbidden activities (P/r/cef d'Rabhi Eliezer). characteristics s y m b o l i z e d by fire: verve a n d enthusiasm,
This means that Man's tasl< in this w o r l d is to serve G o d . If he lust and initiative. These characteristics enable Man to
does that, then his material needs will be satisfied, as A d a m ' s achieve d o m i n a n c e , attain w i s d o m , and develop culture. Mul
were in E d e n , for to thinl< that only physical exertion can the same fire can cause the mass destruction that hiv*
bring success is to believe in an illusion. marred h u m a n i t y a l m o s t since the b e g i n n i n g of t i m e . Con^
t r o l l e d and directed, t h a t fire can create spiritual k i n g d o i n i
1 7 . WBKi •^hjt^ t J t n ta ~ For on Ihe day you eat of it. On t h a t t h a t surpass the angels.
day the evil impulses of jealousy, lust, and honor w i l l be The presence of Godliness in h u m a n beings is expres^tt(l
aroused w i t h i n y o u , m a k i n g it impossible for y o u to attain by the letters that are added to their names: a •> in the naiTiii
the goal of c o m p l e t e spirituality as long as y o u are still on Vi''ii^ and a n in the n a m e nit'is- Those t w o letters spell the Dh
earth. T h u s , eternal life will be an intolerable burden for y o u v i n e N a m e n;; — because G o d m u s t be present in t h e u n i o n i >\
(Malbim). a m a n and wife. If they allow H i m in, their u n i o n is Godly; il
n i n n nm — You shall surely die. Since A d a m lived to the age not, they are left w i t h U^K, a destructive/7re, that w i l l not only
of 930, it is clear that he was not to die as soon as he ate the h a r m their own relationship, but m a y well unleash a conli.i
fruit. Rather, he w o u l d b e c o m e subjeci to d e a t h , whereas if g r a t i o n that w i l l h a r m ail a r o u n d t h e m .
he had never sinned, his holiness w o u l d have k e p t h i m alive 18.11^4? n t j ; — A helper corresponding to him [lit. a hrlju-i
forever. against him]. If t h e m a n is w o r t h y , the w o m a n w i l l be a /«;/; <r/,
if he is unworthy, she w i l l be against him (Yeuamos (i3n,
1 8 - 2 5 . A c o m p a n i o n f o r A d a m . This passage does not de-
Rashi). Many have n o t e d t h a t t h e ideal marriage is n o t nec(i;i
scribe a new c r e a t i o n ; it m e r e l y elaborates u p o n the m a k i n g
sarily one of total agreement in all matters. Often it is llio
of the creatures m e n t i o n e d in 1:25. God knew that A d a m
wife's responsibility to oppose her husband and prevent hjn I
needed a c o m p a n i o n . Her purpose was not for r e p r o d u c t i o n ,
f r o m acting rashly, or to help h i m achieve a c o m m o n coursn
for A d a m had been created w i t h that f u n c t i o n . Rather, God
by questioning, c r i t i c i z i n g , and discussing. T h u s , the vorsp
wanted A d a m t o have t h e c o m p a n i o n s h i p , support, a n d
means literally t h a t there are times a wife can best btt Bi
challenge that is present in g o o d marriages, and He wanted
helper by being against h i m (see 21:10-12).
the children w h o w o u l d be b o r n to A d a m and his future mate
2 0 . nlnii* — names. In the Torah's concept, a name Is n(*il
to be reared by b o t h a father and a m o t h e r . T h e needs for
3-0 / a STUXKia DternB niw>5n3 nsD /12

KV}N in wrib^ ;> nnvKin :N"I3 ''i

1^'iSl '73''15'? 3U^ nhip'? Jjnpi 1^'K 'P3

K-ii35V ittJ'g'? 3u p3 I'lp'sn 'niTs liriTiK mpti/n'? Tiyp Kyi Snji ;yT.i niu nv^n '
•'B?''-) nyg-iK'j Kjrji wiarT'innni 11K713 i n ^ n n^; •xy^vJK-\ HJ^SIINV n^n) ins^ na^ni«'
•73 n; q^iJip Kin littf's in DIE; «. ;inr!3
K3ni)3' iKJOT IBn •'1 n^'irn yiK
•Diyi -xirWTi 15K1 n^n^n D\^ DID xinn y-if$n nnn p-3
Kin I'm'} Kj;3n KIDJ niiuir :K^-}U
K-irj3 mitfi T :tuaT KynK Va n; ci'fin
nii7i :K;I3 'i''3K"'73nK niion Kin •iin''3i w ^ i "liJin ^
Ktjnn'p Ti^rjij Kin rhm nNn''?fl -inari'i mii/K n p i p •qj^'nn Nin "717^^ '•'E/'''?!^ n inan
inng Kin nijv'a"! NnrjJl niriK-;
nntoNi niK n; o'ri''pK ;^ naiim mKHTiN ccn'jK mn'' np'i : m a Kin ''T'^~]\i ™
:nnpn'?i nn'^gKi'? ii^T x^O^ya n''n''7K mni i2fi imnu/"?! rrnvb nv"W3 inn?;;] m
b'np iwb aiK bv_ n'n''pK ;^ Tjjai ro v: J - : - IT : T : I,T : T : 1 v •• I - • J

l^'KlJIi' :'713in bTIi Knj'J l^'K

EJ'S'p 30 i'3 fn^gn 'nlTB vVsiJT
•jn'riT Nni'3 ' I K nan ' j w n K^
tfh D'n'bs ;^ nriKi n< irm^ nn'n nan
n^ layK ••n'n'inVs nnij 'inn'? Vi?n
in n'n'jK ;; N-jgio' in^apV T3D
NDly '73 n^i K-ia nin % KV")N
nn 'inn'? DIN ni'? nwisi K^n^/i
Ktoaa onK rb 'ng nin n 'i'bi nb nj?'
inniu n-jN ungia mrsij wn Kn^n
13>3)p ^"pDK D1^3 •'3 13B)p ^JK'n K"? VIT 3lU nVID
nnKii ni;;n niu-K'? D''n'7K nin'' nnK'i tmnn nin n^
•p D''n'7K nin'' 'hiy'i :i'n??3 n;j; I'^-ns^s??? ^I^V '=•'
kaji D'-nwn iqiv"'?? HKI n-jwn n!n-'73 nmiffn
-K")i?'' "H^K: S D I lyKn;?'-™? niK"!"? n'iKn-'rK
nii3E7 DnKn Knp'i ;iDt?7 Kin n;;n ^^i nnKn i"? 3 Ht/i^U;

pi'itT 'PC nnfi' flic .'"1 ni'n aio Kb (n'j :o oc i"3l D53'b cnsi O'fo
:(3' fl"T7Dl ]« lb I'fn D')CTP3 TV Dll 111 li I'fll D'JVtej TP' p"3pp ,p
:(DC fi'TTS ;.» Pm3>) optob n«3 ,P3I tt .ii» ,p3i .n>i3 itsi
CB'i .obcnb p-)TOf>p B"ci3 fi'P p-)'5' 6'5 .nmNH ya -ai is'i (m)
,pp1Cl p lft-)3) PlSlCne ''Bl fo flbft PSifl b'ub) 'IJI p f o P'P P6 D'Pbft
1113! .CO I'bmi itn3j POTfip i» inh 1631 ifn3) D'PP I» abunb infic '5b
f-nft) oc DDb nnpb oifip bfi ofoo [DI'3 13] TD JPTS' m)C3C 163 linb
D'-5371 Tr bft llbp '3 iro ,61331 'ITl pCb It OTb' ,mif) '13131 .(6"D
fBj mKfi 1^ Nnp' nwK 'jai :o:i' Y'3) 076 be iT PRP1C33C ,(P':3
iDbffib mc fir DC DifiD lb fnp' icfi P'P CB5 b3 .CCIBI IPDIB .'111 rpn
could "blow" into him is the rational soul that includes the
power of intelligent speech. This is what elevates a human
above animal life: the ability, and therefore the responsibil-
ity, to use his intelligence in God's service.
8 - 1 4 . The Garden of Eden. God formed Adam outside the
garden so he would see the world of thorns and thistles; only
then did God lead him into the garden, so that he would see
the alternatives before he was given his first commandment
(Chizkuni). First the Torah describes the Garden, which was
created especially for Man; then, in verse 15, it resumes the
story of Adam and Eve {Or HaChaim).
9. ii")! 310 ny^rt I'SJi — And the Tree of Knowledge ofGoodand
Bad. IHefesh HaChaim explains the effect of eating the fruit of
the tree, which God would forbid (v. 17). As Adam and Eve
were originally created, their natural impulse was to do
31D3P pp i')i3b .nnxn (Oj :(:i31'biP) ppiP P ifi")3)c PIBIBP b» inbbi
Dib'j 615 .par's (W) :(Dibp)ifi) pp I5i»fi3 -pn lina :(f':J' ''"3) 13TO
ICBl 1P3 IIC'P tip pflP Pfl I'pCDl I'bm 1'313PC I'D'Pt C"B1 .D'liD TO
'13113 1C31 O'lil) bSfl l»fl3C IPCB blJI5 fllPC I'C'D b"l AKfi pip3P) I'CID
pbnj iP"»pi PDWi ibip P'oc .lin'i »')] :(3:(B 1"3 ;B:»' P'BC) D'PCD
pp I'D'BC .bpin] (T) COBIPI iblPl P3>nC (I'3:fo n»C) PJ' '3! 11)3 ,lfiD
D7fip pfl p3m 0,3 oc p"3 ;DC) 1'311 1'-35 WBC .ma:(:B3 Pi3i3) I'bpi
oc l"31 TPBP C"B fnpBP 3P31 I'P 6b ;"1B -IllBJ" WO CWB P131P3)
31CPP . m a Kin :(Bibp>*) iicfi be OPIIBJ •ITOJ' nmp:(:' PI31P3 p
0"j3i3 ippb .np'i (lU) :(DC i"3 ;i o'i3i 'IBD) '"fi oc bB i>t)B obi3 bB
good. Although they knew in the abstract that there was
such a thing as sin, it was not something that they craved. By
eating of the tree, which embodied a mixture of good and evil
— hence its name, the Tree of Knowledge of Good and Evil
— they brought evil into themselves and made it part of their
nature. Once they ate from the tree, they changed the nature
of Man. From then on, Man was born with evil impulses, such
as greed, selfishness, and lust for whatever suits his develop-
ing appetite. Through study, thought, and self-discipline, he
must curb his base nature and desires, and inculcate into
himself a desire for good and a revulsion for evil.
Sfomo explains the name of the tree differently. It refers to
Man's unwholesome capacity to choose what is superficially
sweet Igood] even though it is harmful to him, and to reject
what is superficially bitter [iadl even when it is truly benefi-
cial.
 JBaMMWudiHiEL

15 / BEREISHIS/GENESrS PARASHAS BEREISHIS 2/21 — :i / (.

to all the cattle and to the birds of the sky and to every beast of the field; but as for man, he did
not find a helper corresponding to him.
2' So HASHEM Cod cast a deep sleep upon the man and he slept; and He took one of his sidcH
and He filled in flesh in its place. ^2 Then HASHEM God fashioned the side that He had taken froi 11
the man into a woman, and He brought her to the man. ^^ And the man said, "This time it is bone
of my bones and flesh of my flesh. This shall be called Woman, for from man was she taken,"
2" Therefore a man shall leave his father and his mother and cling to his wife and they shall
become one flesh.
25 They were both naked, the man and his wife, and they were not ashamed.

3 ^ |M ow the serpent was cunning beyond any beast of the field that HASHEM God had made. Ht •
The said to the woman, "Did, perhaps, God say: 'You shall not eat of any tree of the garden'?''
Serpent's
Enticement 2 The woman said to the serpent, "Of the fruit of any tree of the garden we may eat. ^ Of tin-
fruit of the tree which is in the center of the garden God has said: 'You shall neither eat of it nor
II !l touch it, lest you die.' "
" The serpent said to the woman, "You will not surely die; ^ for God knows that on the dufi
you eat of it your eyes will he opened and you will be like God, knowing good and bad."
^ And the woman perceived that the tree was good for eating and that it was a delight to llw
eyes, and that the tree was desirable as a means to wisdom, and she took of its fruit and <ilf.
with her (Radak; R' Meyuchas). 1. n''n'7^"inK-''3C)«—Did, perhaps, Godsay. "Is it possiMi-
that God forbade you to eat of any of the trees? Why w ii il. I
iniA Itfa^ — One flesh. Let him cling to his wife and to none
He have created them if they are not to be enjoy-'^lt'"
other, because man and wife are in reality one flesh, as they
(Midrash HaGadol). This is a classic ploy of the Evil Incllni
were at the beginning of Creation (Tur). But that can happen
tion: Pleasures are meant to be enjoyed, so it is foolish hi
only if they also become one mind, one heart, one s o u l . . .
believe that God could have commanded one to rcslrnln
and if they subordinate all their strength and effort to the
oneself from doing so.
service of God {R'Hirsch).
2 5 . iWtt'^n'' K'h) — And they were not ashamed. The Torah 3-4. ia w^n Kh) — Nor touch it. God had commanded 11 mi 11
mentions this as an indication of the purity of Adam and only not to eat, but Eve added to the prohibition, lln
Eve. People are ashamed of their nakedness because they outcome of her doing so was to diminish the cotnninnil
associate vileness and lust with their private parts. But not ment. The serpent pushed her against the tree and --.ild
Adam and Eve. As Sforno explains, they used all their "Just as you did not die from touching it, so you will nol <lli
organs exclusively to do God's will, not to satisfy their from eating it!" (Midrash; Rashi). Thus, the serpent IMII
personal desires. To them, even cohabitation was as inno- vinced her that God's death threat was merely to intlnild.ilr
cent as eating and drinking, so they had no reason to cover them not to eat, but that they would not truly die.
their bodies.
5-6. wrih^ ^•f' ia — For God knows. The serpi'nl \i^tu\
3. another ploy familiar to those who try to rationall/c Ihii
1-14, The serpent's enticement. The Torah does not say Torah away. They contend that those who convry HH'I
how much time elapsed between the creation of Adam and interpret the Law of God are motivated by a selfish divilir t-i
Eve and their expulsion from the Garden of Eden. The consolidate power in themselves. "God did notprohlbll MIIH
Sages, however, tell us explicitly that ail the euents tree out of any concern for your lives, but because lit! I«i
related here — including the birth of Cain and Abel — aware that by eating from it you will attain extra wlrtiiaiTi,
occurred on the day Adam was created. He had been given and become omniscient like Him. Then you will be indPiiHiii
only one commandment: not to eat from the tree, and now dent of Him" (R' Hirsch). The tempter did not explkiltly tell
his resolve would be tested to see if he could withstand the woman to eat the fruit, but he had enveloped hor In hiti
temptation. spell. She looked on the tree with a new longing — )t^ ll'Ulll
The consensus of the commentators is that the serpent of was good to eat, a delight to the eyes, and it would {)lvff MWI'
the narrative was literally a serpent. They differ regarding wisdom. Then she brought it to Adam and repeahrcl »vntyf
what force it represented: the Evil Inclination, Satan, or the thing the serpent had told her. He was nHV, at oiu- tollh hM\
Angel of Death. According to the Midrash, before this and not blameless (i.e., he was not hopelessly Ixiniplmil ^||<
cunning beast was cursed, it stood erect and was endowed unreasonably deceived), and therefore liable to punlrihriOW))
with some faculty of communication. (Radak; tbn Ezra).
1 / J - K3 / a iT'tt'^ina nurna T1'tUN"13 ISO / 1 4

b'^b^ KjniUT K31ji'?i KTva '75'?

•qno natpK K^ DIK'?! N'la nin

'^^1 ?niy'?:in3 Kin a^pai ^n-ii niij nt73 T^p'i rny'pY)? hriK njj'i i^y"] niKrj-'^y
n; D'rf'jN ;; KUI33 :Firilnn N"JE;3
nn?Ki KriFiis'? D-TK in n'pjn Ks/^y np.^""it^j<: y^2fn-ni<; i wrfbii^ nirp "inn tnanrin
Kiipi Nin DiNn i n s i u :Q'IK niV
J T T IT V — IT T IT •." T l-V ' : ~ rtT • : l,T T IT 1 •
Ki^ npgia Knpai '5131? x n i j
:Ni xnip; K^yan n?^ KnriK ni?ri' •'3 nii^N Kngi hNT'7 nt'?)? isyni •'HYi/n n^v nvsn
laju/n n ' 3 l a j piatu' is Siyia
lin'i nnijiKa pan^i nHKi ' n i a s
I'lS^'PlV l i n ' n n lirjinD nn N-ipg^ hri''3v; vnn nm imb vn) irii^KB pnn) DSK
N;iriiK :i'p^3ri)a K^) mm) QIK
n^n Wnjrfi :W\u':xr\-', Kb) iniyK) nnKn niKinj/
; ' nay T K'la nin '731? D'3n nin
ns KUK/ipij mmb 3581 D'n'^s njpK'i n''n'7N; nin'' nti^iv nii/N nnwn niD San n n y
I'V b:2i2 il'gK'n K"? a^n'^N "inK"''3 iqK nti/Kn^'^K
1^'N T a n Kjin'? Knpx niijtjia
T Kl^iN T ' a p i i :'?13''3 Knn'J :'7pK:i lan-fi? nEDp \umr\-bt<. nwm nipKni :iJn
l ^ s ' n N^ ;; 3545 Knj'-s n w v n 3 ib'DK'n Hb wribK npN lAn-qin? nii'K f yn n s m
:liniap j<n'7''3 ns i n i g p K^I nan
nin K^ Knp'K"? K;in 3nNii nt^isn-'?^ K/nan n^K^] :]innn ]B 13 lyjn N^I laan
Kni'3 n i j ;^ n3g '^} nijn riininn DD'pDK bi''5 •'3 D'n'jN yn'' •'3. :iinn^ nijp-K'?
]lnrii ito^j-'S? lopsip'i nan 11'73'nn
ninii :i£/'3'? 3u I'lB i'n''3n i'33333 :yni 31U •'yn'^ D''n'7K3 bn^ni D3''ry inf^s^i laaip
nKi '73'n'3 i^'K 3u nN KnriK Kin-nwn •'31 bfjKnb vyn 3iu ^3 nc/Kn Knni
Ki^'N 133)31 I'J'V^ Kin 'OK J T - : I- 1' : T - : i~ : I ^- T j- T • IT V J--

n^3!<i n3N9 ns'pai na N^3npK'? b^_Km i n s n njjni '^•'sc/n'? Vyn ngn^i n^py^

1'3 no BTl B1P ^5' 13 D5351 JBP JB lisft 7B BIP iS' 13 p) to 0:(' l"3)
liBDi li p>5 ,]toS P< l')B OB .nnsj rpn Bnjm (N) :(P:P' DP ''») Bii 3iv
,O0'JB PPjn pp 03D ll'to pBbJ 6i6 .DC'3i'! lis PIJPP ippftbl D7to CB'l
.^3)3 n n s :(i:p' op) opi oifipsi bs )'Bi P'»CP3 o'piDDi D'BIIB opif) ofip
nnx 13 UN :(fep' oc) b3B 3nft b3B DUB ,iPbDB pp'P ipbmi IPBIB 'sb
,Pn'D -jfiPB O'bSlfl DPlfl pftlP D"Bfll ,'IJI b3B ibsftp to 03b IBfb 6BC .'IJl
.13 IJJjn K'JI (J) :IBP IPlfo lalb fo'l 1)3'PPP '73 Dn37 P'bs P37P
bB ^PIP bft -)BfoP ftlO ,(.P3 pP70)D) pBIJ 'Tb Ofo p'Sb 'll50 bB PD'DIP
pb iBfj 13 PBJ3P 713 0SP7 .]innn nin xh O):« DP 3"3 ;i:b 'bCB) n 3 7
JBlfl b3 .V\y '3 (rt) :(DP 3"3) 5b'3fo PP'B ]* p PB'333 OP'B pfip DP3
.nin^JN3 a n " n i :(7 DP) DbiBP P6 6131 b3f) JBP JB .ipisnifi '33 pft 6)ic
iPS'Bftpi ob ifopi PP3 bp in37 ppfti .ncNn K3ni (1) :(DW PffibiB niv
iBfjp 1B3] .n>j>:i^ Kin rtiKH 131 iD'Pbfo Bi'Ob .ysn 31D '3 :(op)
:B-)I 31P 'B71' (Pb PBftp 1B3] A'strnfj ym 3nnji :DP'J'B ippssi [ob
|fi'3P if!'3PP3 . n m n n DCT'JK -n ^s'l :3isi KSrn N^ mK^i (N3-3)
P"33) bS'l 7'B ,111 p p6 'bl 31t |3 P' Obsb ,7Bfl .P3p)l PPr ]'B1 pB bj I'jpb
D'DI5PB '3P nB6p IPI (3:13 PIBP) PPBP Bbibi iB31'TODB .I'ms^sn .m'
pfiT top .np>i jiffiii :(.6p Pi3i3) IPPP Dips . l u o ' i :(6:p p"3) 1633)
P3P7 ,1'33P .p'1 (33) :(.pb P37P3D) I'bB Dr3PPl pfn33 13BBP PP30 B3'PP
Pbpl PPBbB 3P3 61OP D'PP bp lilfo ,7blP b3pb pbBBbB PPjpl PPBbB
'111 yfjsn riK •«! pn :(DP PI333) vpn'p bs ifipB 733' top PbBBbB
:71Bf) Pl'Pb (IP:P D'CBIP) 71Bto PB71 lpl6 PB'l 1B3 PPf) Pl'Pb .nvnh
003 1PB7 033pp3 ftbl P'Pl PB03 b3 b» 07f> fl3P 7BbB .DSan OKI (13)
telP |63B ppb bB bP13 ppb .'111 If'KB 13 nWN K3p' tlKI'j K.ID PIBS')
llDto ,p P3B* p"pn .IIJIK niSJl 13 ^S; (33) ;(7:P' 3"3) C7pO llPb3 OblBP
DP'3P '"E 3513 7blO .nnK 3B3b :(.P3 r3703D ;P DP) Pt'PBO Pfl P3 '33 bB
137 D'B71' TO top .ll«Iff3n' K^!l (33) :(0P1 OP) 7pfl D3P3 PCB3 DPI
PIBP Pnpb DB7 13 P3n3P s"Bftl CflbPlT Dinp) B3b 31P p3 ]'P30b PIB'35

simply a convenient convention, but it reflects the nature of
each creature and its role in the total scheme of the universe.
Thus, as we find over and over in the Torah, the names of
people had a profound significance that expressed their
mission. Adam had the power to recognize the essence of
every animal and name it accordingly {Radak). Having this
insight into every creature, he realized that none of them
corresponded to his essence, socially and intellectually.
2 2 . n]liKb . . . S7^a^ri"nK — The side. . . into a woman. Unlike
man's, the woman's body was not taken from the earth. God
built one side of man into woman — so that the single
human being became two, thereby demonstrating irrefut-
ably the equality of man and woman (R'Hirscti).
2 4 . lyiN-aTSJi 13-^3; — Therefore a man shall team. The Torah
does not mean that a man should not continue to serve or
honor his parents. It implies only a physical separation; that
his attachment to his wife should be so strong that he will
move out of his parents' house and establish a new home
17/BEREISHlS/GENESIS PARASHAS BEREISHIS 3 / 7^M.

and she gaue also to her husband with her and he ate. '' Then the eyes of both of them un?M?
opened and they realized that they were naked; and they sewed together a fig leaf and niad^
themselues aprons.
^ They heard the sound ofHASHEM God manifesting Itself in the garden toward eveninti; luu I
the man and his wife hid from HASHEM God among the trees of the garden. ^ HASHEM Goil cttlln I
out to the man and said to him, "Where are you?"
1° He said, "I heard the sound of You in the garden, and I was afraid because I am nalic< I, 'M •
I hid."
" And He said, "Who told you that you are naked? Have you. eaten of the tree from wltn h I
commanded you not to eat?"
'2 The man said, "The woman whom You gave to be with me — she gave me of the hn •.. ii iW
/ate,"
The ^3 And HASHEM God said to the woman, "What is this that you have done!"
Sinners The woman said, "The serpent deceived me, and I ate."
Are
Punished
^'^ And HASHEM God said to the serpent, "Because you have done this, accursed an> you
beyond all the cattle and beyond all beasts of the field; upon your belly shall you go, ufu I di tnt
shall you eat all the days of your life. ^^ I will put enmity between you and the woman, ivu i
between your offspring and her offspring. He will pound your head, and you will bite his Iwrl.
^^ To the woman He said, "1 will greatly increase your suffering and your childbearing; inpolh
shall you bear children. Yet your craving shall be for your husband, and he shall rule over you,"
of course. The question was merely a means of initiating a a punishment for Adam and Eve's misdeed, it should nol \\v
calm dialogue with him so he would not be too terrified to understood as a retaliation. By assimilating intothcii hrilim
repent [or: to reply], as he would be if God were to punish an awareness of and a temptation to sin, Adam am 11 -.v I H
him suddenly. But Adam did not confess. Instead, as verse came unworthy to remain in the spiritual paradise ol \Ay\<
12 shows, he hurled against God the very kindness of the gift consequently they were expelled. As a result, life cl itii w |IM I I i I
of Eve, by implying that God was at fault for giving him his virtually every conceivable way. Death, the need lu wuili
wife (Midrash Aggadah). hardphysically as well as spiritually, the pain of glviuji Miih,
A further meaning of God's question is not that He in- and the millennia-long struggle to regain that lost fipliiliinl
quired after Adam's physical whereabouts; rather, the signif- plateau are all part of the decree God was about to |>iii
icance of the question was, "Consider well how you have nounce.
fallen from the heights; where is your exalted status?" 1 4 . iynan"'3i< — To the serpent. As the instigator of II. h«) wim
{Aderes Eliyahu). cursed first; then Eve, and finally Adam {Chizkiiiiiy
1 2 . "saKi — And I ale. In an astounding interpretation, the 1 5 . ipy . . . UJKT — Head . .. heel. Homiletically, \\\v \ii\\\tfi
Sages note that the verb is in the future tense, as if Adam derive from this description the proper tactics in tin- "^n>i iirti
was saying, "I ate and 1 will eat again!" Michtav MeEliya.hu war between man and the Evil Inclination, which i^ •'VinliHl
explains that Adam assessed himself objectively and said ized by the serpent. The serpent seduces the Jew tn lMiH)||i|f)
that if he were to be faced with a similar temptation, he the commandments with his heet, and the Jew «.jii ii|tfv*|l
would probably succumb again. A sinner cannot hope to es- by using his head, meaning the study of Torah (MttliMh
cape from his spiritual squalor unless he is honest with him- HaNe'elam).
self.
1 6 . Before the sin, Adam and Eve lived togeth'-i nnd rth*
1 3 . iTi^v riNlTiia — What is this Lhal you [i.e.. Eve] have conceived and gave birth immediately and painU-Jiily, Ni:nv
done. What she had done was abundantly clear. This rhetor- that would change. Conception would not be autoninllc, fiml
ical question was not to elicit information, but to give Eve an there would be an extended period of pregnancy niul \t\\»if
opening to express remorse and to repent (S/bmo). pains {Sfonio).
Since the commandment had been given only to Adam, ^a-'7tWM'> Kirrj — And he shall mle oueryou. Her pi.inWlii)»»f||
why was Eve punished? Ramban explains that Eve had been was measure for measure. She influenced her huttJu^nO Un
included in the prohibition since she was part of him — bone eat at her command; now she would become sulmt'i VIMMV IHI
of his bones. Additionally, she was punished for misleading him (Ramban). The new conditions of life that nimUi mii^
Adam and causing him to sin; that was a greater sin than her nance the product of hard labor would nului.illv tii«NH
own eating. women dependent on the physically stronger UKMI, < \\mi\\
1 4 - 2 1 . The sinners are punished. Although this was surely ence to the Torah, however, restores her to hei 101111*11 stijl
 Iim™!!^,;

TU-T / i. niwuna nwna mwnna iso/i6

^afti FI135! n'psiaV CIK nnrci
ng w i l l Tin^iin '513? KnnsriK),
's^u lin'? lU'Brci i i r x T K ^ ' U I V nnb w^^ njKn nbi; nap",! nn nm;'^, 15 w i n
•jjp n; lynitfi n :pn! iin'? najji II3KI;I
Kni'i? •nVrtip DTIVK ; I I Kiip^n
nnipNi diK ^13U'^^•1 Niap nin'?
tNnfj i'7''K ij? D'rt^f} ;; Dig IP
|(j nV n a s i n"!(jS> nirtSs ':;i K-IJJIO
niyKiii? 7]-)nii3 'jjj n; inKi- M
KiK 'N^ipij; nx iT'V'n-ji Nnjn?
n i j TiV "in in "in!5iK' innnu'K) • p n nriK ti-rv '•3 ^"7 T'ln ••n inKh ;KDnKi ••D'^K
I • -: T ftT V, ^- J- I : i' - - ^ - I" f 1" T • \. T

•''? nan^ K^ri ••lay r i a r n KnriK ci-iKn nioKn -.rb^K iaH)p-'73K •'ri'75'? '^''n''iy i^K yvn
nirf'Js ;^ 11381)' :n''?5Si K I ^ ' K p -m •''p-nana Nin n n v nnn: IU/K nt&Nn m x n
KniyiK niia^i n"j33; KT nia KriijiK"? I • J- T ; IT a- • T • T J- T jv -: T • I T ftx T I T

11 "igtSiT :n'''?3Ni •'i;yi|iK K;in noN'T ;'7DKT •'JK^'tt^n ^mn nc/xn '•mK'ni niu/y
PK U''? Ki m a y n i j Kjin"? a'rf'^K - !•• IT . L— • • JT T — •r • >T V — A" T

•ilVip '?¥ K~)3 niD '^api KTva b^Ki

:1i;ri 'nv ^5 biD^n K-igyi '^Tn nQVl "l^ti ^?'nr^V nnton rvn Vaipi nnnan-'rai?
1113 i''5i NnpK I'aTqj'a ' W s l a a i i TO
riiavT nn -^h -CT] 'D^ xifi Knig.T'ai
r6 -vm NCtfi fiisi Vip-iijVn 7\h laaiiyp nnKi u/Kn -^BW] Kin njjni pni ^j;-ii fni
ijpK riKlOK 1138 Nni;iK'?m :KB1DV
tlhni Tijin^y ha'iK na^in IIOK nf Kn-bis; ap.v
I'la •'T'?ri l y ^ ? •'P:-''^V1 ' a n v ^
u^ip' w n i •i''P3iKri Nori I'jya niVi •-^lyp'' Kin) •^ni^ii^j;! ~•:lly•'K-b^<:1 m:2 •'-hn nyj/g

:(:p i"B) P31P31S3163 .inns; n n n i IIUK (3') :P'BP3 .ysn inn lonB
;ip:3b 3 D'B'P '131) IP'pm Dpb ft'P bfl IBP (Dlbpilfl) ')BBP .'IJCWn (Jl)
ib'flt .P'BB bp lP13t3 O'PDPB I'ftp jfcPB .IlKl IUBS '3 (T) :(3' DC l"3
DC) I'BBIC 'B '131 TBbPP '1311 31P 'P31 3'tpb lb B'S p6t P'CB ppb ibflf
o'PB bbppj DBP3n ob .mvn mn Sam nnn3n '33a :(.PP I'PIPJD ;3:P
be ni3'B 'B'C inbb (.P) pniP3 PPDBP at CPIB D'PIJI ITOBP ,pt bp fib
n3*Ki (IB) :(a:3 p"3) ibipii lb I'a o'bn -i^n -[ins, 'JSJ :D'3C B3C CPJ
;DB aip p6 fiCBi pbpp flip bpfi'CP Difi BiB'C fibfi P311PP3 fib apfi . W O N
piBii'i piPBpab pibp D'Cjac 'pb fibfi abpp aip bfi i3ib Pfi3 fibi (fi 5"pi6
D'P31) IBP ,1Br>3' -isKI" :B'Cfl aP'fll 13'pb (DC fl'lIP) P'bpP Pfl Pippb
PBip lb fip' fib .3p» iisTOn n n w :a'p' p'pci iBiJiPi ipifi pipfii (fipip
OP:n a'BC) DP3 (jCJ IBP PDICP pcbi .PP'BP DCB qfii i3pB3 iipcpi
pcb 3P3 jicba bs bpij iicbac 'Dbi ,Pp'ic I'BP <ICI) 61a -jicib fi3 tpiacp
PB5 ot ."inni :(:p piTB) D'J3 bii'i icb at .1113x11 (1B) :oa'3C3 ap'Cs
.•inpion yv^K 'JKI :(BC) arba PBJ B( .n'lB n b n 3x»3 :(DC) Pi3Ba
,-fi hvw Kin flbft (OB aB3 lB31Pb PiB lb I'fl p"BBfll .C'BCPb nPHflB]
:(P:pp a'BC) appic iCPii IBP ."pnbB .inpiwn :IBB ftbi PBB bPB
i"3 ;i' fi"pip) Pipfi fipi fiiB a'P'i fi'a PIBP fibc .[nnni nwix': m i n n i
apppa I'SBb .'ill ninpsni m :(i ot p"3) a'Pi PBPP [bPl Pi3ib .nj :(a:p'
.nn D'miB 13 isiTi HP'PIB fnppa C|1BI ,CBB a'fii pBb fibi pippa 131
npfi piiB .nn mamsi 13 isn'i [las fibft] KIDIPB fiiacp BII' fiBiBO qfi
,PBB ibpfic JBD ftio . n m n n'jsi :(Dc i'3) PJB'P ibpiBPsi DI'3 ap'a
.BP'bB blP'bn D1B3B D'bBB iflC b3fl (.B PIPIP) IjpP) 13 ibpbppiC 1313
iiBfi'i laiB'bp' fibc ,a'i3 ppiab JBP a"3pa i'6c ,lBa DDIBP> fib PB 'JBBI
'CUB C .WaWH (n) :(T flTl) flBlPJP '31 CUB .IT bS BblBP ppbC IPl
'Pfl3 fib 'jfll ,PlCnn lflt311"33 DJIPB bu 13'P131 DIIID 13P! ,D'31 P1l6
,1'3B6 bB 1131 131 fllpBP '131 P3C'BP Puflbl 6lpB bC IPtPb flbfl
ipifib .niin n n ' j :(i DC I " 3 ) p3 ibPDB B'PC a"3Pa bip pfi IBBC .iBnCB3i
31BB3 a»P 3113 PllBbC ,P'31BB fl'P 111 [DCb fl'Bl DCB Pfl3 CBtPC P11
flbfl ,fiia p'P a'a BIV .n3>N (B) :(:pb pnasD) P'1'CB3 IPIB PBPI (P DO
DlflpB laC'3B' Dfl 3'Cab ba33 flP' flbt (P B'lIP flBlPlP) 0'1313 IBB B3P'b
'B DBb33 pi ,(P:1 ibab) I'Pfl b3P 'fl lb 1B6 l'p3 pi .{P 331 pfl in ''»)
'PlbC3 lP'pm3 pi ,D'1313 DPBB DlP'b (P:3P 137B3) IBB Pbfia 0'C3fia
1B1B3 C PC3 PB PBib lb I'ftB .I'j nwn IB (Kl) :(fl' BC l"3) pflbs 1l6lB

7. . . .ly-Til — And they realized . . . The serpent was right:
They had become enlightened people. But their first realiza-
tion was — that they were naked! . . . Man need not be
ashamed of his body as long as it stands in the service of God
. . . Otherwise he feels shame in his nal^edness. This shame
awakens the voice of conscience that reminds us we are not
meant to be animals (R' Hirsch).
8. iviptyil — They heard. God caused His sound to be heard
to afford them the opportunity of hiding {Radak), and also to
teach etiquette: Do not look upon a man in his disgrace. Qod
did not appear to them immediately after they sinned and
felt ashamed; He waited until they had sewn fig leaves to-
gether and only then did they hear the sound ofHASHEM God.
The verse also teaches that one should never enter another's
home suddenly and unannounced {Derech Eretz Rahbah 5).
9 - 1 2 . n3»N — Where are you? God knew where Adam was,

fllllll
19/BEREISHIS/GENESlS PARASHAS BEREISHIS 3/17 — 4 / y

''' To Adam He said, "Because you listened to the voice of your wife and ate of the tree about
which ! commanded you saying, 'You shall not eat of it,' accursed is the ground because of you;
through suffering shall you eat of it all the days of your life. ^^ Thorns and thistles shall it sprout
for you, and you shall eat the herb of the field. ^^ By the sweat of your brow shall you eat bnuul
until you return to the ground, from which you were taken: For you are dust, and to dust slnill
you return."
20 The man called his wife's name Eve, because she had become the mother of all the living,
21 And HASHEM God made for Adam and his wife garments of skin, and He clothed them
Man's 22 /\[^(^ HASHEM God said, "Behold Man has become like the Unique One among us, knowimj
Expulsion good and bad; and now, lest he put forth his hand and take also of the Tree of Life, and eat and
from Eden
Hue forever!"
23 So HASHEM God banished him from the Garden of Eden, to work the soil from which he IOHM
taken. ^'^And having driven out the man, He stationed at the east of the Garden of Eden lUc
Cherubim and the flame of the ever-turning sword, to guard the way to the Tree of Life.

"* Cain ipJouj the man had known his wife Eve, and she conceived and bore Cain, sayiiiy,
and Abel "I have acquired a man with HASHEM." '^And additionally she bore his brother Abrt.

1 9 . nriN laV"'? — For you are dust. The implication is that
death was not a curse but a natural consequence of Man's
nature. Since he originated from the earth it is only natural
that age and deterioration would return him to his origin.
Had he not sinned, however, he would have purified his
physical nature and risen above his origin (Aderes EUyatiu).
In this regard, it is noteworthy that the bodies of outstand-
ingly righteous people that have been exhumed were found
not to have decomposed. They had so exalted their behavior
that their bodies had become holy and no longer subject to
the ravages of the earth, This is why Elijah and Chanoch
were able to ascend to heaven at the end of their lives
without dying, and why Moses could live among the angels
for forty days without eating or drinking.
2 0 . The Torah resumes the narrative of Man naming all
creatures [2:20], which had been interrupted to teach that
Adam perceived that he was lacking a mate (Rash/).
nin — Eue. The Hebrew word nin means the same as n;n,
lioing. Thus her name indicates that she is Llie mother of all
the living.
2 1 . aura'pii — And fie clothed Ihem. Not only did God
Himself make them comfortable garments, He Himself
clothed them to show that He still loved them, despite their
sin {R' Bachya).
2 2 - 2 4 . Man's expulsion from Eden. God grieved at the sin
and its results, for Adam had now made it impossible for
God to let him stay in the garden. By eating from the Tree of
Knowledge, Man had become uran tni^a, like the Unique One
among us, meaning that he had become unique among the
terrestrial ones, just as God is unique among the celestial
ones, for now Man can discriniinate between good and bad,
a quality not possessed by cattle and beasts (Rashi, follow-
ing Targum). Because Man has this unique ability to know
good and evil, and his desire for sensual gratification had
become enhanced, there was a new danger. If Man kept tin-
capacity to live forever, he might well spend all his ciiiyT
pursuing gratification and cast away intellectual growth ..ii ii I
good deeds. He would fail to attain the spiritual bliss llml
God intended for him. If so, Man had to be banished fiom
Eden so that he would not be able to eat from the Tree of L.llr
and live forever {Rambam; Sforno).
2 4 . ai^'ian — The Chentbim. These were destructive angel»,
who have the responsibility of preventing man from discov^
ering and re-entering the garden.
R' Yaakov Kameneisky noted that the term Cherubim Ift
also used to describe the sacred, angel-like children ttint
were carved from the cover of the Holy Ark; here they nt'*'
destructive, and there they represent the life-giving powijrB
of the Torah. This alludes to the paramount importance of
education. Children can become holy or destructivo, de-
pending on how they are reared.
4.
1-16. Cain and Abel. In accordance with the decre<( Ihnt
Man must earn his sustenance through labor, Cain and Alwl,
the sons of Adam and Eve, engaged in different forniH d
work. They diverged also on their concept of how to Horvd
God, and this led to jealousy and the first murder in hi.-itorv,
1. intPK njn-n^ yi^ a-iKni -~ Now the man had known htn
wife Eue. The translation in the past-perfect follows Rtinhl,
that the conception and birth of Cain had occurred lu^hhi
the sin and expulsion of Adam and Eve from Eden.
'HTiK u/iN 'rriJi? — / haue acquired a man with HASIII:M, AW
partners with Hashem. "My husband and 1 were creati^d liy
God alone, but through the birth of Cain we are partn<''l*i wH li
Him" {Rashi). Ramban renders; "This [newborn] man -.luill
be my acquisition for the sake of God," i.e., she decl'li nit'd
her son to become the servant of God after she and Ad.irn
died. '
3/ 1 - f/ J D'lyKia iwia nittTK-ia 1DD /18

^I^'•l^'7 n'?iai3 ns i n s n-ii<'?ii- t-^ig

timifjg IT Ki^'K IP Jj'jssi ^ripK
Ky-jK KuiV aap "ji^ni K^ nis'i?'? i3H)3 "^DKn N^ -ihKb ^''m'i! "If K yyn"i>3 '"^SKni
•.•^•"•n 1)311 '73 FiJi'jgin "jijva •^^na :T?.0 •'I?' "^s na'^^Kri liny V? ^T^V^nnnKn T\'ir\K
n; ' j w n i '^'j nn^ri II^JPNI iiju^ n>
'713113 •^BKi Kn^Ru' :K^i?n-; Kspv
nan^ NVHSV 3 i n i m l y Nipri^
Kisv'?! riK N-195? l i s KnnjriK
mn anpK uw UIK Knpia amfi n\i7 mKn Knp'i :mu7n n3y'7Ni nnx - I S V ' B nni?'? B
J" MT T IT JT| : • - I T VT> •." ; T - JT X f T ; ^ T •-.
:KW}!s 1)3 '33T N)3K nirj K'n nK
nniiK'?! DIN'? oin'^K ;; laviKs n''n'7K nin'-Vv!] ;''n"V3 DK nnirj Kin •'3 mn inu/N KP
linintf/g ^itfis Vy i^jii inpn^ :DU73'?!i -iiy niin? iri^/N'?! tmb
n-jK mn nirt'^t; ;i "iiasi == :liJK;ia'?t?i
ij;i3i 3U yiiip'? 7\m KijVy? I T H I nir; nvn"? i3)3n nnK3h:;n bnNn in xrribif; nin'' 1 nipK^] PB
l^iKi3 c]K 3D'l n i ; uiWii NjaVT 1^31
;i FinViyiu iD'jyb inii VIDI^ N'^H
D"nn y^^n m ni?"?) IT nbi^^-i? 1 nnv) yni mu
KV1K3 n'7913'7 TiJ;-] Krij'jp D'n"'7K Hiv"? nv-wn n'-nVx nini innVw'-i ithub ••m '73N1 ^
-: I- I vft" I- • i.- •:: J u- : - :i- IT : j-T •.--T :
n-iK ni ^nni-ia ;innp i-)ai;iKT
n; py-i Knrj'? I'mjj'i'jp iiitftji pi^^i DnKrj-nK lynpi sDi^n np."? ni^K nmKn-nK ip
K39ni;inT Kain ]i^ m Kjan?
Vli D-iKi K :Ki;n iV'K mlK ni nuia'j
hnnn un^ nk] d''3-i3n-n^ li^'U"? nigP
lijj n; nni'jii nijiiyi nnpN nin n; DnKm :n'';!nn yj; T I T H K Tnc?"? n3|ni;i)3n K
:ii DnjJ^ (10) K-J3J ijnijjj n i l J K l
'33n re imnii ni n^'ici'? nDiplNia
iipKm T'P'nj^; nbni hnm ini^K mn-nij J/T
•pan-nx T-nn-nK m"?"? nD'ni :mn''-nK U;''N •'Tvyp 3
... rtT ... ^- T ... ... ... T 1 ... J - I ... V J. I T

bB o ' p a n B ,1'P 111553 D'pbp D'PBif) p:3fi 'P31 p . T i s n i i r i B ( N B ) : P ' P
PBP3 Dpb PCBl ,DP1 IP ftlPt D'3«fip BBi ]133 PIBP p fl3P P31 6"'l .piB
BfiC 1»3 0'31PBP3 TR' filP nP .11M13 THNB HW (13) :(3' DC p"3) 13BB
P'Bl PBB33 p I'flC PB ,BP1 31B PB7b ,1PTB' fi'P PBI ,D'3VbB3 T P '
3 n p fiiB 'PP DblBb P'P'CBi .'iJi ni n ^ i i n ]s n n s i i :(p:f)p p"3 ;pibp)ifi)
I'fi b3h Pljfi 'CPIB Cl .(B:B P " 3 ) Blbfi filP \b PBlbl VPPfi Pl'PSB PlBBPb
tlK :pb pp pB p be 1PP1B3 . p S p ' j m p » (13) :1B1CB bB 1'3C1'B
I'bB D"fib ,onh pbi . n p s n n n n a n n n : ( 6 ' : B P " C ) Pb3P 'pfibB . n i i n a n
|lCb31 ( . 3 S 1'P7P3B) fi33C (jbC 1B3 filBl ,pC BPb bC D13PP .pb TO D33'bn
P33 . S T m x r t i ( K ) :iBiCDb fibfi fi3 'j'fi ')fii ,C' Pufi ' C P I B I .fi"Bb ("fib
1'P1P5D) PTbPl p'PPB pi ,]1S PB :PB51 fiBPC Dlip ,pbBB bC 1'3BP D71p
'P'3p DC bB -lip : D B 3 lb I'P 1PB3C PpfibC BBC3 Difi BTl 3PP Dfic CPb
D'DPIC PI3 b3fi ,BfiP3 rob 'C'fi Pftl 'Plfi fiP3C3 .'P SB 1»3 .'PI nH :B'fi]
IBbB ,DP D"13'P D'Pfi '3 .bsT\ ON TOIN riK I ' p riK :(3:33 P"3) IBB 13h
:(j DC) <)Bipi pnfij pb ,D'Pc nbi3 b3P DBI pp OB Bibu PBifiPC
D'313t pr D'Pnfi D'P31 lb pbBB .I-IIBSJB flBPNtl m i P N (11)
DPB p5'C D'lC BlbbpB Pl'PSPl PBP P13Ppb fiil'b btB .O'bBSl O'CIBPSI
D'BPr '3'B P3BPIPC3 .jpfip . I ' j niHifn - m n i y i p i (ni) : ( B : P P " 3 )
:(.lb P 3 ' 3 } ppP ' " B I'b3fi3 pi (':3 DC) P1'33B1 P73ip P m i pp P'BiP
'PP) P)P lb PBfi) P3P33 fibpi ,lt fi'P Pbbp PBI . m o n BOB HN Bl^BKl
pmfip PPlPfi ,p)BP CfiP3 ifiP PlBfi PB fibfi .'131 BPr EPII 3CB bs Pfi DPb
Pl'JBp P)BP)nC3 ,lb P ' B S B P1P11 ppl 113iBP PPfil ,P)b3fip 113iB3 p i 3 B 3
:Db3fiB 1PP3 bBl ,B7C '3CB Pfitl D'PIPT D'Jip -f) P ' B S P fi'P B)3 PlpP' ifi
31PPP PIP . m K n KPplI (3) :P3PP 13 PPBPC PPfib -IIDN 113113 (1)1)
'T bBC IIBbb fibfi p'DDP fibl (3:3 b'Bb) PIBC Difip fipp'l pCfiPP 13"3Bb
13'Db (DC) 173)3 PIB fijB fib Dlfibl 31P3C 1B3 ,P1P lb P3ini3 PIBC Cfi'Pp
,eP3P PCPS lb IBP (P3 DC) D'BIPB DP'3C I'P'l 3P3C ' " B 1 .PB7PP bD'l
Pb Blfip) C'BCP3 D'piPB onifi PfiPl D'BIPB DPlfi pfiPC 11PBC lB'71pb
pCb bB bD13 .run :(fi s'Plfi) [H fi"p] P B P B 3 1 P 3 C B B 3 OP'bB fi31 (l:P' P"3)
'b3 (33:3 Pbpp) Difib PIP PB PBfip PCfiP ,P'Pnbl pfi P'PBC (fi':3 P"3) P'B

proper status as the crown of her husband andpearlofhis life
[Proverbs 12:4, 31:10] (R'Hirsch).
The Sages ordained that a man should honor his wife
more than himself, and love her as himself. If he has money,
he should increase his generosity to her according to his
means. He should not cast fear upon her unduly and his
conversation with her should be gentle — he should be
prone neither to melancholy nor anger. They have similarly
ordained that a wife should honor her husband exceedingly
and revere him . . . and refrain from anything that is repug-
nant to him. This is the way of the daughters of Israel who are
holy and pure in their union, and in these ways will their life
together be seemly and praiseworthy (Rambam, Hit Ishus
15:19-20).
1 7 . . .. nv^VJ 13 — Because you listened . .. People always
make choices in life and they are responsible for them.
Adam failed to exercise his responsibility to investigate
what he was being offered and to realize that when he had to
choose between pleasing God and pleasing the one who was
offering a momentarily enticing choice, his first allegiance
had to be to God. As Or HaChaim puts it, he succumbed to
her uoi'ce without examining the content of her words.
21 / BEREISHIS/GENESIS PARASHAS BEREISHIS 4 / 3'U.

Abel became a shepherd, and Cain became a tiller of the ground.

^ After a period of time, Cain brought an offering to HASHEM of the fruit of the ground; '* am I
as for Abel, he also brought of the firstlings of his flock and from their choicest. HASHEM turru -i i
to Abel and to his offering, ^ but to Cain and to his offering tie did not turn. This annoyed Cain
exceedingly, and his countenance fell.
^ And HASHEM said to Cain, "Why are you annoyed, and why has your countenance fallen'?
'' Surely, if you improve yourself you will be forgiven. But if you do not improve yourself sin
rests at the door. Its desire is toward you, yet you can conquer it."
^ Cain spoke with his brother Abel. And it happened when they were in the field, that Cain
rose up against his brother Abel and killed him.
^ HASHEM said to Cain, "Where is Abel your brother?"
And he said, "I do not know. Am 1 my brother's keeper?"
^^ Then He said, "What have you done? The voice of your brother's blood cries out to Me fron)
the ground!'' Therefore, you are cursed more than the ground, which opened wide its mouth
to receive your brother's blood from your hand. ^'^When you work the ground, it shall no longi •;
yield Its strength to you. You shall become a vagrant and a wanderer on earth."
^^ Cain said to HASHEM, IS my iniquity too great to be borne? ^^ Behold, You have banished
me this day from the face of the earth — can I be hidden from Your presence? I must become
a vagrant and a wanderer on earth; whoever meets me will kill me!" ^^ HASHEM said to him,
"Therefore, whoever slays Cain, before seven generations have passed he will be punislied."
And HASHEM placed a mark upon Cain, so that none that meet him might kill him. ^^ Cain kfl

tion of Cain's offering and the more specific description of
Abel's offering — from, the firstlings of his flock and from their
choicest — the Sages derive that Cain's offering was from
the inferior portions of the crop, while Abel chose only the
finest of his flock. Therefore, Abel's sacrifice was accepted,
but not Cain's (Ihn Ezra; Radak).
6-7. God wished to teach Cain how to repent: A sinner can
atone for his sins if he will but repent sincerely (Radak).
7. ya'n nK\sn nri3h — Sin rests at the door. At the entrance to
your grave, your sin will be kept (Rashi), i.e., punishment
will await you in the future world unless you repent. If you
succumb to your Evil Inclination, punishment and evil will
be as everpresent as if they lived in the doorway of your
house {Sforno).
. .. "inijuyri — Its desire . .. The Evil Inclination desires
continually to entice you, yet you can conquer it — you can
prevail over it if you wish (Rashi), for you can mend your
ways and cast off your sin. Thus God taught Cain that Man
can always repent and God will forgive him (Ramban).
8. iij7 Hj?*] — Cain rose up. Abel was the stronger of the two,
and the expression rose up implies that Cain had been
thrown down and lay beneath Abel. But Cain begged for
mercy saying: "We are the only sons in the world. What will
you tell Father if you kill me?" Abel was filled with
compassion, and released his hold, whereupon Cain rose up
and killed him (Midrash).
9. ^>nK "jan ^K — Where is Abel your brother? The question
was rhetorical, for God knew full well where he was. He
engaged Cain in a gentle conversation to give him the
opportunity to confess and repent (Rashi; Radak; Sforno).
but Cain misunderstood. He took God's question to indl
cate ignorance about Abel's whereabouts, so he denkrd
knowledge. The reference to Abel as his brother was tn
allude to Cain that he had a responsibility for Abel's welfair,
but he denied that brotherhood imposed responsibllllv
upon him.
10. fKn — The blood. Lit., Woods.The word is in the pluiiil,
implying that Cain's crime was not limited to one person; hn
had shed Abel's blood and the blood of his potenllnl
descendants. Alternatively, this teaches that he bled frcirn
many wounds. Mot knowing which organs were vital to IHc.
Cain stabbed him all over {Rashi; Sanhedrin 37a).
1 2 . nna-nn tjipn-N'? — Shall no longer yield its strength .
Cain would always strive to find new areas to cultivnt**,
for, never finding blessing, he would wander aimlessly In
search of more fertile land (B'chor Shor; Ralbag). He woul<l
know no more peace than his brother's blood (V/ioi
HaMor).
1 3 - 1 4 . Cain pleaded for mercy, finally acknowledging llni
gravity of his sin, but arguing that the terms of his (txllti
amounted to a death sentence. God accepted his ploj.
1 5 . Qi?;; a^riyattf — Before seven generations have pasHC.d /m
will be punished. Our rendering follows Rashi who inttiiiit'ptH '
this as "an abbreviated verse with ,an implied clnusP!
Whoever slays Cain will be punished {this phrase is unslnt(?i;l,
but understood). As for Cain himself, only after srvt^ti
generations will I execute My vengeance upon him. wll^fi
Lemech, one of his descendants, will arise and slay hirii."
TU-J / T iT'tt'Kia nie-\3 n'lyKia nao / 20
n^a nig ]^p.) KJV '3/T ''jg nirji I'ip.p •'0^1 tnn-it? l i y mn i^i?! i x i nyn '"^^n'Ti^,!
W 'n'Ki I'lal' tjWn mnii iKyiKa
K''5n "^nn) ;nin''5? n n m nnijsn n?;? ]ij7 K5!] •''ip?
llnjaijini niy n ' s a n wn t]K )n;N
:nj3iipVi b:}T)b;; ci-ijj jip Kiyi nirii
qjjrn Kiyi nin K^ nia-iipbi fp'pin ri?'? Ti;"] njjtt? K'V innj!?-'7?i;) ]''^-bm :Mr\mt2'bi<.)
WaanK mb^ i]b tfpn mb ]y}p
'n'7 m n ni2b vp'bK mn'' nnx^i II^B I'JB'I TKD
I T T JT T T-: 1 • ^ T V 1, V J - IT T V : • 1- :

nuBn K3)T dii'? T]3ly a'p'ri K^ DNI

Kb DNi riKiy b''UTi-nK Mbn :^''ja I'^Qi nK)"?!
N^ DN ^laa KviariKV T T O I I iipa nnK) injPiE/];! '^''^Ki y i n riKun nngb y-h-'n
I'p -iBKi n ;ii^ paniD' ainiji CIKI ainn
npi K^pn? liminna nigi 'ninft ^35'?
I'p"?;; imt 1) :a^Bp) 'runtf ^353 pp hin'' nipK^] :innnn vrjK ^n-'^is i^p. DJ?^] nifc/a
iriN nonrj xajii; N^ nnKi "iinij "730 ]K
I'yi! nn bp_ Nrinaji nij •ia>fi' iKjs
in iDip T'^'ap ^inK in pap'? n ' r i j i i •'^K D''i7j7':Y •^I'-riN ''pT "^ip, n^'fe'V nn n^x^i :''3Ji<
n n n m NV3K in n^!; u^'? lyai K- :Ky3K
iTj; 11? ijinNT n n i n; n^'api anis n;
•niuN; n p n i s n ' p nm nnjj nnv) :n)5'iN;n-in
ICinV T"?in K^ KyiK? nSgn n x a . h':3j7n •'3 ::iT)? ^•'HN '•p'lTi^ nnp_^ rfB'nis nnirs
iKV1^3 Knp i^ji Su^un ^^ n^'n
:p3ii}n'?n 'ain >jp ;; n-jp pp in^fip
rr-nn UT y^ TI'? nn'3-nn tiDn-K"? nniKn-nN
J-: : • V.TT JT l/,T VT •- I j " • T T - : JT

'SK 'jjin n Kail in; Krisnn KIIT

in :Kitom •'J1J7 binj nin''-'?}*: T?p. nipN^i :'1'"!K5
KIBBK^ nUiSN ni^ ^B-Jp ini K ^ I K
')3 im KVnKa 1^11 'ju'pun irrNi nriDx ^•':i3ffl nibixn •'33 '7VJ3 Di'n ^nx nu/na
A" T •; 1 I.V T • T T -: IT J" : ~ •• - T : - ••
;i a^ iBisiio i'la^ppi 'Jans?'^
Vl?pi pT? KV3Ui'p lip 'pipp ^3 p'?
K^T 'j'ns NriK pp^ 1; iiui) naa nipKp :''4nn! ''Kya"'73 n^ni ynxa H^i yj •'n^n)

rp. Kv;".] :iNy)?"^3 inx-nian ''ri'73'? niK i'?;?'?

(|'Dii) '))oi ,'iji iinK im nN nnpf; nia rix nnxa IWK ,f>ii)Pi OD'DP
|'6 .1J1 SI (31) :(B"P OTP pips fip5'3l)) 0P3 pp (|D1P tt flJifc) oiip ob
JBic opft ,o>nB3 j<w3n DW ' J H J m :(Dibp)ifi) ipfi DipB3 inb pipi i)
•I'p n i n ba p^ (ID) :(ft':33 T'3) )iDBi ipoft 'fi ')TO1 mipppi 0')i'bB
,0111) ]icb I'p jiio b3 pb .1PT5 ftbi irmi oo'i3T nbpp pi6ipBP p : P 6 O(
j'pp Dp)ob o5n ')'fi .npi oinsiati :ic)ip c r s 6bi ,ip)i!) I3n3 ,ib O P F O3
.lOllO'l V)3 ')3)) -pi IIDD'B 1)t)» 'Pl)p) Dpi) ')fl p n n 0C3C <)1Db ,1'P31)
Jipb fnpi) Pbppp BTOb )'pB b30 PCp) P'01 Dpv D'PB3P icftp ftippO <|1D1
El'l 'D13' 031) b3 in inft'l 13 65l'31 .IPp'tP 0'13 tep 6bC fl'O OlD)
031) b3 ,roi3 31P30 131 b36 .lb 0P13' OP Pl'D 6bl (P:0 3 bftlPC) 11)53
DPifl 0)1 ,(DC) '1)1 OnlBO Pfll ,1)C33'1 irPO bft 3ip'1 ,11)53 DJ'1 'D13'
03P5 ,n'3o IIP bft mil by fib PDDOI IIBO nnb lib b» 03'
PI'S 0:6' b) D'P'o '13131 ,i'i3l lip |fi3 .ipi pfti I)PB6 ')fi ib6 pfi
:(1P)1' ODip) IP5»3 ippp Difi lb ppp .niK pp'j 'n n o n :icbi pfiib O'O'
n a a (j) :(oi)fi cnp) PPTOBP lb ci'p opifio obbpP)p 'pb .fK^ nsn (a)
(1) :(p fmiP)D) o'o p e s Bit piPiftp oufi P'l (0:331"3) DIDO p .amKn
131.1)5' bfi (KO prop) ii)P' bfii pi .o)s fib ,OBC fib ipp)n b6i 131 .js'i .sm/ii
:(oiifi cnp) 1PP)P 03Pbi pf) o n ' jjwii :i'bB» o)s (i:T 3i'fi) I'bBP OBP
p 3 p pp5b . y a n riKun nna^ :icii'5 im)iP3 j i o i n DK iihr\ m
ppip TBP ,Bio l i ' ftio P6BP bp .inpiisn yhst :(Bibp)ifi) imp iftpp
13)PP o5ip ofi .13 ^ttinn ntiKi :(:b j'pnp ;0P 3pB 'iso) lb'P3ob oifippi
.DlOb I'bB bbUPOb 05ni 3'1 '1313 IPD D)3) .I'p ^UK11 (d) :(0P1 op) I'bB
TOP D)3Db .ynR ^an IN (U) :6ipB be i3ip> of ib oufi 'PIID 013 p'l
K'J :(I:3 1"»3 ;fi':p' i"3) -p 'PfiBPi i'P)10 ')fi ipft'l 3'P' 'bift ,RP> '1313
.iriK inio/n :(03 |P' fiBip)p ;op I'to) 0)i'bBO P P I 3)I)3 OPB) .insni
vBi'Bir oil IBI .ynx im (i) :PPS cfpm 07ip)o 6"o b3 |3i ,610 OB'P iipb
OP) Oflil' IPS) p'Ol) BII' O'O fibP 0310 O'BiP 13 OPPC p'l .(.lb |'nO)B)
113 D)l ,(1):0 1"3) 0)11P3 133 fl'O obbpP)C OBB 1P1' .rTOIKrt !» (Kl) :(:(b

2. IKif n ^ l — A shepherd. Because Abel feared God's curse
against the ground, he turned to caring for sheep and herds
(Rashi). Although Man was still forbidden to eat meat [see
9:3], he was allowed to use milk, butter, wool, and the skins
of dead animals. Abel's work consisted of shearing the
sheep and milking the cows (Mizrachi).
Like the Patriarchs, Moses, and David, Abel chose a
profession that permitted him to spend his time in soli-
tude and contemplation of spiritual matters {HaK'sau
VHaKabbalah). Cain, however, chose an occupation that,
though essential, can lead its practitioners to worship
nature and enslave others to do the hard work of the fields
(R'Mrsch).
3 - 5 . From the subtle contrast between the simple descrip-
23 / BEREISHIS/GENESIS PARASHAS BEREISHIS 4/17-2(.

the presence of HASHEM and settled in the land of Nod, east of Eden.
The " And Cain knew his wife, and she conceived and bore Enoch. He became a city-builder, .uul
Descen- jje named the cltii after his son Enoch. ^^ To Enoch was born Irad, and Irad begot Mehuiael, .\nti
dants of
Cain Mehujael begot Methushael, and Methushael begot Lamech.
^^ Lamech took to himself two wives: The name of one was Adah, and the name of the second
was Zillah. ^^ And Adah bore Jabal; he was the first of those who dwell in tents and breed calth •,
2' The name of his brother was Jubal; he was the first of all who handle the harp and flute. '^'^ Aful
Zillah, too — she bore Tubal-cain, who sharpened all cutting implements of copper and iron. Ai u I
the sister of Tubal-cain was Naamah.
2^ And Lamech said to his wives, "Adah and Zillah, hear my voice; wives of Lamech, give cm
to my speech: Have I slain a man by my wound and a child by my bruise? '^^ If Cain sufferct I
vengeance at seven generations, then Lamech at seventy-seven!"
^^ Adam knew his wife again, and she bore a son and named him Seth, because: "God hivi
provided me another child in place of Abel, for Cain had killed him." ^^ And as for Seth, to him
also a son was bom, and he named him Enosh. Then to call in the Name of HASHEM became pro-
faned.

1 6 . nM-y^tjig — In the land of Nod. The word nU means wan-
dering, so that Cain was banished to a place where exiles
wander . . . to the east of Eden, where his father had been
exiled when he was driven out of the Garden [cf. 3:24].
Notably, the eastern region always forms a place of refuge
for murderers, for the cities of refuge that Moses later set
aside were also to the east, "tlie place of sunrise" [cf. Deut.
4:41] (Rashi).
1 7 - 2 6 . The d e s c e n d a n t s of Cain. To illustrate God's
attribute of patience, the Torah enumerates Cain's
many descendants to show that God did not punish
him until he had seen many generations of offspring
(Ramban).
1 7 . lnif*N-n^ li;? sr-rii — And Cain knew his wife. Alone and
banished from his parents, Cain strove to have children
with whom he could associate (Abarbanet). The Torah
calls him a cily-builder, implying that this describes
his personality. Cut off from the earth, from God, and
from his fellow men, Cain was left only with his own
intelligence and talent, which he utilized to build cities.
Grban life, unlike rural life, cultivates sophisticated skills in
its practitioners. The following verses list those skills (R'
hlirsch).
1 9 . wp3 "inp — Two wiues. Such was the practice of the
generation of the Flood. They would take two wives, one to
bear children and the other for pleasure. The latter was
meant not to have children and would be pampered like a
bride, while the former would be bereft of companionship,
and left mourning like a widow throughout her life [cf.
comm. to Job 24:21] (Rashi; Midrash).
2 1 . aaiyi niaa — The harp and flute. Jubal was the originator
of the art of music (Radak).
2 2 , naya — Naamah. Her name, which means looely, is
mentioned because she was the wife of Noah, and her de(;d:i
were lovely and pleasant (Rashi).
2 3 - 2 4 . Lamech's plea. Lamech was blind and his son
Tubal-cain used to lead him. One day, Tubal-cain saw Cain
and, mistaking him for an animal, he bade his fath(;i
to shoot an arrow, which killed Cain. When Lamech
realized he had killed Cain, he beat his hands together in
grief and accidently struck his son, killing him, too. Thi.s
angered his wives who refused to live with him, and he tried
to appease them. He demanded that they obey him and
come back, for, he asked, since he had not killed intention-
ally, could he be considered a murderer? As to their fears
that God would punish him, he contended, "If the punish-
ment of Cain, an intentional murderer, was delayed until
the seventh generation, surely my punishment will be
deferred many times seven because I killed accidently!" He
used the number seventy-seuen to denote many times seven
[i.e., a long period, not meaning exactly seventy-seven]
(Rashi).
2 6 . The generation of Enosh introduced idolatry,
which was to become the blight of humanity for thou-
sands of years. By ascribing God-like qualities to man and
lifeless objects, they created the abominable situation in
which Lo call in the Name of fiASHEM became profaned
(Rashi).
Rambam (Hil. Auodas Kochauim 1:1-2) explains how
the grievous misconception of idol worship began and
developed. Very briefly, he says that it began when
people felt that they should honor the heavenly bodies
as God's emissaries to the world, just as it is,proper to
honor the ministers of a ruler. Eventually, this trend
spread and became m6re and more corrupted, until
worshipers forgot about God and assumed that all powers
were vested in whatever representation they chose to wor-
ship.
K / n - p / T owKia ntyna nwKna nao / 22

:n3?1 NriJ'ja I'nijjVf? 'nl'35; K-J'?;;

n; ni'^'i riKinj;) nnpK n; \'p_ v-p)v
T-y ma 'n^i ^I^DTIN: nVri] nnrii intyKTii;;
Kriljj"! Kiji? K-;f)i Kn-jiJ 'a nigi ^laq -nfs 'TII^D^ 1^1'] :Tiian 13 nE/3 Tiyn nu/ knp'i n'
n; 7)l3n^ T ^ W N ) " ' :7|Uq Fii3 miwj
•jN'mipi bN;inp n; T ^ I K Tiiy; Tvy
n; T'JIK ^KEiinw ^Ni?inip n; Ti^iN

m'V'ia :n^Y Nri'in nwj n-jv Kin

'apn '35T iln^in nir; Nin '73; n; niy my) :n3i7)3i '75K nu/'' 'fiK njn Kin "^^rni^ n i ^ K3
• j j i ' 'PiinN mv) K3 ;^'y^ nni f:3pg
Nta: 013 ^y iJjipT ')5T ilnan niq Kin n^yi om"] 1133 iz;3'n-'73 ''3K mn Kin '^nr I^HK 33
K'n cits n^vi 33 :KMa!si Kniaa -inj ••y]^
nwnj u7n;n-'73 t^u'^ ]''.p_ b:^m-r\i^ nn'?,^, KIH-DI
:nnyi I'jj '^ainn nnriNi K^ngi NWrij v^yb -ri-gb inK'T ;nn4?p. rp_"'73w niriKi "^nni AP
I'pijiyaBJn^i^in'iv'nliff^'pTin^nnsiia
ni'?ypKn33K^ili3'D'3)<n'yK7]i5^'u;3
••nnaK nawn •^•nb ''^^ ''b'^p ivpV hiiyi nny
m'hn tS c)Ki i'3in 'jiap KJN a^ngi D^nvnu/ •'3 :Tn3n'? i^^i '•yv?'?
n(Si= !'yi! '•TBW''. n^n?! rr-'j'gn
i]n^'? N^D I'jj'? ii'jp'K m Ky?i?^
-n^ niy DIK v i h :ny5iyi my^u/ '^ip^'l r^'/cii?,'; np
Tiy OIK yiiina iKyjtW) fyni? nna ••^-nii/ ''3 HE/ intf^-n}<: KTi^rii 15 I^FII ini^K
nip nniff n; mi?i "13 PIT'?'! anpiK n;
^30 ci^n not! "13 !' '<• 3D^ im 'IK nw'?i :]^E inrj ''3 b^t} nnn nriK ynj b^n^K; «
n3 3''?iriis Kin tiK np'ji«ii'jj n^pis^ '7mn IK E7l]|<; inu7-njs; KT;?'] ]T'\bi kin-aa
'B An inlnli3 p3 E/Ut? navJ n; K3i?i
330 f 3 K : ; T K13P3 nK^V^l? Klyjt! nsD m :nin'' nij/a K^IJ?"? K

1B3 lin31 PPP) PTO16 77P1) 31331 JlWm 0 3 n ^3 CIU^ :(0P) O'PjnS 1"!
pp IPp 7ip> 'POP ,l)i)!3 '5 6)fi bp Jici 15'6 P31P .(»:m 31'6) 'i 1')'13 Plisi'
ippft ft'o .nns) : l n 3 i PCPS P B C I 6 'to ip pipini 77pi) 3PI53 ,PP»> i n r o i
Pft n p p 'p) P'DCPP mn pippip i'P> I'PC .1^1? i s i n t ; (J3) :(oc 3"3) p> ip
P'P3 li Pl)7)l I'p Pf> P6P1 ,13P11) I'p J3IPI tolD i n i P'PP ,1)3 )'p i31B Pfll I'p
psDi <)3 bfi 9 P3P i)pr ]'p fiipp ETC p'Pi , m o i Bpps i i p n i i ' 3 t t PDPI
:(pb C'pS' ;DP ft»iP)P) ]D"si) 6101 mr> Pippip I'P) vpi ,IJ3P1 OP')'3 i)3 B6
'31 , n p ) ftip ' y ; : a ^ ' i m n ivb vrs 131 .P'PPPJ 'i Bnppi . ' ^ i p l y n w
, ) 3 P ) ' m o n ^ ' p n p ppfi 3 ' j ' i . ' B P i s ' n p BJOP fo'P T I P VPDJD 'jfi
'PP13P 11 fljl 'Dip 1P( fli ,rw ttl ')fl AW ttPI ,P'»P3 ,'B313P ' " D P1)11>3
.I'P n p i ainsi3w a (33) :("i3i3 6"3m3) , I P 16 33P P 3 P .ysia Kopi op)
•i PiP't 13P S3 fti A)1P 'BJPPP ')fl ,pni7 PD3P 7!) lb pbp) Tin )3PP j'p
P37 p .lb ipf> P1'I1'3P '133 |lPb . n » 3 B l DlSalff :(DP P"pb') P33P B1'»'3C
ro"ppn DPI) B1P315 i'P)i ,Dib3 i»b jpa 6b (7:)3) 3"3 P37m .(op) fmiP)P '3
BP ,nBft .31317 PB3P Pptt |'p bP 1B3( Plb3b P3(A P3I))P 'Pb P'331 B'3P
'BJ3P P'fl '31 |Bb PBlfl fllBl .b3P pf) <|B1P1 f)3 bl3PB 3PBb ,DbB3b pnbl' 1)6
ipifo Pb3 'E3r ftp'C 0')P3 7b'l BBlp3 P'6 B'BP b3P pf) 'PA3B ')!) '31 ,'B)Pb
Pl'B'aP 'b ibP't 13C b3 6b 'P)3B 6bP ')fl ,P1317 BB3P lb pbP) )3PP I'p BBl ,|1!)
Pfi D"pBl 131P Bfi D3U 6lP 1133 C17p3 fb p Ofi ,P11)C bP l"p IBll .B33P
3Bfl .I'P) bl) b3pi JIPfllB 076 bbfl -pi lb 63 . ' U l mN SI3'1 (n3) :13157
B6 B P B ' filBl 03P1)» IPB OPft ,0ipp bp IPTIJ b!) p7p7b 03'bD '31 ,OBb
PD)p)PB B)P D'PbPl Pftn P( pPftB PP3S 6bBl ,BbpP 'IBil) PiPp lb 13B6 .ibP
.IPlflP bl) Plftp lb BPD1P)P 7»bb ,711) IPBl .3W mK B T l TB -17' bl) BP'B
PIBP Bftl 0 7 6 P BIBC Bft 63pb 1(1 OP) |'bip ]ipb) .^7313 IN (13) :(P OB 3"33
;P' P) 6B1B)B ;t OP) PlBbS |Pnpbl O'b'bft JPlPBb o"3pB be 1BP3 0 ' 3 5 B B
p 6 3 .31) V3N3 :()':33 3"3) B)l'b!)B B137 3)1)3 BP)3P3 6 i ' -Tp K i H (IB)
|3P'l 3Bft)C 171) p» P3UP3 l'3ft pbj OC .pSJ f i m p :DP D'7) O'buP b3P
D7fi P'PC 71Bbb P'P ,1)B 6l3B p7 PTBP p6 PlBPb (73:) b'Bb) |7D pb D7pB
'1)1 BPB b'73' f6 3»6)P ,D'P513B P6 OipB b33 PBbip P'PPIB P13 D'iBl .DP
PP'O iblBP DipB b3 71) 1363 3P6 337 .(B:63 3"3 ;6B:7 0 ' 3 3 7 ) PBP BP3ro
6B1P)P) 1'B6 B6 )3BP IPI I'bDP I3ID O'PBlfl B1'33P11'PPP B131B7IB p6B
(31) :(6:)3 3"3) 31m U3 33(b 3183 DB K3pi1 3l>7 313 I'p .in'1 (T') :(B
B7'bBP ,7b' 3Bl6 61BP DlpB C'l 7'blB 3313 3Bl6 61PP OipB P' . 3 ^ ' 13153
, P ' 6 B P17bip PB'PIl ,l"Bb3 6"31)P") ,BP6B B7'b ,Pl)lpb 'PP PPBCB
7'blB ')lbD ,BP6B P7'b3 337B b'BPB ppbS 7'blB 3Bl6 6lPP3. l"l)b3 3"'37)")'6
.313') 1^ 3 p 3 (Dl) : P ' 6 B B B ' P O 337B 7b' 3Bl6 6lPP3 .B3 16 p ipp6 B6
PPftp 1PPB3P p"3pB D"pC 1')I1P 11DP l)7nbb 6b6 0( b3 P3Db lb P'P ftb
1P( ,|'p P6 ) 3 B 1 ' B ' 3 P 317 BPBl D')3 7'blPP 3p6b IBb 7BB .pp Dp' D'PB3P
P'P p . n ' P i ' n c :(6' 6 » I P ) P ;)3 piDP ibpb) 'iji 'B)pb 'PJPB P6 '3 3B6e
D13 BpPB P'PPPb 6'BC It .P'BCBb Bp6l a'331 P'Psb pp6 ,bl3BB 317 bp 1337
.P)Bbfo OSIf) BP33P1,0')7EB pb'36Bl pb33 PBPIpPl PpBPF '73 pppB bP
B7 j63 P31PBP1B3,3'B" 6b B)Pb6l 7bB 6b B3pB 0B13 (63:73) 31'6 P3'5P 1B(1
I'bB P)UBP DC bBl ,B'331 B'39 bC 6'P .33SI :(3:)3 3"33 6lBl ,6p'b OP) pbp
,C'BCB be 6'P .3^!r :(DP) P31D be OUPP P7B .[lb36B» 6"D1 lbi6B P3D1B1
hnK 3 B ' 'SK (3) :(DP) B33 P'C6333 OP P7)6 '337 .lbS3 TPP BSCl'P OP bs
|63 P7P1165 P7P 0'bB6 3P1'1 Bn37P3 P1BB3 'Unb pp63P P'P 6IB . 3 ) p n i
,6"P1 . 3 P 6 Dipp3 lbp6 BplPl iblB Pf DipB3 BI13BP pb3C31,1)6) PB3B b'3P3
131 ,U:P b6pm') P)p»P p6)pB b»D 3 B 6 B 6 7 PBP , D ' 3 3 1 3 B713Bb D'P3 B)13
t a i n (33):() DP 3"3) D'3313 R713Db 3B(b (63 piDP) 3)1B1 31)3 PPIP l'p6
'b3 PiPBb pp bp iP)Bi6 ppBPi b3'P ,l'b3p "> bsip .]'p be iP)Bi6 b3iB .yp
. »»u».jii.....i»x....»iiti.ixiriHxirilH.Httit.tMtymaiyri..i

25 / BEREISHIS/GENESIS PARASHAS BEREISHIS

5 I'Y'hfe is the account of the descendants of Adam — on the day that God created Man, He made
TTje him in the likeness of God. ^He created them male and female. He blessed them and called
Genealogy their name Man on the day they were created — ^ when Adam had lived one hundred and thirty
°f years, he begot in his likeness and his image, and he named him Seth." And the days ofAdcun
after begetting Seth were eight hundred years, and he begot sons and daughters. ^ All the days
The Ten ^/^gf Adam Uved were nine hundred and thirty years; and he died.
enera- g ^^^^ ^.^^ ^^^ hundred and flue
tions frorr. '
iiears
n
and begot
^
Enosh. ^ And Seth liued eight
^
hundred and
Adam to seven years after begetting Enosh, and he begot sons and daughters. ^ All the days of Seth were
rioah nine hundred and twelve years; and he died.
^ Enosh lived ninety years, and begot Kenan. ^^And Enosh liued eight hundred and fifteen
years after begetting Kenan, and he begot sons and daughters. " All the days of Enosh were'
nine hundred and five years; and he died.
^2 Kenan liued seventy years, and begot Mahalalel. ^Mnd Kenan liued eight hundred and forty
years after begetting Mahalalel, and he begot sons and daughters. ^'^ All the days of Kenan were
nine hundred and ten years; and he died.
1^ Mahalalel lived sixty-five years, and begot Jared. ^^ And Mahalalel liued eight hundred and
thirty years after begetting Jared, and he begot sons and daughters. " All the days of Mahalali't
were eight hundred and ninety-five years; and he died.
^^Jared lived one hundred and svcty-two years, and begot Enoch. ^^And Jared lived eight
hundred years after begetting Enoch and he begot sons and daughters, ^o All the days ofJarv.i I
came to nine hundred and sixty-two years; and he died.
21 Enoch lived sixty-five years, and begot Methuselah. ^^ Enoch walked with God for thn-e
hundred years after begetting Methuselah; and he begot sons and daughters. ^3 All the days of
Enoch were three hundred and sixty-five years. ^^ And Enoch walked with God; then he was no
more, for God had taken him.
seed perished, the Torah did not wish to prolong ihn
e ^ T h e genealogy of mankind. descriptions of them {Ibn Ezra; Ramban).
A new narrative begins, enumerating the generations The ten generations from Adam to Noah
from Adam to Noah. The genealogy begins with Seth, for it .«5DnN — Adam: died in the year 930 from Creation;
was through him that the human race survived. Abel died «•§ rutf — Seth: born in the year 130 from Creation; died In
without issue, and Cain's descendants perished in the Flood 1042.
{Radak; Chizkuni). After his time, people begin to do evil.
Ramban explains why the people of that era lived such ^.^ wm — Enosh; 235-1140;
long lives. As God's handiwork, Adam was physically «§PV — t^enan: 325-1235;
perfect and so were iiis children. As such it was natural for «5 bi^bhr^rz — Mahalalel: 395-1290;
them to live a long time. After the Flood, however, a ^51-,. „ Jared: 460-1422;
deterioration of the atmosphere caused a gradual shorten- -51130 — Enoch: 622-987;
ing of life until it would appear that in the times of the ^^ nb^}^^D — Methuselah: 687-1656;
Patriarchs, people lived a normal life span of seventy and -.3 -^1?^ — Lamech: 874-1651;
eighty years, while only the most righteous lived longer. ^5 03 — Noah: 1056-2006.
2. DK^a napai ^al — He created them mate and female. The Thus, Noah was born 126 years after Adam died; Lanu-ch
Talmud comments that a man without a wife is not a man, was the farthest descendant Adam Uved to see.
for it is said, He created them male and female.. .and called 2 4 . Although Enoch was a righteous man, he was liable lo
their name Man [i.e., only when a man is united with his wife go astray. To avert this, God cut his life short, as implied hv
can he be called Man] {Yeuamos 63a). the expression he was no more, rather than he died — i.t-..
3. in'pVP imw'ia — In his likeness and his image. The verse he was no more in the world to complete his allotted your.
mentions this to indicate that Qod gave Adam, who himself {Rashi). Targum Yonasan paraphrases the verse as follow-.
was created in God's likeness, the capacity to reproduce And Enoch served in truth before God, and behold, hewn-*
offspring who were also in this noble likeness. This is not not with the sojourners of earth, for he was withdrawn otiil
mentioned concerning Cain or Abel because, since their he ascended to heaven by the word of God.
13-3 / rt n'tt7Kna nipna

diK i'] Kisi Nal'3 BIN n-hm D''ri'^>!; m n i ? DIK b'-n'^N; K^a 01^3 nnij m'^in
isia :Firi; 1357 a'n'pN nini3
n; K-\p^ iinri; in3i IUKI3 xapui •nN NTp'T nn'N •i-i3''i nNn3 n3p3i n3t ;inK nfc/y
<TI;'~ T 1 VJT:- fyx r : I,TI"; JTT I JT T
:iKn9riKi KBi'? niK iinniz;
nitt7 hKJpi Q''tp''7t£7 DnN mi] :nKn3n D P ? onN bnt^
:nE' nniu n;; Kni?i n^ 'niT nnia-ja -'12] vn'!} -.nw '\i2VJ-nif. Knj?'] in'pv? i n i n p i^i;;]
nty n; i^b)K^ im niK '•nv lirjli n''33 n^i^i nyiv rim npvJ nii?Ti^ 'ii'''7innqN UIK
:133i i';3 T'?IKI I'ltw nxip ••gpri
nijia j7Eii;i K;n T niN ^ipi' "33 nrji n
nija ntu N;qii in™ iw rri^ipi
K;n]i :B?UK n; Th'\m \'}\u ifipni •n^ •in^'^ln nqK rny-ri^i :tyl3{<;-rn<; ib'i'n nvv riKJpi
riKip 'inn wiiK n; T'JIKI ins nw
"iinin :i53i paa T-V^NI vjtt* ysiui :nini D''33 n^i^i mti> niKU m;nt?;i n^'iiii' ygf u/ii^
ni?7y Kri-inj nijn yiup np ••nv bs
I'JW rVWri E713K N ' O I D ;n'lp1 rilU
ina mifi N;q!' ^l^'i? n; T''?INI
u/nni nxn 'Jipp p'p n; TV^KI
nrjiK' ripi T'33 TVINI yivi niyj? tt/i^N; •'n^-'73 Vri;:] :nini D''33 i^i;;] nyv niKip niiQiyi
V3ti7 tonni nxn viuri twlJK ^gl' 'PB
n^'plNi piu; ry?!^ P'i? Kjnia' :n'ni
l^j? •'rjii -.nm nw niKi? i7E?rii n'-itu typn
ina i^f! Kjrjjj' ;bK'?^r;5 n; iT^in nnK p v •'nil :^N^'7nn-ni< •^b)'>^ mw D'-MC?
J 1 - -: I- I T l " J- : - i- : - -: i- :• :• x.- ^T T J- : -
nm •'mn "jK^^nn n^ TV^KI
lirjiT :i3ai I'j? T'?IKI T'iii' I'yaiKi
•|ijtp -itojji nK)3 viuip ]iy, '•nv '33 niN)2 vK/rn Q'-itt' "itoi? PT? ''5^'^? '^V'!^- =^^W^ °''J5
Wnni frito bKbbrt)} K;nira ;iT'ipi n''K/U7) D''3iy vJr^n bkbbrin •'m :n)3;] mc7
'3K'3^nn N;nira -.TJI n; T''31KI ]'?©
riKP 'inn i-i;: n; TVINT in?
iinip :ii3i pis T'31KI I'iW rnVni ;nia3i D'']3 -[bv^ m\iJ niKn mtat;;i nito wwb'^ TV
rvton) nijn 'inn ^K^^rjn 'ni' ^33
nm TV, Kjqirr :n'ni \^w Einni
t'qiin n^ fb^K) yip rnini pn©i rau7 n''ii7u;) wm rrvo. •^^^- ^W
•qlin n;; T^IKI ins i i ; K^nio-
;liai fi3 T-'piKi fiu; nijn 'inn iT^ln n q x "Tir''nn ^Ti^Q'ni^ n"?!;"! raty nKni
I'ntui nijn vipn in; 'nl' '33 linia 'T'n;'] .•rrijgi D'JS n^i^i mt* niKn nmif '^i^n-riK
Tliio K;r;iK3 ;n'ni yip I'nini
n; T'31KI yip tynqi I'P'?
Kri'7ni5 •quo TVniaa :n^iiimn TIN; n'?'i^i mti? n'-ii^u/i mn '^\!\r} m)] irim
n^n n^winn n; T'JIK'J iria ;'T iT^in h o K n''rT'7|<;n-ni<; 'Tiiq "qlnq'] :n'7iyin)p
niniia iipi Ti3 T'PIKI I'iW nxn
I'nu;) nijn n^j;i •quo 'nl' ^3 :ni33i n'ljn nbil^i mtu niKn vibv;) n'pti'injp-nis
Kn'3ni? 7]iiq ^I'^ni 13 n'iii' P'iirji niK)3 U7^t^i nju/ hwp) t'pn •^IJD ''pr'^? ' 0?^
nn' n'nK (KV) 'IK 'nin'^i "i
in'K np_y''3 lar^i D''n'^N;n-nj<; -qi^n 'ivnm -mw

15'1) P'Oi ,B'Pl>lS 3ipl 1D1373 li3pi fl"DI bpl P'O p'7) ."lUn 1^7rin'l (13) PT5D fi'O H .DIK m ^ l t l ISO nt (K) :(3"P1' 'Di "P3 I'J)6„ ;1P)1' DIJIP
l i i ' N l 31P3b 1DD'1)3 31P35 WCC 1011 ,1)1)1 D71p IP'DOl Ipi'Dl 0"3p0 7'ilO (133)6 DV3I; TJl) .'lAl N I S D l ' l :D'33 C 07j6 'C371)l .D76 D17ilP
7i)P» P6 11)1) ppiS '))5 11)3,1)1)1 '55i mx nph 13 I'PDC mftteb DiiDs :(:P' p n ' c ;i DO ocfto |i) c r s [63 71) .MB nuni n'w^io (j) ;(i:73 3"3)
27/BERElSHlS/GENESIS PARASHAS BEREISHIS 5/25 ^ 6/(.

25 Methuselah lived one hundred and eighty-seven years, and begot Lamech. ^^ And Methuse-
lah lived seven hundred and eighty-two years after begetting Lamech, and he begot sons and
daughters. ^^ All the days of Methuselah were nine hundred and sixty-nine years; and he died.
^^ Lamech lived one hundred and eighty-two years, and begot a son. ^9 And he called his
name Noah, saying, "This one will bring us rest from our work and from the toil of our hands,
from the ground which HASHEM had cursed." ^° Lamech lived five hundred and ninety-five year.-,
after begetting Noah, and he begot sons and daughters. ^^ All the days of Lamech were seven
hundred and seventy-seven years; and he died.
^2 When Noah was five hundred years old, Noah begot Shem, Ham, and Japheth.

^ A nd it came to pass when Man began to increase upon the face of the earth and daughters
Prelude to were born to them, ^ the sons of the rulers saw that the daughters of man were good and
the Flood they took themselves wives from whomever they chose. ^ And HASHEM said, "My spirit shall nol
contend evermore concerning Man since he is but flesh; his days shall be a hundred and twenty
years."
^ The Nephilim were on the earth in those days — and also afterward when the sons of tin-
rulers would consort with the daughters of man, who would bear to them. They were the mighty
who, from old, were men of devastation.
5 HASHEM saw that the wickedness of Man was great upon the earth, and that every product
of the thoughts of his heart was but evil always. ^And HASHE!^ reconsidered having made

2 9 . ijnW') ni — This one will bring us rest. Our rendering
follows Rasfu who relates ni, f^oati, to the root rnj, rest: i.e.,
"He will bring us rest (in the sense of relief). . . from Itie toil of
our hands." This was said [prophetically] in reference to the
invention of farming tools, which was attributed to Noah.
Until his time, in consequence of the curse decreed upon
Adam (3:18), the earth produced thorns and thistles when
one planted wheat. In Noah's days this ceased.
There was a tradition from Adam to his descendants that
the curse on the earth would be in effect only during his
lifetime. In the above chronological list of leaders of the
various generations, Noah was the first born after Adam's
death, so that the severity of the curse was expected to abate
from the time of his birth. Knowing this tradition, Lamech
gave him that name {Pirkei d'Rabbi Eliezer; Abarbanel).
6.
1-8. Prelude to the Flood.
1. "•n^l — And it came to pass. The Talmud notes that where
the term •"m. and it came to pass, occurs in Scripture, it often
presages trouble. In this case, our chapter begins the ac-
count of mankind's quickening descent into the abyss
{Megitlah 10b).
2. a''nf3i<n"''aa — The sons of the rulers. These were the sons
of the princes and judges, for elohim always implies ruler-
ship [cf. notes to 1:1], as in Exodus 4:16: and you shall be his
WTibK, master (Rashi). The daughters of man were the daugh-
ters of the general populace (R' Saadiah Gaon); the multi-
tude, the lower classes {Ram/>am, Moreh 1:14), who did not
have the power to resist their superiors (Radak). Thus, the
Torah begins the narrative of the tragedy by speaking of the
subjugation of the weak by the powerful.
According to many commentators, DTi'^i^n ""p, literally l.ht;
sons of God, are the God-fearing descendants of Seth, while
the daughters of man (implying less spiritual people) are Ihr
iniquitous descendants of Cain. The result of such marricigivi
was that Seth's righteous offspring were enticed by the
proponents of a godless, depraved culture, and suffered Ihr
fate that destroyed mankind.
3 . . . . imn ini~N'b — My spirit shall not contend. Seeing l.hnt
mankind had not lived up to His aspirations, God resolvricl
that He would not wait much longer, debating with Himiitill'.
as it were, whether to destroy it because of its sins, oi to
show mercy (Rashi), because he is but flesh and ciinnol,
survive without compassion (Sforno).
Man is unworthy that God's spirit should reside in hllVi,
since he is but flesh like the other creatures, and his noul JN
drawn to the flesh rather than to God's spirit (R' Baclnm),
TiiW nnt?^s?'i ^J?w — ^ hundred and twenty years. God woijl<l
wait 120 years before bringing the Flood, so that munklnd
would have ample opportunity to repent [Rashi, RanihtMi),
Others interpret that the human life span would griiclueiljy
decrease until it would be a maximum of 120 yesirs {lhi\
Ezra).
4. Q'^aan — The tiephilim. They were giants — the saiiin fnt,'ij
that terrified Moses' spies {Numbers 13:33). They wei c glvfih
this title from the root b^i, to fall, because they fell ntttj
caused others to fall (Rashi), through their egregious :;lnfi(l^
ness (GurAryeh). Alternatively, they were so called |ji!t;iiui?
the heartsof those who saw them fell in amazemenl at llmll
size (Ibn Ezra).
6. 'H ni7a?i — And HASHEM reconsidered. In a'pciirtintihSl
discourse on the concept of God's grief and regret, Akflih\k
l^iHMiil mi
1 / 1 - n3 / n ri'iPKia nujia niurxna lao / 26

vattf •qipV n; TVIKT i n a n^iuinip

I'la I'^lKl r?to i'n7rii imrn nijip
ywi^ n^wmip i)?!' ba lirjii= iijai
K;rji n3 -.rcp^ yip yu7j;ii pnwi nijip
TiVlKi P3U7 i''nirii imni nNip •^pb
yi nij'ip'? ni Finiw n; x-ipioa na
IP K n ' niNVipi Ninalvia Kjann^'
nna •qn^ N;DI'' :;? ^tjip^ 'T Kyiij
I'VE'rii nKip wgn ni n; T'JIKT
liniK'j :i5ai I'ja TV^NI V^V toigrji
Vyatui nKn yaw •^la^ ••ipl'' '35
Eran na ni nipi 3^ :n'ni I'ite vatei
Dn n; ni? n; ni T-b'tiq piiy nijp
KitfiN 'ia iKniw 13 nini«;na; n;i
Kniai NV1K laK by 'jpn"?
n; K;a-iaT 'i? iiqia :iin'? n''3;ipK
ia'P3i jiiK ]ym ns Kiyiij nig
nPNij iiK'VTnN T '3iin I'ltfi pnV
••P"!!?. no KiiJia Kni D^|3n' Kb ;>
linnaivi K-ii4;a IwiST '^na n^y'?
nijp im'? na'ni KanK Kjiu'a
NjnajT :]iain' DN yw intoyi
ana CIKI ^UKH KjPi'a Ky")K3 110
nia ni'j N^a-iai •'ia ^'py 'i ]3
K n a i iMK lin'? n ' ' ? ' ! K^iis
; ' Kinin :KnE/T I'WiK KP'337PT
b:}) Ky-iNa NKJiK nw^a nKiip nK
^3 to'-a linV na'3 naiiitip N-JV'
vi^Fi n^ii^mn •')3i-'73 Vri"] :ni3m ni^a ibv-]
Knpn :13 n^i^i TOK? mm nyu a^'p\2J^ n^nw -^jpi DP
i3''T iin^yni iJiyifnip IMDJ^ rif* '^mb n'3 iatt/-nis °;
•i-i'''?in nriK •i)?'?"''n^i tmn'^ nn^N iu;i<: nnni^n-in b
ibv] nyv riNK) vjmy r\i\!j b'-yu/ni lypn nrni^
nity n''y5E7i ynu; •^n^-'ipr'?? 'TI^I :nini n^ja K'^
niKM lynn^i? m-ri^i ;nOT miy niNjp ynt^i a':-
'7nn-'3'''nii:n?,';-n^') nn-riN; nu7-nis n'i ib)]} nw K I
IK")'] :Dn^ n^:; n i n i ngnNir! •'3$-^j7 in^ n-iKn a
buV inj?'! nm nnu •'3 nni<n nia-nis bin'7|<;n-''35
i n n iiT-i^'V nin'' "im^i :nn3 nc/is ^7:1?? n'-c/]:.
Dntoyi nKJ? vn;; i^ni ntyn Kin D^,U/3 D^V"? bnKn
p"''in|? njl bnn n'-nja fnKn m wbmn :n3ii? i
nn^ n"?') nnKn nin-'^K b''n'7Kn •'33 wi;; nt^K
:Dtt7n lu/^K D^iyn ni^K n n a i n man
H:yi-'73i y-|f(3 niKn n y i nan ''3 nin-^ K T I n TDP).
•.• •• T : I •; ftT T i,T T IT J- T yT — J" : j —

nay ns nnp'pa ;; anii MV ntuy-'3 nin'' DDI'I :Di^n-'73 yn pn '\ib T^^2^>^r21

3'Ti DBiR' to . m x a i n n J I T K^ (J) :(oe p"3) a»a3ai i3(a <|f) ,bi33
P'ppab oft '3')p3 )n'3 'pn asa .o'P' p i t o .nbiy'7 :D7f)a b'3P3 'br 'Pn
.itoa Kin ajitfa :o'n' i n t o inibp .Dbrnb 'pn3 PI inn P'P' f)b ,opib ofn
pni ,'3Bb B333 13'f) 3"DBf)l ,1P3 f)iap 13 pf)t D3P b'3P3 Pnib3 .DSR ln3
.'pjJSf 1P3 (Ca D'PDIP) 33137 'Pnpp 7B 13 ttl'P .PCp 337 if) Pf) P'O' of)
.'TO 1>M' I'm :DSE5 TOP 005 i)f) .PBftp in3 (n:i DP) 'nn 337n apfip pi
D)J3R ;Dlbp3lf)) bl3n DP'bl3 f)'3f) 131P' fib D61 'Df) Dab TPf)f) P'P Y'P TO
3Pif)»i D7pin I'f) .a3P pf)n 6bfi i3'f) bisna 7B PD' 7bi3Pn R"6I .(IR31'
' i3'5n pi ,pi7bip P3 7'bipe 07ip a3P D'3PB apiri aana aP'a 333 ,a3iR3
:1P1PB RlbpJ 61a al b36 p7' to3 0'33 a73f) 'e37n P' .(P3 p3D) oblB 37D3
D'p3B 'b '33B llPb31 (1 DP 3"3) DblBP Pf) ib'DPl ibPSP P"B .niV'Djn (n)
.p niiK 0J1 :(0P) I'P '331 Ci3f) pn '»'3 .nnn aima :(op 6"37B) fna
317 B333 to DblBP P'bP fiPl D13"plft abBP PVft 3n bP p363 lf)3P B"Bf)
D'p3B pnbi' I'D . m a ' -\WK :(P' P3 f)»iD3R ;DP 3"3) Dan 7inbb bi3na
IPif) .ninn IB3N :(3' ftninsp) Dipn3 7nnb . n m a j n :(DP 3''3) Dpin3
.1PP1P1 ipinsp ,p3(3 P"B i3p3P .bfepipn ,bf)'ipn ,73'B ,pinP3 I3p3e
pnp3 .Twv '3 'n ani'i (i) :(DP 3"3) Dbma pf) icnce ,pnnp 'csf) f)"7
:(7:(3 3"3) p'ppn a'a O'si'bna p a'a ib'f)P ,D'31PPP3 if)33P i'3Bb aP'a
f)niP3P) DblBP P333 i3nne .p i ^ m (na) :(f):P3 3"3 ;rp:73 bf)pip') T3'i3
Dab a'p to P3 f)3 top 7n . u m j i a w pf) pnn P3' . u n n j ' ni (03) :(f)'
D'BP D'B3itP3 D'3737i D'Sip pfi'bip p 6 a ap'pi ,Dab i'3a f)iai ac'inn 'b3
to Dfii ,i3nn n3' isnps' iPti ,ap3 P3 '»'3i (DP) pplSip oii be ipbbpn
3"3) DP3n inp pnpb T 3 J apfti opa bn bBi3 ppba DBP pf) p lappsp
asp 'pb n'bia a n n a bp DBP an pi' i'b .naci n m o won p (a'j) :(3:a3
at p'7ib B31 D'n3 n3f>' oa O'BCT of) ,a"3pa ^r>b .p"pb an [a3P D'pftnbii
pf) P33 ,3333 P13'P PlCsb I'bp P'313f) OP D'p'75 Df)l ,[31 p'75 be B3lb f)"DJ
'3Bb l'e31Bb 'iftp l'333e bl73a PB' ftp' fibC '73 a3e p"P 713 7'blp f)bl 13'»n
pi ,7'RBb P3iBb 'iftp (3:30 P'BP'l PIP' a3P afip p 3n3a '3 3'P37 buna
,f)ia bnja RB' 6bai .nai JIKI nn ns nv nw :(3:i3 3"3) apia pn '3Bb
'13 i3nn f)J' oa33ftpi bian 6iaP3 7bi3i p'7i 6iap R6 pin apfi abpR3 tof)
'33 3Pf) 337] .(a:i3 3"3) D'pBiPBi D'3Ca '33 .am'jNn ia (3) :(3 DP)
033 i'33i3pn va oa <)f) oipn be iRiP'bP3 O'pbop O'pea oa O'abfia
P'3i' an ,P13P peb f)3pn3P o'abf) bp [.(7n p"pb' ;f)'''B <)ID 3"37 ;33 f)"37B)
.nan n a n '3 :(f):( op) O'abf) TRR3 afi3 (rp:7 pipp) D'abto ib P'aa apfii
P33'b pppipn ppif) i'3'pn I'aep [toft ,i'a ftbp ,'i PDP] 3'RP P3B pv 3"f)
RbiB3 <]ft . n n a I W N 'jaa :(a:i3 3"3) abnp abBi3i D333 bnj a'a apipb
 29 / BEREISHIS/GENESIS PARASHAS BEREISHIS 6 / 7-a

Man on earth, and He had heartfelt sadness. ^ And HASHEM said, "! will blot out Man whom I
created from the face of the earth — from man to animal, to creeping things, and to birds of
the sky; for I have reconsidered My having made them." ^ But Noah found grace in the eyes
of HASHEM.

THE HAFTARAH FOR BEREISHIS APPEARS ON PAGE 1130.

When Erev Rosh Chodesh Cheshvan coincides with Bereishis, the regular Haftarah
is replaced with the reading for Shabbas Erev Rosh Chodesh, page 1207.

Yiizchak explains that this "grief" does not contradict the
principle that G o d k n o w s the future. As an example, he cites
the case of someone who plants a sapling and nurtures it
proudly, protecting it f r o m h a r m as it grows to m a t u r i t y ,
when he will c u t it d o w n for lumber. When that t i m e comes,
he feels sorry that he must c h o p d o w n a tree for w h i c h he
worked so hard, even t h o u g h he knew f r o m the start that he
would be d o i n g so eventually. In this sense, the T o r a h
borrows h u m a n t e r m s to describe God as " g r i e v i n g . "
Qod d i d not inflict this p u n i s h m e n t capriciously, as it
were. Only after m a n had b e c o m e steeped in evil b e y o n d
salvation, d i d He discard the A t t r i b u t e of Mercy and adopt
the A t t r i b u t e of J u d g m e n t .
8. in K^n n'3T — Bui Noah found grace. God's grace was
needed in order to save Noah's f a m i l y , otherwise only he
would have been spared. A l t h o u g h Noah himself was righ-
teous, he d i d not try to influence the rest of his generation to
know God and to repent. Since he d i d not a t t e m p t to help
others, his m e r i t w o u l d have been insufficient to save others.
If a righteous person attempts to m a k e others righteous,
God m a y spare t h e m f o r his sake, because there is h o p e he
can influence t h e m to repent (Sforno).
' -^ iniD T-rriptm . p i o n"iarnK .n^pioa V B p •— This Masoretic
note means: There are 146 verses in the Sidrah, n u m e r i c a l l y
c o r r e s p o n d i n g t o (the names o f t h e t w o k i n g s o f J u d a h , |
n":;:ynK, Amaziah, and in^pm^, Hezeldah.
Besides having names with similar gematria (numerii,-.3l
value), these t w o kings' lives paralleled one another in many
ways: Each succeeded his father to the t h r o n e at the agt; ol
twenty-five; each is described with the phrase •'4''V3^ty;DtyV'''|
'H, He did whai was proper in the eyes of HASHEM; each w i n
attacked in the fourteenth year of his reign — Amaziah by
enemies, Hezekiah by a near-fatal illness; and each ruled loi
twenty-nine years.
Moreover, their names are nearly s y n o n y m o u s as tlicli
respective roots TipK and prn b o t h indicate p o w e r or s/rc/it/"'
Thus n;srni< means power of God, and inji?in? means God iu
my strengUi. It is this last s i m i l a r i t y that seems to be IIm
point of the Masoretic note; God's creation of the w o r l d o,
nihito and His subsequent active role in the u n f o l d i n g ul l l m
history of m a n k i n d (as seen t h r o u g h His involvement w l l l i
A d a m and Eve, Cain and Tubal-cain, Lamech and Noah)
the subject m a t t e r of the Sidrah — attest to God's pow<'i in
general [n;:vnK| a n d His i n v o l v e m e n t w i t h each i n d i v i i l i u i l
[in'pin^j (Aramez Badauar; see also Masoretic note at end . i|
Sidrah Mikeilz).
n-T / 1 JTiyKia nivna niK/xna nDD/28

ni 'nnN " ^nKlI innwia iinspn " \' ,'•' '" ' ",, " / " " ',"" •"'•' " ' "

ijiamnynKnn'tsrrannNK'ni:/!! ' • •.^-- j- •*-•-- i •? <: •.-.•.• < "•-••':

.]n'>v v n y m i .p^o n"'l/nK .nviPa i"ap

'ppnc li ii3fi .P'Ci5 5P1 lb ir>b .p lb -mb .yn'n 13( p lb 7bi3 ib inb
fipnp fipnp PPC3 lb inb .pmb IDIDC OTI' P"n tti ib pnft .b3P pfi 'PPU'CI
ftippb piDP l'3Sb 'ibjp !)"l3fl ,p"3p5 PP»» p lb PPft .6b3fl 6b3f) PBH
OP) 0PI3 7ira)b D'TPBP 0'P'75P b'3C3 (7:13 Y'3) l6l3bB B3»3 fib 1736bl
,ipif) pp»6i D'K I'bD f)'3fii ISB ftp . m K H nx r m o K TI n n x i i ( i ) : (7:p
DP <ift . n n n a i s ; mm :(7 P3 p' toiP3P p i p p p"3) 'ipi) ppb I P 6 3 ipb
^^)i ai3 Pb3 ftlPP p'Pl D7flP b'3P3 6P33 b3P b"^ .(p DP 1 " 3 ) 0317 IP'PCP
icf) bi3 pipBb 013 'P3PP .DmiBV 13 i n H m '3 :(.pp p7030 ;i DB ib63
lO'p'pr
ion ,13'5BOb Oipp be 1P3PPB3 ObB ,DipB bp .13^ hx .D7ftn .3XS1I111
J'7P P7»b D'BPl P7BB OipB bp 1P3CPB PPS03 ,DP3'1 ,b"l .Dlbp3lfl DUIP
DIB'3 |ipb b3 pi .pbl PPBP 0763 PiPBi OB l'3Db P3CPB3 pbB (3:3b l"3)
0R3P' 1'73B bBl (13':3P •!37B3) DPSP'l 07f) pi ,piPBb PB lbB3 )lPb fnpB3P
ft bftlnC) 'PPbBP '3 'PBP3 (7':3b PIBP) PBPP bB 'p 0P3'1 (lb:3b On37)
OPCB 173ft iB b3ftP3 . l i ' j hx 3!(Sni1:0P PlPft B3PPB JlPb Obl3 .(ft'im
P3iPPb 'P3P3 1(1 , ( 3 : B ' 3 bftlBPl 133 bs ibBP 35B3 1B3 ,(("3D (|1D P"3) 1'7'
Opft j'ft lb Pnft ,BPPp p BPIO' '31 Pft bftC 7Pft IDllp'Sft ft"Dl '13 .D'3'nB
,13b bft 35BP'1 3 ' P 3 ftpi lb inft .p lb IBft .7bl3P pft Pftll p"3pBP 0'71»
31 / BEREISHIS/GENESIS f>/'M|.

PARASHAS NOACH
Noah ^These are the offspring of Noah — Noah was a righteous man, perfect in his generatlaii't,
Noah wailced with God. — ^'^ Noah had begotten three sons: Shem, Ham, and Japhnih.
^'^ Now the earth had become corrupt before God; and the earth had become fitted with rol>btU i /
^^ And God saw the earth and behold it was corrupted, for all fiesh had corrupted its way ufhni
the earth.
The '^ God said to Noah, "The end of all flesh has come before Me, for the earth is filled with M.I/'
Decree ij^fy if^fough them; and behold, I am about to destroy them from the earth. ^^ Make for youi 'ii //
Flood
an Ark of gopher wood; make the Ark with compartments, and cover it inside and out with /)//(h,
'" This is how you should make it — three hundred cubits the length of the Ark; fifty cutjits Hn
width; and thirty cubits its height. ^^ A window shall you make for the Ark, and to a cubll fitW-'h
it from above. Put the entrance of the Ark in its side; make it with bottom, second, and thirdxkxhi,
Ibn Ezra and B'chorShor render nl'?'in as the history, so that even the required — norm. In Noah's time, the immonil HIM
the primary subject of the chapter is not his family, but his ual conduct of the people extended to animals, as well, urilil
life story as it relates to the flood and its aftermath, they too cohabited with other species.
iin'i'ia — In his generations. There are different interpreta- The Midrash teaches that they stole from one anotlun In
tions of the phrase in his generations: Some Sages maintain petty ways that were not subject to the authority ol Hi**
that it is in his praise; Noah was righteous even in his corrupt courts. Though this is not the gravest kind of sin, it is m<;i|iillv
generation; how much more righteous would he have been damaging in the extreme, because thievery within Hw IICIIIM
had he lived in a truly righteous generation — if he had had of the law weakens the conscience and corrupts th<i ftoi Uit
the companionship and inspiration of Abraham! According fabric (R'Hfrsch).
to others, however, it is critical of him — only in his genera- 13-22. The decree. God decreed that a generation IhnI Im-
tions, by comparison with his extremely wicked contempo- haved so immorally had forfeited its right to exist, bill civ(tn
raries, did Noah stand out as a righteous man; but had he then, He extended mercy to them. Qod could hav(; siovtiil
lived in the time of Abraham he would have been insig- Noah in many ways. Why then did He burden him wllll ih"^
nificant (Rashi). Accordingly, the righteous of each gen- taskof constructing an Ark for, as the Sages teach, otit* hUh
eration must be judged in terms of their own time {Sefer dred twenty years? So that when the curious would >'i<ni I ihn
HaParsliiyos). cutting down lumber and working on the Ark for :i(> liiii|J.
It is true that Noah was not nearly as great as Abraham, but they would ask him why. He would answer, "God is iiboiil |H
it is fair to say that he would have been far greater had he not bring a Flood on the world because of your sins," lirid lh«sy
been surrounded by corrupt and immoral people. would thus be inspired to repent . . . But instead of <ICIIHIMI,(
^'^'^Kn•'nK — Willi God. He feared only Qod, and was not the opportunity, Noah's contemporaries scoffed lat hllM
enticed by astrology, and surely not by idolatry. He walked in {Rashi).
the path God showed him, for he was a prophet (Ramban). 14. -^ n^v, — Make for yourself Noah was to build llw Alh
10. Dtn T\0hv; — Three sons. They are not named in the or- himself {Abarbanel). Homiletically, he was told, "Miilui A\\
der of their birth. Japheth was the eldest, but Shem is men- Ark to symbolize your own behavior. You remuin'^l filoul
tioned first because Scripture enumerates them according from your compatriots, instead of chastising them .nid ll Vi
to wisdom, not age (Sanhedrin 69b). Once the Torah men- ing to save them by improving their conduct. Now, yiii i will
tions Shem, it names Ham who was next in line; otherwise all isolate yourself in an Ark with beasts and animals" {AbiUWh (,
three would be listed out of order {Ramban). Though they Noah's failure to try and influence his generation is why t||H
had been named above (5:32), the Torah mentions them af- Flood is called na-'n, waters of Noah (Isaiah 54:9). IruplyKiJi
ter teHing of Noah's righteousness to indicate that he incul- that he was responsible for the Flood (Zohar).
cated such behavior into his children, as well (Radak). 15. Even according to the smallest estimate of 1B iiu h<iit i iti|
11-12. The behavior of people deteriorated. At first they cubit, the dimensions of the Ark were 450 x 75 K 4') UMI) tf*
were corrupt — being guilty of immorality and idolatry — 1,518,750 cubic feet. Each of its three stories had 3,.l,'rM) Hi|
and they sinned covertly, before God. Later, the earth had be- feet of floor space for a total of 101,250 square f<;i:l,
come, filled with robbery — which was obvious to all. Then the
16. ^^lar —A window. Some say it was a skylight, nnmil
entire earth was cornipted, because man is the essence of the
ing to most commentators, it was the window Noiih opdIISft
world, and his corruption infects all of Creation {Zohar). after the Flood (8:6) — and some say it was a pr!,-<!li)un »t,i)Hfl
Such is the progression of sin. It begins in private, when peo- [that refracted the outside light to illuminate ilic |hli)|ll)f
ple still have a sense of right and wrong. But once people (Chizkuni)] (Rashi).
develop the habit of sinning, they gradually lose their
shame, and immoral behavior becomes the accepted — HMK-^Ki — And to a cubit. The Ark's roof slopiidupwniil l*( (I"
cubit, so that the rain would run off.
 T-nTia n^n a''nri p''nY K/'-N n:i ni m'?in n^x
Dm nu/'?!?; ff3 n^i;;i :nrii'7njnn n''n'7)<;n"nf<;
;; Q7g Ky~iN n^antiNiK. :n9; m '•33'? y-jKn nnti/ni triQi-n^l ^Dn-nx nu;-nK
ni;; K|rji j - :pDlurj NVIN nK''7prin;)
^3 I'^ian 'IK n^anriK xni KVJIS;
•flNn-nis n''n'7i<; N T ] :DJ3n fiKn K^nm D'n'^Nir!
:n;V"iK '7y nniK n; tojN Nnpa -b's ^^yT\-m "IK??""?? ri''nii;ri-'3 nnn^/? mni
n^y N'npa '737 Kip rth ;; nnKii-
I'slDtj KyiN riN'VpriK nK 'ipiij'?
Hty3-'73 Ti?. ni"? n''n'7N; •yaKn ty^Kn
KJN Km K;I£;'3 ]lnn3iy Dip in ujm nn'']3)a onn viKn nK'7)3"'3 •'is'? K3
y : • : Av i-T T I V yT T : IT - :
Knl3ri T]^ 13V T :KyiK ny iw'panri JT T- T JT

n; isyri n n i p Qn-ip^ pyK-j

:K-i935 K-;3ni ijn nn; 'aqni K0i^?5 :"i9:)3 finni n^3Q nnK n-iD3i nnnn-riK nt/j/n
I'BK nK)p n^p an; -avm n i m
n^n? I'BK I'totpn KniariT K3-)K
ninn TJ-IK HHIS; HIKD ^'b\[; nn'K ntyj/JD ""^•!< nn
i3yn ninn.D ;ngn I'MK l'n^r« I nny .-nnnip nnx D''0t^i n%v}-\ 'nK)K n''E?j?D
K^y'fn n3^'??i£;fi KripK^i Kri13ri'?
innip 'iii?n niup3 KniariT Kyini
:fin3yri I'Kn'Vni r?;w W I S :nu7i7Fi uwbm D'JU? n:'rinri niton myg nnnn

,pf)B)» mj .yiKn nn :(7-3:6J i"3 ;7 foipsp ;DC ]mp)P) JrjB JB ftifi
IB (»:l» 6 DOj))) VijT pf) BJP .TBP p (P3:B pmC) TBP Pfl 'PW3 li PB171
iC D'PDB BCJC <lf>C (IP51' DH-5P ;Dllp)lf)) pftp OB .pfjB pfl 6"7 .vlin
pn B31B .nan -fi noy ( T ) :ICPCB>I (r:ft> p"3) iRins BC'PPBP pBiB
3"p B3 ppiB toBB ->n 'Pf) IB16TI: '73 .Pt ]')33 IP'IBB Bpil ,V)Pi pijpi
'Jlfl ,D1IBJ S13» li'3Bl B"3pP TPB Dpi PBlfl fllBl,-]') P6f PB IPlft I'lftlCl BJC
I'PIBJP) int p .PBJ is» :((J P'Pftis IP 6BIP)P ;(:b -)"3 ;B felRJP) OIP'
pn>i: P'PDj c B ,Pi I'Bi) .^))bl.[(.» B"T ''B) Dn7p7 )'B6 DJPPB p i ] cnp
PBP3 Jpb o n n n lonnp] .trap uoc 1'-!7P5D ;J:(3 ")"3) 13 pipBBb op'bB
7mbP3 B'Sm ,'Bip |i|:b3 pot .naaa :()::tt p"3 ;73 f>"i7D ;Dibp)ifi) B'PI
PDfl D')D3» 1B1P3 B'7 O'PP O'BP I'PC '"B BCB bC 1P3'P3 .(.tp P3t;) fnS13
D'PP pup 'JSD lfl3 b3fl ,PD( be SI PT p'7j IPlf) PT flbp '73 ,7181 ,pp3B
P31P ]3f! f)"'i ,pbp f>"' . i n s (ID) :(.3' BPiD ;p:tt i'yi pp»i P'3B PPD(
7B BblBl BDICD B'1D3 .xhsih'a H A P H nBK hta :(fl' DC l"3) OBb BTflBB
mSfP :]ftP»l ]fb3n BP»b O'BP I3IPP "73 ,Bnfl is 7B1B1 BiBBbB ibp fjlPC
.ir 3J bB It pi'bB 'j .D>i!;!)isi n ' w n ' n n n :B3 O ' B C » ibc top .D>iirn
P'7i P3( pBtoc ,1P3C3 PDD iTPiBi b'fiiB .p<ix »'N m pj m ' j i n n'pN (u)
O'CBB D'p'75 be DP'PnblP Pp>BC 17nbb ,ft"7 .((.tB) 3' I'DD;(:' 'bCB) B3P3b
]3C b3 ,P3Cb IPlf) D'CPn 151P13PB V . I ' m i P :(l:b P"3 ;3 f>BlP)P) D'31P
,p»7} P'B nn 'Db ,'fijjb ipifi D'cinc PI .PPV p'li B'B D'p'75 -im P'P ib'fic
nK :(P DC P"3 ;p 6 B 1 P ) P ) Otob 3CP5 B'B fib 0B13f) be n i 7 3 B'P ib'fll
I'Pb P'B p) .(ft:p ibBb) ')Db ibppp iBifi flip DBP3foi .m i^nnn niabxa
•l^nnn:(' oei oe) I'bftp ip753 Iibpni] ptppp B'B DP-)3f) bsfi ,i3Bipb 7BD
.7P6 pcb3 P3Bebi 63Pb pe»eB [733 'b3j ['p 6"D] 'b be leine IP'I .ISB peb
fl bftine) T73B 7B3 bbDPB .P3Beb P5 ibPPP ,f>3pb 0':J' jbpb) ibpPB Dip
i"'ipe 6b6 ,P3B peb (3B:P fi D'3b») PIP P'3P bfi bbsppi 631 .fopb (P':3'
D'P37) pp'Pep ]5 inp ,r"Bi BUB peb .nmeni (N') :63Bb 1351B leftise
bi3 .onn yiKn x ^ a n i :(.o pp7B» ;3' pipp) '1:1 •!e3 b3 P'PCP '3 (tp:7
ib'pfi .IBP bp n<nu;r '3 (3<) :[(p:j B)i') DB'P33 pefi DBPB JBI p»6;ei
yp (j>) :(.pp rP7B5D ;3' toipjp ;p:R3 p"3) p'B ])'fieb pppo <]1BI P'P BBP3
D'31P PWBl OblBb Bfl3 ft'PlBbP73fl ,P«( ttlC BPfiP OipB bp .PUrP bp
DJ'7 pij oPP) 6b .onn yPKn nn^m 13 -Xi B6P 6BIP>P ;P:13 P"3) D'BPI

PARASHAS NOACH
9 - 1 0 . Moah. The ten generations from Adam to ISoafi fiad
ended in failure; mankind had stumbled into a downward
spiral until God resolved that all the inhabitants of the earth
would be wiped out, with the exception of Noah and his fam-
ily, and enough animals to replenish the earth after the de-
struction. Like Adam, the father of the entire human race,
jNoah would become the father of mankind after the Flood.
Therefore, although the Torah had listed him previously as
the last link in the genealogy of his predecessors, it mentions
him again now, since he and his children were to become the
new ancestors of mankind {Abarbanel).
9. P^'iv tt*'K 173 — rioah was a righteous man. The verse began
to introduce the list of tSoah's offspring, but once he was
mentioned. Scripture praised him as a righteous man. Ac-
cording to the Midrash, the Torah means to teach that the
primary "offspring" of the righteous are their good deeds, for
the worthwhile things that a person does are his primary
legacy (Rasiii).
R' Moslle Feinstein comments homiletically on why the
Torah likens a person's good deeds to his offspring. A person
should ioue good deeds, the way he loves his own children,
and he should perform them out of love, not just duty. A per-
son should never disparage a good deed as being insignifi-
cant, just as he does not fail to love a child who lacks out-
standing ability. And a person should work hard to perfect
his deeds, just as he spares no effort to help his children.
33 / BEREISHIS/GENESIS PARASHAS NOACH 6 / 1 7 - 7/11

" "And as for Me — Behold, I am about to bring the Flood-waters upon the earth to c/fislri m
all flesh in which there is a breath of life from under the heavens; everything that is in the. civil i
shall expire. '° But I will establish My covenant with you, and you shall enter the Ark — ,i;<ii i,
your sons, your wife, and your sons' wives with you. ''^ And from all that lives, of all flesh, /idn
of each shall you bring into the Ark to keep alive with you; they shall be male and female. '•'•" Frnni
each bird according to its kind, and from each animal according to its kind, and from each thlmi
that creeps on the ground according to Its kind, two of each shall come to you to keep ,ilh w,
" "And as for you, to take yourself of every food that is eaten and gather it in to yourself lh;il
It shall be as food for you and for them." ^^ Noah did according to everything God comnmi ulfil
him, so he did.

T!-
hen HASHEM said to Noah, "Come to the Ark, you and all your household, for it is you (h.u
The Final I have seen to be righteous before Me in this generation. ^ Of every clean animal tah • unU •
Call jjQn seven pairs, a male with its mate, and of the animal that is not clean, two, a male with H
mate; -^ of the birds of the heavens also, seven pairs, male and female, to keep seed alive i // >< u >
the face of all the earth. "^ For in seven more days'time I will send rain upon the earth, forty i /ni/
„ and forty nights, and I will blot out all existence that I have made from upon the face oi f/i.
ground." ^ And Noah did according to everything that fiASHEM had commanded him.
^ Noah was six hundred years old when the Flood was water upon the earth. ''Noah, with hi-
sons, his wife, and his sons' wives with him, went into the Ark because of the waters d/ Ou
Flood. ^ Of the clean animal, of the animal that is not clean, of the birds, and of each lliuui
Theie were many huge beasts, such as elephants, and so tion. He is saving Noah's entire family and possi'imloiin,
many species of all sizes that even ten such arks could not which, on their own merits, did not deserve to Ix* iinvt-'l
have held them all, along with one year's provisions. It was (S/brno). The Name WASH^M is also an indication th<il NonlT'i
a miracle that the small Ark could contain them. Even future offerings would be accepted, since the chaphM'ti drnl
though the same miracle could have taken place in a smaller ing with offerings use only the Name HASHEM {Rainhwi},
ark, thus sparing hoah the hard physical labor of building 4. nv:^^ nly ninj'? la — For in seuen more days. After the i n lu
such a huge one, nevertheless, God wanted it to be so large inal period that God allotted the people for repentiiiitn, | lin
in ordei to make the miracle less obvious, because people mercy decreed that He give them seven additional cliiyn, Ai
should try to reduce their reliance on miracles as much as ternatively, these were the seven days of mouininij li^
possible (Ramham.). Methuselah, who had just died and in whose honor Qoi\ id
The animals came to Moah of their own accord, and he led layed the Flood {Rashi).
them past the Ark. The Ark accepted only those which had 7. pjai nj — Noah, with his sons. The men and woruttii itl ••
not been involved in the sexual perversion that was one of the listed separately because marital intimacy was foibUldwn I'l
causes of the generation's downfall {Rashi; Sanhedrin 108b). a time when the whole world was in distress {Rashi).
2 1 . ^3K;! ^^!7N — That is eaten. The Midrash records that the •jiaaii ly lagB ~ Because of the waters of the Flood. Thi' Itripl i
gieatcr part of the provisions consisted of pressed figs and cation is that Noah and his family entered the Ark only whpii
greens for the various animals. Noah also stored seeds for the rising water forced them to seek refuge. Iiulci'i;!, jlm
future planting after the Flood. Midrash comments that his faith was less than peiln i, fui il
7. the water had not reached his ankles, he would nol luivt' I'li
1-10. The final call. With the Flood to begin in seven days, tered(Rashf ;M/dras/i). He may have thought that (.ioi.!, In lllii
God bid Noah to enter tiie Ark with his family. In addition to mercy, would relent, or that the people would repent i)t HIM
the pan from each species that he had been commanded pre- last minute. Nevertheless, the verse implies a critit.ii-iiii ol'liln
viously to bring, he was now told to bring seven pairs of the reluctance, for man should not allow his calcukilionii I"
animals that the Torah would later declare to be clean, i.e., stand in the way of his compliance with God's coriininhd
kosher so that he would be able to use them as offerings (Me'am Loez).
when he left the Ark {Rashi). They would also provide him
with a supply of livestock for food, in anticipation of God's 8. n-)liu niim -itcti^ — That is not clean. By using thin kiiKl
removal of the prohibition against eating meat [9:3] {Radak). expression instead of the single word nKJppn, uiiclcnn, llic
Torah teaches a moral lesson: One should never ull('i ndrnim
Up to now, the Sidrah had spoken of Eiohim, indicating expression, for the Torah, which stresses brevity, iu U\fi_\ fcciv
God s Attribute of Justice. Here He is called HASHEM, the God eral extra letters to the Hebrewtextof our verse to .ivojij ii'i
of Mercy, for He is saving Noah from the Flood, and, in addi- ing the unseemly expression unclean (Pesachim '.U\).

1
n / 1 — T' / 1 m ntpia n'UTxna 130/32

Njn NJ31U n; )ri;n NJK xn KISII-

PI3 )•! K-jpa ^3 N^an'? KyiN '35?
'•7 b'2 Njsti; ninrin ' W T x r i n
-t\ui^ "713 •^iQE'n nnriKi n^n nn lani^K itJ'?"'??
•qay )n;p n; npij^n. inin; NyiKg
T " - V T T lr\T • v.- J- II- - : I- IT : • I V LT T
't£7ji ^ririKi T n i 13>! xnlan'? '3lvni
N-)p3 ^3p 'n-^ '731P11J' iijBj; •q'jg
KDjg'p Nniari'? ^'yn x'jbn j n p ngi •qnis n'^qn'? ngnn-"?};; xnri Vai? Di^t?/ itya
'nwi'? Nswn 3 :i'ini Kapui na'i iiiav
'73)3 r\mb nmgn-ini in^n'? iqiyna :i^ri;' nii??! 3
iNDji;'? ^niV l ^ y ; KV^I? I'-in 'nl];"? :ni^nn^ :1''^N IKD; b'sio u'^itij inrip"? nunisn u/pn
^aKiip-l •33)13 ^313 " l ^ 3D m)K^
i^a'n'? iin'?i -^b •'m ^ni'? K^uani
p ;) nri; Tpa )T ^bs nl layiaa
itfiK '331 nx bw nlV;) npijiK n a y :in''3-'73i nnK-K3 niib h^w naK^'i rntov 13 w^nbK K
'N3I ' n i n •^n; )-it? KriunV '^n)3
N ; 3 T N"!)y3 '3i)n3 !])-in K-jna )n-Tj3
I Van :nTn n n a •'JBV p''n::f TI'-N-I ^nN-'3 nnnn-'^N 3
Kaj3i3i ^3•^ Kygi? Kyaiy ^i^ 350 iniz/Kl u/''N nj73ii7 ny?E7 g'?"njpn nnintpn nnnan
K)n K ; 5 T (NOO'is) xb-n xyy^ pi
N;ni£/~r Nawn qs j :N3j?ai n3)j pifi
iirnf/K) u/''K WW Kin ninp K'^ ni|^i<° nman-ini
Kp;i3'3 Nafjwi ^3•^ Ky?!? Kygw viT ni';n'? nnjj^i i 3 | nj7?u/ nvgty n'lpE/n 1^1^^ °4 >
])3p )iNi :Ny-)N ba )9K b^ Ky-jt
T-u??)? b'JK nv3U7 mi? waf? b :y-)Kn-'73 •'j^^'^i' T
^y Kipa n n n NJ?? Ky3iy niv pnl'
13^)^ lyaiKi i)nKi; vv^l?? Kyii? TIN •'rfnni n^^^^ n''ya")N) m^ WVT^K Y-]kr\-b^
^yi3 fi'iay 'T KKIV? ' ' ? " ; 'Oipiji n'} k/v,!] :na"jisn ''3? "^j^n •'rr'tyv -IU/N bip^n-^s n
piijps )•! '3a? ni l a y In :NynN )SN
nin Niaiui paitf nijn niy la niii:;?
Vianm miy niKw tyty-'i? ni) :n)T}'> mvi-wiJK Va? 1
)ril33i ni '3yii :Ky3K ^y K;n vn-iK/Ji irnf/K) I'hf n'j Kan :fii<n-V37 n^n njn i
in Kntan'? Finy )riu3 'E/JI niii?ii<)
IPi K ; 3 T j<-i)y3 IP n :K3aio 'n cinj;
nnintan hanan-in b^'^'an m ^Mn nann-biN inx n
Vai K31V ini K ; 3 T Nnn'^ )1 K"i)y3 •^a) liyri'iKn nnnu njPK iiz/i^ n^n?n-i!?i

i')53 D7ft be 1P3C pjpp onmftc ift3t) .D'BP p'75 ^Dftj ftji . p n j j ) n ' K n
o'P3t) bftiC'i miPV) PVBb PTPBB . m i n t m (3) :Q:3b op) V J D J ftbp ibisi
Y'3 IDlbpJlft) B3p)l 331 . r t » B ) nS)31[l ;(ft:13 3"31 Blip P) TObC l)7Bb (.ipp
I)1VM m (J) :(1 bpp'l ftBlP5P ;l3:7b OH IDftSj pip DBB 3'ip'C '73 0:3b
D'M'b '3 n ICllDBB 1» DIPD 7Bbl ,3371) 31P33 D'-)1BB3 /ISl tUMB/n
Pft 33B117133 bB B"3pB DPC ,p'75B pbpiPB bC ibsft 'B' 'l ibft .n!J3B I I B
0'b3 DBC ftbBPl pbeiPB be I'PDP 31CP1W .(DC ]'37B)D ;t:3b 3"3) P15B31PB
<|Di) Bt ,|m 3pft |Dt ,711) IBB . n s a u ; nro m m b 13 :p) "Pb BJC I " P P J M
P'lBBb ibpbpC ,7blO P T 5 ' 71)3 .ni< n'S;33J< :(0C | ' 3 7 B ) D 1 B ) C 3 " P bB
(I) :(Di;) B3'Pb ipft'3 Bi . n j w y n (n) :(B:3b 3"3) o'irnB P3i5 3i5b oibi'b
DblBBC ')S» BPBB C'))CP3 noft)!: 'Sb ,73b O'PBl 73b D'BftB . 1 ' » 1 m
D'ftl I'nftn ,B'B B)Dft ')PpB B) <]ft . ^ U m IM 'IBB :(ft' ftBlB)Pl 1B53 'lIC
:(0C |'37B)D) b3() 0"PPP ,[P1D1B1 B'P BBB3J 317Bb D'BbBft ,D7ftb D'31'bl3
BB 333 ')Bb nsftl ')inrl: OPlft DB O'BDBb p i B '5)B .J<l3n > u n 'JKl (tl)
,b3B pft b3b3C ,b3B pft Bb3C .^13)3 :(3' 03 3"3 ;B:P O'bBP) «33rp '3 Cl)ft
b3B pft i)'5Bl: ,ft)Bl» OJBPC plbpjlft ]lCb IBtl .11B)b 313JB ]» b33 Pft b'31BC
'PI) b3 OC nB))C 3B)C PftBp) 13b .(:(S O'DDD) BplBB ft'DC b33b Dft'3Bl
P'33 . i n n a nx 'napm (m) :(:i'p o'pjt ;:j'p P3W [bi3i) '»'B ft"B] bi3B
:(0C 3"3) 1173C D'BCT IBinB' ftbCl ,1|:BB'1 13pT ftbC Pn'DB be T35 B'P
BPI)B C'»CP3 npftJC iftBB ,73i O'BBl 73b O'CjftB .iniCNI T J 3 1 m i K
p ft"Dl I'Di I'D b3B ban wiv :0' 03) 0'7C 'Dft .'nn hsm (o') :(oc)
plft . m u M ^ tjlvnM (3) :B3p) 7pftl 13t 7Pft ,D'3CB IPPS to 0B3P [PIPSB
B3 B')3B IPPbip B3'PBC b31 ,lft3 DB'bftm .0337 IP'PCB ftbl 0B')'P3 ip37l:
(K) :(7' DC 3"3) BJ'PB ]'>3 Bt .m BV'I (33) 1(3' ftniPSP ;:np I'37B)B)

1 8 . »n)"l3 — My covenant. This is a promise that the year's
supply of food in the Arl< would not spoil (Rashi); or it refers
to the covenant after the Flood (9;8-17), in which God
pledged not to destroy the world again through a flood
(Sfomo).
1 9 . ^3tt a?31i> — Two of each. As the following verse explains.
these animals were to be one male and one female, so that
the species could be replenished after the Flood. In the case
of the kosher species that could be used for offerings, INoah
was later commanded to bring seven pairs (7:2), so that he
could bring offerings of gratitude and commitment after re-
turning to dry land.
 . iy^ihiihiHiHiHi^HWiiataiaiteitiii»j»tt»HHHm»ni»lUni

35 / BEREISHIS/GENESIS PARASHAS NOACH 7 / 9-20

The Flood that creeps upon the ground, ^ two by two they came to Noah into the Ark, male and female,
Inundates gg Q Q ^ /^g^j commanded Noah. ^ ° And it came to pass after the seven-day period thai the waters
^'' of the Flood were upon the earth.
^^ In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the
month, on that day all the fountains of the great deep burst forth; and the windows of the
heavens were opened. ^^ And the rain was upon the earth forty days and forty nights.
^3 On that very day Noah came, with Shem, Ham, and Japheth, Noah's sons, with Noah's
wife, and the three wives of his sons with them, into the Ark — ''* they and every beast after its
Icind, every animal after its fcind, every creeping thing that creeps on the earth after its kind, and
every bird after its kind, and every bird of any kind of wing. ^^ They came to Noah into the Ark;
two by two of all flesh in which there was a breath of life. ^^ Thus they that came, came male
and female of ail flesh, as God had commanded him. And HASHEM shut it on his behalf
^^ When the Flood was on. the earth forty days, the waters increased and raised the
Ark so that it was lifted above the earth. ^^ The waters strengthened and increased greatly
upon the earth, and the Ark drifted upon the surface of the waters. ^^ The waters strengthened
very much upon the earth, all the high mountains which are under the entire heavens were:
covered, ^o Fifteen cubits upward did the waters strengthen, and the mountains were covered.

or an effort to increase his closeness to God. Consequently,
it is his oiun desire and his oiun exertions that give value to
the offering.]
a^n^K ni:^ "H^N? — As God had commanded. The Torah sums
up verses 5-9 by praising Noah, who had scrupulously fol-
lowed every directive of God in bringing his family and the
multitude of animals into the Ark (Ramban).
1 0 - 2 4 . The Flood inundates the world. In the six hun-
dredth year of Moah's life — the year 1656 from Creation
{Seder Olam) — the deluge began. Now Scripture gives the
exact date and the details of the events as they happened,
The Torah states that the Flood began in the second
month, which Rashi interprets as the month of Marcheshvan,
the second month of the year counting from Rosh Hashanah.
This follows the Talmudic view of Rabbi Eliezer; Rabbi Ye-
hoshua, however, maintains that it is the month of lyar, the
second month from Nissan {Rosh Hashanah l i b ) . From the
time of the Exodus, however, all the months of the Torah are
numbered from Nissan, in honor of the Exodus, which took
Israel from servitude and began its mission as the recipient
of the Torah at Sinai.
1 1 . naitf nlK>a-tt>w nau^a — In the six hundredth year. The
Zohar states that this verse, which speaks of a deluge ema-
nating from above and below, alludes to the potential of a
great flood of spiritual growth that was destined for that year.
It would have been the year when the Written and Oral
Torahs were given, but mankind failed dismally and was
undeserving of the opportunity. Zohar adds that the same
opportunity would come to the world du'ring the sixth cen-
tury of the sixth millennium: the years 5500-5600 (1739-40
to 1839-40). Indeed, that century saw an unusual flowering
of Torah accomplishment, and also a secular explosion of
thought and achievement, such as the American and French
Revolutions, the Industrial Revolution, and an explosion of
political and economic thought. Had Israel and society as a
whole been more worthy, there is no telling how much more
spiritual growth there could have been.
1 2 . Noting that in verse 17 the narrative mentions FhfHl,
while here it refers to mm, Rashi explains that the preciplln
tion began gently, so that — had the people repented at []w
last minute — it still could have been transformed into a nilii
of blessing. Only when they refused did it become a Fknx I,
1 5 . Here we find man in his loftiest state, for the entire wi ii M
comes lo Noah; it was because of him that they wei'<! .nil
saved and preserved (R'/Vi'rsch). The verse stresses thai 11 n'V
came in matched pairs — not one species was missinn
which was a miracle! {Ibn Caspi)... Such precision would
have been impossible by natural means {R'Bachya).
1 7 - 1 9 . The ravages of the Flood. First the waters liflcd th^
Ark; then they became more violent and tossed it ainilcifiily
about (Rada/c). Verse 19 uses the word TKp, uery, twirf i)t\m'
it has already been used in verse 18, to emphasize tin; poW'
erful surge of the waters; it could not possibly have \>t^e\t\
stronger {Ibn Ezra). The Sages add that the watei'-. w*fii
scalding hot {Sanhedrin 108b). The Torah uses derivat iv<iH <i|
the expression ii'iina, literally strength, twice in vevav.y- IH 11>,
which is also an indication of the great abundant'.: ol thei
waters, which uprooted trees and swept away bulldlntjM
{Ramban).
2 0 . Haamek Davar suggests that Mt. Ararat was the wtttltrii
highest mountain at the time of the Flood, and tlu^ Wdtott
rose to 15 cubits above it. The numerous mountains llujl iirti
now far higher than Ararat came into being or buku'd u|> l(>
their present height as a result of the upheavals of till-1 ji )H(I
Thus, even those who climbed to the highest niiiuiitdlti
peaksto escapetheviolentwatersfound nowhere clsr to \\wt^
and drowned {Rosh). In addition, the upheaval-ol \\)HM
months of intense heat and turmoil caused a gieal -ililltliiii
and turning of geological strata and a deep biirial nl MMIMKII
remains. Thus the attempt to date the earth and |nr.ill*i li*
 iiiiMiiittiiii illufllBB

3-0?! na nipts n'ttTKia nsD / 34

i^y nn ni;iD :NV7K '3J' wn-) T
n K133 Nai?iJ) 13^ Nnnn'? nl ni"?
f p i ' nynw ]mb nigi. ;nl n; 'p-'fjg
•'H';] tnrriK n^n'^N my iiyKS ngp^i ngj nnnn '
ric; nii^aK' :I<IVIN "jy liij NJS'IU •'ni -u;ti7 nitt/g iT-nKn-Vj; i^n "71^1311 •'m n w n nygc;'? K'
K3;w Kn-ig nl "n'? i^niu nxip
Di; ntyvnv5U73 •'itt/n 'u/ins n'ii-'iin'? hjE/ nlKJ3
Knl'g Knii'? uni' Nni^y n^5©3
N31 KBlni;! 'yian bis wnriK n r i m-iNi n3T ninn ni]^ya-'73 ^575? nin m^a ^in"?
N-iun ninia- :inriariK K^nttf 'HI
I'vaiSI TPi?' TV311S xyiN '^y nna
Di?i ni ^y p i n NBI' n 3 3 p ^i'?'^ nnrnu?! nii NB njn di^n ni^yg •^^f?, '°''^T}^) >'
'K;5 Kn^ni nl nni<) ni '33 nsji nni
^31 IWKT ;Knl3n'? iiniiiy 'ninj
'331 nji'? N-)'y3 '331 nil'? Knin nra"? nnri5n-'75i nra"? mnn-'?Di nian innrin T
•331 'niii'3 KynN ^y lyn-ji NWOT ciivn-'?^'] in^n'? t'lSO"''V t^'^'in \umn-b:2)
I'pyi m :n")D'i '73 nsjf b'3 'nlii'? Ksly
K3to3 '73131'^ri i'3i;i Nnlan^ nb ay
331 K;^yiro i'iini N n n ng 'T n'-Ksm :n'';!n nn I3"iii??<; liyan-'^an b i ^ / n^3^7 m
TjPS 'T KI33 I'jy K3to3 '3313 K3fJlll D''n'7|<; in'N mir 'lE/J^a wa nti/a-'?^)? nnp^i nil
nini 1' i'ni^jf (nip'ips) p 1 j s i ; ; nri;
iN'iDi Nviw ^y rw' ry33K KJBIVJ yiKn-'^v nil D'-ya-jK "^a^in '•m nnya mm •i>p'i r 'tt"bly

'3y)3 nniriKi K n u n n; I'juii Njg :yiKn "75712 nnni ninn-nis iKii?'] n''Bn 13T1
^y K I D ' ? w j p i Kjia la'ppi n- iKy-jK
iKjg 'SK h's Knlan Ks'prini KV-JIJ
nnnn ti'^rn vnKn-'jv TNM I S T I n'-ian n a n n'
L T •• - I V J" - I V AT T - >- : J : • - • -J J : : • -

•jy N i n ^ KlCib i3'pi;i K^nio' y"iNn-'7y TNU nxa naa n''Kim ;n'')3n •'jB-'^y D'
"I KJQ-J KniU '33 IK'BDllKl K y i s I VAT T - >. : J : u : IT . _ - . IT - j - :

I'BN 'itoy ujnna :N;I31P '33 ninn :umwn-b:2 nnri-niyhi; n''na?in nnnn-ba TOD';I
:KniB IK'DDplSl Kjn IQ'pPl K^v'?p
:nnnn TOD^I n'')3n naa n'7i7i?V'? HKIK mtoy lynn 3
'"p
131 Pfnsl ,Db3 '3'Bb 1B'33B 'sft ,B"3pP PPf) .IP* pnipl PP* I'PSIC 136 SN IKS (D) :(1 DC) D'BP IBippiC IB P3'Pb D333 ftbl ,bl3BP ft3'C PBflB
3is5 ,f)0 pi31 .1)33 '53 n i s s (T) :(p:3b p"3 ;tbc OTftp 'PBD) Dip' 'B P3B3 iiciB ob3 .n'lu; n'3W :(.ii3p 0'P3r ;3' taipsp ;p:3b Y'3) p'bftp .ni
ipif) BDPl 1B3 ,S5l3 pcb Pt 931 (:V>bp t'blp) D'33P PDPb ,93 |'B b3 bC ,pCPPB Bt PBift prB'bft '3p .'iiun oriina (W) :D'3C I'P PIPDB p ,BI
(ID) :(Pii3 P'fipp pp b3 iiDS ,|63 cp .BbiB pp5i3 ''D6I; (f'lfi 6ip'i) i'5333 :)B'B'B fi'iipb .wpai :(:ft' BSCP cfn ;3"D oblB PiD) T'ft Bt PBift BCIB' 'P
(P:3b p"3) pnfii D'3n P3'PP I'pp .pn3C hit, vbB pja .ns!3 -n l u o ' i ipbl (B:1 b'Bb) DlftB PBP P3P3 ifiPP DP ,B1B 1333 PIB .POP ninn
pi ,0'BD |B nj33 P» ,flPpB be IBlCPl .(' ]V flPlPJP) DB3 pjPlO I'Bl ftiB (P piDBl jbpbi .ypxn hv ovm 'tri W') :(.Pp I'PIB3D) P3P DIBP3
T33 1B31 11133 (P':3 |bpb) DPP b3 1B3 .flip 1J33 ptb fnpB3C 1133 b3 ,B3P3 'BC3 I'B' niP' DftC D'BPP3 ITPIB P'PIBCP ftbf) ,bl3BB 'P'l PBlft
1133 bbBPP (1:3 D'bPP) '1B3 13B (1:3 31'fl) PIB 1B3 PIB (1:1 3 O'sbB) ni' n ' s a i K :(P"B P T C pbC3 ftpb'3B ;3':ftb p"3 ''B) bi3Bb I'B ntp ftbCBi
OP'B pspicB .y-[KT\ ^jin D i m m :T13B 1333 (p':3' b bftiBB T I 3 B lBp33 PtB Dl'3 3'P3 'PBC ,!BB ib'b I'ftC 'Sb p3BB ]» pCftP OV fft .'W
13'3BbC PlfnpBl ,0'B3 PPipB RBpitBC PJIBC B>'BD3 PBfl ft"' D'B3 P3B3 D'CIPPC .P'B'bft 'Pb lbD33 P"33 D'b3 DV 0'B3Pft iftbB) .ri3'BB b3
.n^sn^n rms n-wv vmn o) iJB'bte . n a s n (n'l :(K3b P"31 IP'BV nun n w a m :vbP3» P"3I PCPPBB 3"' 'PB ,PDP ipfti bin ipft piD3
:(.1B ftpV) D'PBB 'CftPb D'BP IICIBC PPftb ,D'PBB b3 B313 bC BbPOb P3'Pb D333 IP* D'ftlP 13h ib'fl D'PBlft IPll '33 I'BC 31P3B llBb .nW

9. D?3U* aiau> — Two by two. There were at least two from
every species (Rashi); but there were seven pairs of clean
animals (Mizraclli).
R' Yaakou Kamenetsky notes that this verse states that the
unclean animals came to Noah on their own, but verse 2
implies that the clean animals did not come, for Noah had to
take them. The unclean animals were in the Arit only to
preserve their species, but the clean animals had the addi-
tional purpose of being offerings after the Flood was over.
God wants offerings to come as a result of human effort.
Therefore He commanded Noah to search them out and
bring them.
Rambart comments that one pair of every species, the
clean ones included, came of its own accord, meaning that
God caused them to come instinctively. As for the additional
six pairs of the kosher animals that Noah would use later for
offerings, he had to gather them himself. [For God to have
sent these animals to Noah without any effort on his part
would have diminished the significance of his offerings. A
person's free-willed offering is an expression of his gratitude

jl
 ^^ And ail flesh that moves upon the earth expired — among the birds, the animals, the beasts,
and all the creeping things that creep upon the earth, and all mankind. ^^ All in whose nostrils was
the breath of the spirit of life, of everything that was on dry land, died. ^^ And He plotted out all
existence that was on the face of the ground—from man to animals to creeping things and to the
bird of the heavens; and they were blotted out from the earth. Only Noah survived, and those
with him in the Ark. ^^ And the waters strengthened on the earth a hundred and fifty days.

8 ^ G'^'^ remembered Noah and all the beasts and all the animals that were with him in the Ark,
The and God caused a spirit to pass over the earth, and the waters subsided. ^ The fountains of
Waters f-j^Q deep and the windows of the heavens were closed, and the rain from heaven was restrained.
3 j-^g waters then receded from upon the earth, receding continuously, and the waters
diminished at the end of a hundred and fifty days. ^ And the Ark came to rest in the seventh
month, on the seventeenth day of the month, upon the mountains of Ararat ^ The waters wejv
continuously diminishing until the tenth month. In the tenth [month], on the first of the month, tfic
tops of the mountains became visible.
Sending ^ And It came to pass at the end of forty days, that Noah opened the window of the Ark which
Forth f^Q f^Qfj^ made. ^ He sent out the raven, and it kept going and returning until the waters dried froi 11
upon the earth. ^ Then he sent out the dove from him to see whether the waters had subsided
The from the face of the ground. ^ But the dove could not find a resting place for the sole of its foot, am I
^°"^ it returned to him to the Ark, for water was upon the surface of all the earth. So he put forth

ppit; ,p)')t 'b 61)f) Din'bc 'b or pft .n'jiyii :(i oc i''s ;DC obiu T7D) D'B' '( D'JI' '(ciipl) .mvn nx nbiy'i (n) riot Y'3 ;i:p f> o'^bn) -)P3i oni ib o^fion
:(Di; ^"3) vb6 3icn tt nra f)iw ofip ,D'no ibp oft ciIiT if3i 05^7b n^bl) b'ni? wic6i3 ^ftc ^»b 006 or bb^n c pipw onnft D'»' 'r 713: bp'i yps '-iDp
futile (Malbim), for no one can know fiow much the heat and
water pressure affected the geology of the planet and the an-
imal and plant remains.
2 1 . The verse mentions only land creatures, implying that
God spared the fish, because they did not participate in
Man's sins (Maharsha citing Zeuachim 113b).
8.
1-8. The waters recede. This chapter recounts the onset of
God's mercy, as the water began to recede and the earth
slowly reached the stage where Noah could begin to resettle
the earth and resume normal life again.
1. Df^i'^N "liJl'l— Godrememfeered. To say that God "remem-
bers" implies that forgetfulness is possible for Him, which is
clearly an absurdity. The Torah uses this term, like many
others, to make it easier for us to understand the course of
events: God's wisdom had decreed that up to this point He
should ignore the plight of His creatures, as if He had forgot-
ten them. INow, when He was ready to show them mercy, it
was as if He had remembered. The commentators state that
Noah earned this mercy because he fed and cared for the
animals during all the months in the Ark (Midrash).
— God "remembered" that the animals that were permit-
ted to enter the Ark had not previously perverted their way,
and that they had refrained from mating in the Ark (Rashi).
— He noted that Noah was a perfectly righteous man, and
there was a Divine covenant to save him. Concerning the an-
imals, God remembered His plan that the earth should con-
tinue with the same species as before (Ramban).
nn —A spirit. The translation follows RasW and many com
mentators. Ramban and others render wind. This spirit or
wind caused the waters to stop their seething, boilinfj I'uiy.
and, as in verse 2, it sealed the sources of the water, :io thill
the Flood could begin to recede.
3-6. On the first of Sivan — the seventh month and i 50 dnyii
from 27 Kislev when the rain ended ~ the water bo(|<iii In
recede, and on the seventeenth of Sivan, the bottom of HK!
Ark rested on the mountains of Ararat. It was not unlll tii--'
tenth month from the beginning of the rain that tht; ttii iuii
taintops became visible. Forty days after that, Noah opitiin I
the skylight of the Ark to learn when it would be po:;;ill»l<i h 1
leave the Ark and begin to re-establish normal life 0[i (tuilh
7. Sending forth the raven. Noah wanted to test wln-lhi'i
the air was still too moist for the raven to tolerate. II wn\, Im
the raven kept circling back and forth (Sforno). lAoir.iwim.
the raven returned witfi nothing in its mouth, indiciitiiiij ihfli
vegetation had not yet begun to grow.
Ravens feed on carrion of man and beast. Nonh r'-rmone'.l
that if the raven would bring some back, it would hi? proi;'!
that the water had descended enough for the raven l.o hflV*'
found some carrion on the ground (Radak).
The raven continually flew to and fro until Nooll Util, M'H'
Ark when the earth dried {Ibn Ezra).
8-12. The dove. Seven days after sending the rnv»n, l')i)«(l
set the dove free; if it would find a resting place II w< uiHI |tt •!
return to him (Rashi). Although the mountainio|ni W^iM M\
ready visible, the bird would not consider them n m4f/»(»|
B / n - K3 / ! m ntunn
N y j K '75? v}n-n K"jifa Va n ' p i i o
'jaai Kn'nai tej^yaai xaiva
:Nty:!5 V i ) K y i N '35? w n n i Ntt'rjT

;inn nnnna IK?I<; Van VBK3. wm nn-nnty] nii/i?

:in''n Nnwas '•I ''Sn 'nteaxa
1SK ^v n Kiaip? '33 n; unipiia DnKp nmisn ''M-VV I ntyi:? i mpircVBTiis nm ID
"in ina'] n'?ntt?n i i y n v ) V^Vny nnn^ny
nay ni ni d^a ^KrlE'Kl NVIK D'^nn n^i^'i rnnria iriK II^KI n'r'riK nN;E^'i y^m 1=
KV1K ''V N ; S is'pnina i K n t i n a ni-riN 'ninV^ TBJ'I :di^ riKipi aitwaq I'nKn-Vy K
ni3S> T K-jiyg '35 m n n ^ n Sa n;)
n n m iriK nu^N; nnn^in-Vii-nN:) nmn-V3 nw
KV1K ''V K O " " "layNi K n u n a h3D'] :D'?>3n 13V/3] TlKn-Vj; nn n''nVK nnjjn 3
KHlnn ' y i a D n a n p i s i a ;K;n m i l
iNjnB? i n Knuip ''pariNl NJDW I B I
:Di)3E7n-i)p Dti/an NVB'T mnu/n n^-iN;,! ninin n^vn
I ' a ' n i TVTK K V l ^ ''Via N;n l a n i i D^nn npD^i niu/i iiiVn y^^ri byn n^nn n ^ ; i j
i j i n i ' I'W^ni nKip qion Njn n o o i
nNyai?; Knng Knuri nnjiT
••ynf n E/ina harin n^ni ;av riKni D''tt?nq nij^n T
n i u '3^ K i j i ^ ^ K.W -[ws n y a w a i^n D^nni :un'n><; nn Vv u/ilnV DV ik/vnyatya n
nna nKnitojia nKn'toji nrr-i^ jT V : • • —. IT ,^• • - : IT v j - v - T : J j T

n i r j i i : N n i u •'t?n W T D O N K I J I ^ V
n i a n ; n i n r i a i I ' n l ' rV3"iK t^lon
wp Diya-iK ygn in^i ;nnnn •'E/N'I IN-]? lyinV ,
KaTv n; nWii nay ^n Knian •nis nVtt/^i :n&v 1 ^ ^ '^^^'^ ]'^bn-nt(. n'i nn^^i t
'35/13 Njn w a ' T ny a^ni pan p a ; i
v\mhn njv n; n^E/in :NV"!^
tvnKH Vya ninn nE;n''-ny nitui k i y K^'I m y n
I V IT T J - •- - I , V J : - T T < A" IT

:KVli5 ' a x ^ y n N;n w ^ ^ p n nnit?'?

np-ja'? nji? nj'i'' nnatpK N^ID
nK Knian'7 nniV nani pi^n
au/m nVi-i-ciaV n i b nii'n nx^fio-KVi :nmKn u
T <T - T : — I — : - T T — T : IT : I T x -: I T

O'WINl NVIK ^33 •'BK '33? N'B nVu/'T yiKn-Va •'js-Vv oin-'a nann-^K vbn
(- : - - I V rtT T T J" : - • t~ • T •• - V T ••

'"CP
T f n ifns CIPb 3Pft3 ' T C r J 3 ' P 3 'lOC .B»f> 6"' D'153 PDpiCn P 3 ' D 5 PB'SC
OnOP to D'BDJ VP DPI ,D'DW P T T i IJlCPinJl 'TCB ftlPC 3f) 01 ,DnpP
D'CCi PUf) PPtB cnp 363 ipft 7B 1VD3 7pft 01')3 nDPl .PUft PPPE WP
pj'pp BPJi ,pmf> '1 bib D'»p n o p to p'DS i"'3C Wm . D ' D ' 'lb pofi ' i p Dv
:(Dci DC) D'-ipn ' c f i i toe D'C3 acf) ft"' Dispicn ap'or Pii3b ,DPP»P oi'b
S'nppc )icpp»b '"IT13 fiiPC 3f) ot . n i i n n I B N T W U ' U i i T i o s a (n)
'D'3I:P C1P3 pnift ppfte DC3 ,DHn pDon vbDPb T C P I ,Wf> fnp P " 6 I .DC JP
tof) P3TO P P 6 'f) 'J3'3i: lp-)3 to .|3 ICTb ICOft '6 .ppDSpb 'E'SC to ]VD
D'lJP DP13:iP iB O'Pnpl pflCT D'1)C3 PTT bC 0'B3Pf> ibs fib nPP .PpDBpb
D13»b -ICOft '6 'TC13P1 .p'D PI 1* PTTb 'B'SC • ) » * PP6 D 6 I ,)VD3 7 P 6 113
Cipb ipfts ]ipfn3 6iii> P B 6 '6 bibfi fiipi ppospb pmfi ppfi D 6 I : ,PTTb toft
o n n a ' c f n iftpjcn DV D'D3-ifi ipt) 'ppc (3':D )bpb) p f t p bm D'DP OTP
P1B) P3VP plP'bC3 b'PlP DV 6"P1 (y'35 b"-nt> ;B) bp '13 ini3) 31113P Dfl nbC
.amflP '35 UPPC TO D'PPP 'CfiP ifiPJPi) Dl' O'tP 'IP (1 DC P"3 ;DC OblP
'PCP tofi P( I'fii pcftp iPi6 fcpip ftiPi pt:ppi)313pnc ftbcs I6P3 bib63 p"6i
y p n (1) IJP'S flip DCIP' '3lbl (DC DblB P7D) Obffi Dft'13b pcftT ftlPC
.niBS i B K n a t i n t ^ n O K aoc irasi O ' I O P 'C6P ifnscu . o i ' n>»3aj<
ibip . a w i N1X1 m :(o op T'3) P6'5'1 pp'3b 'ICBP P3'BP PDS PI Pbi ,pp5b
13'3CC W21 ,131f P3 bl3 nClP P'PC BlP'bC3 ibp tol P3'PP P13'3D <)'p»l
, P 7 J 6 CITO b36 .Ii3i3cn31C1C5 . m a n n i f a i i j i :(:pp ppipjo) pbp rmbi
0'3PiBPi iDf))c .ip'bft 'n'3 o'DCj D T J D 3 B I D 6 pip'bcb 3^ll3P P'P pm
D'3C o ' n fibi . n a i n a I B K : D " P PIP b e PI>C3 .trnn n n n a o j (aa)
bP6'i pcb I3'6i ftip bcs:i )icb . n n n (J3) :(6':3b p'3 ;:3'p o'P3i ;.pp piPSD)
l"f)'l pH 6lDC3 ,P3p ,PP13,533 p33 ,ft"p PS1DC P3'n bP . p ' l JB'l DP(3)3 fllP!
P313 PI j f l CPTOl .1I31CB ipr P3 13b .m IN :l"l'P PPB pTP3 11p3 PCftPS fv
;T p< fllJlP3D ;:Pp |'P1P3D) Dl'PPl BTOP3P RPIPB 01 [PPIJI fl'Dl PP131
p'lS p P13631'bDl 1C'3P1 'Pfib DBiro PP'flC b"<\ .0 PTO m i l S'bl fiB"P3
,6ip I'lP P113 DCP P( .n<n^j< i i a t i i ( N ) :(13 6i3m3B ;ftb:fi' 'bcffl 3bp' p f t 3
be pi3CPi .lb' bmma ; . i ' PPID) D'p'iip BboD ' i ' bi3 O'DPP pmb OSDPSI
'131 OlflP PP-I P3T '3 'P ftp'l PuftSC ,1'1P Blnb D'npp B i n D3P1P D'DPT
nN B'n^N n i a i i i :U:jb p"3) D'HPPD P I D DC ftiPi (r,p:i b'Bb) pppfi 'p ptifri
(fl' JC fmiP3B) 13b Dlip 0331 IP'PCB 6bC P13t ,BlllP3b OPb P3( Bl) .'Ul nj
PP313 PP3P1 i'»iP3P nn .ma n i n ^ N l a s j ' i :(3'-fr 6I3IP3P) P 3 ' P 3 ipnc fibci
P33C lbl3P BPPl 1133 .iatt"1 :p/lB 'pD13 bl3 . y l K r t hil :(p31' OIJIW V3Sb
. n u ' s i n n a o ' i (a) :(3' p' 6mB3D ;:np 1'PIB3D) Pisn Bn3P pcb ,(':f ppoft)
lPl6 Opn n"BC3C 'Pb ,b3 3'B3 I'f) j f o l (fl':t b'Bb) B13'B13 b3 3'B3 1PPS3C5
:(.np vnB3D ;i:3b i"3) p3 65i'3i ft'i3i3 'm 11J3 ,obii3b -pii D B 3 C'C
jbpb) 11313 pbP' fib (3':13 O'bpP) T13PP flbPB 6b TOP (p31' OUPP) B313'l .N^a'l
r"33 ,iS'3 .p'D3 i p f i fiiPi ,piDPb ib'ppp . n i ' n x n i wvnn n s p a (j) :n:33
]D'31 Pifll B3C1 ,3"b ' i n ,P3B13 13"31 ,l'bD313 '3 'PP ,D'BWP ipDS l'bD33
to ,p'D .<»'3iprT u n n a n):» oc p'a ;i"5 obiB P I D ) 3"p 'PP ,p"'p T'fii
113b P B 6 |fi3i3 .tn> niBB miaiua :(DCI DC) O'BCJB ipDS 13C vbDPb ' B ' 3 C
 ^ sMHfiritttlNi04''-i'''"'i'

39 / BEREISHrS/GENESIS PARASHAS NOACH 8/10-21

his hand, and took it, and brought it to him to the Ark. '° He waited again another seven diup,
and again sent out the dove from the Ark. ' ^ The doue came back to him in the evening — ani I
behold! an olive leaf it had plucked with its bill! And tioah knew that the waters had subsii U •( /
from upon the earth. ^^ Then he waited again another seven days and sent the doue forth; .tin I
it did not return to him again.
The ^^ And it came to pass in the six hundred and first year, in the first [month], on the first of lh» •
Earth month, the waters dried from upon the earth; Noah removed the covering of the Ark, and looh -i /
Dries — and behold! the surface of the ground had dried. ^^ And in the second month, on Uif
twenty-seventh day of the month, the earth was fully dried.
The '^ God spoke to Noah, saying, ^^ "Go forth from the Ark: you and your wife, your sons, .(;«/
Command your sons'wives with you. ^"^ Every living being that is with you of all flesh, of birds, ofaniniuhi.
to Leaue
the Ark
and all creeping things that move on the earth — order them out with you, and let them tcvin
on the earth and be fruitful and multiply on the earth." ^^ So Noah went forth, and his sons, t\t:<
wife, and his sons' wives with him. '^ Every living being, every creeping thing, and every biitl,
everything that creeps on the earth came out of the Ark by their families.
Then Noah built an altar to HASHEM and took of every clean animal and of every clean bird,
Brings an ^^^j^ offered burnt-offerlngs on the altar. ^ ^ HASHEM smelted the pleasing aroma, and HASHEM .sa/( /
nering .^ j^.^ heart: "! will not continue to curse again the ground because of man, since the imatj<'.iji
Marcheshvan of the following year, when Moah was finally Gur Aryeh (to 7:17) explains that Noah, fearing anollir'i
able to leave the Ark, was a full solar year, making 365 days flood, decided to refrain from marital life, saying, "Am I l<i (|i'
that the earth was uninhabitable (Rashi). out and beget children for a curse?" (Mldrash), unlll (HHI
16. The command to leave the Ark. In telling ISoah that the promised that He would not bring another flood.
Ark would save him, God used the Name HASHEM{7:1), which 2 0 . Noah brings an offering. Noah thought: God stivcd ui'
denotes mercy. Here, in telling him to return to the world. He from the waters of the Flood and brought me forth I nun I In
uses the Name Elohim, and uses it throughout the narrative. prison [ofthe Ark]. Ami not obliged to bring Him anolldilnii
Inadditiontoitsfamiliarconnotationof God as Judge, it also and an elevation-offering? (Pirkeid'RabbiEliezer). Ik; iinil'-'i
refers to Him as God Who dominates nature and uses it to stood that the reason God had him take seven pairs olclpdii
carry out His ends. Just as judgment proceeds along clearly animals was so that they would be available should hti WIHII
defined rules, so too nature has its clearly defined laws, with- to bring offerings.
in which God guides the world, unless He chooses to over- In connection with offerings, God is always called ilAiilll'-t-t,
ride them and perform a miracle. The Name £/o/i/m refers to the Name signifying the Attribute of Mercy. Thisprovoii \\\g\\
this aspect of God's total mastery, for it describes Him as offerings are directed toward the Merciful God Who (J?>i(i|(t»ii
"the Mighty One Who wields authority over the beings above life, not death and suffering, The purpose of the siicrllk Itil
and below" {Tur Orach Chaim 5) and the ri^l^^ri "7^3, the Om- service is to bring about a person's closeness iiiKJ (Irtitl
nipotent One {Shuichan Aruch, ibid.). Here, when God called cation to Godliness. The non-Jewish, blasphemoufi VJi'W'
upon Noah to leave the Ark and build the world anew, He of sacrifices as an appeasement of a "vengeful Qoc\ of ii(i
appeared as the God Who created and preserves the natural ture" could never be connected with the Name HAHI'II'M {h
world, and Who would rejuvenate the universe that had lain Hirsch).
virtually dormant for a year (HaamekDaoar). Regarding this
Rambam (Hii Beis HaBechirah 2:2) comments: i'licrti Wivt
definition of the Name Elohim, commentators note that its
a tradition that the altars of David and Solomon, of Ahr'flliniii
numerical value equals that of jiDtan, the nature, indicating
(where he bound Isaac, in 22:2), of Noah, of Cain and Ab**!,
that He controls all natural phenomena.
and of Adam were all at the same place: Mount Moi lull, MM'
17. KisiT} — Order them out. The k'siu (Masoretic spelling) is site of the Temple in Jerusalem.
Ki-in, while the fcW (Masoretic pronunciation) is Ki'^ri. Rashi 2 0 - 2 1 . For details concerning offerings, their n.uiir-s. Kh'l
explains the duality: n'xir} means order them out, i.e., tell terminology, see the Book of Leviticus.
them to leave on their own; while K:yln means force them 2 1 . la'?"bK — InHis heart. When Scripture uses ilil:i Irrrn, M
out, in the event they refuse to leave. means that God kept the resolution private and did lutl 1*
y'lKa — On the earth. Only back on earth were the animals veal it to a prophet, meaning Noah, at that tiriu', Wlmii 11*^
to be fruitful and multiply, but in the Ark, all sexual activity directed Moses to write the Torah, however, God r('vniilei(Hi •
was forbidden (Rashi). The next verse, by mentioning the him that Noah's offering was accepted and thai, 'ri n |«ihilll
males and females separately, suggests that the prohibition God resolved not to bring another deluge u|>(>ii Ihr W'H'^
was still in force, even after the end of the Flood's ravages. world (Ramban).
^^Wlil

K3-' / n m rn£7-ia n'CKna l a o / 38

:»<nl3n'? nni'? n n ; b-'HM mm) n i '
n^^c' "iiy "^m :n3jnn-'7is vbK nm KDJ] noi?']'!"!:;'
]'3-inK p n l ' NV3K7 nw ^ n l K V
K'nri] innnn-in nai'n-n^ n^iy CIDM n n n x n'')?; ^^
Kill KtoipT n v V n j l ' ani'? nriKiK^ VTl n''D? cinD rin-n^j7 mni n-iy niib him vbK
n i VTI nDi33 n ' r i j T 3 p NH'T q i p

n j l ' n ; n^iyi r i i r i K p a l ' K V 3 I ? I 1 V niV T'!7N-3iii; nsD'j-K'?) mi'n-riK hbvj)} nnnK

riirjip n i v nni'? 3ina'? ng'DlK K ^ I
i n s riKijii?? I'jw n n ] nijip n t o s
'IVKl KVIK ''Vn N!5 13«^ '^Cl-'? ninn npnip-riK hi non yiKn "73713 n'-ran mn
T J . , - _ (T- 1 V rtT T T - •• • >. J : IT
13113 NHi K m i Nnl3n-i n x s i n n; nil
I ' l t o y s Kj^jn K n i n i T I K V I N ' B K n;i;5U7? •'314'n E^inii ;n)3"]N;n •'33 n n n mn) K-ih T ' ' '
:KV3!< nto'32 Nil-);'? KD1' KySlyl
IP pl3ra nia'Ki'? ni DV ;; ^'•'paiio
il'33 'W31 ti'33i i n p K i PN Nnl3n ^ni^js) nnx n^rin-ia KY :-\)2t<.b nybK wribK m
K-iip3 '33P 11I3VT Nn^n V3i< -.•^w
l u n i i K E / n i '7331 K ; 3 ' V 3 3 I K D I U S
NVIKS i n V ' r i ' l l a y p'BK Ky-)K '73? 1'"li<n-'7j; tz/n-in iz/nnn-'^ani nnnani ciiva lii'a
03 pa3in. :K3;-)K Vy l u p ' i litos'3 •KYn :|'-iKn-'7V nn) n s i y-iKn IY-IK7I -^inN Kyin° n^ •? K^C
:1)3V '1133 1IU3I nnriKI '11331
^3 K313; '733 NKJnn '73 K i ' i ^30- bnnn-'73 njnn-'^a :irii< T'^n-'iyji inc/Ni T'JDI m D^ •.,
ip33 ]1iri;jii!'7 KVIK ''V W i l l IKY! nn''nn?t^n'? ^{$0""^^? i^piT "'^ I'li'C"'^?'!
;; n i g Nns-ia n3 K J S I S :Knl3n itp
'73)31 N ; 3 1 N l ' l l S '73a 3'P31 nnn-in I b'^y? nj|'] nin''^ n^TP ni inn :n3Fin-in a
: K r i 3 i n 3 ]-hv, i7'BKl ' 3 7 K313I .•n3TKi3 nbij b:J;l^ iiriDn iqivn 'Vani nnntpn
;' iijNi i i a i i p n; K i y i 3 ; ; '7'3i7i «=
n; ilji u^'13'7 C1PIK Kb ni)3')33 iiiV"'7i^ nin'' -inx''] nn'^n nn.-nx f\^n^' mn «
KnV' ' I K KB73K '311 ^ ' 1 3 KVIN

iB OTP' PPPPP D'B' ft"' lift ,P7P3 t"'3 ')PP P7P3 pTTl .nntrjll
:(DP -)"3 ;DP DbiB 110 ;':3 p n s ) P'D ai)'»p P)p iuDP in PBPDP ,D53ip
P'ft .'HI 7nwKi n n n (lo) :(op i"5 ;DP B"D) BP3iP3 T I J OPB) .nwai
3'P3 ftiiD .KSrin (V) :(r:7i •)"3) BOPP P'npp oab T P B ifts .ippfti
pftii o'Jn oj'ft oft ftiip .ifti'P Dpi iinft fti'p .(p op) 'ip ftj'p
noft) t|iBBi ncD3P (iftc Til) ,P3P3 ftii .ynna Miim :ppft oft'iip
PJD iB DP'iB ii3p .nninnawn'j (ui) -.iv p ftmpjp ;DCI P'npp3
'i Pii fib ,-)Bft . m i n u n nnnan bsK (a) :(m3ft pn») JJ'BS p3Tb
:(B:li p"3) 051) ppp 3'ipBb '73 fibft '< '< lifip B'»5i fii5 1113 pnpp
place because they were denuded of trees, so that the dove
could not build a nesV{Ramban), or because the land was still
saturated from the long Flood (Sfomo).
9. nni^il 111 n^u^il — So he put forLii his hand, and took it.
Moah's compassion teaches us that one should treat an un-
successful messenger as well as a successful one, if the fail-
ure was not his fault [Haamek Dauar).
1 1 . nalirt li^K Kani — The doue came hack to him. By saying
that the dove came back to h/m, the Torah implies that
it meant to come back to Noah, in fulfillment of its
mission to bring back a sign of God's response.The bird did
not come back merely to return to its nest or because it was
tired (see Haamek Dauar).
:ftlpl)3 P' P3151 (ft3:P3 31'6) ibP'l ISDP 'b pi ,5)P»5 ppb .'jn'l (!)
D'BBDl 13t |lPb D'»BD iftllp pi B'O 13IC Pft IPlfi .n<3a IjnD (Kl)
Pimp Db3 Pl'ftjp Pl'3 inp ,p3p) ppb ftip»3P P>1' b3P 'Di ,P3p) pPb
ipni \m 'b P7jift piTOi .^ipn .liiu :(fi':r BPIP) DPID B>I'3 (IP:( bftpiP')
rpipi) ftii n"3pp ip no P'i3 I'lnn 'ppim IM' Pinfi mfip 'i 5'D3
filp .bnilt (31) :(:P' l'3n'B ;0P |'1703D ;DP fi"nD) D71 1P3 T3 P313
.piBNia (11) :iR»P'i ip"i ,]D»'i ift'i ,bBDP'i 'b on iBS'i 'b prp ftift iP'i 'b
•lain :(:fi' B"I ;DP obiB ->it» pp fiw BPiP' '3ibi 'ipp ftp liB'bfi 'lb
nuaura ( T ) :(r:3b i"3 ;DP D>IB n p ) ?bBP ip PPP i»ipp P'P | ' » 3 PPB>
By bringing back a bitter olive leaf in its mouth, the dove
was saying symbolically, "Better that my food be bitter but
from God's hand, t h a n sweet as honey but dependent on
mortal man" (Rashi). R' Hirsch elaborates: For a full year, the
dove could not earn i t s own food; hunger forced it to rely on
Noah's kindness. T h e n it found a bitter leaf that it would or-
dinarily not eat — a n d carried it back to Noah, preaching the
lesson of the Sages, t h a t even t h e bitterest food eaten in free-
dom is better than t h e sweetest food given in servitude.
1 3 . The earth dries. T h e earth's surface had dried, but it was
not yet firm enough to w a l k upon (Rashi). Thus, Noah waited
for God's command b e f o r e leaving the Ark (Midrash; Radak).
14. From 17 M a r c h e s h v a n , when the rains began, to 27
 :^il!Nl

41 / BEREISHIS/GENESIS PARASHAS NOACH 8 / 22 - 9 / ')

of man's heart is euil from his youth; nor wili I again continue to smite every iioing being, as I
have done. ^^ Continuousiy, aii the days of the earth, seedtime and harvest, cold and heat,
summer and winter, day and night, shall not cease."

9 ^Cj*^*^ blessed Noah and his sons, and He said to them, "Be fruitful and multiply and fill the
Rebuilding land. ^ The fear of you and the dread of you shall be upon every beast of the earih
a Ruined ^^^^ upon every bird of the heavens, in everything that moves on earth and in all the fish of
God's ^^^ ^^^' '^ y^^^ hand they are given. ^ Every moving thing that lives shall be food for you:
CouenanL H^s the green herbage I have given you everything. "^ But flesh; with its soul its blood you
with Noah shall not eat. ^ fiowever, your blood which belongs to your souls ( will demand, of every
beast will 1 demand it; but of man, of every man for that of his brother I will demand the.
soul of man. ^ Whoever sheds the blood of man, by man shall his blood be shed; for in the image
of God He made man. ^ And you, be fruitful and multiply; teem on the earth and multiply on it."
^ And God said to Noah and to his sons with him saying: ^ 'And as for Me, behold, I
9. vived the Flood; and, (b) he had toiled over the animals ijiid
1-15. Rebuilding a ruined world. Above, the Torah re- attended to their needs in the Ark. Of him was it said. You
corded INoah's offerings as his personal token of devotion to shall eat the toil of your hands {Psalms 128:2). Thus, Noah h.u I
God, and it recorded God's resolve that the world would con- acquired rights over them {Or fiaChaim).
tinue. [Now, these two resolutions are translated into the 4 . . . . ItPQaa "iV?"1t= — •S"^ flesh; with its soul... This cor 11
combination blessing and charge that God conferred upon mandment limits the permission to eat meat. It is forbidden
Hoah and his progeny. to eat ""rrn p "I^K, a limb taken from a living animal. Accord
The world had benefited from God's blessing to Adam ingly, the verse states that flesh is prohibited while life issllll
(1:28) until the Generation of the Flood abrogated it with in the animal, and that this prohibition applies to its blood,
their corruption. When Noah left the Ark, God renewed the as well {Rashi).
blessing of prolific procreation by repeating it to Noah and 5. The Torah places another limitation on man's right to talu'
his sons {Tanchuma Yashan; Ibn Caspi). a life. God states that He will demand an accounting from
1.13*11 na — Be fruitful and multiply. These words would be one who spills his own blood, for a human being's life hr
repeated in verse 7. Here it is a blessing that the human race longs not to him but to God. Though Noah had been granted
would be prolific; in verse 7 it is the commandmenl to beget authority over animal life, he had no right to commit suicidf;
children (Rashi). When Noah left the Ark and saw the world only God has the right to end life {Baua Kamma 91b; RashI)
destroyed, with only four human couples still alive, he was
dismayed and fearful. God allayed his concern by giving him !ijn"^31^n — Of every beast. Beasts, too, are forbidden to kill
this blessing that the world would become repopulated people {Rashi), and if they do, they will be killed through I )l
(Abarbanet). vine means {Ran, cited by Abarbanel). Alternatively, Ihi'-
passage refers to a person who turns over another to !>•
2.. . . DgKlim — The fear of you.. . Lest Noah be afraid that killed by wild beasts {Bereishis Rabbah 34:13, Rambam, I hi.
the few surviving people would be in constant danger from Rotzeiach 2:3). Alternatively, the verse refers to murder, iii ic I
the hordes of animals in the world, God assured him that He warns that God will not permit a murderer to go unpunisfun I
had implanted in animals an instinctive fear of human be- He will be hunted down by wild animals or by the hand of nun i
ings (Abarbanel). (Ramban).
The Zohar explains that in man's ideal state, the image of
DIKn n»ni — But of man.. . The verse gives other exam[>l('!i
God in which he was created would be sufficient to frighten
of bloodshed that God will not condone: someone who con
animals, which are an infinitely lower order of life. But when
trives to kill without witnesses, so that he is beyond the nm\ 11
the generation of the Flood degraded itself and sank to the of the courts; or someone who kills his jbroiher, i.e., someonr
level of animals, it forfeited this aura. Now God restored that he loves so very much that the death had to have been act I
blessing. This concept means that as long as man is true to dental or unintentional. In such a case, too, the killer inny
his Godly image, he need not fear beasts, but if he descends well have a degree of responsibility due to his failure to OK(!|
from his calling, after the fashion of the Generation of the else proper vigilance. Whenever a life is taken, God wilt In
Flood, he must indeed fear the beasts of the wild. flict whatever punishment is merited according to the dr
3. God now gave Noah and his descendants a right that had gree of the crime or the carelessness that led to thgrj'tleiilh,
never been given to Adam or his progeny: permission to eat
meat. Noah was given the right to eat meat, just as God had 6. This verse refers to murder that was committed in such t\
given Adam the right to eat vegetation, because (a) Had it not way that it incurs the death penalty of the courts.
been for the righteousness of Noah, no life would have sur- 8-17. The rainbow; sign of the covenant. God establlshnd
D / u - aD / n m ritt^ns rrurNna nao / 40
CIPIK K^i rrTytp iJ^^a NWjsi US'? -•^B-n^ man'? ii:;; CID'K-NVI T'TJI'^Q yn nnNn 3 ^
:n'"755;n kna 'rji '35 n; 'nnnV niy
Kim} Kyn; N V I ^ 'S^' ''^ "'^i'"
nnn Kjn'pi Nu;^i Knim K-jlpi
n;i nl n ; ; ; •qnai Kifi'pya' Kh K;;'?'?!
n; i'3ni «pi w i s iin^ ngKi 'niia -riK w^pni n-ji n?) an'? nipK'^i T'J^'nN') n'rriK
hi 'niji iiapB'tji ilan^nTi a ;KV")K
K;DI?/T Nglv '33 '3511 NV-JK nin '33 b^.) Ylkn nm-^B '73;.njri;! 'D?Jpni QSt^TlQ^ -Yl^^ =
KB^ 'jii baji Kvit5 i^Ti'in 'T baa
J" : T : UT T -: IT s : ' v -: : • - 1 j
Kini KiuD"! '35 > :pTPP lin; iiai;? AT T T

Ka&v PIT'S ''a'')?'? 'D' I'ia'? 'n

K~\p3 m a i :K|a n; iiaV ri'arr^
n; anain •.]'h^n Kb nm ntoana "iti73-TiK :V3-nN: DD^ ''rinj ni^y p-)2? H^^KV i
n>n ii'^m Xi'yrmBib \'\2m b5^nU'?5'? D^JP^'n^: ^k) :i^pKn Kb ton W953 n
KVM Tipi rT3varn< Kri^n Sa
ininxi Kn^ n; n w n l a j n^n
nlWB< :Ni?3?5-[ Kii/93 n; variN;
D1K3 D-iNn DT '^s'u; tonKn C'?rni5 u/Tnx VIIK 1
n; ^av ; ' ! Nnvya n i j niyri': n n i nnK] :QnNr!-n><; ntoy D•'^'7^<; nbiya ig •^DE?^ inT .
n'V^riN «Pi lE'H linrsii :Ki?3{S
nl'3 ;; ngijin :Fia «pi KV"iNa

1C3 .13 1CP5 711)3 .IMT IWSja :(.r> DC) 1C3P lisfip ft 13 ICDJC P 1)3
'PP p 07 np .iJsflp to [1C5)31 11)7 t|6l ,'PP p 036 'PP ,1>3()P fti 1CD53
P6 ,P))P33 P»C) Pi'P) D3i 'PPPPC D"Bf) . 0 3 m HN INI (n) U.P) DC)
•)"3) mil) psinp qfi .naTmcaib :(:tt p"3) ii)5i) D7 IDICPD Cmf) DPI)7
npBipi 5i3»p P17 iftppc 'Bii .n>n hs TB :O7 nm W' Wc D"I)6 (J' OC
D'jpp) 11)7) ni))D33 bC»3 PllfoC (P7Jf) CP7))) 1P3 Plici PIBT Pl'P total)
o m p ;p7Jf) CP7B) ni'PP pf) op'to Torpi ["IPJIP p ' s J ,(:fop P3C p':()i)
iffiK i>u :(DCi DC) cn7fi ')f) D'7B ]'f)n'ro3 JPIPP 7'n . m u m i n i :(IP)1'
1)11) iB Pp3'l pjj' to Dft ,C1')76 ')6 JJIC inpl Pf)3 li 3Plfl ftlPC .I'nN
Dfji (.p-:t P1B13C ;:6' ,:P ,:3 P13» ;:(i IO7P)D) 5353 TPi MICP qfic ,5P»'l)
13'P133 ie37C 11)3 ,«»» C117 p"3pp B33) l)'f) fllPl Plbl 13"pi D'7B |'f)
P7)IB5 ppiD ftip I'm cnpp P) PIPP 'D»3 «':ft3 DIDO n'b P)f) D'pSfiPi
nbx3 '3 ,pnl) ,DPf) ipip'CP D'7B P Df) . l a w IBT m x a (i) ;'i3i 7Df!
PCS Pi'Pi "pii PDP f)Ppp PI .rnxn nx nws :(Di5p'*) 'i^i n'ti^«
pjicfnp 1131CD 'Pi . m i na nnxi (i) :fnpn3 P33P pi ,D76P pft PCIBD
'13 C'ppi 1C371) 'Dil .(:P)-.P3 P7P3D) 'llii jftPl (.P P131P3 ''B) P3331)
iiKi (D) :(:JD pm3> ;7' DC P"3) D'OT iDicb P'3P1 P'1D3 ppiB u'fic
7B P'331 P'PD3 plDBj 3()17 P) P'PC .(3':fii 0"3 '13) 1P13 '3fi D'3D» .'33n
PPfl P3npft3 [PCBl pi (6' ftmP3P) 710 DjlBP PPCi toe p"3pp 1P'P3PC
:(3 ftpfti DC) nib -{> |pf)i ,'pnp3Pb p'P3 pirpi Di'p picsb D'SDP '3)0 ib
P"3) 13PD Pi' 13 |P'3 inf) 'B1)D pWb PB33C1) ,3'P3 V)B3P .VIVIO (J<3)
ftlP .P1313Cb P37P bPP .tlDN N^l ['IJl] HOK t6 HXS P13P3 'PbClT Pnb
bsPC H bib PB13C P3 13'5n Wl (P:73 P'BC) P3 'D P13BB 'PB3C3 PCfl 31P3C
mi ba tV (33) :(.lb) P11313C P3D133 D'PPP 1CP7 pi .P1)13C fl'Pl ,1'P37
i3'3CC i»3 ,7nfii inb bsb D'C7P '3C ibbp D'PB '1 .ina«)i xh 'ui ynxn
[<1P1P fl"Dl pip P3C '5P1 P3P1 I'bpp '}p ,BPt l'bD3 'Jpi |icm»l 'PCP '5P
PCp .1p :[13 IptelP 71B 103 ,TPP PBlbP '»' bP 71B b"0] Clp) n"33 '131
•bp flip [Pip] ,PPt) bC3PPb I'D'PPP Pl'3Ppi D'PIBC Bit PB .qin :C|P1P»
D'slbp pp'pb pr ftip . y p :li'D 'Sni P"fii ID') '5P •"''"'? : p ' ' 'Sm '>^b'' m
bfimc) D'PB3P bi36b I'ppi opbpi ipp ,l'p i»ci ,PnC3 pilb D'C3"DC pn
ppra DP DbiBPC 'PCP 'bpi bibfii 3ft 'SP PBPP PIP' 11D ftiP .nn :(3:ip 3
K'J n^'bi ni'i :ftp"pB 'Cp ftP"p 'Pbc (.P3) bnv PPDB3 13'3CC IB3
Pb'b )'31 DV 1'3 P3'3 ftbl Plbmp ICBC toe bl3»P PIB' bp 1P3CC bbSB .10311)1
.n3nm (3) :p7D3 3P3PPbn pbft b3 ipDD' ftb .iiiai»> xh :(ft':7b p"3)
pi3'PC P( bPC ,P1'P 'b ,P7Jftl .(f)3:l 31'ft) ppp iftPP 1B3 ,(Dlbp3lft) DPPB'ftl
nniCb TPi PB 1C3P ibl) 31B ,D'P33BP p IPBlCb T")i PPft 1'^ '" '"l' 1'
pr b3 Pl'PP bB DPftPlB P'P' 'PB'ft ,P'P' D3PP1 DpftPlBl '|)3C ,D'P33BP JB
D7ftb 'P'CPP ftbc .n'j3N'3 rrni n3^ (j) .(:ft3p P3C ;3' DC p"3) D"P opftc
intli JlCftPP D7ftb 'PPpPPC 3WV p T 3 ,DPbl ,3CB pT ftbf) PC3 [ICftPP
,PBlbP ,'PP p P3ft Dpb PDft .11)313 10)3 O) :(:P3 l'P703D) ^33 HN 03'?

inV|l^ y") — ^s evil from his youlh. Man receives the Evil Incli-
nation from birth before he has the wisdom and maturity to
combat it [meaning that man's animal instincts are inborn,
while the intellect and spiritual desire for self-improvement
must be inculcated and developed with time and maturity].
Thus, while individuals are responsible for their sins,
mankind as a whole should not be wiped out totally because
of sin. God will punish people in other, less drastic ways
(Ramban; Abarbanel).
2 2 . God guaranteed that as long as this world continues to
exist, the natural cycle of the seasons will not cease, which
implies that this cycle had been in abeyance during the
Flood. The Chofetz Chaim used to say that if someone were
to ask him how he could be sure that the sun would rise the
next morning or that winter would give way to spring and
summer, he would reply that in this verse God assured that
all of this would go on continuously. Non-believers require
statistics and studies: for believers, the greatest of all proofs
is God's promise. Or, as the Chofetz Chaim and others have
said in similar contexts, "For believers there are no ques-
tions: for non-believers there are no answers."
 iW>*
EUouiiyM^tyiti

43 / BEREISHIS/GENESIS PARASHAS NOACH 9/10-22

The establish My covenant with you and with your offspring after you, ^^ and with every living being
RainboiD: that is with you — with the birds, with the animals, and with every beast of the land with you
An Eternal
Covenant — of all that departed the Ark, to every beast of the land. ^ ^ And! will confirm My covenant will}
you: Never again shall all flesh be cut off by the waters of the flood, and never again shall then •
be a flood to destroy the earth."
^^And God said, "This is the sign of the covenant that I give between Me and you, and every
living being that is with you, to generations forever: ^^ I have set My rainbow in the cloud, and
it shall be a sign of the covenant between Me and the earth. ^ ^ And it shall happen, when 1 placA •
a cloud over the earth, and the bow will be seen in the cloud, '^ / will remember My covenani
between Me and you and every living being among all flesh, and the water shall never again
become a flood to destroy all flesh. '^ And the bow shall be in the cloud, and I will look upon
it to remember the everlasting covenant between God and every living being, among all flesh th. tl
is on the earth."' ^ And Cod said to Noah, "This is the sign of the covenant that I have confirms I
between Me and all flesh that is on the earth."
^^ The sons of Noah who came out of the Ark were Shem, Ham, and Japheth — Ham being
the father of Canaan. '^ These three were the sons of Noah, and from these the whole world w.v-
The Intoxi-
cation and
spread out.
Shame 2° Noah, the man of the earth, debased himself and planted a vineyard. 2' He drank of the wine
of Noah and became drunk, and he uncovered himself within his tent. ^^ Ham, the father of Canaan, saw
ing people that there is a God of nature. lose control of themselves, and it shows, through the dIfliM'
1 1 . niv ntt;a-'?3 n-ia^-K^i — Neuer again shall all flesh be cut ent reactions of his sons and grandson, that crisis brings oul
off. Part of the world's population may be destroyed, but the true character of people. Thus, it is a powerful lesson In
never again will the entire world be destroyed by a flood or history and morality.
any other catastrophe (S/brno, Or tiaChaim), even if the peo- 1 8 - 1 9 . The Torah mentions Noah's sons twice in thtuic
ple are sinful {Chizkuni). The Egyptians erred in this regard. verses, as if to stress that one righteous father produind
They thought that they could drown the Jewish babies with- three such radically different sons! Nevertheless, all thro<i •
out fear of God's measure-for-measure retribution, because even Ham — were worthy of being saved from the l-'loiid
He had sworn never to bring another flood. But they did not (R' fiirsch). Sforno adds that God gave His blessing of Irnll
realize that only the en(/reuJor/d would not be flooded; there- fulness to all of them, even the wicked Ham, with the nsiiull
fore, the Egyptian army could be drowned at the splitting of
that from the three of them the entire world was populnls-d.
the sea.
because they were the sons of Noah.
12. th'w T\'\-h — To generations forever. The word Ttti is The ancients divided three continents: Asia was takiiii liy
spelled without the two customary vavs [nmn], implying Shem; Africa by Ham; and Europe by Japheth (AbarfjimH),
that it would not be necessary for the rainbow to appear in 2 0 . nj hm — Noah ... debased iiimself The transliill";i(i
every generation. In periods of exceptional righteousness, follows Rashi. Noah debased himself by craving wirui Hii
such as the reign of King Hezekiah and the time of R' Shi- much that he planted a vineyard before any other trmjiii
mon bar Yochai, the reassurance of a rainbow was not Other commentators render this phrase as Noah /j(i.</(l('ri
needed (Rashi, Mizrachi). Noah was the first one to plant vineyards rather than iridlvUl^
1 3 . T\t~\ix niNf? — A sign of the covenant. One who sees a ual grapevines, so great was his craving for wine. AC<[(JHI'
rainbow recites the blessing: Blessed are You, HASHEM, our ingly, this phrase introduces the ensuing episode.
God, King of the universe, innKm D:;pi inn^g IWK^T n n a n 1511, nnn^lrt a^iK — Jhe man of the earth. The word tt^iK inipllp'
Who remembers tOs covenant, is trustworthy in His covenant, mastery; Noah was the "master" because the earth hiid IHKII*
and fulfills tlis word (Orach Chaim 229:1). saved thanks to him (Rasl-ii). Alternatively, Noah is nn^ifiiil
ated with the earth because he was skilled at workin-1 II {Ihii
17. n n a n - n l N nNt ~ This is the sign of the covenant. When
Ezra), or because He devoted himself to cultiviilind itli*
you see it, it should remind you of the Flood, and you must
earth, rather than to building cities (Ramban).
bestir yourselves to rouse people to repent (Sforno) 2 2 . ly^aipj^nnw-i;!! — hiam, the father of Canaan, smv, Inltlft
1 8 - 2 7 . The intoxication and shame of Noah. The Torah plain meaning of the verse, Noah's intoxication cauvfld hint
records a shameful event through which Noah was humili- to become uncovered, and Ham gazed at him di;i[*q*ipt!l
ated and which resulted in the blessings and curse that influ- fully. According to R' f-lirsch, the term n n y may mc-nn iitti
ence the trend of history to this very day. it demonstrates nakedness but shame: Ham enjoyed the sight of hi;i Uilliltr'l
that even the greatest people can become degraded if they
 33-' / U m nipia nittrKna •^sv 142

nin '3351 K"i'V?3 K31V3 il3i5yT rm-b'2'y\ ^^^^•2'^ inly3 aii^K "iiyK njnn i^ar'^g
taV Knun •'paj 'jbip IUBVT xyiK iflljn n^n Vn"? ninn •'N::^'^ Van DDJ^K yixn
113^V 'P^i? n; npijiii' :KV-)J5 nin
••ijp nw Kitoa "ja 'y^niy' Kb)
M^an'? KialD ^w 'rr; N^) NWIU nriKn tyiKn nnK/"? "^lan nij; n;!,^?."^''^'] ''lann •'an 3-
KjK n D;f5 ntj N'l;; ^n^|;^a' txyiK
KtysJ '33 I'ai ii3''pai np'ia pa an;
n;p IKDVV n i ' ? papy 'T Kri^ri ••rn^/iz-nN; :n|7iv r\^~b DDjiiK IU/K mn w^ir'^B fni i^
Djp DK'? 'noi N^ya n'-ari' 'niz/i?
'nuaya nirjiT :KVJ(S pai nip'n pa n|;ni :y"]Kn T-ai ••ra n n g niK"? nn^ni 13V3 ••nn] T
Kniop 'iDDni NynK bs xjiy
I'a T 'pjp n; KJ-J'S-JITO :K3jy3
K n p Nttftij '33 p3i ito'pai •'-iip'n
KIBID'? vm Tiy 'rp K'?) K-itoa 'jaa
Kntfji? 'rifiiro ;Kii4'a '33 K^an'?
nnini nwa-Va nnvjb VBJO'? b''Kin -ii:^ n^nr*^''^')'°
T'3 D^y D:ifj nsipV natHKi NJjya
^33 Kin^n N10D3 '35 i'3i ;••"] K"in''n
nl'? ;; n a s i I' :Ky)K '3y T KWZ
psi •'ipip pa n'Pijis •'•7 D;i3 riK KT
ni '3a iini n- iKy-jK by ••'i K^toa ba
oni na;i nni DK* Nnian in ipa? T
'la pbN Nnbritj. iiynan 'nias Kin nm najj nn) nu; nirin-in b'-Ky^n ni-'];? i^n;!] n'
niuia ;KyiK ba niariK pbKPi ni
;Kni3 a'Vfl XV1S3 nba naj ni
ua •'bjnN) ' n i Kinn in ••nif\Ki Fny^'i :n^3 yig'i n)3"jKn K7''K n) "jmi tyiKn^'^n M-D
lyjgn T I O K an Ktniaa inigfn
1573D •'nis Dri,K"ih :n'7nK -qing "^in'] nai^^] \'':^r}-p 33

•isu 'SK Kin nm (n'l vmnbi pifia na iJ infii pcpo laftia .nnan .rrainn 'xsi ban :pv33a DB D'sbapoa Da .nann yiKn mn] o
J»i ,DP as Spbpc p) be ipn3C3 afa apiDc apisac 'Db .|fi3 inib pbia anbipft a'Pa bb33 i)'ftc ,i'p'roa ft'aab .ynun irn co'cmi O'Jpt: ft'3rb
inib pbia p'sb ,15311)531: «i5i> toi DP pnbip 3P3 fib pi)i ,li))3 bbpp) iT ,ii)i'p lani .'P'i3b Di'p acoft .'nnpni (w) :pn3a DB pib'a I'ftc ,D3pft
ai)'B)3 abpp piDi)b lb a'at ,i'bip robi) aci) hrm o) :i!5)3 '3fi fiia DPI 163 fibc pnn PC ,iDP 3P3) .nbiB r m b (a') ^biai D"BDt W3 ,pcpa pift
BD'i :U:fi pn) 'DD) t'ft 11)3 ,amfio ')n6 .nmKn BUK :():ib i"3l pipft '3T be nm ana' ibn la'pro be nn ii)3 ,i'a onmj O'pnbc 'Db piftb mbia
.rrbriK (N3) UDC I'S) D')f)p nip'i pnim ini) D')3a a3'Pb D>3)C3 .ma ICP ft'3ob ')Db a3cn»3 abBPCa .\xi ')J»a ( T ) :(3:ab y'31 'ftpv |3 JIBBC
ibsp .abaft xtbipx innic DC bo !ft3p)C o'D3Ca piccb rm ,3'P3 abaft abBB be l'7a PIP i'3 .rt'n waj ba pai wrhK pa (ID) tobfflb jnsfti
:(3 \v fttiTOP ;1:ib Y'3 ;i:i pmi)))" 'piroa O'Pica inftjc ,l"a 'poi) bs PIP ft3PC3 xny lai ftbft ,0 DC) a'P CD) ba pi '5'3 3iP3b ib ^^xtx. .D3')'31
aftT )D53 o'lPift i)'Pi3in V -IBia >aji; nn K T I (aa) iboDP'i )icb .ban'i niK nm (i>) :33i)i pifta pft aftn ')ft [DDPft 3"pb D3'b»] 53i)pb pa

a covenant with Noah and his descendants, and all living
beings, until the end of time. This covenant would be signi-
fied forever by the rainbow. After a rainstorm, which could
have been a harbinger of another deluge like that in Noah's
time, the appearance of the rainbow will be a reminder of
God's pledge never again to wash away all of mankind in a
flood. According to Ihn Ezra, it was then that God created
the atmospheric conditions that would cause a rainbow to
be seen after a rainstorm. Most other commentators dis-
agree, maintaining that the rainbow, which had existed
since Creation, would henceforth be designated as a sign
that a deluge like Noah's would never recur. R'Hirsch states
that it is the eternal sign that, no matter how bleak the future
may seem, God will lead mankind to its ultimate goal.
That the rainbow is a phenomenon that is predictable and
explainable in natural terms is no contradiction to its status
as a Divinely ordained sign. The new moon, too, symbolizes
the power of renewal that God assigned to the Jewish peo-
ple, even though its appearance could be calculated to the
split second for hundreds of years; indeed, this predictability
is the basis of the current Jewish calendar, which was pro-
mulgated in the 4th century C.E. Nevertheless, God utilized
the natural phenomena of His world as reminders of His
covenant, for the very laws of nature should recall to think-

9
45 / BEREISHIS/GENESIS PARASHAS NOACH 9 / 2 3 - 10/ '

his father's nakedness and told his two brothers outside. ^^ And Shem and Japheth /.Of)A' .i
garment, laid it upon both their shoulders, and they walked backwards, and covered Ifwli
father's na.kedness; their faces were turned away, and they saw not their father's nakedru'.s^',
Noah '^^ Noah awoke from his wine and realized what his small son had done to him. ^^ And ho. s.ir/i /,
Foretells "Cursed is Canaan; a slave of slaves shall he be to his brothers."
the
^^And he said, "Blessed Is HASHEM, the God of Shem; and let Canaan be a slave to lln'ni
Destiny of
His Sons ^'' "May God extend Japheth, bathe will dwell in the tents of Shem; may Canaan be a .s/.idr
to them."
2^ Noah lived after the Flood three hundred fifty years. ^^And all the days of Noah ware lUiw
hundred fifty years; and he died.

10 ^ T h e s e are f he descendants of the sons of Noah: Shem, Ham, and Japheth; sons were hiUi\
The De- to them after the Flood.
scendanis 2 J^Q ^ Q ^ ^ of Japheth: Gomer, Magog, Madal, Javan, Tubal, Meshech, and Tlras. ^ The sam^
The ^f^^^^^'- Ashkenaz, Riphath, and Togarmah. ^ The sons of Javan: Elishah and Tarshiah, llu
Seoenty Kittim and the Dodanim. ^ From these the islands of the nations were separated in their Inni l'->
Nations „ each according to its language, by their families, In their nations.

tragedy (Midrash).
Hoah foresaw that Canaan's descendants would always be
wicked and morally degraded; thus we find the Patriarchs
scrupulously avoiding marriage with the accursed Canaan-
ites (Radak).
mTay l a y — A slaue of slaves. The phrase is meant literally,
that Canaanites would be enslaved even by people who are
themselves subjugated (Sforno), or it is a figure of speech
meaning that they would be "the lowliest of slaves" (Ralbag).
Indisputably, many descendants of Shem and Japheth,
too, have been sold into slavery, while not every Canaanite
is or was a slave. The curse is that from birth the Canaanites
will be steeped in the culture of slavery and not seriously de-
sire freedom. The descendants of Shem and Japheth, how-
ever, will have a nobler spirit; they will always crave free-
dom, even if they are enslaved (Haamek Dauar).
2 6 . 'H i n a — Blessed is tiASHEM ... Noah did not bless
Shem directly, but his blessing indicated the nature and
striving of Shem. The standard-bearers of Shem would be
Israel, for whom the primary goal of life is to serve God and
increase His glory in the world. Consequently, when God is
blessed, they, too, are exalted.
Though Israel is HASHEM'S most devoted servant, He is the
universal God; not only Shem's. He is called the God of
Shem in the sense that He is called the God of Abraham,
Isaac, and Jacob, in that He is especially revealed in their
history and because they are the ones who recognized and
proclaimed His greatness (R'H/rsch).
2 7 . This seminal verse charts the relationship between the
two critical factors of human intellect and spirituality.
Japheth was blessed with beauty and sensitivity; Shem was
blessed with holiness and the Divine Presence. Of the many
nations descending from both, the blessing of Japheth took
root in ancient Greece and the culture it spawned, while the
blessing of Shem rested on Israel and its immersion in Torah
andmitzuos. Noah's blessing states that Japheth'sijill jii lui
portant and beautiful, but only if it is placed at the SKiivico MI
the spiritual truths represented by Shem; otherwise it <Tif i \ •••
not only dissipated but harmful. As R'hiirsch puts it, '"Ijf
seeker of beauty, the artist, is open to external stimuli. I l«i U-
sensitive and easily moved . . . But the tragedies of hliil'in
— past and ongoing — bear eloquent testimony to llironil"
ing truth that perceptions of beauty are not enough. WUlv ml
an external ideal which controls and directs both tfu; |)cr(:M| •
tions and expressions of beauty, man descends to iinnii.ih*'
unethical hedonism . . . He can build temples of passion eii)' I
call them tents of a new godliness, golden calyes iind rt(i||\
them as the purpose of existence . . ." Such is tht; btitiiily til
Japheth if it is divorced from the tents of Shem. TO^IOIIIMI
they are the perfection Noah envisioned; separaln, thry di'
the tragedy that fills the history of the world.
2 8 - 2 9 . Noah's death. Noah was born in the year lC)IJ(i IIOH'
Creation, the Flood occurred in 1656, and he died in ^0(|i-
ten years after the Dispersion (chapter 11). Abrahiirii WM'
born in 1948; thus he knew Noah and was 58 years old wlii i-
Noah died. It is fascinating that from Adam to AbiiilifHi>
there was a word-of-mouth tradition spanning only li ii ir i ii'i •
pie: Adam, Lemech, Noah, and Abraham [see Time I lrn<, |
53]. Similarly, Moses, through whom the Torah wiis ijlviM.
saw Kehath who saw Jacob, who saw Abraham. A< i itni
ingly, there were not more than seven people who cdiil' >'
the tradition firsthand from Adam to the generation lliiil h
ceived the Torah (Abarbanel).
10.
-^^The descendants of Noah; the seventy nationN.
The Talmudic tradition that there are seventy prliriiin
nations is based upon^the ensuing list of Noah's desciM idlilii,'!
(R' Bachya). For a complete commentary on the Ulrnlhy i.l
these nations in modern terms, see ArtScroll's /,(r|r7,i/i('
vol. 1, pp. 308-332. yi^ '
n / 1 - i3 / o m nins n'WKna I B O / 44

'ninK inn'? 'in) TiaK rns ro nn^i DU^'nj?"! tying T-nf^-'itu'? nj:ii T-DK n n y HK 53
KriiDS n; na'i DC? a^PMia iNgiwa

lini3Ki Knns? n; iK''9ni i n w u

nn''nK nny) n''h'nj<; bn''??! Dn''5f<; n n y nx TOD^]
K^ iiniatfi Nnn:?) r i t n i ? iin^atsi
•"T n; vTi Hinnip ni "lynKiia :iin
Q'-'? "iigNina :K"j'yi n"i3 n^ i 3 y
I'mnx^ 'n^ m s ^ n^s nis; lyjs ninis"? n^n^ nnnj? nnj; 15;:? nntj nnN^i tiuj^n n3
IVP 'rci ntoT nn^N J' ^ n a nnKi o p31 :ta^ nn;; iva? •'rci w/ '•ribK niiT' Tina nuK'i 13-13,
•<-\^1) ng;'? ;^ '•naiia iiinV Niav
1^13 'ii'i Qi?T FiJjl^ias nnfato :i)3^ 155; 1:^:3 •>m ntt7-'^nK3 I'au/'?) n^i"? ••'rf'^K
KjBlu i n a nl Kjqina :lln'5 K^av
'75 iirjioa :l''3if' V'^'POi nN)a n^n
:n3E7 Diiynqi njiyhiKi? u/bii/ b^iiim -im n'rTI^I n3
Vbtp piyipni n r a ytoi-i iji iiaii iniaji mE7 n^'iyuoi nitu niK)? vtt/p riri)3^-'73 'TI^I 153
Drr QV? ni 533 ni'jin I'VKIK :n'i?i
iKjato nn3 ]5}a ]'\nh IT'^^DKI ng;i D\n nn^ rhf] nm on nw nr''?? n'l'pin n^Ki K
'jam) li;i niji ilini niaU ns;; •'39 a
i33ErK niaU inaii :tiT>n) Tji^/icn
nto''??? 11; •'3311 !n)a-ijin) n a n i I]:; ''jgi :n)3'nj'ri) nan) n^t^N im •'351 :DTn) i-i .
V^Mn :Di3-!'11 n'ri3 to'ttJ-in)
il-K n-i?3 n^N)3° :D''3ni D'HS tt7''u;nn) r^ui'^'?^ n
llnviK? Kjialpv ni}3 lEJ-i9nK
nin^iaijva ilnti;;?';!'? n3<tf''?'p 133 :Dn'''ia3 nnnBU/n"? ij'ty'?'? U/'-K nny-iNa b^'iin

PP113 ODb ' B iBiPC D'bnjp lifi be DBPt nf) CPCP pvnb 'S'ii 153 infi
pcfipp Dif) ,i'p6b opb ir>b ,1DPDC op P6P pni .(oc "!"3) PPBO 'RICB
'j lb C l)'3fil 0:33 DC) OblBP PCIT b'3C3 PI D6 P( JlPl lb I'O D'53 '5C
Pipci TPBC .OB in'jN Tt i n a da) :(P:ib 00 'B'3-! p Cp3i5 v^m D>53
n a ' (13) :131B Dnb p35 Dpb .Wl :p53 pfl pfi OPb PPb IBItb lPnC3P
ptitii :D:3' D'-)3i Dibp5ifi) 3'PT ,'P5' Djiipp .nai'j wnbx
D'pbfi P5'c B"Bfi ,D'n5p C1TO1 .(Dibp5ifi) bfi'5C'3 iP5'3c PX' .nw I'jnKa
,PPPC ]3'P1 ,P5'5C 13 PPIC fib ,')C P'3 PB' '530 P'PC C'J15 P53C ,PB'b
<)fi .\m last \va w i : ( . ' fipn DC '5315 P'PC Pi5bc 053c pcfn cipP3
«DC) OSS It .Ol'm (3) :p55 '53!5 D'13B Dpb TOW DC '53 ibj'CP
ON Kill : (t DC T3 ;113 fiplPSP) bbppjl •)31P bB TOIP pb ,l'3fib TJPl
npii (ja) :(.B ;'37P3D) IB3T f)"'i ,IDPD D'pnifi I5'pi3i» c .raN n n s
,PB'P -jpv pi)B3 ii5f!P5C DC bB TO'b ,np'i fibfi ipp'i 3'P3 )'fi .na'i niff
13p DC Dipl) 313b Jpfi '3C ,l'53b PllSpb P3t PB'l ,P')'5 bC P'blib l')3 151 pb
'3C pfi llCfi lil5 303' p lB-5(3 PPfi) l'3fi Pfi PI3C DPI .(fi':Bb bfiptp')
;1:3 P'BC) '131 PC 'BlCPl IP'l Dl-JB D'3p(l D'1B5 C15 Plb3 pfil D'Pi!5
TObn ,p'5C DBB iBfi5 ppb .rwintt niraai :(i DC "J"3 ;II3 fimp5P
133 (13) :P'3imfi 0P'3B IBBP IRlDBb DB5B llBPb IBPblPl ibifi WpCJC
P'PT) Olfi3 '1(3 D'133 TPP5 pp P5P 1»5 ,'1I3P1 (I DC l"3) blDBP . p p n
,'5C»Cb ipfi 'B'3'5 p Tblfi fibc 'b pms DPfi .1SI33 i n N (na) :(113:13»

dishevelment and drunkenness.
Canaan is associated witli tlie event because he had a part
in disgracing Noah. Some of the Sages say that he was the
one who saw ISoah and ran to tell his father (Rash/). Accord-
ing to Sforno, Ham gazed at — but did not protest — the
indignity that Canaan had perpetrated upon IHoah [for ac-
cording to Pirkei d'Rabbi Eliezer, Canaan castrated [Soah].
Others maintain that it was Ham who did so (Rashi).
Whatever Canaan did to precipitate or aggravate the situ-
ation, Ham's conduct was disgraceful, for he entered the tent
and leered at Noah's debasement, and then, instead of avert-
ing his gaze and covering him, as his brothers did, he went
derisively to tell his brothers.
2 3 . nty n^?J — And Shem. . . Look. The verb is in the singular
because only Shem took the initiative in this meritorious
deed, then Japheth joined him. Therefore, the descendants
of Shem (i.e., Jews) were rewarded with the rmlzuah of
fringed garments \tz[tzis\, those of Japheth with burial in
Erelz Yisraei [Ezekiel 39:11): those of Ham were eventually
led aivay by the king ofAssyna. . .naked and barefoot [tsalah
20:4] (Mldrash; Rashl).
Shem and Japheth draped the garment over their shoul-
ders and walked in backwards, averting their gaze; and even
when they had to turn around to cover Noah, they looked
away (Rashi).
2 4 . Although Ham was not the youngest, he is called small,
because he was unfit and despicable (Rashi).
2 5 - 2 7 . Moah foretells the destiny of his s o n s . R' Hirsch
calls these verses the most far-reaching prophecy ever ut-
tered, for in it Noah encapsulated the entire course of hu-
man history.
2 5 . IJjga iniK — Cursed is Canaan. Ham sinned and Canaan
is cursed! R" Yehudah explains that God had already blessed
Noah and his sons, and there cannot be a curse where a
blessing had been given. Therefore hoah cursed his grand-
son, who, as noted above, was deeply involved in the humil-
iating incident. R' ISechemiah follows the view cited above
that Canaan bore responsibility because he instigated the
 il

47 / BEREISHIS/GENESIS PARASHAS NOACH 10 / b-'»

* The sons of Ham: Cush, Mizraim, Put, and Canaan. ^ The sons of Cash: Seba, Hanlh}!,
Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan.
^And Cush begot Mimrod. He was the first to be a mighty man on earth.' He was a n\kihl!i
hunter before HASHEM; therefore it is said: "Lilce Nimrod a mighty hunter before HASHEM. " '" Tin-
beginning of his kingdom was Babel, Erech, Accad, and Calneh in the land ofShinar. '' From
that land Asshur went forth and built Nineveh, Rehouoth-ir, Calah, ^^ and Resen betwvi'ii
aineueh and Calah, that is the great city.
^^ And Mizraim begot Ludim, Anamim, Lehabim, ISaphtuhim, ^* Pathrusim, and Casliilimi
whence the Philistines came forth, and Caphtorim.
^^ Canaan begot Zidon his firstborn, and Heth; ^^ and the Jebusite, the Amoritc, Ihi-
Girgashite, "theHiuite, theArkite, theSirute, ^'^ theAruadite, theZemarite, andtheHamatlilli:
Afterward, the families of the Canaanites branched out. '^And the Canaanite bound.uij
extended from Zidon going toward Gerar, as far as Gaza; going toward Sodom, Gomoirnh,
Admah, andZeboiim, as far as Lasha. ^° These are the descendants of Ham, by their famillcti,
by their languages, in their lands, in their nations.
^' And to Shem, a/so to him were born; he was the ancestor of all those who lived on //»•
other side; the brother of Japheth the elder. ^^ The sons of Shem: Elam, Asshur, Arpav.li
shad, Lud, and Aram. ^^ The sons of Aram: Uz, Hul, Gether, and Mash. ^*Arpachsluvl
begot Shelah, and Shelah begot Eber. ^^ And to Eber were born two sons: The name of lln
first was Peleg, for in his days the earth luas divided; and the name of his brother wn:
Joktan. '"' Joktan begot Almodad, Sheleph, Hazarmaueth, Jerah, ^^ Hadoram, Uzal, Diktnl\,
^^ Obal, Abimael, Sheba, ^^ Ophir, Havilah, and Jobab; all these were the sorts of Joklnn

8-10. Nimrod. Before Mimrod there were neither wars nor
reigning monarchs. He subjugated the Babylonians until
they crowned him (v. \ 0), after which he went to Assyria and
built great cities (Radak; Ramban). The Torah calls him a
mighlij tiunter, which Rashi and most commentators inter-
pret figuratively: Nimrod ensnared men with his words and
incited them to rebel against God. He was the forerunnn ' il
the hypocrite who drapes himself in robes of piety in onUii
to deceive the masses (R' Hirsch). His first conquest, wl ili 11
laid the basis for his subsequent empire-building, was li.ilicl
which became the center of Nebuchadnezzar's Babyloiiliin
Empire. It was one of the greatest cities of the ancient W( n li I

The Seveinty Nations

Japheth Ham

Gomer
1 •••",. 45. Elam
Cusii
2.
3.
Magog
Maciai r 16. Mizraim
17. Put
''• 46.
p— 47.
Asshur
Arpac-hshad
A. Javan -^—,-, 18. Canaan — — . - „ .-,. . ' 48. Lud
Tubal 1 49, Aram
6-
7.
Meshech
Tiras 1 '•\ i . •
19.
20
Seba
Havilah
27
28
Ludim
Anamim
34.
35.
Zidon
Heth 54. Shelah1 =.'^' '
'
;• 50, Uz
• ••': 51, Hul
1
21. Sablah 29 Lehabim 36. Jebusite
8. Ashl<ena7 11, Bishah r-22 Raamah 30 Naplituhim 37. Amorite ! > ; . - ' 52. Gettier
9, Riphalh 12, Tarshish 23 Sabteca 1 31. Palhrusim 38. Girgashite \ :\:ii'{ 52, Mash
10 Togarmai 13. Kitlim 26 Nimrod* p 3 2 Casluhim 39. Hivite
14. Dodanim 33 Caplilorim 40. Arkite 55. Eber • : :
41. Sinite

24 S h e b a \\ Pelishtim"
42.
43,
Arvadite
Zematiie 56- Peleg , ; ; , ' . :'•• =•
25 Dedan 44. Hamalhite 57. Joktan ..^^~, >''"-'fA;'-'

5 8 . A l m o d a d 59. S h e l e o h 6 0 . Haza maveth 6 1 . Jerah 62- H a d o r a m 6 3 . U?itl

*8ome omit Nimroa trom tne genealogy 64. Diklah 65 Obal 66. Abimael 67 S h e b a 68. Ophir 69. Havilati 70. J o ^ i l l i
and instead include Pelishtim [Philistines
. —,__ , —: ^-:—^- —^
 OD-1 / '
m naria ntiPKia "lao / 46
q y p i D131 D ' l i r n i 1»13 tnn ' p i i
Kntp u;iij ''jiji ;iV3Di uiai nn.::^ni u/ig nn •'351
nniini n n j p i nS'iqi K 3 D K / K ' n i i
W131 n : m i N5<?7 ni3J7T ••331 K3fiapl :in-)i Knu; nnyT •'351 KDrnDi nnyn] nn^oi n'7''ini
1 3 1 'iijip'? n i ? Kin TIM? n; -i'SlK
-Kin :ynNa T 3 1 w n b bnn Kin T"i)or HK nb'' ii;im
ciVCi l a i n i n K i n o : K ¥ ' 1 ! S 3 (ci'ijn)
ci'firi -laa T i i p i g i n i s r i ' p bs;; a i j j ,
n^-iKi '33a n n u ' j n w n n i n i - - . i ] oiij,
naKT 'TIKI "jia 'inD^ipn rv^K] •'nni inini •'^aV
PK< :'733-] KV")1<5 m ^ 3 1 13S1
n K - ) i n s p g j K'nri ( n i ' 5 ; K " I ) K!;-J1J p ' l -ni£7K Kifi^ Kinn y i K n - p nv?^ yiK? na'??)
(•'3in'i K"]) n 3 r i n n;i"ni3i? n ; N J S I
n i i ' 3 T3 19"! n ; i 3 ' : n ' j 3 n;^ m-g
Va l^THKi :n^3-n>i;') Tiy n'^nn-ni^j:'! nirj-nis:
n n v n i 1' :Kn3n K n n g K'ri n ^ 3 i^gi -nis; n^:; nnvipi :nVn^n niii/n Kin n'?3 pai ni?''5
iKnnV n ; i •'Kniy n ; i ' s n i V n; n^^iK
n;i •'Kpnns n;;)-!' :''Knm95 n;i
-nw :D''nnQ5-nKi nnn'^-nK') n^'nair-nN:'] wjh
n;-i •'KHtt;'?? l a n i p ipsn ' T ' K P I I ' ^ P S Q-^npb^ my? IKY'', -IK/K n''n'7p3-n^!;'i Dip'in?
llTX n; T'JIK iv??!™ I'^ijuisj?
n;i 'KD131 n;im ;nri m nnja •n!s:i inD^ Tl''^"^^ "i^^, 1^5?i innnaa-nK)
n ; i iNin n ; ) . - : ' K E ; J - ) } m '•K-ilns ••inn-nw ;''(yn3.n nK] n'wKn-nt<;y''pn';n-nK') :nn
'tcninK n i i n - :'Kmn3N n ; i ''iSEly
p nnai 'Knnn m 'Nnij^ n;i nips^rfnKi ninKn-nK) :''3''0n-nK) •'i7~ivn"njs;'!
D i n n niqio" P K I J I J ? niji-ii n ^ a r i K
'UD n ; y 15? Ti?'? ' u n i n ^ y n •'Kiya?
"71131 ••nil :''3VI3?C! iTinai^n lY'aj inKi ••nnqn-nj*;)
IV D'l3vi nniKi nninji] anp'? nnnp nShca ntv'iy nnn^ n3J<;:i f\'''^n '''jyj^jn
pnfi;5;it^ an '33 i'^':^^ *?''?
tpn'my? linny-is? ilnjio''?'?
n n - ' n n^K •.v^b-^)i D^DYI nmK) n-inj;!
' j j T l i n i a s Kin qtji T S ^ H K dB'^iK^ cni;;'?i :Dn:'.i3i5 nn'2f"iK3 Qnit/'?'? nnnatt/Ki'?
Dv? '1333 ;K3T n a ' T M i n K 13}; ' j a
•u? •'ia ;'7i"]jn na^ •'HK n55;-'55-'73~''5K Kin-m nV;'
i d l K l llb-j 11IJ33-1K1 nWNI nb'S)
;Wni i)nji "pini fiv dntj '331 J3 'jini yiY nni<; ••ni ;Dnt<i -\'h) Tii7:?anK'| •mi^K) nb-')j
n'jwi n^io n; TVIK ii4'3a-iisii3 -m ihi nbvj) nbvj-m ~6i niy?a-)Ki ;tt;pi nm)
n r i I T ' J W K "i33?'?i na n 3 5 ; n ; T S I K
'nlni''a nK i'?? in mw pis ran •'3 i"?? nriKin niy n^n •'M ^)n ngj;'?! ngv
:lPi3; ' n i n i s m w i NV"IK n i ' V ^ W nnin'?K-nN; ibl lyp^J :1UR^, T'HK nu) y-)Kn nj'7a?
n ; i n^i? n ; i T I I U V K n; Th'M luj?;! 13
n;i Dinn m,^ :ni; n;i njniyr; -HKi nnlnn-nKi :nT-nKi ninivn'nK') qW-nf*;)
n;i '7315; n;in3 ;n'7fi-7 n^i biiK :K3K;-nKi "jKniiKi-nK) 'jilvnK') tn^pTni;;;) bjiK
n ; i naiK n;io3 Mixn m '^KD'atj
ilPi?; '33 r W '73 aai' m n'j'in •.\o\)1 •'33 n^K""?? 33i''-nKi nV-iiri-n}*;! naiK-nKi

( t O ) :op OP '33 obj tPiiifii Pi3icbb ipbnsi; p"Bfi . n n x i K a nnju;'?'? (a)
D 6 bnjo PB' of) o i l ' 'I'fi brar\ n o i ' n x :D6 P'O . I P S P l a s : ' l a ' j a ' a x
PD' IPlfj '10 C-.fl' ibob) bl31)P ipf) 0'P3C 'ill B3C Pfm p OC 11316 fllBP . 0 | :
CC P3C3 O'P blSBPl TblOb b'PPPCS P3 O'P P3C p"p p 'IPC ,(l Ot ^''S) blllO
D'P3C IB nfinb B ' » fib DCI ,P)C Pf)» 13 O'O 1>333 bWOC 6SB3 ,P3b P3C PlflB
''B) 1013 on 00'3fl Pfl 1133 60'3C ibflC ,DP 'Pfl flbl . H S ' VIK :bl3B0 lpf>
.OblBO b33 UbDP310Bp3P JB lilB31 Pl31CbO lb3b3P) .H j'^SJ (Ha) :(1P31' O m p
pPP) OblB -370313'3C1 .(OC l"3) TPBO C"B 133 OC 6lpC ,f)'331313 O'OC 13113b
0B3 TblOl 13Bn TBi I'pf) \X>p' 'IP ,1'13' PbPP3 p"flC ,llbOC3 1'13' 11D3C (6
,1'B' E5Bf)3 p"fll .'111 pflO bS 'O'l 3"pfll .'ill lb' IBp'l 'fl3C ,pb Dllp PIPDCB
1'3B O'OC .lUpi :llbDD3 ibc PIB P3C3C PIBb ftp ,ClDb flbfl DlPOb 31P30 fl3 fib
C"B . m m s i n (ia) :ibbo PIPDCBO bs Tpoob 03i pb (oc i"3) IBSB I'lipBi
l'3n'B) oibso in PiB3 flip -|n3 c n p o bB obiBo bs r i B o b .ia.-. n i i n S (n)
1"3) 01pB3 i n p b JBPBl l'D3 Pl'13 bC JPBl li . T S 1 3 1 (U) :(.»D )'blP ;.13
:(3:3 fipcis 'PipiP3 3"P1 i'3D bB ii3'3pob 1'13PB . ' n ' l a ' s iCPbciT o m p ;3:ib
,1Bf)' ,13 m s b l'13pm 13131 B11' ,D'3D PirB3 B'CIB Olfl b3 bB . l U K l p 'jSJ
lllBlb I'BBIC 1'33 pfl llCfl PfllC 11'3 . y i K n in (N') :(0C) Ti 1133 7nB33 01
:(1P31' D111B ''Bl ,fl"3 Dlbp3lf) ;1 OC l"3) D31PB fli' ,bl3»0 P133b OipB3 pillBl
i " 3 ;i:i 031') o'obfib obni TB O P ' P ois'ii 'ftic ,oi3'3 fi'o .n'jiirT T y n ( a ' )
i B N n m b o a n x i n ' o i n a ( T ) :3obb c n n DP'3DC . m a n ' j (ii) :(oc
33C» 1'5'bPB D'PlbD31 O'DIIPS I'OC ifli' DO'3C13 . n U l w b a OWn I K S '
.11:31 i n K l (nl) :(DC l"3) [0'11PS311 D'PtbB DOB ifli'l ibflb ibfl 00'C1C3
OC . n a x a :o5pi <)lt3 'b bi3i b3 .liifi qip . ' j i a i (oi) : 0 3 1 B pffisCB 1J153 obfiB
:['3lbD bl3lb P3P ICfl TO B'lB 01 bl31 11'3pb IlllflO Ol63 ,3"bll .131

V
 !!: ;l,'iirtliliiillli

49 / BEREISHIS/CENESIS PARASHAS NOACH 10/30 - 11/'l

^° Their dwelling place extended from Mesha going toward Sephar, the mountain to the tui'it
^' These are the descendants of Shem according to their families, by their languages, in tUi'h
lands, by their nations.
-'^ These are the families of Noah's descendants, according to their generations, in llu'li
I'! ' nations; and from these the nations were separated on the earth after the Rood.

11 ^ T h e whole earth, was of one language and of common purpose. ^And it came lo fui'iu,
The Tower when they migrated from the east they found a valley in. the land of Shinar and settled lhfit\
of Babel ^ They said to one another, "Come, let us make bricks and burn them in fire." And lhi> hih h
and the served them as stone, and the bitumen served them as mortar." And they said, "Come, h 7 ((?>
Dispersion
build us a city, and a tower with its top in the heavens, and let us make a name for oursrhwu
lest we be dispersed across the whole earth."
^ HASHEM descended to look at the city and tower which the sons of man built, ^ and HAHI tl /' i
said, "Behold, they are one people with one language for all, and this they begin to do! And rioiiK
should it not be withheld from them all they proposed to do? ^ Come, let us descend and thviv
confuse their language, that they should not understand one another's language."
^ And HASHEM dispersed them from there over the face of the whole earth; and they s/o/yiol
building the city. ^ That is why it was called Babel, because it was there that HASHEM c:()/i/i/'ir- /
the language of the whole earth, and from there HASHEM scattered them over the face o{ Iho
whole earth.
they all spoke one language, the Holy Tongue (Rashi), the It may be that the actual construction of the city iim.! Inwff
language with which the world was created (Mizrachi). were not sins, but that they would have led to sins llml IIIH
All the ingredients for greatness were there: The nations Torah does not spell out. That is why the next vt^riii! ripRitHH
were united, they were in a central location, they spoke the of what they propose to do (HaK'sau V'HaKabbaiah). ln<|(»A<||
Holy Tongue, and — if they desired guidance in achieving Malbim contends that the actual sins that rhay iuivi' h^fj
holiness — they had Noah, Shem, and Abraham among committed were secondary. The primary importiinco nf IhW
them. Instead, as happens so often in human history, they incident was that it resulted in the dispersion of I lir fntillJlrtN
chose to ignore their spiritual advantages and turn to their and the formation of a multitude of languages. AH ('Kplnllie^l
opportunities for self-aggrandizement and power. It seems by Rambam [see introduction to this chapter], thi:: 1M why Ih^
ludicrous that people who had first-hand evidence of the Torah recorded the event.
Flood could have found grounds to rationalize a way of by-
passing God's control of events, but such is man's capacity 7. nT)3 n:^n ~ Con^e, let us descend. The pluriil Indlrrtl.WH
for self-deception that he can negate reality and build sub- that God deliberated with His Celestial Court (A'a.s/i/), (Joiil
stance around a vacuum. does not need the advice of the angels, of couiius, hul M#
consulted, as it were, to set an example that peoplfl nhc!iti|(||
According to the Sages, himrod was the primary force show courtesy to others by involving them in discuHltlflll*,
behind this rebellion. He planned to build a tower ascending and that it is unwise for people to take decisions upon ih^tlO
to Heaven and, from it, wage war against God. But though selves without consulting others.
the Midrashim perceive sinister and idolatrous motives in
this plan, the verses do not reveal the evil motives of the 7-8. Since their unity had led them to this cour;ii! of tiul.loh
conspirators. As for the memory of the Flood -- which and made its success possible, Hashem said that lltl Wt>vl|ll
should have frightened them from confronting God — the destroy their unity {Akeidas Yitzchak). Ranihcin n(ll*«
builders of the tower rationalized that such an upheaval oc- Kabbalistically that this generation attempted lo "imilllfltif
curs only once every 1656 years, so that they had nothing to the shoots," i.e., disrupt the unity between Hii:(hprii atiit
fear from Divine intervention for another 1316 years, by His Creation; therefore an appropriate "measutr \'o\ iTiHrt
which time they would have waged their "war" against God sure" punishment was dispersion, which would (Jini U| p| Ihi'tl
and won. unity.
5. 'H Tin — HASHEM descended. This is an obvious anthro- What they had feared when they said, lest we. ho. dlHpfrHtiit
pomorphism [the figurative assignment of human charac- [v. 4], now actually happened (Rashi).
teristics to God]. When God wishes to examine the deeds of 9. Ras/i/queries: Whose sin was greater — thegt^niMnllnii nt
lowly man, Scripture calls it descent (Radak). From God's the Flood, which did not plan a rebellion againsi C\IH\, I fi'Hi))
"descent" to observe conditions among the sinners of Ba- generation of the Dispersion, which did? The loiinnr, who
bel, the Midrash derives that a judge must not condemn the were robbers and contended with one another, wnm ulhiiiy
accused until he has investigated the case fully. destroyed in the Flood, while the latter, who dwell nnili (iti|\*'
 tli'M,^

D / « ' - "7 / 1 m nisna iT'U'Kiia nso / 48

^9PV •'un NWBi? Tinnpm niqi'j ••"a? nVN :n'ii7n nn nngt? HDN'^ KIJ/HK) nntyta ••n^] K'.-'P
I'inriyiN'? I'ln'jtt?''?'? iinip;^"}!'?
n^N :Dn:ili'? Qn'2fiK3 uriiv;ib an'n^i^Ki'? D\i^ av
nnaa rhkm nn:!in Dn"i'?in'7 n r ' ' ^ nnsi^)?
I'^KDi ]ln'i3ip¥9 iinm'?inS
;NjDiu i n a KyiK2 Njnny iiy-jsriK :'7i3Kin "inK y-jKa Diiin
K'
nrj "p^nni nn lu/'^ KVJK ^a nirjix
v.- ; — 1- T -! !-• T : /^-r V JT T 1 V 1.T T T J' i~
inaiiJKi Kn^mija lin'jBna nirjia
:li3n la-'n'! biaaT Nyixa Kriypa •.n\ij u^^^_ nv^\i7 y-]K? nvfjn IKYQ'] nign n^PJ?
1^35^ 'K1-J5 larr nnjn'? l a j n n t j i j
I'ln'j nirji (Kmp^) N-IU? iiaa-jtu?)
pn'? nirj Knn'ni NJax'? xnja'?
Nn-ijj Ki^ 'jaa lan n n « i T iV'tt*"?

'JV ^^al^? K U ^ ' T QW K I ^ Tavjl

••J? 133 ntt;K '^'iiKjn-nisi "T':yn-nN; riKi"? mn'' Tin n

'ja ua ••T N^^jKii ra-jp n a i y '7V
in IE;''?! in KBV Kn;' inijii :KE/3hi; nn ninV hnK n^m hnis; n;y in nin'' inKn :DnKn i
K^ ivai layn'? intwT ni iin^a"?
iipi,'; -\V;K Va 017)0 IY^'^-K'? nny') nlE/ifV n^nn
«n t nays'? la'ttini ^i pnjn viipn'
K^T pnW''? lan 'ja'jaji '^wj N'"? hi^N nnst^ n\u'nb'2y} nn-ij nan tnityj/b t
:n-)an ito'^ {toiij K-I) l a j iwip<£;'
••iB-biJ own nriN mn^ VQ'T iinvn nsto iy''N ij/nu;'' n
Va '3K hv iHpn linn; ;; Tiain
ivjpriKi K-ii 'jan"? lymi Kvni? •753 TOE/ Knj? ils-^y n'-yn nn"? I'pinn yiNn^'^D u
nait; tunf; la '73; D :Kn"7i3 ('35n^n
nin'' DY^'Drj h'\um yiJ<n-'73 nst?/ nin^ "7^3 D ^ - " ?
Kyns ^3 iiyi^;' '^a'ja ]i3n ns 'paa
:NV")N '73 '3N 'jy ;^ i m i a lariai

'1)3 7n»> B3W3 10153 lift cp (3':J b'si) '7BB PPDJ ICft SCftp ^l)6l 531135
nSC 151313 P 1( 53113 i3 .inK OS p (1) :1)131)5 |13 Dpilll 531B DB'SWC
,01136 1133 . n ^ n n : P I C B J ibP5 5( i s i i ,n^»i37 n n x n s w i DP n n x
nB'3i3 'J 153' .5'BP3 .nwA ' i j i n n n narai K'S iniCBb 05 b'PPPb , D P I C B
i3'i P'33 . n m a n a n m : U ' : I B D ' J P P ) D ' 1 ' 3 3 p n i t o ' iJ 513111 ,ii3i3iP3
ni36 0 5 . 5 7 » 7333 5713 . n a n :(:pj i'7753B ; P : P P " 3 ) S T P ' I P I S P U B B i t o
i3i33i . n ^ a a i :(53 p fiBW3Pi 0713 535 infii 7713 07333 ftiPi ,5333 535
14^1 35713 it 6 " B 3 S T P ' PSnpfl fl"01 0'3T lll:b3 CBCB f'lS .(Dlip)lfl)
:(':pl 7"3) 1P113 t>b BilDl I'bB 7niB Pll ,13'B f)'313 511 53'3S SfllC 5t .IDHBl
D"pP311D3 p nnfii; 5B .cip i'i7a3D) r"aiB3 .ntjM n n w 'n y a n (n)
(13): (DC 6B1P3P ;73:' 'it:») 13(313P ft'a B C I P11313 5>3bC -fflflC f)15 ,D5'bB
117 be .acp left '31 .(oc P753D) 3"aiBb pbn oab I'fic 7i3b . n a n a n tni;ni
7p'B3 7' H3C5 ibfJl 13 Opbpb i p ' B 3 7' IBCD tt ibf) .53bBa "117 bC if) bl3Ba
o'3bn TO bi3na ii7C ttft .obiBa p mfn tt ibfii , I B P B ibfti ,13 opbab
5Dt: 'ft3C ,05'3'3 PIB'11 5 3 5 ^ 0'35131'5 lb6l ,173^13 •13b ,05'3'3 53'1» PP'al
;]P3i' DU-)P ; P ' 6mp3P) C7ipa [icb . n n j t n a m ( N ) : ( O B 573f) '-337 .inipi)
lO'C p » ' a b3 ftb ,nnfti ppft 5 5 B 3 ifo .n>inN n > i a i i :(p:6 ab'3i) 'cbciT
ftl31P3P) OblB be 17'P' bB ,fl"7 .PBPbn 11)B PCBSl B'pib abl33 ,0'31'bB5 Pf) lb
0'3i: i"3ppi obfib mb n n 6 , [ D ' 7 P D ' 1 3 7 fi"w D'7nf) D'-)371 ,fi"7 .(73 jp
(a) :(l:pb) l 3 .P1311)C lb 5|:B31 lfll3 ,bl31)5 '13'3 5l:Bt; OK PPIBPB B'piP
,07p5 15 '131 D3PB '5'1 (b:') 5bBBb 3'P373 ,0C 0 ' 3 P ' l'5t . m p M DBDia
(J) :(> Ot I ' J l 1B3C flb6 I W B 6bl ,Db3 p6 p'IDjb Dipi) 05b lipb DCB 1BB31
toin3P) lB33b p i n PlSb tl31 (R DC) P3b O'iSn ,5»lf)b 513* . i n S I bx WK
D'i3PPBi p b B o'3'3BC ,fii5 53i3t5 jicb 535 b3 . 0 3 B 5 B P'BiP . n a n :(P'
D'33fj I'flC .aiah :IBb3 l""bl5f) ,13'13I5 ,535 .flCnb ifl 5}Bb ifl 53f)bBb
D'llpC D'33bB I'CIB 13 . n a i w b n a i W J l :5Bp3 fl'5C (3:7' 1 " B 3 ) b333
f)'3' f)bc .yiai IS n) :i'p5 Ripb .inn'p :1C333 opifi O'DIIC ,i"Bb3 c"bi'P
7Bbb fi3 fibfi pb p5i5 fib .niN-ib 'n m>i (n) :|f)3n Pi'DBb 53B oic i3'iB
. r n x n «a :(0C) tolPSP '31 C17» .P'3'l ifll'C 7B 117'33 IB'CT flbC 0'3"7b
Pfl [5SDC 6'Dl 1D3e pCf)15 076 '33 bib ,D'bl331 D'llBP '33 6l3C ,'» '33 bib

11.
1-9. The Tower of Babel and t h e Dispersion. Rambam in
Moreh l^evuchim states that a fundamental principle of the
Torah is that the universe was created ex nihilo, and Adam
was the forerunner of the human race. Since the human race
was later dispersed over all the earth, and divided into differ-
ent families speaking very dissimilar languages, people
might come to doubt that they could all have originated
from one person. Therefore the Torah records the geneal-
ogy of the nations, why they were dispersed, and the cause
of the formation of their different languages.
Theyear of the following narrative is 1996 from Creation,
340 years after the Flood. Moah and his children were still
alive at the time, and Abraham, 48 years old, had already
recognized his Creator {Seder Olam). All the national
families were concentrated in present-day Iraq l^na] and
51 / BERErSHIS/GENESIS PARASHAS NOACH •\i/\o-vi

^° These are the descendants of Shem: Shem was one hundred years old when he br<i<>!
Arpachshad, two years after the Flood. ^^ And Shem lived five hundred years after hegcUnu\
Arpachshad, and he begot sons and daughters.
^^ Arpachshad lived thirty-five years when he begot Shelah. ^^ And Arpachshad lived foui
hundred and three years after begetting Shelah; and he begot sons and daughters.
^"^ Shelah lived thirty years when he begot Eber. ^'^ And Shelah lived four hundred and Ihifr
years after begetting Eber, and he begot sons and daughters.
"" Eber lived thirty-four years, when he begot Peleg. ^^ And Eber lived four hundred and lluilif
years after begetting Peleg, and he begot sons and daughters.
'^ When Peleg had lived thirty years, hebegotReu. ^^ And Peleg lived two hundred and ntnr
years after begetting Reu, and he begot sons and daughters.
^^When Reu had lived thirty-two years, he begot Serug. ^' And Reu lived two hundred ,iii-l
seven years after begetting Serug, and he begot sons and daughters.
^^ When Serug had lived thirty years, he begot Hahor. ^^ And Serug lived two hundred gi -m •>
after begetting Mahor, and he begot sons and daughters.
2^ When Nahor had lived twenty-nine years, hebegot Terah. ^^ And Mahor lived one hnvdnd
and nineteen years after begetting Terah, and he begot sons and daughters.
^^When Terah had lived seventy years, he begot Abram, fiahor, and Haran.
^^ Now these are the chronicles of Terah: Terah begot Abram, Nahor, and Haran; dlui
Haran begot Lot ^^Haran died in the lifetime of Terah his father, in his native land, in lit
kasdim. '^'^And Abram and Nahor took themselves wives; the name of Abram's nU(i-
was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the fullm u/
kept provoking Him, until the Patriarch Abraham came and mother was Amathlai, daughter of Karnebo.
received the reward of them all" {Avos 5:2). The cycle was
27. nil;! mj;t — Terah: Terah. The Midrash notes IhnI Aiiv
repeated. There had been ten generations from Adam to
one whose name is repeated has a share in the Wot!*:! In
Moah, giving mankind the opportunity to fulfill its responsi-
Come. But Terah was an idolater! This indicates thiil hii iill|
bility to carry out the plan of Creation. They failed, and the
mately repented and earned a share in the World hi <.;(M'il(il
Flood wiped them away. Then the mission of humanity fell
to [Noah and his offspring. The next ten generations failed as 28. m i l •'a?"'?5? no ^"^^ ~ l^^ran died in the lifetime \\\l..ltt (/)(•
well, but this time Abraham was able to prevent destruction. presence] of Terah his father. The translation follow, l'l^^l\^
So great was he and so concerned with helping others that he According to Midrash Tanchuma, Terah saw him did.
was able to save the world. Simultaneously, he assumed the Rashi adds that, Midrashically, the phrase signillr-i llml
role that had previously been that of the entire race: He and Haran died "•najp, because of, Terah. Terah, who wiin n imiiiH
his offspring would be the people of God and bear the pri- facturer and seller of idols, complained to Nimrod Ih.il Almi
mary responsibility for bringing the Divine plan to fruition. ham had smashed his wares, so Nimrod had A|ii<ilii*i)i
The children of Noah would be left with the seven universal thrown into a fiery furnace. Haran was challenged io ilnKiMti
commandments, but Abraham's would accept the Torah between Abraham and Nimrod. He did not know wilh WIIIJIII
with its 613 commandments. to side, and decided to join whoever emerged viclciilmiit
When Abraham was miraculously saved from the llrti, I IttNtii
19. With Peleg, the human life span shortened dramatically. sided with him, whereupon Haran was thrown irilo tjuf hit
His father lived for 464 years, while he died at only 239. nace. SinceHaran was willing to defy Nimrod no! ht!(;iii,ni(ii(l
Since the Torah notes that the Dispersion took place in his belief but because he expected a miracle, he wtin iitiWlM
Peleg's time (] 0:25), Sforno (ibid.) conjectures that the cause thy of one; thus he died in Ur Kasdim, literally th<'///i' i:i( |l)(t
of this change was that the people were suddenly cast into land of Kasdim [Chaldeaj.
unfamiliar climates, and this sapped their vitality.
26. Birth of Abraham. In a real sense, Creation now begins 29. D-iaKni??! —And Abram. .. too/c. When Har.in ilJtiiUiJrt
anew, for it was Abraham who would bear the burden of ho- brothers, Abraham and Nahor, married his d(iu<|hl*i|(t Mi
liness in the world. His name signified this. At hrst he was carry on his memory and to assuage Terah's griel {/jMM?/ H^Hi
Abram, a contraction of nnK3K,/a(her//.e., teacher] of Aram, fer).
for he began as a leader of only his own nation, but ultimate- i^ti; — Sarai. Her name was later changed to Sanil i 117! I *^l
ly he became a father to the whole world [see 17:5] (Rashi). Just as Abram's change of name signified a new timl tjH^ln.
The Talmud [Baua Basra Qla] records that Abraham's role for him, so did Sarai's.
O S - i / K1 m nw-]s n ' t y K i a ISO / 50

]'3i£7 nKip na DW DVJ n~\bw I'tK'
-ina x<i\i7 pn-ip itoas"jK n^ T'?IK)
n; T'?iN'i •ina nto N;DIK< INMIU
T-'jiKi I''JB; HKij wnr; iwaa-iK
I'nte K;rj nwpaiK^a- :]J31 fB
K^nip ;n^9 n; T'PIKI pjc; tonni
n^iy n; I''?1NT ^rla niuas-^N
I ' n T''?iKi I'lE* n^ni nxn yanK
i^'piNT ^na n^io Njnim ngj? n;
TJio nbrii nKi? ya-jts ngy n;
l>nb0 -igy Kjni.o :ij3i i'?? ^bix)
Kjnii- abB IV T'?1NI i^aio va"iKi
pai pa3 TV^KI I'jw i'''3^i;ii riKip
i p i I'jg n''?lKi vjw vitfrii iriNa
^na wi K;n]K= a n i ^ nj T ' J I N ]
I'jio yaiyi inND Ani?/ n; T'ViN'i
KjniH ninj n; T'JINI I'jii* priVci
iriKH -\'\m n; T'^IKT ^rla m t ;
mn n; T ^ I K I iijti/ vvin jnioy
mn n; TVINT ^na ^1^3 Kjoim
l':a T^lNi I'W ntoy ywipi HKIJ
I'jtf I'yaitf nnn K;nin :ipi
Tnn n;i nini n; anaK n; n^'?lKi
n; T''71N irnn iron nn^m p'jisita
T^iK Tin) no 'i;! "''"^3 "; °"33C:
mn '3K '^y pn n^nina :ul'p n;
K-jiNa nnn^;: ynK? TiiaB
pnb Tinji n-i3K aipjioa ^'N^pai
DTOi nto n-)aN nnK DIE/ i^to:
KiiiaN no na nabn ^1^J nnK
-JIN n^ij] mti? nK)p-i3 nu/ nii? n'n'^iri n'pN ^
nnK Dii'-'n^i h^^xtzn i p x n^natz; ntt?33"iN K^
D^n nbii^] mii' niKp u;nn niypB-iK-riN l"i'''?in
mw n-'w'7t^i lynri m nii?33"iK) ^.^\)n^ :,-
"n^ iT''7in nriK iii'ps'iK '•n';] •.nbv;-r\i<. n^lji v
n^'B i"?!^] mtt7 niNa V3-IK) n''5ty lybtt' n^ii*
"riN lb"!;!] n}\u nw'b\u m n^tj^i :nini ^
-•n^i :nini D''n n^i;|i miy niKn va-iK) m
iny-Ti^i a^9"ri^ nbin nw Q''\u'bm ya-iK lay P
naty D''K7'7K7 :i'7a-'n^,i :nini n'-n n'71;;] miy n^
vvjn ii7-i-ni<; i"!'''?in nrjK :i'?3-''n'!,i :iy"i"nK -^bn D^
••nil :nini n\35 n"??] mty nipKrn D'-jiy =
nivJ wmm wi]u vnt? anwTiK '\yb'\r[ nnK
naty D'liy'^t?; Ant?; •'n^] :nini nija n^i^i 33
ninrnj^ lT'?in nnK ink; •'n^i n i n r n i s n^l^] «
vi^Fi iin3 •'n^i :ni35i D\33 n'7i;|i mty n^'riKn i^
'i'7'''?in noN "iin^ ''n^] tnnn-nK -\b\'n mc? nnk/yi n^
nm n^i;|i rai^ nKipi mttf nnu/yvwri nnn-riK
-njs h'?l'i niVJ w^:^p nnn-^n^i •.n^n^ «
n i n nnri n']'?iri n^K) ;nn-ni^i "linr"'?^ °"i?^ "
-nif T'pin Tirji p,n-nis) ninjTiJ? ni5K-ni<; T''7in
niK? irii'?to yiK? V^K nnri ••AB-'JJ/ DO nn;;i :ui'7 n^
-m/K nw D'-wi nn'7 "iin^i nnnK ni?'] :Dnt?;5 m
-••nK inrj-na nii'?)? ninrnt/K Dtj;i nto bn^K

bJ'3C3i .ibcn '5fi pii> mm ofii ,ibcn >)6 nil) Di3fi 06 ,i3b3 imfti 3Ci' p niu o :(i:nb •)"3) oibeo bmi ppibnno 'ifocc Pi»b .O'infi D'-)37I pnfi
li;33b 1513'bcp .'ifi Di3f) bet) )io Dsb ipfi ,PPf) 'D bc» ppb lb n»6 oi3fi :(IP>1' oinp) biann inj< n'niw i»33nj< IIK TbPM .njw n u n
1135 onifo pi ,nBp3 lib CTS DTODi M' DC i"3i o<iC3 iifi Oil <|ic)i cfc ,pp i'3fi '"B ,imfi f>"»i.« npft fipipip) i'3f) "n3 .i<at< mn >J3 to (na)
r i * 'np piBB Bp3i ->v h .(n:6' OH 'jroci m * n pi ,(T:15 D'BC) 'n poi ,cto p33b i5'bwi .vcbi pfi PPJC bs m n ) ')pb 1)3 Di3ft bB mp bspc

in brotherly love toward one another, were spared despite 1 0 - 3 2 . The ten generations from Noah to Abraham.
their blasphemies. This demonstrates how hateful is strife "There were ten generations from ISoah to Abraham. This
and how great is peace! demonstrates how patient God is, for all the generations
53 / BEREISHIS/GENESIS PARASHAS NOACH 11 / 30-32

Milcah and the father of Iscah. ™ And Sarai was barren, she had no child.
^' Terah took his son Abram, and Lot the son of Haran, his grandson, and his daughivi
in-la.w Sarai, the wife of Abram his son, and they departed with them from UrKasdim to go to
the land of Canaan; they arrived at Haran and they settled there.
^2 The days of Terah were two hundred and five years, and Terah died in Haran, i
THE HAFTARAH FOR NOACH APPEARS ON PAGE 1131.

W h e n Rosh Chodesh Cheshvan coincides w i t h Noach, the regular Maftir and Haftarah are replaced
w i t h the readings for Shabbas Rosh Chodesh: Maftir, page 8 9 0 (28:9-15); Haftarah, page 1208.

THE SEVEN NOAHIDE LAWS - tiii >3| flll^^ J»3^

{Sanhedrin 56a; Rambam, HH. Melacliim 9:1)

1 IDOLATRY nnt nffaif

2 "BLESSING" THE DIVINE NAME O^ri n S ^ a

3 MURDER 0 > ^ t n^S*0^

4 SEXUAL TRANGRESSIONS J l l n i J ^t'Pi

5 THEFT (AND CIVIL LAW) >.«

6 COURTS SYSTEM t)»5>'f

7 EATING A LIMB T O R N FROM A UVE A N I M A L >(??» )fO "J^tf

CHRONOLOGY/TIME LINE ADAM TO JACOB

NAME YEARS HORN-DIED K0 2m 3 DO 4 0 5 0 6( 0 7 0 8 H) 9 W 1000 11X> 12oo 13 [TO 14 M l 15 DO 16 0 17 M 18]OO 19 OO 2QO0 21 W
''\»
ADAM 930 1-930

SETH 912 130-1042

ENOSH 905 235-1140

:
KENAN 910 325-1235

MAHALAIfl 395 3'>5-1290 !

YERED 962 460-1422

ENOCH

METHUSELAH
365

9&9
622-9a7

687-1656
I
lAMECH 777 B74-16S1
:
NOAH 950 1056-2006 s 1
5
SHEM 600 1556-2158
c
;
ARPACHSHAD 43» 1650-2096 :
SHELAH 433 1693-2126 S
P i
EBER 4r>4 1723-2187

PELEG

REU
239

239
1757-1996

1787-2026
1
S6RUG '130 1819-2649

NAHOR 14{t l«4g-1997

'
TERAH 205 1878-2083

ABRAHAM 175 1948-2123

2048-2228
ISAAC mo
•t
JACOB 147 2108-2255
.
•#iiiiHiiii{iiiiiiiiiiiii^^^^^
±>-b I N1
nto ninib :ri3Dn Km^i n3'?nT np'1 n"?! rb VK r^-gyi ntz; •'nm :n3D'' •'DKI na'i^n
I ITT
ni3 na |"in -la ulV n;i ana nnaK
5ps3i iTi5 D-jaK nnx nrh-3 ntv n;? n^'it^a niKip DFIK IK:^^.] Ii3 nn^N rn^K in^3 n.^;
NV^KV 'TW'? 'K^pai K-jiNip jlnaji
:'(i3n la'n'i nri ny insi jyjai T^n;"] :Dtp nw;ii i n n n y wn,'] ivJ? nynx h?^^ *
:nn3 mn rro'i n^u/ DTiKm o'lj!^ u/nn mn-'a''
1 IT T :
TTJP ip iPD'» 3)P3r5 D'7pri nni) .o^-^o I'pvpff i-^^p; ?»7:? ,pp» o-^^f?
7^33 nfi D-)3f) D"p fjb rm^^\ bb DDIIDK- •:>37V) fi?^ f)bp ,D-)3f) bp ipf)'i>b
D:I"P3 <fi D'upxp [71151] ,Pn 'po ift-^p p'pb ob iboi ipr mwp V3f)
:(f)'p \y^hx> '-isD) obiw Dipn bp 96 pn osft
napi 15KI — And f/ie father of Iscah. Iscah was Sarah. She
was called )scah Jfrom the word n^v, meaning to see, gaze]
because she could see the future by hoiy inspiration, and
because everyone gazed at her beauty. Also, Iscah denotes
mD^pJ, aristocracy, as does her name Sarai, which means my
princess (Rashi).
Maharal comments on Sarai's two names. A woman has
two missions in life, the first from birth as an individual, and
the second when she marries and is elevated to a higher,
joint mission with her husband. Thus Iscah is the name
indicating her personal greatness and Sarai/Sarah, the
name indicating her Abrahamitic mission, is used exclu-
sively from the time of her marriage.
3 2 . nnp n)?;i — And Terah died, in the year 2083; Isaac was
thirty-five years old at the time (Seder Otam).
Based on various verses, Rashi comments that Terah died
more than sixty years after Abraham's departure from
Haran. Mevertheless, Terah's death is recorded here to
avoid the public implication that Abraham disrespectfully
abandoned his father in his old age. In another sense, the
report of Terah's death is accurate. The Sages teach that
even while alive, the wicked are called dead; and the
righteous, even when dead, are called alive. Thus, in the
spiritual sense, the wicked Terah was truly "dead."
Ramban comments that it is common for the Torah to
record a father's death before proceeding with the narrative
of the son, even though the death occurred many years
later, for the Torah records a person's death when his rofe is
over. Thus, Noah's death was recorded above, even though
he was still alive at the time of the Dispersion.
In a deeper sense, Maharal explains that Abraham was
uniquely absolved from the commandment to honor his
H'ttTKia ISO / 52
m ncis
N'J-';.
LT I J" ^TIT-: 1.-T J- : - IT : • j- - : i - tr ,- -
— l,V T^T- ^T T • J— T I." T J" T ~ V
(.7' D>':i») .->'p'3 J':JIP b.-'p) ,P7),'W ni-;5 .-JJIOP OP iu ,P7C tr .r^zrs^ (tJ3j
ppb hp ODp' ,7iBi .Uip:3' ibob) CHJ^D np opif) ibTi -jpfep in^ f)"D]
D-)5fti mp if)S'i .DUK IN::'! (K^) :(.r pi::-33) O-J-JP ]ipb xnt iw ,PI5'D3
ps? p6b 631 x^nti D-336 fti'p iptt . p n a mn naii c:i^) ripi pib D»
i p t o wp D'Mpi D'Jp pnn p D-)3f)i 3'pp nnp p)p O'ppn -)PV DP 0';:II
f)5'p:) n-^pi n"»p '-D^ ,0-53^ 7b«p? P'P WP D'r>;3p p P-JP) (7::?' |io>) pp»
father because the commandment to him to leave his
family and go to Eretz Yisrael (12:1) inaugurated a new
sort of existence on earth. Abraham had ceased to be
part of his biological family, for the mantle of chosen-
ness had been placed upon him. In this sense, his previous
family and homeland had gone out of his life, as if Terah
had died.
<^ .p'D v-\h n"3D» VON .iM^D ^"N^M .n'piDS A"3p ~ This
Masoretic note means; There are 153 verses in the Sidrah,
numerically corresponding to mnemonics, bKb:^'^, Bezalel,
and Vb napi ^nN, father of Iscah, [and] Lot.
The name ^K^ya alludes to the Sidrah of ISoach in two
ways: (a) The name '7K'7V3 is compounded of bK "ji^s, in the
protective shelter of God, an allusion to Noah and his family
in the ark (R' David Feinsiein); and (b) just as Moah was
ordered to build a nari, ark, to house his family and thus
preserve humanity from the ravages of the flood, so was
Bezalel son of Uri instructed to build a nan, ark, to house the
Tablets of the Ten Commandments.
The mnemonic ui'i? nap'' nK refers to Abraham's brother
Haran who is identified at the end of the Sidrah as the father
of Iscah and Lot. Haran died as a young man leaving three
children. Lot, Milcah and Iscah (also called Sarah). After
Haran"s death, his brother Nahor married Milcah and
Abraham married Iscah (Sarah). Lot also attached himself
to Abraham's family and joined them in their journey to
Caanan. Thus the expression the father of Iscah and Lot may
additionally be an allusion to Abraham. If so, it is an apt
mnemonic for the Sidrah of Noach, for at this point the
Terah's narration of the story of mankind in general
becomes the story of Abraham and his descendants
(Aramez Badauar).
 iiHmmminimiiimnih,

55 / BEREISHIS/GENESIS i2/'i-n

PARASHAS LECH LECHA

12 ^J-J/\SWEM said to Abram, "Go for yourself from your land, from your relatives, and from
God's Call U°^^ father's house to the land that I will show you. ^And I will make of you a great nation;
to ! will bless you, and make your name great, and you shall be a blessing. ^! will bless those who
Abraham /j/gss you, and him who curses you I will curse; and all the families of the earth shall blesM
themselves by you."
Abraham " So Abram went as HASHEM had spoken to him, and Lot went with him; Abram wan
Comes to seventy-five years old when he left Haran. ^ Abram took his wife Sarai and Lot, his brother'n
Canaan
son, and all their wealth that they had amassed, and the souls they made in Haran; and
But that is known only to God. The person being tested has Abraham's destination, saying only to the land that I will
free choice, and he must find the strength and wisdom to shoiv you, God kept him in suspense and thereby made th"-
choose correctly. If he does, then he has translated his po- destination more beloved in his eyes, and also enabled him
tential into action and made himself a greater person, for to be rewarded for every step he took (Rashi).
actual deed far outweighs mere potential in the Heavenly The Torah expresses Abraham's test in ascending degree-.
scales of judgment, and he can therefore be rewarded for of difficulty. It is hard for someone to leave his homeland,
what he did, rather than for what he was merely capable of even harder to leave his extended family, and hardest of all
doing. [For a list of Abraham's ten trials, see introduction to to leave his parents (Ramban).
Ch. 22.] 2. God assured Abraham that he would not suffer the three
^ Abraham c o m e s to Canaan. detrimental consequences commonly resulting from eX'
God's command that Abraham and Sarah sever all ties tended travel: Its rigors make it harder to bear children
with their past and loved ones — when they were 75 and 65 [which must have been of particular concern to the childless
years old — was one of the ten trials, for it is never easy for Abraham and Sarah], they diminish one's wealth, and they
a person to start life over again, especially when he has harm one's reputation. In this verse, God told him that he
achieved status and prosperity. By bringing him to Eretz Yis- would not suffer in any of these ways (Rashi).
rael and promising that the Land would become the heritage na'ia nini — And you shall be a blessinci. You will have the
of his family, God was establishing the Land as the eternal power to bless whomever you wish (Rashi). Ramban inter-
patrimony of the Jewish people. There was a further symbol- prets: You will be the standard by which people will bless
ism. Though Abraham and Sarah had many disciples, they themselves. This idea is further expanded in the next verse,
were essentially alone; they could never blend into whatever which states that not only will the Canaanites bless them-
culture surrounded them. Abraham was called an luri, from selves by Abraham, but all the families of the earth will do so.
the word "i^v, the other side. Literally this means that he
came to Canaan from the other side of the Euphrates, but 3. Lest Abraham fear that he would lack friends and sup-
the Sages interpret the title in a deeper sense, too. He was on porters in a strange land, he was now assured that God Him-
one side of a moral and spiritual divide, and the rest of the self would defend him (B'chorShor, Chizkuni).
world was on the other. Righteous people must be ready to 4. Lot's father was Haran, Abraham's brother, who had died
endure such isolation; popularity is pleasant but it is also a in the flames of Ur Kasdim [see notes to 11:28]. Abraham
snare, because the natural desire to win the approval of oth- then undertook the responsibility of raising the orphaned
ers can easily lead people to bend their principles. Abraham Lot (Chizkuni).
and Sarah were now given the challenge of moving to the Some commentators note that God had not bidden Abra-
other side — not only of their native river, but of anyone who ham to take Lot with him and that Lot's later behavior
preferred not to acknowledge the sovereignty of God. showed that he should not have done so. Zohar Chadetsh ex-
At this point in his life, the Patriarch's name was Abram plains that Abraham took him because he foresaw that
and the Matriarch's was Sarai; their names were not changed David and the Messiah would descend from Lot, and be-
to Abraham and Sarah until 17:5 and 15, twenty-four years cause Haran had died in support of Abraham, Abraham felt
after they left for Canaan. Nevertheless, in the notes we refer that he had to be compassionate to his son.
to them by their familiar names of Abraham and Sarah, as 5. ni?'! — Took. Abraham took Sarah through persuasion,
do the commentators. because a man is forbidden to take his wife to a foreign land
1. ^'?""n^ — Go for yourself. The seemingly superfluous ^b, without her consent (Zohar).
for yourself means "go for your own benefit and for your own 1toy•^^tfK tt*?|ri — The souls they made. The solils refer to
good." And what is this benefit and good? The following those whom they had converted to faith in Hashem, for
verses explain: I will make of you a great nation, for here you Abraham converted the men and Sarah the women. Accord-
will not merit the privilege of having children and there you ing to the simple meaning, however, it refers to the servants
will, and there you will become famous [so that you will be they had acquired (Rashi), who agreed unanimously t^ ac-
able to carry out your spiritual mission]. By not specifying company Abraham on his mission (Radak).
n-K / a'
•13515?1 'JD •¥"? rij-iay^^a ••laiDi?
q'linnn nn-iDKi :nD-ia nim •nnty nb-'nJKi ^3nnKi ^
I V : JT : T : IT
lu-iari^i mbft. lup^ipi T51?'?
• l a K VIKIT :NV1K n i v i ! 'JS I V ' 1 3
ui'? naj; 'jwi ;' PIBV '^•''JDT Kna nnnxi ui^ inx "q^;!] mm vbK -ig^ nt^N:3 nn:;K
nijaipg ^jiz; KJDni vvat? na nnaKi
n;i "up '•T linrji? ^a n;i ' n i n s na oi'?
•^5-nKi vriK-in ul^-n>;') in\i7K nw-riis nnnK
innn iwy—iy7K U73an~nK') ^ti/in nu/x nij^iDn
'"CT
ci33pb '73 ,Tj: pf):i li Pba f)l) .^i<^« nu?N i^sft P'3n hi) DCD 7113 pmpo
Pb n306 -ipft 17^1' P6 "133 Pf) ,13 fiiV? .•)1371 ^137 1)3 b» ^PC lb PPil W»3
pft :)'l)6 f)-}pi ,13 hivo .(3:33 ibpb) I'bft ^nft -jcfi onoD 7n6 bi3,13 biv:> .ppi'
m7jf) p .-p lanaai (a) :(p DC i'^ ;3:J CI;I') ^bf) i 3 n '3>ft ^cft ol^'^p^
DH ,6-)pWp 13 1313;i b3 pi .DD-)3fo flPP l>3l> "jm^ D76 ,W1C5 lori ,P13")
ittTK (H) :(3:nD jb^b) PP)n3i Dnpft3 o'pbft i^'p' ^nW bfnp -J-JS' p ,P'3in
PT'an ri-jci o'pfo pfi T ' J B D D I 3 6 .p;'3nD 'D)3 P P P DiD'33Pt: -Tina wv
ipipDi .{:i5i ]'i7i:!5D ;7:75 ,T DC ^''s) DI6CD I1>'63 31P30 DP'bD obnni (D'pc
pCb (fi:6b lIJDb) ?I? 733D b3 P6 PCD W3 ,DPb 13pC PlPEJpl D'73n ,6lpR iC
PARASHAS LECH LECHA
12.
'is^A new creation.
This Sidrati begins a new birth of mankind: the story of
Abraham and his descendants. The first two thousand years
from Creation were the Era of Desolation, Adam had fallen,
Abel had been murdered, idolatry had been introduced to
the world, ten dismal generations had been washed away by
the Deluge, and the ten generations from Moah had failed
[see Auos 5:2]. Abraham was born in the year 1948 from
Creation. In the year 2,000 — four years after the Dispersion
and six years before the death of Noah — he started to influ-
ence disciples to serve Hashem. With the emergence of
Abraham, the Era of Desolation had come to an end and the
Era of Torah had begun {Auodah Zarah 9a).
With Abraham there began a profound change in the spir-
itual nature of mankind. The plan of Creation was for all hu-
man beings to have an equal share in fulfilling the Divine
mission and for the Torah to be given to all mankind. But
after twenty generations of failure, the privilege of being
God's Chosen People was earned by Abraham and his off-
spring, They would receive the Torah and they would be in
the vanguard of perfecting the world and bringing all people
to accept the sovereignty of the One God [see Avos, ibid.;
Derech Hashem].
*<s^The concept of trial.
Abraham did not win his new status by default; he had to
prove his greatness by passing ten tests of faith {Auos 5:4).
n'>U7^^^3 I Q D / 54
n^
-: I" IT x : 1." : iv irtv : VT : — -! 1- I : v JT -: i~
cf)i) D')3b ?3if Ppfi '6 jftpi ,'im 'ub icu6 ot -ipsipbi ipf^^pb -i'? i^ (K)
'Db 3 n > ^is"? -HfyKi (n) :(j 6DIP;P) DbiD3 I D S P u'7if)C ,7IDI ,(:fp P)CP
P6 pppnni ,ITOJ)P P6 D P P M I ,p'3^l P'^D PPBJ)» ,on37 Pcbcb p m u p7PC
ipfi f)"p] DCP b]3i iwnp bi3i D')3P bp in'P3DC .ibbo P13-53 cbcb ppnp pb .DCP
,DPi36 ib'^i t b n ,D-)3f) -jnc VC3P 7DC ,inc bi) ni6 ^'Din ')'")P ,inc Pb7j6i
:(DC) •3"3 .iiDn3 -lannNi :(!i':pb i"3) 076 be n3f5 7333 ,p"n-) pbii: 00-5361
P) p6l D76 P6 'P313 ,'T3 I'P rC3P 71) ."1T3 P151P) P13'}3P . H D n i H i m
D'o»i6c or ,bn J 'ub •!CP6I ,6"7 .(oc) psPP %h P6 p 3 P P P 6 rcppni ,'iPi6i
'Pb6 D'^ni6c p( ,"inc ^b73fti .pp5' 'Pb6 Dnni6c PI ,i3i36i .OP":36 'Pb6
:[:vp D'PDD) DP3 6bi ]'DPIP p ,P3"03 P'Pi b"n ,]bi33 j'npip vy bi3' .3pD'
The first trial mentioned in Scripture is in the first passage of
this Sidrah, the command that Abraham give up his entire
past and follow God's lead to a new land. By definition, a
Heavenly test is one that forces a person to choose between
God's will and his own nature or understanding of what is
right. Clearly, it would be no challenge to Abraham, who was
the epitome of kindness, to be asked to help the needy, but
it would be a supreme test of faith for him to desert his aged
father and homeland or to give his cherished, beloved son as
an offering [see Chapter 22]. Thus, Abraham was tested by
being forced to subordinate his wishes and wisdom to those
of God. By doing so, he demonstrated his conviction that
man's highest goal is to accept the Divine wisdom as the
sole truth.
Since God knows all future events and how every person
will respond to any given situation, why was it necessary to
test Abraham? According to Rambam {Moreh Neouchiin
3:24) the trials were meant to display to the world how a
great man obeys God. Thus, when Abraham set precedents
in faithful obedience, his performance under extreme pres-
sure became lessons for the rest of humanity.
Ramban explains the concept of trial differently. Of
course the outcome is never in doubt to God, for He knows
that the person being tested will persevere. To the contrary,
a just God does not impose trials that are beyond the
capacity of the individual — God tests only righteous people
who will do His will, not the wicked who will disobey. Thus,
all the Torah's trials are for the benefit of those being tested.
57/BEREISHIS/GENESIS PARASHAS LECH LECHA 12/(.-li.

they left to go to the land of Canaan, and they came to the land of Canaan. ^ Abram passed inl't
the land as far as the site ofShechem, until the Plain of Moreh. The Canaanite was then in //ir
land.
^ HASHEM appeared to Abram and said, "To your offspring I will give this land." So he buill, u i
altar there to HASHEM Who appeared to him. ® From there he relocated to the mountain easi n/
Beth-el and pitched his tent, with Beth-el on the west and Ai on the east; and he built there -iii
altar to HASHEM and invoked HASHEM by Name. ^ Then Abramjourneyed on, journeying sieiulth;
toward the south.
Abraham ^° There was a famine in the land, and Abram descended to Egypt to sojourn there, for Uw
and Sarah /amine was severe in the land. ^ ^ And it occurred, as he was about to enter Egypt, he said to hiM
"^ ^^^ wife Sarai, "See now, ! have known that you are a woman of beautiful appearance. '^^And U
shall occur, when the Egyptians will see you, they will say, 'This is his wife!'; then they will kill
me, but you they will let live. ^^ Please say that you are my sister, that it may go well with mif
for your sake, and that I may live on account of you."
^'^ But it occurred, with Abram's coming to Egypt, the Egyptians saw that the womcm
was very beautiful. ^^ When the officials of Pharaoh saw her, they lauded her for Pharaoh,
and the woman was taken to Pharaoh's house. ^^And he treated Abram well for her sake,
and he acquired sheep, cattle, donkeys, slaves and maidservants, female donkeys, and
camels.

cites Jeremiah's prophecy that Babylon, the conqueror and
destroyer of the First Commonwealth, would itself be con-
quered and destroyed. He then wrote the prophecy on a
parchment and commanded Seraiah ben Neriah to tie it to a
stone and throw it into the Euphrates, saying that Babylon
would sink like the stone (Jeremiah 51:63-64). See also
13:17 below.
7. 'n tfini — HASHEM appeared. God is not physical, so the
means by which He "speaks" and makes Himself "visible" to
people is an eternal mystery. Nevertheless, the Torah tells
us that He appeared in a way that was tangible to Abraham
{R' Hirsch). In gratitude for the promise of children and the
Land, Abraham built an altar to God (Rashi)-
8. Abraham built a second altar at which he invoked
HASHEM by Name. According to Rashi this means that he
prayed at the site where his descendants would be faced
with possible catastrophe because of the sin of Achan (see
Joshua ch. 7). Others comment that, having arrived in £retz
Visraei, Abraham invoked HASHEM in the sense that he
preached the unity of God and sought to draw converts to
Him,
n'^rtK — Ms tent. Since the word can be read n^rjK, her tent,
the Midrash derives that Abraham always honored his wife
by pitching her tent before his own.
10-20. Abraham in Egypt. This is another test of Abra-
ham's faith. Immediately after he settled in the new home-
land where God had promised him every manner of bless-
ing, there was a famine, whereupon God commanded him
to leave the land and move to Egypt. Though this seemed
to be a direct contradiction of God's glowing promises,
Abraham's faith did not waver. This event foreshadowed
Jacob's descent to Egypt because of a famine {Midrash).
In view of Sarah's great beauty, this test was especially
difficult because the Egyptians were notorious for their
immorality. Now Abraham and Sarah would be at th"-
mercy of the Egyptians, who might lust after her and kill
him (Abarbanel). Knowing that he and Sarah would be in
grave danger in Egypt if they came as man and wil'i;,
Abraham concocted the claim that she was his sister. Tin-
honesty of the Patriarchs makes it impossible to believe
that Abraham would have told an outright lie, which is why
the Sages wonder: was she then his sister? She was really
his niece! (11:29). They explain that a man often refers lo
his relative as his sister {Midrash HaGadol). Though Abra-
ham thought that this ruse would protect Sarah as well as
himself, Ramhan comments that it was a "great sin" for him
to put her in danger.
1 3 . "iTiaya 'b-au" tyn'? ~- That it may go well with me tor
your sake. I.e., they will give me gifts (Rashi). The sense of
Abraham's statement was that if the nobles of Egypt were to
shower him with gifts to win his "sister's" hand, the masses
would be afraid to harm him, and Sarah's safety would be
assured {Gur Aryeh). But his plan did not succeed, for
Sarah's exceptional beauty brought about a different turn of
events (Ran).
1 6 . . ., ib-^rtii — And he acquired. In sharp contrast to his
later behavior toward the king of Sodom, from whom he
was entitled to monetary compensation but vehemently
refused to accept anything (14:23), Abraham did accept
lavish gifts from Pharaoh. In the context of Abraham's claim
that Sarah was his sister and the implication that he would
allow her to marry a suitable person, Abraham had no
choice: Had he refused gifts, he would, have aroused
Pharaoh's suspicions (Abarbanel).
 NililllfllliljIIINI,

TD-l / 3 ' ^'J nb ntpiD n'ttrxna nso / 56

"in??! ij;33-i KV"i(s'? ''I''?'? 'P??i T;IV,-3 iW35 ny")K iKaj] i^i? ny^N n?"?^ w r j 1
Ky'lN? onjK 135)11 oyi?"! KVIIS'?
nK3j|35i n i i n nitfin ly aaitf n n s ny
i n s i 013*5'?;? ''??n'<ii :KV1K3133
IBri K331 Km Ky-iK n; inij ^•'33'?
jj'pripNi n tn^ •''7WKT ;^ nijj KHS-JP pPV^i -vhif. nK-)?ri nin'-b nifip bw p^i nKtn ynKn n
biK nig'? nj-jian NIIUV rep's
'yi Kai^Bp bt< n^s n33E;n onai
bjn '7N-iT'a ribnK m '7N"n''3'? nngn n n m uvjio
;? o-\^. Kngin l e n K331 K n i n n n \r\Ti'' QVJ:^ K^fj'T nin''^ n i t n DW"P!5 '^l!?'? '3*?'?'!
•71331 blK Q-j^ti '?1331 o :;n K)31f731'jyl
nnji KV")K3 K3S3 niqi' :KnlT;'3 :n3:^3n vioii ^I'rn nn?N VD'I D
ns l a n KgniriK"? onyn'? D-13K ^35-'^ a\y i w y n n n y n nni^K nih I'IKB aj;-) ••nil ^
3^i? 13 niqlKi :KV1K3 N333 ci^pri
Kn nnriK nto'7 I D K I QnvpV '?5?''3V HnK^i nnnxn KID"? nnpn "IU;K3 •'fi'"'! iViKa nyin K^
T : rtT : - J T f l : • j v - : 1 - - : - 1 -.• I T T T T T I T
•M ii'n ni'Btti Knpis ns n^vi' 15?3
'Kiyn Ti^rii p i n ' ( n s K"I) IS ••n'Ta-
•^'ni) 'n; ii'?!?;?'! KI nni^K inip'^i A J ; • V : IT ; . . . _ 1 ^ < : • 1- T T : : IT

'?''13 nK irini? ivg nnKi- nw^E'

'14*93 D^ijnni l'?'i3 '''7 ^ipi'i
D13K •?¥ 13 niniT :i5inji;i93 nnnK Kina •'nil qbb^"^ ''li'D? nn^ni Tinji^ •h -.^
'IK KntiK n^ •'Kivp iTqi cjy'P'?
:TK)? Nin nD:;-'3 nK7Nn-ni^bn::!r}3n iK-^n n n n r a
•'313':! nri; 11031" ••Kinb Kri wysv)
ni3iNi nvis'? nri; inaij/i nvig nip.ni nyi?"'??;; nn'K I'pVn';! ny-iD nto bn'K w-i'i m
•13K'?I«S tnvia 7113'? KnpK
I'lmi iNv n^ nni n ^ n ? 3'P3N
;ny"13 TV3L TWSKT] TO
:T>'?>P3i isriKi ]nm) vi3y'j riipoi ;n'''p)3ii ninKT nnau/i bnnj;,! nn'nqi hi^^riKSf
'"CT
15 bftx' Iif) be onm3 ibisjc ,oiin' ic ipbP3 6'ac .D'bciT l5b ft'oi o i a x iiasiii (1) :D513I 53ip jicb (P':i3131153) b'P nciB bfiipi .pp
,Pi3b p f o spifo . y i x a a s n m uoo (i"3l .ipbp) frsp mipp onbpb ift3'C3 3pB' '53 bB bbpppb .natff mpn isi •.531P3 P533 .yiKa
lt3Bl 1BJ3 pft bfl P3bb lb InfiP p"3pD bC n 3 7 ITlb IPX' Ofl IWPjb 15fn5 ,(.3b PPID) D3t ft'5 . m i B l ^ N :(113:13b l"3 ;51jfl CITO) D3C3
i'C3B IB ,57jfi f,-nr> Msv Ni nin (K^) :(n 6»IP)P) POTD pfiJb iftTO i3si3fn :(5ijfi cnt3) Biipn PBI3C bftic top one ,b3'B xi o'pu PP
,fi"l .(OCl DC13B 'T bl3 53 P>3P VP3B1 ,D5')i:3l: PlD'jS IIPO 53 T35 tt pbpC3 5bD3 oc be lpbp3C ,DC bC IBPtB '"ft pft C3151 lbl5 5'5 .yiJO IN
.n:» l"3) 5'D1'3 57»» pfttl ,B13P» Dif) 1115 P11P ' BP OblBP 15513 bfi P13ft'! ,p'Db (P':1' ibpb) DbC ibD pi5 '3bl51 P15ft3C ,l'33b pftp Pfi PS
5t ' n s m .75' bB iifnb cc BBC5 5B'15 , N : fim ,fnp» be iBiPDi DSC ,T53b PTIPSb '3ft 1'PB ,(r piDD) PftiS pftp pfl jpft iBIlb Dpsft
D'cjf) i'3 D'fi3 ijfi i'n3Bi .nx riKin n s ' nwN 13 o'sp D'B' PP1C3 bB .nam nw p i i m -.(O'ciip qiD 3"P ;5ijft CPIW DC be iBirn
5J5 lb 515171 .(DC) 5P' 5Cfo tol5 6bl D'CIJ bC 05'Pfl '1B13151 D'llPC mpi3 :ibBft .ova p n s n (n) :(tp-iB:pb i"3) bftpc pft PiiC3 bBi BII5
:P15PI5 'b 15P' . i n a j i a ib a o " p a ' ? d') :(3:i3' |b5bi fo mo '31ft ft5 h>i n ' a 'ft5C fti5 ,i3iBB3 bft P'3 pftS»5 ,bft P'3 be 5ppn33 ha n ' a ' j
1l5b ftbft .DB'^iC Oftl33 i m b lb 5'P .nMHSM D i a K K133 i n ' l ( T ) :(ip DC) ibe pft 3"Bfti ipcft bpft pft PP5 pbPD3,3'P3 Bbpft .rt^nn ;n')a
;5 DC l " 3 ) PPlft iflll IPPD P3135 Dft 1B3PP ' " B I , 5 3 ' P 3 SPlfi 1'I5P5C DC bbsPPl ,pi3 )1B bB DC bC35b 1'53 I'l'PBC ft33P3 .nSTO DOJ p ' l
1) 551J5 IBlb DO'5'3 5lbb5 .tlWla SK t i n N A b n ' l (TO) ;(DC ftl51P3P Oei3 BD151 ,PP1' ift eiP lft3 361' O'piDb .SlDJl •\hr\ (U) :(IP DC) D5'bB
:[Pi5Dn lb 1P31 m i a s a PBID .a'cnn m a x b i (to) :(oc f!i5in3P) ibnb rbftic pft be PBiPib P3bb .najan VBBB bpi ,ipft oip»3 ibpft 5Bi5i

6. Deeds of tfie Patriarchs* portents for tlie children.
Ramban states a fundamental principle in understanding
the Torah's narrative concerning the Patriarchs; vyii^w nn b^
O'IB"? iH'p nuK^, Wtrateuer happened to the Patriarchs is a
portent for the children. The Torah relates at length such
incidents as their journeys, digging of wells, etc., because
they serve as lessons for the future. Thus, Abraham's
stopover in Shechem — in addition to his prayers for
Jacob's sons who would one day fight against Shechem —
was a portent that Shechem would be the first place to be
conquered by Jews [34:25], nearly three hundred years
before Israel gained full possession of the land. Then he
encamped between Beth-el and Ai, the latter being the first
place conquered by Joshua. [According to Rashi, at the
Plain of Moreh God showed him Mount Gerizim and Mount
Ebal where, immediately after their arrival in the l..and, his
descendants would take an oath to observe the Torah.] The
story of the Patriarchs is replete with such symbolic acts in
order to couple the particular Divine decree with a physical
deed, following the principle that whenever a prophecy is
clothed in a symbolic act, the decree becomes permanent
and unalterable. As an example of this principle, Ramban
59 / BEREISHIS/CENESIS PARASHAS LECH LECHA 12/17 - 13/')

" But HASHEM afflicted Pharaoh along with his household with seuere plagues because oftlK
matter ofSarai, the wife ofAbram. •" Pharaoh summoned Abram and said, "What is this you
have done to me? Why did you not tell me that she is your wife? " Why did you say, 'She isnui
sister,' so that I would take her as my wife? Now, here is your wife; take her and go!" '" So
Pharaoh gave men orders concerning him, and they escorted him and his wife and all that WdH
his.

13 ^ ^o Abram went up from Egypt, he ivith his wife and all that was his — and Lot with hinn —
The to the south. ^ Now Abram was uery laden with livestock, silver, and gold. ^ He proceeded
Return on his journeys from the south to Beth-el to the place where his tent had been at first, between
to Eretz Beth-el and Ai, "* to the site of the altar which he had erected there at first; and there Abram
Yisrael invoked HASHEM by Name.
Abraham 5 Also Lot who went with Abram had flocks, cattle, and tents. ^ And the land could not support
and Lot them dwelling together for their possessions were abundant and they were unable to dwell
Part Ways
together. ^ And there was quarreling between the herdsmen ofAbram^s livestock and the herds
men of Lot's livestock — and the Canaanite and the Perizzite were then dwelling in the land.
^ So Abram said to Lot: "Please let there be no strife between me and you, and between my
herdsmen and your herdsmen, for we are kinsmen. ^ Is not all the land before you? Please
separate from me: If you go left then I will go right, and if you go right then I will go left."
seriously interested in an answer. Rashi notes that unlike discredits himself [as he will be considered hard to please or
Abimelech (20:15), who invited Abraham to settle in his disreputable], or he will give the impression that his lodgings
country after a similar abduction of Sarah, Pharaoh told Ab- were unsatisfactory, thus harming his host's reputation.
raham to leave Egypt, because he knew that Abraham and Alternatively, he went to the same places to pay the bills hi-
Sarah could not be safe anywhere in his immoral country. had incurred on his trip to Egypt (Rashi).
2 0 . nnW'i — And Ihey escorted. Pharaoh hastened to rid The teachers of mussar(ethics) derive a lesson in frugality
himself of the cause of his Divine affliction, but, not wishing from Abraham's behavior. On the way to Egypt he was not
to incur God's further wrath by mistreating Abraham and yet as wealthy, so he must have used inexpensive accommo-
Sarah, he sent them away in honor, guaranteeing that no evil dations. On the way back, though he was much wealthier, he
would'befall them. did not waste money on unnecessary luxury.
13. 6-9. Abraham and Lot part ways. Wealth and the lust for
more of it brings out the worst in people. Abraham resisted
1-6. The return to Eretz Yisrael. it completely, but Lot allowed it to warp his judgment until,
1. nnaij; byiii — So Abram went up. Although it is literally true as the succeeding passages indicate, it destroyed nearly all
that Abraham ascended because the terrain of Eretz Yisrael is of his family. It began when there was insufficient pasture for
higher than that of Egypt, the Zo/iar perceives in the verb the their abundant flocks. This caused Lot's shepherds — with
additional indication that Abraham ascended spiritualty from his support and a convenient rationalization — to resort to
the "lower degrees" of Egypt. He left a place of spiritual pol- thievery. Pesikta Rabbasi comments that the land was surely
lution and returned to his former, higher condition. Unlike spacious enough to accommodate two families. Rather, the
Adam and Noah who did not regain their former eminence source of the problem was the quarreling between shep-
after their lapses with the Tree of Knowledge and the wine,
herds (v. 7), and when people cannot get along, even the
Abraham emerged from Egypt unscathed and undimin-
most spacious land is too small.
ished.
To signify this resumption of his original mission of pro- 7. 3n"irip — And therG was quarreling. Lot's dishonest
claiming God's Mame, Abraham returned to the altar where shepherds grazed their flocks on other people's pastures.
he had declared his devotion when he first arrived in the When Abraham's shepherds rebuked them for this, they
Land (v. 4). responded that God had promised the land to Abraham, and
since he was childless, Lot was his heir. However, the verse
3. iiVO'?'? — On his Journeys. The implication is that these specifically negates this contention by emphasizing that the
journeys were part of a known itinerary, implying that Abra- Canaanites and Perizzites were still in the land; Abraham had
ham lodged in the same places where he stayed on his way not yet become the legitimate owner (Rashi).
to Egypt. The Sages {Arachin 16b) comment that the Torah
mentions this insignificant detail to teach proper etiquette. 8. nanj? inn nyhK — Please let there be no strife. Abraham
One should not change his customary lodgings unless he wanted peace, but he understood that the only way the two
has suffered harassment and anguish there. Otherwise, one families could avoid strife was to separate from one another.
V I 3.1 - V I ^l "l"? i ' ? r»i7ii3 niipisna nao / 58

nnx' n t a pp'S? '75? nri'a WIK bv)

n a s i ninis^ nV")S Knpin- :Q"32K nK'rnn inK'n nn^K"? WviQ Nnf?'] ;Dn5N rn^x n.ty n^
'•? Kn^in K^ Kp'? •"•? PISS? NT na
'nriK mm mb u' :K'n •qnnis 'it?
m a x ng^ :Kin ^nu;K la •'I mjn-KV HKibj'
Nn 15751 inw'?''? nn; nn3-7i N'n np.'^ritt/K mn nnyi nwK"? •'^ nn'K njPKi Kin ••n'niff
nvna vi''5? Tpoi = :^''!i<? T 3 T ^npis
^a n;i nnrik n;i nn; ^mhm f-1511
inii/K-nKi in'K mbuj''} n^wj^i; n'vngi T'JJV i^f^] •.'^b) a
Kin bnyi3)p Qngx P'VOIK :n^'n iriE/K) Nin DnYian onnN "VjAi ;'i'7"~iC7hi;-^3-nhf;i K A'
iNnn-;'? n n v ul^j n ^ n Vai nnnxi
Napaa NTyaa Nnrj^ q'pri nnaNi 3 TKip ^53 nn^K) :n5;3n IHV ui"?) I^-H^K-'75) a
NplTin 'nii^pg'? ^iNii ;N3ni5i '7K-n''5-nj7'] auj? T'von'? \bn anm C1933 nSj^raa 1
l a p ons T NntiN ny ^N n'a ~is)
:'V r a i ''K n^a 1'3 »<ri''n7j33 niaton '7K-n''3 pg n ^ n m n'jnK n^ njn-nWK nipMn-ny
lian 135; n Nna"7)p n n s b i
:;n KDiua D-JIK inn 'Vifl Nn^aipa
nlu/K'n3 DC? nu75i7-n\yK r\i]y?r\ bip)?-^ :''5;ri ini T
IKV n i n D-13K DV ^'tKT ui'?'? IKl n -nx TiJj'nn Di'i'V'm'i tnin'' niy:? U-UK UVJ NTp'] n •'U7^^ti7

imn; nnalD n^ii :f33iuDi fi'ini

imjijp nin nN K I D S ab^'ip'? NVIN
yiKn nn'N NSyrK^i iD'-'^nKi ipnriKy n'-n tnnK 1
nirjit iNnna a n ' n ^ i^^a; N^I 'JD
pai nnaxT Nn''V3 '5?"i i'3 Nnwn
pa nKnai nijayaai ul'37 Nn'va '5?"i uiynjpn •'V'n pni nnnN-n^pn •'vn ]% n''T''n';,i t
N^ oiV'? Q-13N nni?! n txyiNa a^n;
••nisi-! f 31 via'ai '3''3 NniJ:n ^np 15?3
\3\b-bK nnnN nuK^i :y-iNa nty''' TK •'h3m'''W33m n
T : - •.- - I V IT T J" KT • • : - : • -; 1- ; 1- :

iwnjN priN inaw nx iinisjn I'ai

iva ttinaniK Tinnu NVTIJ ^a N^rju
-IB :i''jj-i pni •'j;'-! T-gi ^ij'-ni '•r? nnnjp •'nri Nr'^K
NKlTl^ N38 NJIBV'? m ON 'niVp K3 m a n ^n^b VnKn-'?^ K'^n :i3n3K nrnK wvfyK o
:N3ia3r'? N:N Num'? riN CIKI -.nb-'Kn^K) T'D^n-DKi nM''N'| '7K)3t?7n-nN •'J^ivp
'"CI
p 031 /n awa a m a K no Kip icfo .njiwKia xw niis I W K n .inia riKi :(3:ftB i"3) ib pcp C'BCPPC ,Ppb pfti PPB3 . ' m 'n sui'i m
,pft( lb p'PC 0 1 J ' » . m a x riK "j'jnn (n) ;'n nwa I'C3B nw Kipn imb hil :[(0C ftBlPSP) l'b31 I'llBB I'bPlP P13lb ICIIBl] P'P'3 C5'ft bui lBmP3
P'BDob 5bi3' PP'P fo .nniN KB] K^i (1) :(.j} p"3 ;0C) 013ft 013 iP3'bo :(0C ftBlR>p ;DC i"3) P3B ftioi -p iftbBb PiBift ,01137 's bfl . n w naT
PDIB Oplft ftC3 ftbl [1B31 ,l'bl3 <)'Dlnb I'lil ftlP Ijp pCbl .OP'jpBb PB1B lb iBft ftbft (115:3 ibpb) T»b '5ift P)5 lb iBftc lbB'3ft3 ftbi .1^1 np W)
Bib be I'Bii I'PC '5b . a n irpi (t) :i3r pcba ftC5 ftbi 3C3 p'sb ,pfto bftprp') OPBK D'DID PB1I1 'ftJC ,DP PBt 'DIPC D'ISBPC ,71»BP bftl -fi
DPI .brjp bD OPlft 0'P'31B 013ft 'Bill ,D'1pft P17C3 OPB53 O'BIBl D'BCI inuiP3 .m'jiu'i :iiBCbi ipbcb vpnift b» .I'^y ix'i (a) :(mjft ci7B p:J3
31P3P1 ,br3 Pt I'ftl ,1C11' [I'Pft 13] IJlbl C11' I'ft ibl ,013ftb pftp PJP) D'IBlft IBftc 1B3 .bftic pft bc PBinb ft3b .riaun ' « i Dian hvt (K) :ift'ibfti
:(p DC i"3) )"7B Di3ft P3 P3( ftbi . y i x a awT m >nani >js;jani iBift O'ISBB lblP ftlPC3 OipB b3Bl .P'llBB ipb ,P3J)P B1P)1 llbP (13:3') pbUBb
ON (0) :(1 OC) O'ja 1PBbp3 l'»17 ,P7jft CUB! .0'3Dp .D'nK n>V3K (n) 1B3 ,bftlC' pft be PBn73 O'ISB pftC ,lbPB ftlP JlDib 0117B p53 pftb
JJBb -f} 71BBfll IBB ppipft ftb t3Cft ft"CJ 3CP ICft b33 .nMWl 'jKnwrr l^'i (J) :piftCB |1B15 .nsn l a a (a) -.pb^ 'bi3i3i PIBDB3 P'PIBC
•.I.T:T ibpb) 'ui I'pft P3e> '3 013ft EBC'i 'foe ,ib pSiP 137 niDi .irsbi lP3'bp3 053 ]bC Pl'3D3ft3 [bl iblO P'P 1BJ3 pftb O'ljBB irpC3 .I'SJOn'j
7p5'b lb P'P p"ftl .'B5B pft b'ftBCft Pb'ftBCftl 1B3 'B5B Pft I'B* .njM'Nl .CtP 1'31B) ibC ft'JDPftB Dift P3C' ftbC pft il7 17Bb ,(::ftB 1"3) O'iSBb
:l'ij;?b 7ip> I'ftl (15':T 3 bftiBC) I'Bob cft oft ,ipft DipB3 U ' S B ' P .OJ'B^ft! :pj3 pft bc PBin3 D'ISB pft .ajjn :(oc i"3) I'PiDpP BID ipitD3 ,ft"7

1 7 , TT 373 J^l — But HASHEM afflicted. God smote Pharaoh and
his household with a debilitating sltin disease that made
cohabitation impossible, thus assuring that Sarah's chastity
would be safeguarded (Rashi; Gur Aryeh). The verse men-
tions that she was the wife of Abraham because it was in his
merit, too, that God punished Pharaoh {Ramban).
1 8 - 1 9 . nnaK^ nvng KIJJ^I — Pharaoh summoned Abram.
Although Pharaoh suspected that his affliction was because
of Sarah, he could not be certain she was Abraham's wife. He
made the accusation in order to draw the truth from Abra-
ham. When Abraham did not respond, Pharaoh realized that
his suspicion was correct, so he ordered Abraham to take his
wife and leave (Ramban). By asking, "Why did you not tell
m e ? Pharaoh implied that even if he distrusted the morality
of the Egyptian masses, he surely could have confided in
Pharaoh! [This would explain why Pharaoh did not ask Sarah
whether Abraham was her husband; he meant to reproach
Abraham for not confiding in him. It may also be that
Pharaoh was too proud to ask a "mere woman" if she was the
cause of his suffering.] Abraham could hardly have replied
that Pharaoh was obviously as lecherous as his subjects, nor
did the angry tone of Pharaoh's diatribe suggest that he was
61 / BEREISHIS/GENESIS PARASHAS LECH LECHA 13 / 1 0 - 1 4 /;.

'"So Lot raised his eyes and saw the entire plain of the Jordan that it was well uii\li'li'il
everywhere — before HASHEM destroyed Sodom and Gomorrah —like the garden of HA:,iltN
like the land of Egypt, going toward Zoar. " So Lot chose for himself the whole plain nf I\H<
Jordan, and Lot journeyed from the east; thus they parted, one from his brother.
^'Abram dwelled in the land of Canaan while Lot dwelled in the cities of the plain iiifit
pitched tents as far as Sodom. '^iVoio the people of Sodom were wicked and sinful (oiii/t/il
HASHEM, exceedingly.
The " HASHEI^ said to Abram after Lot had parted from him, "Raise now your eyes and look i <ul
Repeiiiion fj-Qj^ where you are: northward, southward, eastward and westward. '^ For all the land llii\l
Promise " " " ^^^' ^° f"" will I give it, and to your descendants forever. '^ / wiU make your offspring ivi
thedustof the earth so thatif one can countthe dust of the earth, then your offspring, too, r.iii
be counted. " Arise, walk about the land through its length and breadth! For to you will! gii"'
if." ^^And Abram moved his tent and came and dwelled in the plains of Mamre which air In
Hebron; and he built there an altar to HASHEM.
14 .
The War of ^A^*^ '^ happened in the days of Amraphel, king of Shinar; Arioch, king of EUati.n:
the Kings Chedodaomer, king of Elam, and Tidal, king of Goiim, ^that these made war an
iTis'i — Thus they parted. This statement is most signifi- 17. This is both a promise and a command: a promise nl
cant. Though Lot contained the spiritual sparks that were to God's protection while Abraham roamed freely through tin'
produce Ruth, the ancestress of King David, he parted from Land; and a command that he walk through it to symbotl/i'
Abram. In time the rift between their progeny would become that he was taking possession of God's gift (Ramhan).
so absolute and irreversible that his male descendants from 18. As he had done before, Abraham expressed his gr.nl
Ammon and Moab would be prohibited from entering the tude for God's prophecy by erecting an altar {Abarbane!).
congregation of Israel [Deal 23:4] {Pesikta Zutresa).
14.
14-18. The repetition of the promise. After Lot's depar-
ture, God repeated His promise to Abraham (12:7), to em- t^ The War of the Kings.
phasize that the Land had been given exclusively to him and This chapter reveals a new side of Abraham's nature: hiri
his descendants, not Lot. Sfomo comments that this re- physical courage in battle. Lot, happily settled in Sodom, b(^
newed promise was deferred until Lot's departure, otherwise came the victim of a war involving the major kingdoms nl
it would have inflamed Lot's greed even more. the region. Although Abraham was hopelessly outnuni
bered, he mobilized his disciples and went into battle to res
15. naariN rih — To you wilH gioe il. Take possession of the cue Lot. Miraculously, he triumphed and, in a furthi'i
Land, so that you can bequeath it to your descendants, for,
demonstration of his noble character, he refused to acce|,)l
in the legal sense, Eretz Yisrael is a legacy from the Patri-
any spoils, though he was entitled to them by the interna'
archs (Baoa Basra 119b). In the plain meaning, God was as-
tional law of the day. However, he would not deprive his al-
suring Abraham that even then the inhabitants of Canaan
would honor him as if he were already a ruler {Ramban, lies of their rightful share. Thereby he proved his own in-
Sfomo). tegrity in two ways: By refusing personal gain he showed
that he had acted only to save his nephew, but not for him-
tlb1S;"^V — Forever. God did not say that Jews would always self, and he showed that he would not deprive others of their
possess the Land — for during the long centuries of exile entitlements in order to prove his own righteousness.
they certainly did not — but that the nation of Israel and the 1. . . . bp'iKiN — Amraphel.. . The Sages (Eruuin 53a) iden-
Land of Israel would always be destined for one another, just tify Amraphel as Nimrod, who reigned over Shinar [Baby-
as it was given to Abraham, though he never took legal pos- lon], and who had ordered that Abraham be thrown into the
session of it in his lifetime (R'Hirsch). furnace because of his refusal to accept idol worship. The
16. V"iNrtiaj73 —As the dust of the earth. Just as it is impos- Midrash identifies Chedorlaomer as Elam, son of Shem son
sible to count the dust, so will it be impossible to count your of rSoah. Although, as indicated in verse 5, Chedorlaorn'er
offspring (Rashi). See / Kings 4:20; Hoshea 2:1. /?' Hirsch was the leader of this alliance, Amraphel is mentioned first
notes that this refers not to the Jewish population at any one because he was the senior of the four kings. For twelve
time, but to the total of all the generations of the immortal years, Chedorlaomer and his allies dominated the region
nation that will flourish throughout history. and a wide array of lesser kings paid tribute to them (v. 4).
Just as dust outlives all who tread upon it, so God Then, for a period of thirteen years, five vassal kings re-
promised Abraham that his offspring would outlive all the belled (ibid.), until the alliance asserted its authority, crush-
nations that would persecute them (Midrash). ing the revolt and taking spoils, not only from the rebel
a / T - ' /:('' •fy -f) nipiB irurKna nao / 60

nAan ci-ijj K^fjiff ira n^j n^l; KJII^

N^lKS ;n mvi3 n-p^ m nnp n;;' "113 nntaj/'nisi b"ip-ni<: nin'' nriK; i •'ydh ng.!^)?
•^3 riN ui'^ iV'inn'] nv^ n3><;:i nnisfn y-iK? mn'' K^
t^riK "7^1? u/''N n-iB'T D-iipn vb von nniin ^33
'ni?a an^ u^^l 15?33T K ^ I K ? an; '^n^;?! 1335 •'i.V? '21^3 u'i^l iy.^,3-f 1X3 31^3 nngN: a^
nnpT 'i^iKip :dnp ij) onsi K-jip'n nin'',! :TKn m-'b nixun) D^'ifi n'ntp •'U/aKi tonp-ij; -r-.
;' dng iinrijBa f a;ni ]ln:ini331'lu'a
E/ianisi ^^la QiaN"? •^m P I T :KID^ ':i''i''j7 Kr Kto inyn u i y T i a n ' n o p Di^N""?!? ipK
KiriK lip 'ini ^j'y 1113 qip! nayn mb
T ; IJ"T T ; LVT T J T AT JT — v ": K T - I • " :
KnvTabi Knn-i'?! KJIBX'? lan mi
'tn riK T NV1N ^3 n; nK m :Ka-iya'?i T,^V ; V jl ; i,v JT — :• —, 1 V yT T T •.- 5- T ITT

n; •'Wm.m ;nbv nv I'H"?) najriij i\b

Kb •>! KKig NVlKT Nigy? f K'JD '^33
qK KV")Ki Kngy nj 'aipi?'? najV ^U79?!: gj|1t DJ I'lKPi ISJ/TIN; 'rriJip"? U7''K '73T'-DN I ^E/^<;
NVlt<3 I'^ri nipr. iiiaBn' K^ T 5 ? i"? 13 n3m'7i naiKb ynK3 TiVHrin mp inm-> v
T Knpn nifj'a? an'i KPISI D-JJK
nu7is Kn)p^ ''j'^Kia iit^ji] K"5;T nn^x ^HK;;.] tn^jn^; n^
mriiK:;;aii3Kna-7niBriK33)inan3
K3'?g iiint? ^331 N3'?n 'jgnnK ^n^^a
bv-fU) •'j^yi KSVM nnii^-i-ja lobK-i
Kail? (naj; K"n) n i p a :'aip5?l K3'?n n m ^ p lU;:^/ :D;!1:\ "^^5 ^j7"]ni D'^'^V -ri^n h)3'v^^"T? a

uib DP fiii il) lb :i"3po lb ^R6|; 'pbl o 6i'i 6nin)n) DM P I P -51370 ci'ci IDD
•bus? b331'lnsn i?'p .yi^tn naya i ^ i t riK 'nniyi] (lo) :[n:fw V's)
I'6 D6 P ,?6I3PI Dub'ft obiDS i'6 IPD I'6 of)i; 7IDI .CO DO ifiDw ^DI;^
DTO'b b3f) ,{Dp i"3 ;7:i: ibob) iDir3 i?xr?i in6)C ,D"ppn obir^i ]'f) b^-jp
pop' ibi -ir>fi^v ,Dbii?D bn iPp'i ibp' p b?o 's'c x p n c biP3 pbicn D'COT
•)ppf) 'ftp Dp? .W>}A ^311DX n\yK [:U':3 Vn3 ;p:pi Y's ;':p)) ibpb) D'ni;
of)^p2 .ipp6b itpp .maK hr^nf^} (m) :o)n' 6b iDit p PWDb ippb
Dp .x;-iK)n [:ob -Jtn iisir P6 'nnpi n"3po ib inftp 1V3,05nn PTD 7'bin u'fip
inSD P6 -jsnp . j n a n a iiyx :("D3 Tinp . x i n n ij^Ka] :(p:3n ^"3) D76
I'sn'D) P6D 1P33 iipb biD D?-)3f)b -^nftp 7nn) 6IP .^BIKIK (K) i:::5''3ppb
D'lj ?n3j5 PJ5P ii3pp;p Dp bi3 ,D'u mpp P' Dipn .D'IA i ^ n :(i ftniPSP ;.J)
D'ci .mins? TIKI a n o nn; -n nnu? laab :D'n 'bp3 p6 .npiyia n'^a '-a (')
D'mtb .anirio v ^ x a :(r op •3''3 ;pb 3pi3 'IPP) ni)b'6b .'n ^Aa :-)ip'j5 ipifi
pib lb IPS pnr 'Pipp v?p bu 'h^jb ipii7 b"m .^DIJ 7D .nyzr nawa :(Dpi op)
pip'» n a a (Ki) :(3' fnn 6nip;p ;Dp i"3 ;:') PV71? PPDW -DPJWJ
PD15 ftbn; ,D73f) bp 137Mb lb -]b:)i [iP7f nni 073ft biftp DD: .mpn :WIJ7P?
ftb 'ppft 'ft 7n6 ,DblD bp l)TO7pR 1P5P U'DO 07Jlft P77P1 .37DJ5b 0711)1)
I'Pnb D'bpft ?P5 .'??TNil (31) :(i:pb 7"3 ''Dl ,Dp 7"3) V0bft3 ftbl D73f)3
jippbn pib pjp) ftb 3"DPfti .Divn a n o iwjxi (ji) :DnD ly PJpnii
.d^^T :(3ip Ppb ;:nb ftnv ;i:' 'bp») 5p7' D'DP7 DP jftsn nnb 1)^PI371 .DPW
15 7n»b D'siippni D:I37 0'P71' .^Kn -nb :D>inn3 .aiKDm :osi)3
PP7DP ]m b^ .mf? T i a n ntiK (TI) :{ft:3 'ppp3 D')DP miP ;.pp i'77WP)

So, too, in the future, God in His wisdom decreed that Israel
was not to be friendly with Lot's descendants (see Midrash. to
Numbers 21:5), for anyone who tried to show them mercy
would suffer humiliation and war. The Torah loves peace
and Abraham exemplified peace, but any person who seeks
peace in opposition to the wisdom of the Torah courts
disaster. Abraham bowed to God's wisdom when he said to
Lot, "Let there be no strife ... separate from me " (/?' Aharon
Kotler).
1 0 - 1 3 . Lot chooses money over morality. Seeing that the
two could not continue to be together, Abraham gave Lot
the first choice of where he would live. Lot chose the richest
part of the country, even though it was also the cruelest and
most corrupt. Perhaps he thought, as many do in all times,
that he could enjoy the Sodomites' wealth without being af-
fected by their evil. As usually happens, he was wrong.
1 0 . iiry-nK ui'j-Ktp?! — So Lot raised his eyes. Finding Abra-
ham's offer appealing, Lot seized the opportunity to leave
the morally constricting company of Abraham and settle in
a rich part of the land. He raised his eyes and let himself be
guided by his senses {R' Hirsch).
From a high vantage point. Lot inspected the whole area
and his gaze rested on the fertile Jordan plain near Sodom
on the Dead Sea, which at that time was as fertile as the Gar-
den of Eden and the well-irrigated land of Egypt. As a result
of the destruction of Sodom in Chapter 19, that area became
the desolate and inhospitable Dead Sea region of today.
1 1 . D"rpJ3 — From the east. Since the word anj? can also be
understood as the ancient one, the Sages comment that by
leaving Abraham, Lot separated himself D^IV "^ty 13imijn,
from [God,] the Ancient One of the World, saying: "I want nei-
ther Abraham nor his Ood!" (Midrash; Rashi).
 63 / BEREISHIS/GENESIS PARASHAS LECH LECHA 14/1 M

Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king ofAdmah; Shemeber, kln^i *</
Zeboiim; and the king ofBela, which is Zoar. ^ Ail these had joined at the Valley ofSiddint. /H lui
the Salt Sea." Twelve years they served Chedorlaomer, and they rebelled thirteen gears. '•' In Hw
fourteenth year, Chedorlaomer and the kings who were with him came and struck the Rvptu^lfn
at Ashteroth-karnaim, the Zuzim in Ham, the Emim at Shaoeh-kiriathaim; ® and the Hn!i(t.'fi iti
their mountains ofSeir, as far as the Plain ofParan which is by the desert. ^ Then they turiHHf
back and came to En-mishpat, which is Kadesh; they struck all the territory of the Anvilcklftf^i
and also the Amorites who dwell in Hazazon-tamar.
^ And the king of Sodom went forth with the king of Gomorrah, the king ofAdmah, llw klii^
Sodom Is of Zeboiim and the king of Beta, which is Zoar, and engaged them in battle in the V,ilivfi tu
Siddim: ^ With Chedorlaomer, king ofElam; Tidal, king ofGoiim; Amraphel, king ofShinnr; niu f
Arioch, king of Ellasar — four kings against five.
"^ The Valley of Siddim was full of bitumen wells. The kings of Sodom and Gomorrah fkulntU i
fell into them while tl\e rest fled to a mountain. ^^ They seized all the wealth of Sodom iu\d
ii|;i-:!i
Gomorrah and all their food and they departed. ^^ And they captured Lot and his posse.ssh -n
Lot Taken — Abram's nephew — and they left; for he was residing in Sodom.
Captiue
'^ Then there came the fugitive and toldAbram, the Ivri, who dwelt in the plains of Mmnh
Abraham the Amorltc, the brother of Eshcol and the brother of Ancr, these being Abram's allies. '''A/' -'
when Abram heard that his kinsman was taken captive, he armed his disciples who lutd hv> '<

kingdoms, but from others, as well — from anyone they
suspected of sympathizing with the rebels (vs. 5-6).
3-5. '\^:^n n^K-^a — All these hadjoined. According to the
chronology of Seder Olam, all nine warring kings had gath-
ered for a peace conference, at which it was agreed that the
hve kings (v. 2) would pay tribute to Chedorlaomer and his
allies (v. 1), an arrangement that remained in force for twelve
years. Then, the five kings rebelled and for a period of
thirteen years refused to acknowledge the superiority of the
four. Finally, in the fourteenth year, the four kings initiated
a war to bring an end to the rebellion. They marched
southward, conquering every nation they suspected of com-
plicity in the rebellion, or that they feared would join forces
with the five northern kings.
7. iaiy;i — Then they turned hack. Having terrorized the
southern kingdoms, the four kings turned back northward
to their real goal, the conquest of the rebel kingdoms.
8-10. Sodom is defeated. This was the key battle of the
rebellion. With his four allies, the king of Sodom took the
initiative in attacking Chedorlaomer's invading force
(Haamek Daoar). To give themselves the advantage, the five
kings chose a battlefield that could be defended by an
outnumbered army with the advantage of familiarity with
the terrain. Had they been brave and able fighters, they
would have won, but the kings of Sodom and Gomorrah
were soft and decadent. Mot only were they routed, they fled
in such panic that they fell into the very pits that they had
relied on to give them the upper hand (R'Hirsch).
12. Lot taken captive. The Midrash notes that the invaders
took Lot captive because of his relationship to Abraham.
They put him in a cage and boasted, "We have captured
Abram's nephew!" As the verse implies, he deserved his fate
for he was residing in Sodom, having chosen of his uwti I'l'
will to leave Abraham and associate with wickci.l |)itM|i|(
(Yafeh To'ar). According to Sforno, they reckoned timl Mn
wealthy Abraham would be ready to pay a stiff loriMuni '•
free his nephew.
Zohar explains that Abraham was a target of llm \\\\\ \
because he weaned people away from idolatry -irid lrtM|il •
them to serve God. Also, God incited them to this i:i:nil'*«i •
that Abraham would defeat them and thereby b(«f(nV|ti •
respected that people would be attracted to his tr-fl(ih|fi(| i
13. u^"??:! — The fugitive. The Midrash identifies hlni «fi M
giant Og, king of Bashan, the or\\Y fugitive who Milivlvttii M
Flood. In the plain meaning, he is called a fugil.ivi' htH'iiii
he had just escaped the battle of the Rephaini, wliKh Mi-
been conquered by the four kings [see Deut. 3:1 \\,
The Midrash notes that Og had a nefarious rnntlvw 11'
hoped to incite Abraham to go to war to resciKi I ii|, j<hi 'i
dent that he would be killed in the battle, andO<i w<iii.l<| |h <•-
be able to take Sarah as his queen (Rashi). God rtirt'dhlttt !>
good and punishes for evil; For his good deed of IriJi'imrii \
Abraham, Og was rewarded wfth exceptionally Innu III* I'
his wicked motive, however, he ultimately fell into 11 Ml tlHii '
of Abraham's descendants.
navn— Theluri. For the reason for this name, iiod Ihln.'idii
tion to Chapter 12. Alternatively, the name nurnnii lllttl'l
was a descendant of Eber. Only Abraham's dfiscnndnhlir i|i
called "Ivrim" for they alone spoke Hebrew, l',hiM'« IHH
guage. Eber's other descendants spoke Arainnlr, tiittl jf
called Arameans (Radak).
14-16. Abraham saves Lot.
14.lUianTiNpi»i —/Yearmedftisdiscip/es. AhiiilidtriiliHt* •
the disciples he had educated in the service of llflnlKMhrMi-

1
 itnin

T--^ / T •\b ^^ nw^s n'U7Kia 130 / 62

xa'pn yp-i? nyi D I P T Ks'^n v i a DV

-17)31 nN^u; n'inj; T]'7n vu/")3 • nxi ti-ixp 1?>3 vn? "ni<;
:iyif K'n vbjl K3'?ni n ' u y T K j ^ a
Kin t<;^i?n niy'n'? i M j r i K I'^K ''?) n''n\£; :n^J3n n;. Kin w'lwn pnj?"^^ n ? n n^x-^3 i
fJE* Ttos 'Finni iNnVoT NH;] im
\'i\a 'lU;;; n^ni nav^Tia n; in^a mu; nntyj/"'^'^!^! "T?v'7i"j3"riN n ^ y niiy mpyj
NHK I'Ji? 'llffy u a i K j i n :nnn
n; inipi FIHVT Kp'pgi isii^-in?
h''3'7)3n) nny^-jnD K3 niu; nnt^/y v^'iNini tnnn n
Kjgipn n;i O ' n ^ n n p i ^ y ^ n K n a j
:Q'nnp nii»5T 'mcnK n;i Nnngg'i

i n i j i u n i i :N'i3'7n 'jy tiiapT |-iKS

•73 n; "inni Dijn N'n x p i i i ^ s Titf'n^
3'ri;T riN-iias n; C]K) nKi7'?n5i ^jjq
•"[j.^nyii nis^-'73-njs: li)!] tynj? xin rat?/)? T'y"'?x
s.a'pm nnpT US'?? psjin : n | f j / g n^p-:]^n Nv::] nian T:y:^n3 ac/'^n nnxn-nN; m) n
onayT KB'pni r i n i N i Ns'pni n T i n ^ i
pnBy n i p i n y w K^T V ^ J T K5'?gi y^a •^^m .D'-by" ribm ha^K •^'pgi rrii^y •q^ni 'i? d^lasf"

DFiN wiyy iyv"Kin D

I'lpnyi Ms'jn ^ y i r i ) U^>J;T N3'?U
K3'?n •qinKi ^33T Ns'ja '^sinKi
:KlyaO '''Si?:^ r ? ^ 5 nySTK TD^ttT ;nE7nnn"nK •''a^ip nyaiK "iDjiis: -q^n ^iinK) nwE^
K-jn'ri lijpn | n ' 3 in^g nf^pn Tttf'ni -
] B n i'73?i n-jlJ3j)i n n p T K3'?n ipnj;] D-]p-q'?n iDJ;i nm h-iNia n-i^;a n^to/n pipyi ^
bs n; 13t{7i K' :ip-i¥ N-jiu'? nKriBN";!
l l n ^ j ' B ^3 n;i n-jtas;) a n p T KrJj?
na Fir^p n;; mb n; toitfia' :i'7iisi
:Dnpa a n ; Kin) ^bm n n ^ K i 'ninK
nK"i3y anaK^ ' i n i Kapwa K I I K I P
:D"Tp3 3U>'' KIH^ 13^?] Dn^K •'nN;-|3 lU/a^-DN) Dl'p
nij^iiDK K i a a nti;>na 'Ti? Kin)
113K) navT 'ninKi ^lapKT 'ninK
oaaK vntoiT tanaxT najp 'U/JK
-nn? •'^y3 nni niy •'riw''7'3t^>i; ••nN; ''i'a^rj K"i.)pn
' n l a ^ i v n ' i n i i 'rnnis 'anEfK n K ib^ija-nij; pT] vriK na;?7j •'3 nnaK ynty'i m a x ^

.(DlJp)lf)) |'J3 SC 13'»b Omft DCB D'iBBC DC I'O 0310 D n f o .1)30 J i n N aB11 O'PPJ Bl JJaa (3) :(7;3B l"3) iB7P IBCl OO'iB C'fi 13'i»01 PlBippl
pinifo vnc 'si .Dci) tt'c ono ISKS DJ OCPM ,DO3 IISJIW H'BO O'OC fi'Di 13ft op .laKHB :0'BP3P 1'3ft ftjlP .2KiV :1BP13 OiBP)C J7Waa ;P1'13j
JO 0) fti'c 1V31 ,cfio p33n D'ICJ aifm omsfi W'jc O ' c f o I'o 61c jp^pp pnSJ 0) :(o DP I"3) I'BO op Jsb^ :(P ftpipjw o"3po3 iiipii pspSi fjiBi
to .loi IPS 010 .iDJ l o l .103 m n :(DC I"3) PISBI Doi3fo i3<n6n IPPO |B( infti .nbnn n' NCT :(oiip)ift) o3io pi7C i31'.ip op JB ,IBP p .nnwn
.OlOOj mo |'3 plS'D CI .05103 fl"o Oj J'CO 0Pbpp3 fni 03'a5C 0 3 ' P l'P13'3B D'lliO 1Bp3P)C IBlft 07jft C17B1 .piBP D' 0CB)113ipi D'O IPP)
7"cJ DipP3 P7mB 0)'6 tofl ,OC6l3C 7"»i D1p»3 P7mr 03'P0 <j1D3C 6"0C D'3iB oppp .nan nJB m i f s D T I B n) :(DP I"3) ipini o'lift' I3PB)I
C15P D'fil 10 ifi IPS * l a j 1B3 010 '101,0'PPP PPB (7ip)b P ' D I Ollpjl .iBiB^aia K3 :(DC) piBi .mo rnt^B yaiKai (n) :i»iBii73 pft iJio
31P3J 0Pf>13 f!"0 p i ) ftlOP31 .oSnP 10 ftSp lPf)3 D5 'b top ttfl 10 OCtt ocip lift .'iJi n'a'jBni :(oc) oiipo '3IB3 D)3) OCBBO iB3 o'O ftioc 'pi
BITO 10 IPitt BPPPl ,100i ro3 ift 100 J6 IPS B l i p s 0131P0 * 0100 ^»K :(oiip)if)) DoSc 103 . n n n a (i) :(3:3 D'137) D'PI(B( DO .n'm :D'3j»
:(DC) D17D3 103'C' .Pft li DIJ •» .DHDa 3 0 1 ' K l i l l (3') :0C1S3 C11PP1 i'ft pfts ip iiP'B ftift iip'p iipi i'ft I'ftc ')ft ipifti .iC'P imjiP3 .pNS
JIB pi '3 31P3C fiioi .OBPSBO |B ptoc JIB Or iBipo 'si .B'ten Nan m D'BPO isft IBP i3fl O'EP ipi .IBP 133 pT iPl .IPC 'Jlift ftlDP iCl .IPC
130P3 1'1'3P1 iPlPft inUlO flip ,lf)C) 10(1 (fl':J D'137) O'ftsiO IP'P iftP) 7nft ipi ,iP'n I'BJiiPB iii3i .roc bB3 ((':ft' BPio') 7J iB3 pi .(B»:ji D'i37)
117P Pipp JIB Of ,l"3 PllBI .(03 ppp) 6BIP)P .D'Jlp P11PCB3 D'telO pft P» (I) :(3:3 137B3) OP)B OBB 1'iBl 1P3 ,137B0 iift .lalBH hs :1'JB IPC
p3PB1 .(7:1 i'Bi) '1J1 [ i f o I'O D'i'SJO IPfoP .D'flOlO lO'P 10(1 ,Sl3B0 IDlft 'pOB iB op BDPOi poftl OCB I'TPBP ,TPBO P"B .ttnp K i n B S f n
<toa :(DP) 10)013BB 63P .laavrr :(P DC I"3) oic Pfi ftc'i Di3ft jio'c 0)'7B0 ')31'OP Dipp ,1B1P53 IP JIP plipjlftU .(P ftB1P5P) 03'1P 'B DPI ,|'B0
1P3 (DP) ob'Bo is oiB ii ifi'cop fi'i] P'i5 iPB loipp .013K f i n a DC is ftip)i ,piPB IJB fti i"7B .ipbnsn mtt; :(BPCB S3i op D'i3ppB
'Plp'101131 .('1(11P1J1P3 .pTl (11) :l(fn'1 pipp '"C13) ipf) D1pl)3 P11SBC '1375 ftip ftipB ,'7j I'D ftio .nan jxjina :(p ftpipjp ;(:3B I"3) 7'PBO
pi .(B:1B prop) '31P p'lfi 131.03'iB '31P3 l"7(f) (ji:13 ftlp'l) 31D DS'lpft ,0'BBIBO ipi) 3"pBftl .'«1 D'a^B nSaiK (D) :BPC10'3 (3:3 3) O'B'O
I3)PC KB'ifi o( ['ip f)"Di 3'P3 i3')n] .i<aijn :(j:oi D'JOP) IIJDI P')D pioi n n N 3 (>) :DO'lpft <)niip D013ft B)B) fti 3"SDftl ,V0 O'lOJP 1B'710i

-"m
 65 / BEREISHIS/CENESIS PARASHAS LECH LECHA 14/15-;!'I

horn in his house — three hundred and eighteen — and he pursued them as far as Dan. '^ Aiu I
he with his servants deployed against them at night and struck them; he pursued them as l^u
as Hobah which is to the north of Damascus. '^ He brought back all the possessions; he <J/'U I
brought back his kinsman, Lot, with his possessions, as well as the women and the people.
^^ The king of Sodom went out to meet him after his return from defeating Chedorlaomer ;i/ti /
Abraham the kings that were with him, to the Valley ofShaveh which is the king's valley. ^^ But Mult hi
Shuns zedek, kingofSalem, brought out bread and wine; he was a priest of God, theMostfiigh. '"//<
onors f^iQ^gQ^ f^ii^ saying: "Blessed is Abram of God, the Most High, Maker of heaven and i\ulh.
20 and blessed is God, the Most High, Who has delivered your foes into your hand"; and he j /. ((n
him a tenth of everything.
2^ The king of Sodom said to Abram: "Give me the people and take the possession.^ /n*
yourself "
22 j\t}ram said to the king of Sodom: "I lift up my hand to HASHEM, God, the Most High, M, ih < •>
of heaven and earth, ^^ifso much as a thread to a shoestrap; or if! shall take from anythitui "/
yours! So you shall not say, 'It is / who made Abram rich.' ^"^ Far from me! Only what the i/< K II >• i
men have eaten, and the share of the men who accompanied me: Aner, Eshcol, and Mamn-
they will take their portion."
pursuit, splitting up his forces to follow the fugitives as they "[iifp:^ h^h |n'3 — A priest of God, the Most High. (JnllKf ili.^
scattered in various directions (Rashi), and he forced them to priests of the other nations who served angels, Mak:lil;/i'i Inji
return home ignominiously (Ramban). served Hashem (Ramban).
16. uib-ji^ Da) —- Also... Lot. First the Torah lists the lesser 19. The Sages derive that Malchizedek did not pass (Hi llltt
accomplishment, that Abraham was able to retrieve and re- priesthood to his heirs; it was stripped from him and glvi'ii tO ,
turn all the property that had been looted by the marauders. Abraham (Nedarim 32b). Even though Abraham hinmcll w^ii
Then it relates the greater triumph — the one that was Abra- a descendant of Malchizedek, i.e., Shem, he won tin* |i|i<tii(i
ham's goal — the rescue of Lot, even though one would have hood through personal merit, not through inheritanct! (Ihih \
expected the defeated kings to avenge themselves against ibid.).
Abraham by killing his nephew (Or WaCAia/m). 20. '?N^m5i — And blessed is God. How can a humnn lm|n()
18-24. Abraham shuns honors. The king of Sodom bless God, as if man is capable of giving Him som(itlihu| llti
emerged by a miracle from the pit where lie had been lacks? A blessing is an acknowledgment that God In IhW
trapped; this, too. was a Divine proof of Abraham's great- Source of all good (Chinuch §430). When used to bli^srt (;io^!j
ness. Despite his humiliation and the clear demonstration of the word for blessing, berachah, is derived from nij'tlii d
Abraham's moral and military superiority, the Sodomite spring, meaning that God is like a never-ending sprlnij, (itill
ruler puts on airs. As the Midrash relates, he had the gall to provides a constant flow of blessing to His creaturon, '\'\\\\U.
tell Abraham, "Just as you emerged unscathed from the when we "bless" God, we are acknowledging His IYIH|I! *' i
furnace of Gr Kasdim, so 1 emerged from the pit!" The com- (Rashba; Nefesh HaChaim).
mon people, however, reacted differently. They proclaimed Van ^tfJfW — A tenth of everything. By giving tjlhim !••
to Abraham, "You are our king and god!" To which Abraham Malchizedek, Abraham symbolized that his d(tfi(;flndiii>"
responded, "The world does not lack its King, and the world would give maaser [tithes] to the Levites (Ramhnn).
does not lack its God!" 21-23. Abraham declines the king's offer, Sonlnq Ahn*
18. p-jy-iabni — But Malchizedek. After meeting Abraham ham's magnanimity to Malchizedek, the king ol SndiHtl Id"
at the Valley of Shaveh, the king of Sodom escorted him to emboldened to make an audacious request. Th(iu|)li AloA
i!:i the city of Salem [ = Jerusalem] where they were met by ham, as the victor, was entitled to keep all the sjinlK ol thf
Malchizedek, whom the Sages identify as Shem, son of war, the king asked that all his subjects be retuni'-tl In l,ilfll
Moah. He was called Malchizedek because he was the king while Abraham would keep the wealth, To show dovnilnit llji
[^7^5] of the future site of the Temple, the home of righteous- Qod, however, Abraham rejected any personal g.iln I nun ht^
ness [p"jyl- As the most honored of Noah's children, Shem victory, human and material. He vowed, "Even llic niinl |h;
was made the priest of God in Jerusalem (Ramban). significant spoils of my victories will 1 not retain I jVi in ItflW^
Vl) ^ff? — Bread and loine. By bringing Abraham and his 1 vowed to HASHEM" {/bn Caspt). I decline all pi'iiionnl i,|»(l|W
battle-weary warriors the customary refreshments [comp. // so that you will not go about boasting that it ww v' >U, i fllh*t|
Samuel 17:27ff], Malchizedek showed that he bore Abraham than God, who made me rich (Rashi). That he H'tuihwd MlM
no ill will for having killed his offspring, for Chedorlaomer spoils was praiseworthy, but the Sages maint.iin llidl 'III rH^
was King of Elam, which was founded by Shem's firstborn turning the people, he erred, because he the{cl)y iPHMVMtlWrt
[see 10:22] (Rashi). them from being taught the way of Qod (Nc</.i;//^vlti(i)i
 nniiW

N / IB - ID / T •f} i"? nwna n'ttTKna nso / 64

cnii ^D3; 'Jipni HND n^n an^g n ' ' ? ' :Tn"iV ci'i-i'] niN)3 W'b^^ htoy m'ni^ ifr'n n.'''?^
Kin K;V'^ lin>^v a^griNiio :i'i iy
'T nain i j ; iwa-j-ii julnpi v n g y i
Kpjp '73 n; 3'riKi m tpiPriaiV Njissfi?
qxi a'riK n3;)pi Mint? ia ul'j n; tiKi
n n o n K3Vn pgji r :Kny n;] K;WI nj
n; 'npa'j'a an^ nna nninng'? -nj<; nia™ linu; n n x "inNnp"? nip-qb'n Kir;:! P
ntw'p^ niav T Kp'^n n;i -tqwh-m
Ka'jun Non n'a ^n^( Kin KJBD Kin niE7 pipv"'?!*; iriN "ii^K D''p^)pn-nKl "Dpy^ii?
fi^'SK n^ipiT'i Ks'fn p-iy 'a'pnin-
VK Dig itfipitfa Kini nnqi on'?
^Kb QiaK •qng nnsi na-^ai o' :nK^y ^x"? bi^K •^na npN'] inDin^i :ii^'7y "JK^ ]nD Kin) u^
1^31= :KvnKi myip n:;;p7 nx^y
n'j an'i i i ' a -^IKTO npipT nK^y 'JN
llp-n^K ]ii'?j7 "jK '^ingi :|'nKT niniy mp p^"?}; ^
ND^n nnsiK3 :K^an K-JDJ? p in
N3;apl Kniug: 'b an onaK'? n n p n
Ka^n'i' vrav. nuKia^ ;ii^ na^ (ao)
•'i'K m i K "iKiK'i :'n'7-np i^Dini lysan •''7'm mnK aa
(Dip);; Dip i^ya n; i r n n i j Qlipi D'-nu; mp \ibiii b^ 'mn''-'7K nj ••nbnn n^p "i^n
OK 1= :KyiKl Kjattf HJJJpi riK^V 'JN
aoij DKi KTOip n p i v l y i Kuinn
•'73)3 np_K'QK) Wr-^TviJ nj7i bmn-DK ;ni5] "
n' n n n y NJS in'ri K^I -^ 'i 'jan ''•iy'73 :m3K-nK Tnu/yn •'3K nnKn K'"?! Ti'^nu/K la
N'n^w i^asitp (la) iin'? na :DiaK
b'::iiiJK nay 'By i^ts 'i KnjJ pbni
••riK ID"?!! "IC?K Diii'JKii P^D) a n y | n I'7?K ni^K pn^
inaK :iinp^n ii^ap; paK Kinni I ipN ;Dg^n inp'' nn KinKii VSK?!^ hji? K ID

n'Bw nap (U') :(De i"3) i'33 DC lyip'C D'JDJP boi pinanp b» ib tm ,fi")Ji PlWlftb 'b3 if) D7flP PD'53 pbpPD ppb ftlPl [PllJob IPlft 1)'PP ft"D] .[Pliob
pM i » K (a) :ibp pi'pb ]65p iP"t;» 'T b» ,pf>i D'cc PCic ira . y i m (ft':r •337P3) P3rnp P313P 0:33 'bpw ii3)b lup pi .03 iinub T P B ftpc
p J» i"3) D136 .A jmi :(P:6' DPP) bftic l«n6 )3i .(Dibp)i(i) T » 5 icfi 1>'P13P .'IJl ItUS njlBlf :'3"')"55'ft lb piip r"l3b31 .(ft:b O'bPP) P'3P P3BP
tt'ajn if; in (Ka) :p3 o'oc 'Db ,ib xt bya i w y n :((:op) 031'm ;(:TO . ] ! TO :(.3b D'o:) ;3:jn •j"3) inp bp fnpp'j pj» ftiDi B'P n3b irD'bfi npft
ont) ,oi)i3C pcb .'11 » n m n (aa) :oi3b o'Pip 'b itm ,pbinc 'bp ' 3 P p •jhrfi (IB) :(.i) pnPSD) bjB op T»BPb i'53 pTPBP pfnp ,1P3 ppp DP
ma (tp:33 )bpb) 'PB3P3 '3 pi .(pjv o m r ;p:j» i"3) p'bD btt 'T pf) 'jfi D'Plnp T513 ,Db'b DP'bB n3Bl ftlD pbp'l .ftppPD DID IPIPD 'Pb .UTI'hv
'3B) iDppi PIP n i)D3 lb 'Jfi IP15 (]':» OP)')»» pp Pipn <iD3 'PPJ pi .')6 03PDP ipf) l»lb3 .Tbh :lft3b pri iftpb PI D'P113P3 D'D7P3P IPft D'jbDPBP
I » ; N ^an npx DKI :'3P5 p '»tob 33»ft bm •\fvii isn omn OK (ja) IBPJ 'JPP I'bpl ,D> lb PPD3 ppftiP 1'5P31 ,pb>bo pbnjp ,ft"»l .DBTlbP B5B5 ftb
')P'B3P p"3pBP .'U1 llONn xbl :ppft fib ^m P'3P ISP 'b ppb p"ftl . 1 ^ fipip pi ,P3ip IBPP DipB ]'fi .nam is; :(DP I " 3 ) O'lto bp ob'b pibpb lb ft3i
•vpn. '1313 .nnvan (la) :(j' tamsp ;3:3' b'ub) 'iJi -piiU infoc .'sipub IBP p .rmi; pny (I1) :(j' ftpipjp) DP pvDb PTPBP O'3313 P713B P"B D31P
,0»pbDb 1D535 '73BP D"l3fl .'IJl KlOMl biaWK IJB 71S1 >tlK O^n ft3bBT (io'T P'3 .ibnn pns :biP3n b3Bi pub'ftp 'M .fopc iP'Bb .lomps
IPp' DP '3P ib'Bfl ,11nPb D'b30 bS 13P' l'T3Pl OJUl ,D3'1 V13D1 ftl5 IPfoP pPB ,ft"j)l .DP ppbb ibcb 1PVB P'DP D'jp D'PbP ftlPP 'ft D'l P'3 .(DlbpSlfl)
D'b3P b» 3P1'B pbD31 P)3pb»3 TJl'P pbp3 IPfiP ,117 7»b IJPBl .opbp :(DP 1"3) pjpbl D'pbft ft'PJb OD'bB D13ft pft 13'bBBl PlBlftO is DP IIPIPP
pipb OP'P'l .PbUDl ftlBP Dl'BB 'P'l inft) •I3bl .(73:b ft bftlBP) IplbP' n p ' -p . 1 " ! nrh :()P3i' oupp ;:3b 0'P13) n3 p op ftiD ,ft"n .pix >abai (n')
(15 IP •3"3) OPPSft 'P'3 pinn IP'J P33P 'Db .pftbPl infts ftbl ,(P3 DP) 13SPB1 .(IP ftBlpJP) l'J3 pft nPP bB I'bB 13b3 pftP lb pftPBl ,P»pbB 'B'J'b D'PIB

Sages fault him for using Torah scholars to wage war, and
maintain that this was one of the reasons his descendants
were consigned to Egyptian servitude (Hedarim 32a)-
The Talmud offers a Midrashic interpretation that the 318
warriors whom Abraham mobilized consisted of one person,
Abraham's loyal servant Eliezer, He was equivalent to 318
people, as indicated by the numerical value of his name,
which equals that number (ibid.).
i n o n'*?^ — Who had been born in his house. Abraham and
Sarah had converted many disciples, but the ones who were
most receptive to their teachings were those who had been
in their household from birth. Lot, however, had formed his
attitudes and character before he came under Abraham's
tutelage, and Abraham could only refine him, not transform
him (R' Hlrsch).
l^-lj; — As far as Dan. At Dan, in the north of Erefz Yisrael,
Abraham's strength ebbed because he foresaw prophetically
that his descendants would set up a calf there as an idol
[I Kings 12:29] (Rashi). This is one of many instances in the
Torah where future events have an effect on current history.
The sense of this phenomenon is that the potential for the
future is contained in the present; if there was idolatry in
Abraham's offspring, it indicated an insufficiency in him.
1 5 . Tlbfy — At night. Even at night Abraham continued the
 [MiltU^^ik •; ^^^^ff^^TnrH—

67 / BEREISHIS/GENESIS PARASHAS LECH LECHA Ili/LS:

15 ^ A fter these events, the word of HASHEM came to Abram in a vision, saying, "Fear n d ,
God's Abram, I am a shield for you; your reward is very great"
Reassur- ^And Abrann said, "My Lord, HASHEM/ELOHIM: What can You give me seeing thai I i/c
ance lo childless, and the steward of my house is the Damascene Eliezer?"
Abraham
^ Then Abram said, "See, to me You have given no offspring; and see, my steward inlu-tlf-i
me..."
" Suddenly, the word of HASHEM came to him, saying; "That one will not inherit you. Only lUm
that shall come forth from within you shall inherit you. "^And He took him outside, and said,
"Gaze, now, toward the Heavens, and count the stars if you are able to count them!" And lUi
said to him, "So shall your offspring be!" ^ And he trusted in HASHEM, and He reckoned it to hli}\
The
Cooenani as righteousness.
Between "^ He said to him, "I am HASHEM Who brought you out of Ur kasdim to give you this land U\.
the Parts: inherit it."
The
Promise of ^ He said, "My Lord, HASHEM/ELOHIM; Whereby shall I know that I am to inherit it?"
the Land "^ And He said to him, "Take to Me three heifers, three goats, three rams, a turtledove, iii\d

me will be inherited by others {B'chor Shor). Abraham's
plaint was based on his undiluted commitment to the prop-
agation of faith in Qod and allegiance to His teachings. He
foresaw that none of his many disciples would remain com-
pletely true to that creed; even his own nephew had deserted
it. Consequently, if he were to remain childless, all of God's
blessings would be in vain {Akeidas Yitzchak).
4. TVran WV!! "11?^^ — That shall come forth from within you.
Qodpromised that Abraham would have a son who would be
an adult when Abraham died, so that he would not require a
guardian nor be susceptible to any servant. In this way he,
and none other, would be assured of being the heir (Abar-
banel).
5. n^inn — Outside. The Midrash interprets that God took
Abraham outside the realm of reason and nature. Abraham
linew that he and Sarah could not have children together,
but God told him now that the Jewish people transcend the
laws of nature, which are symbolized by the stars and con-
stellations. Thus, even though he and Sarah were naturally
incapable of having children together, they were superior to
the stars and would have children, if such was God's design.
This vision also symbolized to Abraham that just as no one
can conquer the stars, so will no nation ever succeed in exter-
minating Israel (Pesikta Zutresa).
Furthermore, by comparing Israel to the stars, God indi-
cated that when Israel does God's Will, they are above all oth-
ers — lii<e the stars; when they disobey His will, they are
trampled by all — like the dust of the earth |cf. 13:16; 28:14]
(Meglltah 16a).
6. 'na IBKni — And he trusted in HASHEM. This unswerving
faith had been part of Abraham for a long time. Had the
meaning been that he began to trust from that moment on,
the Hebrew would have read'n3iDfc;n(/bn Caspi')- Rather, the
sense of the verse is thai Abraham submitted himself totally
to God, placing in Him his total confidence and seeking all
his guidance and attitudes in God's teachings (R'Hirsch).
n|3nv 1^ nnifjnn — And He reckoned it to him as righteousness.
God considered Abraham's faith as an act of right^ouiin**^
(Rashi). Ramban understands this phrase differently: Abrtl^
ham's faith had been established so clearly and sooMmi \\\t\\
his belief in God's promise now could hardly have brtin rM
markable. Instead, he explains, it was Abraham who \rvM
oned God's promise of children as a manifestation of il^h
teous kindness, for God had made the promist^ uiiiriH
ditionally, without regard to Abraham's future merit.
7 - 2 1 . The Covenant Between the Parts: the prornlKti <if
the Land. According to Seder 0/am, this covenant w,r.nit!ii»
when Abraham was seventy years old; thus it prec.cdi'At ih*
prophetic vision of the above verses, which occurr(;d wIlMli
Abraham was seventy-five years old. Five years biilniP h*
was commanded to settle in Eretz Yisrael for good, (iod IIMiJ
him go to Canaan where He showed him the followinij vlh|(||i
{Tosafos, Berachos 7b). This was the enduring cov(MMnl IJllU
after the period of exiie that would include the Egyplinii iitll;'
jugation and enslavement, Abraham's offspring wu|||t!|
emerge in freedom and be granted Eretz Yisrael an \.\w\\ wt(||
nal heritage,
8. ynK naa — Whereby shalllknow. Abraham thounlil llini
the promise of the Land was conditional on the riglUtiiHIft
ness of himself and his offspring, and he feared thai hfl WHN
not worthy to receive it and his descendants might tilii |||M|
become unworthy to retain it (Rashi; Mizrachi; Ciui /\/(/(»^,'
Maharzu).
By telling him to use animals to seal the coveniinl {V, l|l||
God was answering, "You and your descendants will iHtlMt
the land because of the sacrifices you are about to ollri, ttii^j
the Temple offerings that I will institute as a meatus ci!'(iliMi(l
ment for your children." But Abraham persistcicl Mint |l||l
Temple would one day be destroyed: What merit wuujil |(i
rael have then? God answered that when the Jewltih |Hin|i||i '
recite theorder of the sacrificial service, as it is corilfiii|l»ii Ml
the daily prayers, Qod would consider it as if they \uv I HI I i.l
ally brought the offerings (Megillah 31b).
9. •>'? nnp - Take to Me. God commanded Abraham to tdlifr IM^
animals and perform the following ritual in order tCi mt\\ lIlN .
 •iiiiiiiiiii

U - 3 / 1U •]h 1^ nttns rrurxna nao / 66

n"!3K b n i n K^ np'-n'? nijiaja a-i3N

iKin^ •'30 TQiK i]h "Tipn nnin
'V itin nn D'T^N ;; n-igN nnxia Tj^in •'DJK'i '''7-]nri-n)3hiri,^ '3'nN nnnK -IBN^I :TK)P a
I'-in XDnna -ngi ibi K^a bm KJNI
•nnsii n!v'?N ^t<?J^i31 Kin 'p^aai
na Km nb) riarj? Kb ••'? Kn nnaK
Fiay ;n KD});IS KH^T i^ri; n n ; "•n'a
-.-'riK K/ni'' •'n''3-i3 nani vit nmi ab •>?' in nnnK
Tbln-i na i n i s in im-;' xb nti'iab
aniji K-ja"? nn; p'SKin :T]|n-ii Nin
K;aala 'M' Kjaip i r i b lya 'pnoK hnK'T nymn inx xii'] :'^E;')'';' Kin ^'•yjan Kir:i n
n? Fib nDKi imri; ^anKib bian DK Tap'? '73WDK nnDian Hapi nn^DE^n Kj-ugn
nawni ;n Knn'ng I'n'nii :ti''33 iln'
viripaKT ;^ KJK nb nnt?i. :i3|b nb nnK7n^i nin^a ]ni<;n] i^jjTl n'^.ri? n? i"? inK^i DHK i
NyaK n; ^b innb 'Kntpan KaiKU ^•"riKYin ntt7N; nin'' "'JK V^K nipK^] injpjy i"? i
Qinb^j ;^ nnsin :nn-i'nb Knrr
Fib "iBSiD iFianniK nK y^K Kna :nriu;-i'? nKjn ynxn-nK -^b nn^ n'''nto'5 niKn
Kjyi NFibn K^iy ig-jg anp i^K "i>3K'^] :n3^n''N ''3 viK nJ3a ni'n.;; •'ITN; "ipK'i o-n
Knbri I'bw K-)) Nobn lani Knbn
Kj'nsttfi (Knbp r i 5 i 1 nbn fiyi

13T piipn opcm obn ,|ip'iTO )m »bc 6i»j3i .(op Y'3) prm is oobnp .p:iB i"3) jbDiB ,'IP6 ,iinD ,ip6 i»6)e »"3 .nbun nnain nns (K)
ompi 'b IPP icfi b33 pbDip PDi .ynt tin] sb 'b p (i) :(TO fini') O'lnftb 6»e IB161 j6n PMi o'3b»o R6 Jiae PI DJ ib nesjc ip6 ,Pb6p o'liio IP6
.D'33i3P pifnb jipb ibpfii) ifrip .ipiCD 'Bb .nxinri iriK Nxm (n) tqpji' 0U1P ;i oei man K T H hx oipna lb i»6 pb ,'Pipi5 b3 bo 13C 'Pb3p
,|3 TDBob rPB iJ'fic pibr»3 P'fnc ,lbc pu'jjpbfw 65 ib IB6 .icnn 'Dbi ;oe i"3) pjise PiesJ 1PI6 bj bs e>BP 6be .eJiua p .'\b pn 'aax :(iP>i'
DC D3b ftlip ')ft .ibP Olt b36 7bp 6b 'It 131 .p lb P DPn36 b3613 lb t'6 0136ppb 'b e'] .(oc i"3) 16)) P3in pse ,ii3C bop bB 3611 op6e 01)1 .(!"35 6"np
nbsBb P'3Pi obiB be ibbni) ifrJiD ,6'b .c oc i"3 ;.3b O'IIH brao P>ppnp6 a'6ii.(J' 6»1P>P) '3 PDB3e <Db ,0110 lb» lb PPb able ann ipv a3ia 13C lb
b6c 6b .'na inKm (i) :(3' oc •i"3) n»»b DbsBbi) ,5P30 pcb ofi ,0'33TO \n .nnsi ibin (a) [:'ui cabfta e'6b ia'5»6 i»6'i (pras 3) 0'»'a '1313 i3ib
;D piDD ibnb) sib PI)3 lb 1061 Pi6 lb b6c p6n P P T bo b36 ,p6r bp pi6 lb ,eil' 6b3 'TIB .(3':3 '3ftbW BJIBI IB lb 13P1 ,C11' ppb ICTD plID 13 OP)))
opiibi Pi3ib Di36b P3cn n"3pp .npnsr ft nawn<i :({.ip) itn'DS ;DC o'lij 1DP TIP pcb 13 ,a'cic ipBP (3':6b 3i'ft) C1CP 'P6i3P b33i ir)6p 1C63
oi'63 '>B'iip I'jsb 106 6b6 ,pi6 lb b6c 6b ,B76 D»3,6"'7.13 l'»6oc 051B6P bB ,(:a) P3C ;3:a c"ac) IP '3bi Pinn PJIBIID a6i> 'bi .c"'B)»6c'l i"Bb3i ,D'53
nbiy (U) :(:(3 PPBP ;OC I"3) Di33ipo P1313 ,D"3pn lb IP6 .P3 in"pD' pi3i 1B1B pi,(J':j pip3P) 110' PUB pi ,(l:ibp O'bap) iiB IIP pi ,1311P pcb '1'IBi
DbjBl 113) be 131 ObBO 1510'11D3P OV ID ,0'1D 'Jib tDI .O'bjB 'j .TlvhvO ,ini)iP3 .'ii'a pvia pi :(1':3 a'»i) aiB aii6 '3 pi ,(P):6) o'pi') IPIPPP
1B11J be I'SOIB ' T B P D'3P3 DW)D 1'BCb I»1 . n w b f n ISl :(0i; l"3) BD11Bp 'b a'P ib'6i ,'bc DBnpiD6 ,(»:6» )bab) pp I'O bpi 103 ,i'9 bp pi's 'P'3 bsc
P6PD be ne33i 'ibp oc6i '6116e6 .cbwa bmi :(oe) I'P' p6pn PTBP t|nc ,Wih Clip 'sbi .P'P pCPiB ,Di3ipa D ' b .pwm :'bc bB ajipp ')3 a'a

15. heritage will never be extinguished from the Jewish people.

1-6. God's reassurance to Abraham. Fear not, Abram. It is
axiomatic that God treats a person according to what his
deeds have earned him, and that his store of merit becomes
depleted if God changes the course of nature for his benefit.
Apprehensive, therefore, that all his merits had been con-
sumed by the miracle of his victory over the kings, Abraham
feared that he could no longer expect Divine assistance in
the future, and that he rtiight be punished for having slain
enemy soldiers in the fray {Rashi). Moreover, the successors
to the defeated kings might collect even greater armies and
stage a reprisal attack on him (Rainban). Consequently, God
appeared to Abraham and reassured him.
1. ^V pM n a s — lama shield ^or you. You need not fear pun-
ishment, nor need you fear for the future (Rashi). This assur-
ance is immortalized in the Amidah/Shemoneh Esrei prayer,
the first blessing of which describes God as Shield of Abra-
ham. It is God's promise that the inner spark of Abraham's
2. 'H '5'lK — My Lord, HASHEM/ELOHIM. This is an unusual
combination of Divine Names. Abraham addressed God as
my Lord, indicating complete obedience and acknowledge-
ment of His mastery, and the Sages comment that he was the
first person ever to refer to God as Adon [Master] (Berachos
7b). The second Name in our verse, HASHEM/ELOHIM, is
spelled like the Four-letter Name, but punctuated and pro-
nounced Elohim. This usage combines the Names that refer
respectively to mercy and judgment. By this combination,
Abraham was saying that God is merciful even in judgment
(Rashi, Deuteronomy 3:24, according to Mizrachi). As /?'
Hirsch explains, even God's imposition of harsh judgment is,
in essence, merciful, because in His wisdom He knows when
harsh judgment is necessary to lay the foundation of a
brighter future.
n n s ? I^in ^aaKI — Seeing that {go childless. Of what avail will
Your gifts be to me? Since I am childless, whatever You give
69/BEREISHIS/GENESIS PARASHAS LECH LECHA 'ir>/iO'iH

a young dove." '" He took all these to Him: He cut them in the center, and placed ench p/^ i
opposite its counterpart. The birds, however, he did not cut up.
^^ Birds of prey descended upon the carcasses, andAbram drove them away.
^^And it happened, as the sun was about to set, a deep sleep fell upon Abram; and hi •In i/i /
a dread! great darkness fell upon him.
Egyptian ^^ And He said to Abram, "Know with certainty that your offspring shall be aliens in n Iniul nt't
Exile and their own ~ and they will serve them, and they will oppress them — four hundred yearn. ' ^ I In/
Redemp- also the nation that they will serve, Ishalljudge, and afterwards they will leave with grail lOruiHh
tion
^^As for you: You shall come to your ancestors in peace; you shall be buried in a good (»/</ nfp
"" And the fourth generation shall return here, for the iniquity of the Amorite shall nol yel In*, fiiii
until then."
The
Ratification
^'' So it happened: The sun set, and it was very dark. Behold — there was a smoky furn,-u •
of the and a torch of fire which passed between these pieces. ^^ On that day HASHEM nuhU- ,>
Covenant covenant with Abram, saying, "To your descendants have I given this land, from the fH"'i
botize God's participation in the covenant (Rashi). phecy took place during the last one hundred sixli'i-n \'iini 'i
However, Abraham did not cut up the birds, because sacri- of the Egyptian servitude, the last eighty-six yeiirs nl whh h
ficial birds are not dissected (Ramban). Also, since the birds were a time of harsh oppression, when Pharaoh iniiMr.itlnd
symbolized Israel (Song of Songs 2:14), they were left whole the suffering oftheJews. The calculation of the f()U[ hum li MI I
to symbolize that Israel would live forever {/?as/i/). years would begin thirty years after this vision, with l l i " hliih
1 1 . vvrj ^^!^^ — Birds of prey descended. The symbolism is of Isaac; since he never had the permanent home nr llui \i\ii-<s,
described in different ways. King David would seek to de- tige and honor enjoyed by Abraham, he and his nll'ipiinji
stroy the enemy nations, but God would "drive him away," were considered aliens, even during the years that lln^v H^''"'
pending the coming of Messiah (Rashi). Or, the birds repre- in Eretz Yisrael. After those four hundred yeares, Alinilmni *
sent the nations, which would try to abrogate the covenant by offspring would be able to take possession of the; I.mid,
exterminating Israel (Radak), or preventing it from serving 14. nayintf'KilArr— The nation that they shall scrur. JunI .i
God (Ramban), but God or the descendants of Abraham 1 will cause your offspring to suffer, so will 1 punish Ihn np
would drive them away (ibid.). pressors for the violence they will do to the Israelite!! (/fn/'i
12. nn'iN — A dread! During the good tidings above, Abra- ban). The word a/so indicates that the Four Monarc:hin-:i, i n ,
ham did not experience dread, but now that he was about to all the nations that will persecute Israel throughoul |li hii
be told about the darkness and bitterness of exile, God sym- tory, will not escape punishment for their cruelty (/\'. i.'i/M i
bolized those times to Abraham by casting sleep, dread, and 15. God assured Abraham that he himself would hr* •.piii'-il
darkness upon him (Radak). The Midrash finds in this verse thesight of these sufferings and that he would hav(; llm T-nijii
an allusion to Israel's progressively intensifying subjugations faction of seeing his offspring follow in his footstep;!. Iniplii il
under the Four Monarchies: Dread represented Babylon; in this prophecy was that Ishmael would repent in Ahrnh.iitl ii
darkness was Media-Persia; great darkness was Greece [i.e., lifetime and that Esau would not begin hiscareeiol sin uiUll
the Syrian-Greeks of Antiochus, who persecuted Israel prior after Abraham's death. Furthermore, it meant IhnI rvt-ii
to the miracle of Chanukah]; and felt upon was the crushing Abraham's idol-worshiping father, Terah, would lepcnl; Itijii
present exile initiated by Rome. All of them ruled Israel in was implied in God's use of the term come to your iifii mlnin,
Eretz Yisrael; Babylon destroyed the First Temple and Rome an expression that applies only to the death of a rl(|lilt'i'iMi
the Second, and the others dominated the Land during parts son of righteous parents (Rashi).
of the Second Temple era. Thus, God warned Abraham that 16-. In addition to the four hundred years mention<!d nlinv-
Israel might be subjugated and/or exiled by these four pow- this verse gives two more guideposts to Israel's occupdtli III i.i
ers— but this would happen only if Israel sinned (Ramban). the Land. It would be four generations after the begimilnd i.(
13-14. Egyptian exile and redemption. The exiles of the the Egyptian exile, and the Amorites — represenlind nil lb-
Four Monarchies would be conditional on Israel's deeds, and Canaanite nations — will have accumulated enough nln | i .
even if they came about, they would be centuries in the fu- deserve expulsion. The latter condition was necessniv I'l
ture. But before then, God now told Abraham, there would be cause God does not punish a nation until its "measuir ul .nlh
an exile that had to take place and that would begin relatively is full," This is an example of His patience, for even tlirr wi.uiil
soon. sinners are not punished until they have had moro Ihttii tjiiii
pie opportunity to repent (Rashi).
13. ^V'^l'^'^'^ "^^ — Your offspring shall be aliens. There would
be a total of four hundred years of alien status, in which 17. The ratification of the Covenant. The furnoct? laiiil
would be included the two hundred ten years of literal exile in fire symbolized that the Divine Presence was then? to miiil
Egypt, and also the twenty years that Jacob spent with Laban the covenant, and the smoking furnace also syinliolll^ol
in Haran [see Vayeitzei]. The servitude mentioned in this pro- Gehinnom, into which the Four Monarchies would (;lt;m?i*Hd
W-' I It) •^ l'7 nty'ns n'WKia 130 / 68

15"] ^]ri5 bn'K nnn^i n^K-'^a-nN i^ni?'] ;'7mi

ji^a K;}'?? arj'i nitf/a iinn; ii^si
nn'i nn2 Kb T3yn-nN;) inj/n nNn;?'? inin3-u;''N
Kfl^K/l ' J V ' Q V KltflpW niOla' :D"!3{?
ijp tap KKl'K KH) D"15K h)l ths^ njjn; nniyrj nn'-K rani Dn?K"b'y rb^i ng'n'nn)
K t a K y j K ? ii':5 iln? i n n n s
^ l ! n^.n'' I "ir •'3 ynn j/'i;; nn^x"? IKIN;'^] ir^v n^aa
I'riryi IMSJ'I jlna iinta'i lin'?-'"! :rau7 nixn yaiK nnx iwi n r a y i nn'? ab y-iKs
Nny n; qijiT :1'5K; HKH yaiK IT T ^. •• J- : - h-r J • : v r - : 1- v T J I V V :

]ip9' 15 nnai XJN pn img iinVpn Mai Wl^^) •'?^?< lil iT^Jf?- "iij^f? ^'i?^-n^<; nji
^nnas ni'3 ^ivri pNim t'iip K3yp3
(CiniiB :Kau wpa naj^rin ub^'^ wbm '\-'rp^-bi<. Kiari nnx) :'7'i-7j 1^5-73
uhii) nb ns Ksn imn; nijynT •'•2 nm •^^2.Wl •'ynn iini :nniu nnito? nni^ri
nirjii' qy? ny nij-itaKi xain
iian Kni nin xtapi n^y tviim) HNB 's^/Jpti^n 'n^i :n3nny '•i>3Kn Tiy D^C^'K'?
I'a N-jy n xnE'tjT nwgi pi;in nny ntyK U/K T'B'?) \u7j7 nian nani mn nu'^yi
IB Ninn Kal'3n' ^I'^Nn K;J'?3
il'j?'? in'n'3 D^f) D-151S oy ;; nn^K-nis nin'' nna xinn ni^a :n^i<n nnwn I'-a
N-irij p Nin Ky)N n; n^an; nn?)? riKtn I'-iKn-nif "nnj %'-IT'? TipK^ iT'^na
0136 ->m ppi' ibPCB 00b fib fibfj D'ibB p f o info 6bi .vab >6 y i n a '3b ipf) b3 pbP .nun i n a ' i (i) :(op) B)1' pi up .^mi i i n i :(DP) T'P'
pft3 oij pn5'3i 6"D] ,(I:I3 DB I-U3 pp5' [5C'i 6"P] OJ'i ,nb:63 jbob) 'i)i 1PPP30 llBPb P'13 IBB P113 B'BP 'Sb ,1P1PB '1'B fol' fllpBB ]'fil .D'pbP
:0:fB jbob) 1)63 pft3 ii)b ,()3:op D'boP) DP p f o IJ 3pB'i [,a:i3 DP) pftro |bob) 'Un»f)b P'13 0136 p6 'O P13 fllOO 01'3 3'P313 ,pf)0 pf) l')3b C'llOb
bB D'b3 DO <)f)P (P'lTO i'-i) Pl>3bl) B316B P13lb D)l .'Un JIN aSI (T) jbob IBfoP 0B3 ,B'1P3 ]'3 IDPbl BBB3 pbpb P'13 'P113 1111 ,(P' plPB
lOni) Y'3) B13B IPBS .lajK p :(B"bD ,p"3S ft'lIB) bfnP' pf) TOBCP 13B IPf) pf) 1'Bbl |PB IDP lf)3 C[h ,(P':lb O'BT) b)EO '1P3 p3 D'131B0
cp-.p Bi3-)3 ;ib:3' piBP) D'IJB pf) ibi)'i 'fop 11)3 bnj ]ii)B3 .'jna w m a piBif)BP 'Bb . i n a N^ i s m nm :pf) fnop o)'3P bp ipibp fiio o'loo )'3
61BI D'3313 131B i'3fi . i i m a x bti :obf) b3 of)iP tti .nan nrmi (lO): ,()':33 O'boP) '131 D'31 O'lD ')133D l»f))P .D'l'BPl D'b'fll O'lsb to)
.naiB aaiBia l a p n ;(3':Rb -)"3) 03ipp pip oprp •xri& ,i'b6 fo'C np3B TB5P IBlfll ,(3:P b6')1) DlBl 'IB '3bl) D')lpB bB3 P'fll IPf) b'f)0 IBlfll
ID'Dbl ,ra'3 BBT pl31Pb IPB hi'' f)bl ,(DB TO'3 031PP bflBBP' OCB'P nP3 bf) IBfoP lip ,0)1' P31 D'11P3] to) bfnP'l .(f>3 plPB DP) p' ibp I'BPB
laic" lyiai n n i (lo) :(3':JD DB ipi) iiB DV3131 pm Diip D')P 'o PB I'Pl BbPB '1)P3 'P)l' IPfoP ,0)1' ')3b [(P':1D D'bOP) 111P PB) P'pb JPP
;iP)i' DDip) pfoo p6b i3iP"B'3-)Bi p n n ' J DP I'B' D'lbBb ibj'D ipfib .mn 11B5B pfll ,0'3bl01 0'b3 PlBlflO I'B'C tBl ,P1BB30 1P3 "JO'Db ,(1':3 0'1'PB
3'n313,11 P'13 P131 IBB •)31B O'O ]B)3 pfoP 'Ob ,(D"3B1B 'D31 P:3 Pl'IB ,<]1B ftio .mr\ (N') :(p"3B f)"nD) DbiBb i'n"p bfiip' I'B'P mi ,iP3 fib
31PP1 hi ,D'l5Bb 3pB' IT ,B'0 |31.(( piDD b'fib) BPPlb pfJlB pflB pf) -p Ppb bniDP) bbPB bf) PBPI 1B3 .b3l() 'bB PlPb Plb3)B bfl <|f)lPl PB f)lBP OP bB
I'i7B)D ;:f)' BpiD) O'O pf)0 'fan inip p 3b3i ,in5pi ps oiio' ,i'Pnn •]ip» f)bf) ,f>'bJiB ])'»)1PB . o n jan f)"D] : 0 ' I P 3 B bB . n n jan bv :(P':ip f)
o"3po I'fip ,]m iPif) ID i5if)B pbppn pi'ob .niBKn 1151 thvi nh 13 :(:pc IBJIPI 6')bBb f)'b)B P3'P Dob ^bPP) f>'3bB 3B'l nP3 P'f) D)ipb lb)110P
;P:t3 O'BP') B)3'1P 0pbP3 Bf)Df)D3 'ft)P ,BPftD ftbPPPP IB BBlfip B15) 0'1P3P ,D'lJBb D'1P3 P'pBb pftP 'Bb BBIP p DJIPBB b31 ,f)')bB D'DBB
(ob:3B ibob) DO'pp D'p'iB DO 'o'l 1B3 .riKa iffnwn n ' l (I'J :(.p opip )lPb (CP' fnp'l) fllB blJB 11)3 ,bl)B ppb ft'bjB iniJlP D'DBl ft'jbB IBUIP
:oBpp .nj<a waion lor 131 'B'l ,i»ib3 ,(63;)' 3 o'DbB) P'f) D'i3ip DB 'B'I 111 f)3'P (Bi .(p'lrBp D'bBP) wn 3P' m3,0PiB0i 03'P) ppb .aitf'1 [:i)B
D)B')3 pi'3bBB ibD'p lb f»T .'IJI iBij) 11)0 njm iDi'B IPP .n>n noljsn :(DP f)"nB) P'pno ib» f)i3'p IB D'BPO p ipif) 0'P')P j'fti opibsb 'P' p
IBBP O'O Df)l .133 Bf)3P lf)13» f)lB pb ,BbB»b IPBP .ONa :(R"3B f)"nD) lO'iiB i"3 ;op) pi'b) bp iPPi Piiib (Bi .'Ui n^HA nawn nM>N nam (ai)
'O'l 31P3 133 'IBP ,p inib IPDf) 'ftl ,PBpiP f)'0P3 lfll3B O'O il"bf)3 BPnb .B)P pifm '1 D'liBB bfjip' ifib'P IB ppb' ibppB . i s i t n>n' u la (ji)
.BBpP 133P MB) ,BP'0 )f)3n ip6b ]PB IPP P13B01(3' piDB b'fib) f)3b PBPB 'lUB ')P '»' IBf) D'lJnb 11'P3 3pB'l ,3PB' lbPP3 B)P O'CP p pp5' ,li'3
DBPBP3 ,3P ,0p ,63 1B3 ,Pl'Pl6 'PP OIID'P B3p) pcb 03'P b33 plb'P 0(1 'IB i"n ]')n3 IPB! O'P6B I'B 0'I5B31 .J P 'lo ,(p:n) jbob) 0)P PDBI o'pbp
(i:(b DP) 'pnib6 onp (p:P3 ibob) 063 bpii pjBi ,o( ]i)3 ,ftiB 13B ppb obsBb I'PDP 31PR1 65 ,0'0 D'lbB '111'B POp '10 ,P16B '1 I'O 0'I5B3 p"ftl .0)P 'P
l'P3B BPB)P 131 ,B11B ppb 6lB BPBb DBPBP31 .(IPlft Pll) 1PB3' B3P 0)0 bfllP' lf)S'C3 O'OP OPn bp 0')BP1 (3 plDB OP) DIBB bB (P'll P1»P) PBp bP
IPPf)) 03P f)'B ip331 Bf)3 f)'0 31B3 (1:P3 jbob) )f)5B DB Bfo 1B3 ,lblBl O')P0 bo DBB fi'ilBb Tli Bp6l .D'PBPl plflB PbP f)bf) WlB Bpf) pf) ,D'I5BB
:(33:11) l"3) O'lPB fl'O lb'f)3 0"3p0 bP IPTPf) .Uin) IJIllb W) :(1':3 :U"B 031 OblB IIP) BPB PI'b ipfi DIBB 'PPI DIBB PI'b ipf) PBp 'PP

covenant and give it the status of an irrevocable oath
{Sfomo). As the Sages express it, even though the merit of the
Patriarchs may have dissipated over the generations, a
couenanf, by definition, is irrevocable. The reasons for the
use of these particular animals and that there be three of
each are discussed in ArtScroH'sBere/s/ii's, vol. 1, pp. 519-21.
1 0 . "rijna — In the center. Abraham cut the animals into two
parts. In the plain sense, the passing between the severed
parts constituted the accepted ritual in those days of those
who enter a covenant. The smoking furnace and fire (v.l7)
were emissaries of the Divine Presence, as if the Shechinah
was joining Abraham in passing between the parts, to sym-
"^W^
'""^m

71 / BEREISHIS/GENESIS PARASHAS LECH LECHA 15/19 - 16/1!/

of Egypt to the great river, the Euphrates River: ^^ the Kennite, the Kenizzite, and the KadmonlU'*'.
^'^ the Hittite, the Perizzite, and the Rephaim; ^' theAmorite, the Canaanite, the Girgashite, .I/M/
the Jebusite."
16 ^ |>loLu Sarai, Abram's wife, had borne him no children. She had an Egyptian maidsenuml
Hagar and whose name was Hagar. ^ And Sarai said to Abram, "See, now, HASHEM has res(rainv\(
ishmael me from bearing; consort, now, with my maidservant, perhaps I will be built up through her."
And Abram heeded the voice of Sarai. '
^ So Sarai, Abram's wife, took Hagar the Egyptian, her maidservant — after ten yeani nl
Abram's dwelling in the Land of Canaan — and gave her to Abram her husband, to him ^i.> ' tt
wife. '^ He consorted with Hagar and she conceived; and when she saw that she had conceii u •« f,
her mistress was lowered in her esteem. ^ So Sarai said to Abram, "The outrage against DM: h
due to you! It was I who gave my maidservant into your bosom, and when she saw that .'I/M'
had conceived, I became lowered in her esteem. Let HASHEM judge between me and you!"
^ Abram said to Sarai, "Behold! — your maidservant is in your hand; do to her as you see III."
And Sarai dealt harshly with her, so she fled from her.
'' An angel of HASHEM found her by the spring of water in the desert, at the spring on the ro.u i
to Shur. ^ And he said, "Hagar, maidservant of Sarai, where have you come from and where .v^'
you going?" And she said, "I am running away from Sarai my mistress."
^And an angel of HASHEM said to her, "Return to your mistress, and submit yourself to lui
domination."
'° And an angel of HASHEM said to her, "I will greatly increase your offspring, and they will m u
be counted for abundance."
'' And an angel of HASHEM said to her, "Behold, you will conceive, and give birth to a s( 't i;
you shall call his name Ishmael, for HASHEM has heard your prayer. ^^And he shall br .i
wild-ass of a man: his hand against everyone, and everyone's hand against him; and one;
(Rashi). Alternatively, they symbolized the intense darkness became Abraham's wife and bore him Ishmael {Midinnh,
and the fire that would be present at the Revelation at Sinai Rashi).
[Exodus ]9:\Q] {Moreh Neuuchim). 4. ^n*i3^ ^isrii — Her mistress was lowered. Hagar brazi-nly
1 9 - 2 1 . The Torah lists the ten nations whose territories boasted to the women "Since so many years have p^r;-.".!
comprise God's gift to the descendants of Abraham. Rashi without Sarai having children, she cannot be as righteou'. ivi
notes that only the last seven were actually conquered by she seems. But 1 conceived immediately!" {Rashi). Mow 11 i.-tl
Joshua, but the lands of the first three — the Kennites, Ken- Hagar had assured Abraham's posterity, she no longer U^ll
nizites, and Kadmonites — would belong to Edom, Moab, subservient to Sarah (Radafc).
and Ammon. Those territories will not belong to Israel until 6. Ti;3 ^nri^W' — Your maidservant is in your hand. To mi.; Min-
Messianic times [see Isaiati 11:14]. is a wife; 1 have no right to treat her unkindly. But to you •Jiti
16. is a servant; if she mistreated you, do what you feel is'i ifjhi
^ § T h e birth of Ishmael. {Radak; Haamek Daoar). Sarah's intent was not malicrioun,
Despite their spiritual riches and Godly assurances, Abra- but to force Hagar to cease her insulting demeanor. Bui m
ham and Sarah were still heartbroken at their barrenness, for stead of acknowledging Sarah's superior position, \-\-\<\.u
without heirs they would not be able to continue the mission fled {Abarbanet; Sforno).
of bringing God's teachings to mankind. Recognizing that it Rabbi Aryeh Levin noted that it is incongruous to belli-vr
was she who was infertile, Sarah suggested that Abraham that a woman as righteous as Sarah would persecute anoti ini
marry her maidservant Hagar, and, if a son were born, Sarah human being out of personal pique. Rather, Sarah tretilwtj
would raise him, so that he would be considered her adopted Hagar as she always had, but in the light of Hagar's newly
child. inflated self-image, she took it as persecution.
Hagar was a daughter of Pharaoh. After seeing the mira- 8. ntt* nnbttf — Maidseroant of Sarai By addressing Hagiti tin
cles that were wrought on Sarah's behalf when she was ab- maidseroant, the angel reminded her of her (Subservience In
ducted and taken to his palace, he gave Hagar to her, saying, her mistress. Hagar acknowledged this status by referrini| In
"Better that she be a servant in their house than a princess in Sarah [next verse[ as my mistress (Chizkuni).
someone else's." So it was that Hagar, an Egyptian princess, 11-12. n-iri ^an — Behold, you will conceive. ,Hagar had nl
 ni / t o - u'' / V3 l"? "lb ntffiD rcttTKia "ISO / 70

;mD K-irij Kan K^D? IS?! nnyoT

t'Njtaiij m •'KKfi m 'Kn'??' n > '
:Knaj n;i ^Kns n^i •'^^;nrl ma •n^l •'n?n-n!^) •'finn'riK) :"'5>3ii7n nK) ••bfjn :=
•'Ktt'j-is n;i 'Nji;:? n;i '•Knins nj^sa ''U/ninTiK) '35;33nTif<;) niat^n-n^i :D''KD'in »
K'J niaN noK ntoin P N O H ' n;i
Knnyn xnipK aSi n^ H T ' ? ; 1^ nn'?,'; K"? nnnK ni^K nto) ;''Di:i^n-nt<:i K tu
nnaisb nto nnoKia n j n nipEin
m'? 15?3 Vw n'j^'nVn;; ^jyag u? KH
uxii<.-bK nty nijKri] njn nniiyi nn::^n nn^u; n^,) 3
D-jgK '^•'ap nan 'nsriK n^xn 'nnK •hjiK •'m^vj-bif. KrKa rTi'?n mn'' •'3'T.^V Krnm
n-j3t? nriK nto ma-jii into "iis'ipV
niuy t^lDp nriBK Knnyn njn n;
n.to nfriT :''ntu '^'if?'? annN i7nt?'i na^n H B K 1
IVjan NVlsa U-15K annV v?? nt^j; Vipn nnngu? n n y a n nin"nf<; nni^K-n^^N
flnaK"? PI'? nVva nngKV nn; nan'i
n i s nirii riK^yi nin mV "7^1 T nriKi nn'K inm lyja yiK:^ Dn:3K n5\yb D''3tt? ;
mn?5i n iKrijiyg anjaT n'?p nsi-is; n m n •'5 Knni nnni "ijn-bN Knji :niiyN'? lb nw''K n
iT'an; Km ^'35; •>? ' i^T DnaK'? ^nto
niVpi riK'^iy n » niDi 1^ 'I:I>?K ••tiioq nn:?K-'7J<; nto iipKm ;n''3.''V^ i^GI?^' '^iT.ni n
nnKii :Ti3''3i 'j'a ;i in^ Kni^ya
nia}; •tinia T P I J K KH into"? nnaK
Vpw n m n •'3 Kim •np''na~''nnD'!y •'nm ••i'm '^•''PV
k - " I T T T T J- •- •. - 11-. • T : • • ^ - T IT I V T

nto nn^avi '•a^rs?? i v m ? i^^ nty-^K annK nnK'i itiijm* •'^•'a mn'' ^BW n^'rva 1 • ^y N3na
lip]*
KaK^n pinauJKii iKnni^p njj-jvi - T V T : - V - 1 IV •• J- •• 1. J : • T ftv •• :

Ki'v '?¥ K-ia-jia? K;m Ki^y "jsi ;n
KnipK njn nwKin :K-i}nT Kn-iKa
K^IK riK IK"?! K^riK RK IJU n i ? !
Kg-)v i^?^ ' P H I ''li? DIE P rrinisi
;n KaKVn nV n e s i o tCngns; K"I)
m n p ngvnttfKi •^riJia-i nf? 'SW
nKiDK pT K3j?'?'3 n*? ni3?5j' IKPIT
:''ltptt IMlpn' KV) '3^33 n] •'SpK
Kn Ji? i?K Kn ;''T K3K'3n nb nnsi«-
MK 'jKyw^ Tfavi ••nfjn^ la T'bri^
T n n an-; Kinia- iTi^nl^^ ;^ b''?]?
b:}-\ Kv) KVab ^inx KH^ Kin KWIJJS
••§8 ''yi nV P3''l¥ liri; '^'?3» '33
nto n35?riT T'^''}?? a i m nb^^v^ '^Ta't\nn?\y nan
c n n T'j;''?^ nim TINV^I nNiyip'i in'-aM nnam .
nto nnD\y nin IKIK'I nw •^"jn.a Tij^n-^y laiiaa n
•"D'aK •'rriaa. •''itu'''?3)3 ni3K'ni '•a^n niKi nna nm-'K
••aiynn) • i m a r ' ' ? "'aitt' nw 'qK'?'?''^'? ~"?^^5 ••nnia D
-ni<; na^K nann nin'' '^^b'a nV ni?K'^l tnn;; nnn ^
nnn -qan nin'' -^KVIO nb -IKIK^T a'ni? npti^ K^i TIJ;")! K^
-"^K nin-- vptt'-'a '^Kvnu;'' 'ta^7 nKTi?! la pi^'']
•';3-'7i?) la Va T] baa inj laiK K"jg'n:;n;: Kini :'^;:.3:y 3^

i3 i n o i aP3i 6ic ,pp75 oj'fti ppii fi'n ii'63 p»iD ofnn ,0'ii» moD
'i '1C130 am .yhs 'onn (n) :(DC) psicfn ofi'sn >P33IID) '>fn ,iiio D'JCP
Vl3i) T I B -p-Q '33f)l 'i IPP OB o"3ppi Dii5P0P3 .BIBO Oi'UB ')fl Tiu
•IBB PipD) ')f; 'P"Pi i)')C in iiDpni i) o'oi ,Ti» fiift niiopp 6i (3:ro
>nn3133K :(P op 3"3) pPtl ')n3 DBIP PPflC ,')»» DBIP ppft T331,11131
,T)3i P'3 np ,fiiB 0(1 iDP fnpB3C 13'3 is .-|iJ'ai ' P 3 'iJi innaw
1)0 3)0i 3Blfl iflinOt 6lO .033113 Oi'501 310 iC 0313'133 1330 fB 0D')30C
oi'SOt IBiB ftift ,30PC Oi 3C3B fllOl 0P30 333 fliOl ,(f)' piD5 (ioi) 030
IX (n) :(i DC) 'Cip3 03 Pi3i3t:» oP'o .niu msini (i) -.lot; 3"3) jicftio i n o
'6 JlCil .D'3333 Oni3 D)3'i PP5 oi JP'i ttfl ,0'0 1331' .pfl3 JS'OB .13X3 niB
ii3 .'iji 'n ^K'5n n'j IBK^I (U) 1063 '>fi OIB i'ii3 infipc DipBo o'fi ,OIB
:(t DC) OTBfll 03'»f) i33 ifliB 3Bfl313i ,3pfl "fili Oi PliC O'O 03'Bfl iS
m'3'1 :ni3B pcfiT (i;j' cpDic) o3o f^ 1B3 ,'3on '3ICDC3 . m n "|in («')
n x i p i •.(B:33 0'B3') D'I3|33 P))ipB l»3i3 P3t' li OBlll .Clil'l 1B3 .13
Kia (31) :(i3':i' jioi) ppS' inc f>ti pfnpi 33ii iBific 1B3 .f)io 'iii .mio
;3;fl3 00 PCp 0313 'O'l 333B3 3C'l 31P3C 1B3 .Pl'P Ilii Pn33B SOlfl .mX
f 6>1C i30 .13 ^3 in :(fl PIBC tolp») O'POi .S33 IT :(i"5 f)"33B ;13 DC 3'3
9"i3fi ,in3 lofnip ifnc pfti pi33 fiiot 'oi . m a i n j 'jnan i n w is
i'Bi) D3C fllO '!3'330 30301 'foC ,pi3» D'fliVO P130> 0!333fl3 3PlflB fllOC
niD13C ;l D'331 '35D) i) llPDC'l 311PCi p310 ^iB liB 33B ,131'10 iCB .0':3
OCiCOl .D'13 0133C flifl Ooi 1P3 ttl jfo V PlBlfl 3C13 .IJ'pn HK W) :(5:'B
3BfoC ,TPDi 0C13' PVOi D'TDD ,')lB3p T3p ')'p DOl ,1TO!J1 3f>lB1 Ollfl
riKl (3) :U3:3B 3"3 ;T;fl' 0'13C') ODBBCn IIBB '331 03' pliCB 3fllBl Dllfl
nnaw (X) :0';3 D'333) D'6D3 pfi 63p' fiioo 03 3Bfi)c ,iiB pfi .o'xain
0P5C '03 flOPC 3131B 3Bf) 03Ci 1CB3C D'D) 0fl3C3,0P'0 0B35 P3 .n^SlJ
'B iB IB'i .nlMM ni3K ''jlX (3) :(fcOB 3"3) OPfi P'33 03'3) flil 01 P'33
lipi 'P3i D'33fic ni3t3 .nran naax :(3 OB D130 flifl '1)3 i)'6c o')3 li I'fic
:l(P':i lioi) 'C'fii 'PP5C 'PP3 3cfi '33C D'oifi IP) 3n6c i»3i .(i:fiB op) 'P's
,D'3333 OPPpi ,»1l» npfll (J) :(3:0B 3"3) 03C ClpO pni .i-W 'jipV
ocfii Bi3po IBID .nuiB -\m vpn lU oc) oi3 cnp t|i33 p3Ti P'3IC T^C6
n3io'j :(DC 3"3 ;.3D P»3') P3Pfi fiC'i 3"n oioai oii' flil D')C'' OPOCC
ICBfll li 3Bfl) flic 'Bi ,1')B0 |B OilB pfli oSlP P3'C' I'flC T3B .-111 D~13N
im bx X3<1 n :(Dc 3"3 ;oc PIB3') ifi3C' pfii fi3C IB (3:3' i'Bi) ins 'i5i
I'fi 1103C ,03Bfi .n'jia3 n m 3 i 'jpni -.0 oc 3"3) o)ic63 ofi'3B . i n n i

-^mt J
t..l..-.lllllife

73 / BEREISHIS/GENESiS PARASHAS LECH LECHA 16/13 -17/(

all his brothers shall he dwell."

" And she called the Name oftiASHEM Who spoke to her "You are the God of Vision, "tor she-
said, "Could I have seen even here after having seen?"'" Therefore the well was called "The Well
of the Living One Appearing to Me." It is between Kadesh and Bered.
^^ Hagar bore Abram a son and Abram called the name of his son that Hagar bore him
Ishmael. ^^And Abram was eighty-six years old when Hagar bore Ishmael to Abram.
17 ^\X/hen Abram was ninety-nine years old, HASHEM appeared to Abram and said to him, "I
The am El Shaddai; walk before Me and be perfect. ^ I will set My covenant between Me and
Covenant you, and I will increase you most exceedingly."
^ Abram threw himself upon his face, and God spoke with him saying, ''"As for Me, this is My
New covenant with you: You shall be a father of a multitude of nations; ^ your name shall no longer
names ^Q called Abram, but your name shall be Abraham, for I have made you the father of a multitud' •
y^ of nations; ^ I will make you most exceedingly fruitful, and make nations of you; and kings
Destiny shall descend from you. ^ / will ratify My covenant between Me and you and between youi
offspring after you, throughout their generations, as an everlasting covenant, to be a God to yoi i
and to your offspring after you; ^ and I will give to you and to your offspring after you the lai u i
of your sojourns — the whole of the land of Canaan — as an everlasting possession; andlsfuill
be a God to them."
nine years old, Sarah eighty-nine, and Ishmael thirteen. At inverses4-8, and those of Abraham and his descendants iin'
this advanced age Abrahann was given the commandment of enumerated in verse 9-14.
circumcision, one of his ten trials. Despite his age and the
5. God changed Abram's name to Abraham., a contract ii H i
difficulty of performing the hitherto unknown operation, he
representing his new status as av hamon — father of a mul
did not hesitate to comply. The commandment was given
titude — whereas the name Avram represented his foi'mni
prior to Isaac's conception: (a) that he would be conceived in
status as only au Aram — father of Aram, his native counliy.
holiness; and (b) in order to emphasize the miracle that Abra-
Although he was no longer associated only with Aram, thin
ham could have a child even though his organ had been
making the reish of his former name superfluous, the Uillut
weakened (Radak). Michtao MeEliyahu explains that the
was retained (Ras/ii)- Based on this verse, which the Talmud
magnitude of the test was that it would be regarded as
(Berachos 13a) interprets as positive and negative cdni
bizarre by the public and cause people to shun him, and it
mandments, it is forbidden to refer to Abraham as Abrinii,
would thus seriously contradict his lifelong method of bring-
ing people close to God. Thus Abraham was challenged to Abraham's new description as father of a multitude of ni\
accept a commandment that opposes his concept of how to tions was not rhetorical; it has halachic implications lluil
serve God. shed light on its deeper meaning. In explaining how conv':i I -•
who bring their first fruits to the Temple can recite the n-
1. nu* h^ — El Shaddai. This Mame depicts God literally as quired formula thanking God for the land He swore to jilv
•''nuJ, Who is sufricient in granting His mercies, and Who has our fathers (Deuteronomy 26:3) •— though converts do nnl
sufficient power to give whatever is necessary (Rashi to descend from the Patriarchs — Rambam states: All convi-i t •.
43:14). are considered descendants of Abraham because the I \>i nl i
'3?^1^nrin— Walk before Me. I.e. serve Me, by observing the calls him the father of... nations, and therefore a c o i w i t
mitzuah of circumcision, and as a result of this, you will be- can be called a son of Abraham (Rambam, Commentiu v I"
come perfect (Rashi). Mishnah Bikkurim 1:4). This means that the spiritual mii;:i]( n i
of mankind, which began with Adam, was nowtransferr(Ml In
By removing some of his skin through circumcision — an
Abraham.
apparent contradiction to physical perfection — man would
become per/ecf, because this slight diminution of anorgan 6. God's promise that He would make nations of Abrahum
would be the symbol of his covenant with God. Such close- means that nations would descend from him in the liil\iii'
ness can be achieved only through man's own efforts; had he thus Ishmael, who was already living, cannot be the suh)i • t
been born that way, the lack of a foreskin would be meaning- of this verse. Rather, the blessing refers to Jacob and 1 • MIM/
less {Radak). Closeness to God through his own efforts is Edom (Rashi), the twelve tribes of Israel (Ramban), or Ui-' i U'
Man's ultimate perfection. [See below 9-14.) scendants of Abraham's future concubine Keturah (R;iil.\h i
4. ^ri« 'Tin? nari — This is My covenant with you. There are The blessing of kingship implies that his offspriui] will
two parties to the covenant of circumcision, and their re- have the power to suppress idolatry and carry out his miv.liMi
spective obligations must be defined clearly. God's are listed to the rest of humanity (Haamek Davar).
 iMllilli
T / r - j i / TO ^'J "lb nttna n'ttTKna l a o / 72
bK nnK n'''?K n^Mn mn^'-nw; in^ry\ :T3\y'' T'nti;-'?^ p
kn'^S Kin ipK mijK nky hiViomij
n'i) Karj m 5 n n-in^j ns KVS i n n Kn;? p-Vv :"'K'"i nnK •'rr'K'i n'7q niq nn)?K 13 ^KT T
A 'VWKT "ina mn •'rymi (KJS ciKrj i i n nSrn n-i3 rnitt/np-rnmn •'N^ •'n'? nKSixn'? m
^((;'?13T K T a KT'?'? Ki;? p b ^ T ar T V J"- •••If I J" vW I •- J" - f t - I. J- : •• : -

-la lavas'? "130 nT''?'im IN^W vai

liri m ' V ' l Pi^? nw ti-;5K K-jp
-n-]^5 Q''5^ tt/iu') niii? n''3'nt?;-i5 O'l^Ki bif.'ijm-', m
li'jii* ml) lanp la maK^io iVxynip'' 11
iwp^b bKvwJ'' n ; nm ITIT'?^ na
pit* vu(i;w T'vi^in -13 D-iaK n i n v
-i)?K'^] Dn?K-'7K nin'' K7.1 oniy v\vn] nw D''yiun
HJU Kjft n^ "113S1 ••laK'? 1,1 '''WKl nrnKi :Q''nn rvn} ••ID'? 'n'pnnn n w bK^^N vbK a
''OT 1CS1=' •°'''?'f* 'BJ •'13"!^, n^9 •'10
K^iq"? ^n; •'JDKI ^nian nipin VS D-I3N V B " ! •.TKn TK)33 •^inlK H^IKI ^ 3 m •'I13 T T ' - a j
'ji'jm •'iilBK Vv u-QK ^931J iK'iri'j i n n ? mn •'l^$ rtn^b nn'pi^ 'inK l a T i T'JB-'JS; -,
in;f» ("itrt Kn KJ^T nn^'p'? ;' niaii
•••ipri' N^l n ipaipy ''IP ai5'3 ^nryi -^w •gipw-nis niv K'3.i?''"K'?1 ••ai.li itoq ^K"? n^ni •^HK n
nn'iaK -iinw •'m xraK ~\-mj tv nw
•rfv ijJ'Bijii I'^nan^ I'aipy np a?5 ns
:'^''r\n) 131.11 itor|-3K 15 nn-i^js; \y?^ n n i nn^K
•[••rhm ymvb T[iim) Kmb K'ID'J •^igio nn"?)?! niliV ^iinn^i Tki? TKipa'^in'K "•niari'i 1
n; fffiKi 1 iiipgi 1S13 K^nnva vy'jw'i
-nna Tj^'ia •(•'ai •^a^'an •'-lijin va •'ip;,?
T1.QI? ilJ?")! ?5i ^?ni ijia inn^'HK innprj). ;wvi. 1
KHSK'? 11S iign'? D'jy Qjfjb i'inn-1'3 •^V'^\b^ nn'^K'? "^"p ninV Q'rii? nna"? nn'i-ib
•^iria •T'3?'?i •^S iritfin i-i-ina ^ n ' ? ' !
riK •^inm y-iK I riK •^nD!?'^J!'ll'?i ^'?"''?^31 ^ T I O K n
IKHSK"? I'ln'? •'inm nVv njDriK'?

pliB3 '»b ^bBP5 .ICIIB 'Sbl .'P1)VD> b33 Obt B'P ,'lli PPfl 'll5 PI Cp .uraTl
.0 DC •)"3) ')Bb Oil) bB3 Ppfl p pblBPC !»( bPC ,D'BP P'PP PIP P3131 pb'B
^'Dlfl 1 .P'DP tf™ 0')lfl '3 0')'B '3 ,D'13'fl 'P nop Ppfl l'C3Bl ,D'BP P'pl ,fl"l
(3) :c.3b D'li) ;ii3 f)i)in)p) TP3fi f )B3 p"i)P TPVPifi r)B vp'i i»i; bs pifi lb
:» DP i':i) II PISB '"B lb oppipb p6p P'-)3i pspft be R'')3 .iji'ia r u n m
p"pni iiBBb P313 o'P fib bB fibp IBP ,P)'3tP Ni)B .1)12 S s m a K b a i K J )
fl"-)1 flP'n35 .(in3 P31B3) D')'B 'ibJl bDl) OBb33 1B6)C IPtl ,1'bB P3i)
.(I DP p"3) ii)P bp pp'PW) 'b .d)« jmn 3K13 (rt) W'ps fi'iis) p 'pM»
oblBP b3b 3fl VP3B1 IBlpB fllOP D3pb flbfl 3fl P'P flbP ,PbPP3 13 PB'PP p"'11
PD'BIPP IS P)'3PP bB PDBIP) ' I t bp l"V C|6p .B»lpi)B Oil 6b ,(.!' P13P3)
p"3 ;.ip pp7P)D ;I13:)' P3TO3) BPIO' ]\> p Btiob Ptl) fi'jp'i •)i)f))e .Btio'b
nt3)) O'P fibi lb P'P 133 b6BBt' 'lot ,Dnf)i bfnr .mil's •imnii (i) :(6:IB
•.e>rhKh -p twrh p'lx fro oni . i n ' i i JIK ininpni (i) :i'bB
b3fi (i3:iB -f-i) n'nVK^ nn'; t)n"ni f)"D) p'pf) DPI . n W miriN'j (n)
.'HI 'jK nnK (11) :bnj IBII O'P'P .liaun TOK bs ua hv\ :i3 riiPBi ipifi
P"3) l'3lbB bp 113b»3 Ofinp .P'flPP Plbfl ,P31 DP fllOt ')3B f » p Wn lip)
ipif) ofin 131 DIP I'fii bpo of]n fiipp BBPBi 'fn b6 ppfi ,b"i fi'Dl (':PB
'niKT pn3iB3 Dibp c|6p 'P"o 01130 '31,015'P 'b .n'jH nin iKpji' oinp)
Bi6pb ob'n 'p"0 ope) ooisfi bp ip'33 opifi mi n n K oipB bp I'Bibp
IB6I ppfl OBD •fiiw p6 ofji nm ' I P P ,Bifnb Pb'ii op'ot BIPI .[D'3fib»
1"3 ;:l' Pb'Bl)) PT)P flbl 01 ppfl PI PB3Pfl PPflP 111 ,(331)' D'PDIP) PIB) PIB
Kipii (10) :ob» 'ippfi 6B'P ifibBT fn'3 ,i»mP3 .'KIT m's nxa (T) '.(i DP
.bflBBP IBt PflPpl PBflt iflbBP '131 013f) BBt flbp S"B6 .'111 ffiU m i K
niiinB p t n a m (1U)1 :(Piif) pn») bf)BBP' ifilpi i'b» eiipp pn PPIP
HOP) 33B 6bl blB)e3 0)P 1"' 13 'OC IB'llpb ,3P3) bftOBC' be in3eb .•111
P'pfii usb "i^nnn p'sbi .P'13 b3b 'Pipb63 'T e'P fiio ')fi .nw hx nn w
b3Pl nb P"1 f)"pl ibe '1 ,p ItlTS fnpB3 fllOt OipB b3 131 .piBsbl Olbflb lb
n'ni -.'DiuBS p3io ,'OTp Pbs .iBiiiPP .iisS I'snnn •.O:IB I"3) I'IBP 'pb

ready been pregnant, but she had miscarried. Now the angel
promised her that if she showed Sarah the proper respect,
she would have a son destined for power and material great-
ness. He would be an untamed brigand, a hated plunderer,
and warrior {Raslti). Orikelos translates the description of Ish-
mael in the economic sense: He would be dependent on
other nations, and they, in turn, would be dependent on him.
1 3 . ^Kl^'K — The God of Vision. I.e., Who sees the humilia-
tion and misery of the afflicted {Rashi). Although an angel,
not God, had spoken to her, she understood that he was
God's emissary. She went on to exclaim that though it was
common for angels to be seen in Abraham's house, now she
had even seen one here in the desert!
1 4 . iK'1 inS IK? — "The Well of the Liuing One Appearing to
Me." I.e., the well at which the everlasting angel appeared to
me (Targum). This well became a place of prayer in the fu-
ture; see 24:62. Bolstered by the angel's promise, Hagar re-
turned to her mistress, and after a short while she bore Abrr-
ham a son. The year was 2034 from Creation.
17.
=ǤThe covenant of circumcision: new n a m e s and a new
destiny.
The year was 2047 from Creation; Abraham was ninety-
75 / BEREISHIS/GENESIS PARASHAS LECH LECHA 17 / 9-1')

^ God said to Abraham, "And as for you, you shall keep My covenant — you and your
offspring after you throughout their generations. ^^ This is My cooenant which you shall keej'
between Me and you and your offspring after you: Every male among you shall be circumcised.
^^ You shall circumcise the flesh of your foreskin, and that shall be the sign of the couenanl
between Me and you. ^^ At the age of eight days every male among you shall be circumcised,
throughout your generations — he that is born in the household or purchased with money front
any stranger who is not of your offspring. '^ He that is born in your household or purchased with
your money shall surely be circumcised. Thus, My covenant shall be in your flesh for an
everlasting covenant. ^'^An uncircumcised male the flesh of whose foreskin shall not be
circumcised — that soul shall be cut off from its people; he has invalidated My covenant."
The '^ And God said to Abraham, 'As forSarai your wife — do not call her name Sarai, for Sarah
Promise is her name. ^^ / will bless her; indeed, I will give you a son through her; 1 will bless her and she
to Sarah
shall give rise to nations; kings of peoples will rise from her."
' "^ And Abraham threw himself upon his face and laughed; and he thought, "Shall a child I u •
horn to a hundred-year-old man? And shall Sarah — a ninety-year-old woman — give birth?"
1^ And Abraham said to God, "O that Ishmael might live before You!" ^^ God said, "Monethelcs'>.
done on the eighth day of a boy's life. As Maharal teaches, the chased with money after he was born (Rashi).
natural order of Creation involves cycles of seven, such as the 1 4 . nn"i33i — Shall be cut off. An adult who intentionally n-
seven days of the week and the seven years of the Shemittah mains uncircumcised suffers m 3 , spiritual excision. Excinh H I
agricultural cycle. The number eight, on the other hand, repre- means that the soul loses its share in the World to Come, ;in<l
sents the concept that one can rise above the limitations of na- the violator may die childless and prematurely. [See comni'-i i
ture. By commanding Israel to circumcise its male children on tary to Leuiticus 7:20.]
the eighth day, God taught that the Jew's ability to remove the
1 5 - 2 2 . The promise to Sarah. Previously, the covenant wnn
barriers to his spiritual ascent transcends the natural order of
solely with Abraham. Now Sarah was made an equal parly in
life. Nevertheless, God gives Man the ability to do it — and
this covenantal promise. And just as Abraham's new rol<" wiiu
since he can, he must.
signified by a change of name, so was Sarah's (/?'Hjrsc/i). 1 IIM
1 0 . irina nwl — This is My couenant: Here circumcision is word Sarai, which ends in the possessive •"., means iii\i
called the cooenant, but in the next verse it is called the sign of princess, implying that she owed her greatness to her stal i r, in
the covenant, implying that the actual covenant is something Abraham's wife. Henceforth, she would be called only S.ir,ih,
else. R' Hirsch sees in this a fundamental Jewish principle. A which signifies that she is a "princess to all the nations ol Urn
commandment consists of two parts: the physical act and its world." Prior to the covenant, Sarai's personal majesty iii.uh'
underlying moral or spiritual teaching — and neither is com- her the princess of Abraham [and his country Aram). hi>w.
plete without the other. Just as it is not enough to perform the however, all limitations were removed. She was princesii "/KK
commanded deeds if they are denuded of intellectual and excellence" — to all mankind (Rashi; Berachos 13a).
moral content, so it is not enough to philosophize on the com- Previously, Sarai had been barren; her new name symlm!
mandments and seek moral improvement without actually ized a change in her destiny, for accompanying the change ol
performing the commandments. Hence, the physical act is the name came the Divine promise that she would give birth, cvHh
covenant, but it is also a sign of the covenant's deeper mean- though she was at an age that would normally have nuiil*
ing. childbirth impossible. As the story of the Patriarchs and M.itI I
1 1 . n n a nitfh — The sign of the covenant. Circumcision is lit- archs unfolds, we see that infertility was common iinioii(^
erally a sfgn, a mark, on the body, stamping its bearer as a ser~ them, but that prayer and Divine intervention resulted in (h«
vant of God; just as their souls are different than those of other emergence of the nation. This was God's way of proving tJIftl
nations, so their bodies must be different. God ordained that the Jewish people are not a natural phenomenon; withoul nilj'-
this sign be placed on the reproductive organ to symbolize that acles we could not have existed, nor could we continue to '-sl^li
circumcision is essential to Jewish eternity (Chinuch). 17. pnsf^i —Andlaughed. Abraham's laughterwas not sk<i|)ll
This verse contains the positive commandment that every cal but jubilant; he laughed out of sheer Joy at the new-, thilt
father circumcise his son, and that if one's father — or the rab- Sarah would bear a son. Onkelos renders nqi, arid he n'jDH-tHl.
binical court as representative of the nation — had not carried In the case of Sarah, however [see 18:12[, Onkelos r<'ndiii«*l
out this responsibility, then every man is responsible to have thesame verb pn:ifmasn5';ni, she/aughed, a translation ilieil [^
himself circumcised when he becomes a barniitzuah (Radalc). supported by the context of that passage. Abraham had juilh
12. n?a T"?^ — He that is born in the household... A master is and rejoiced, while Sarah was skeptical and laughed: IKMH C
required to circumcise his non-Jewish slave, whether he was God was angry with Sarah but not with Abraham {Rasiu).
born to the Jewish owner from a maid-servant or was pur- 1 8 . 5)'>3D'3 n»ni •jnyMU^'! 1*7 — 0 that Ishmael might liiu: !',/.•>,•
 ^'? "i"? T\\u-\s n'urxna nso / 74
i o n 'a;fj n; riKi orr-iaK'? ;^ i n i j i u
'T in^p KT< nin'Tj'? ^nip3 '^'331131s
^•33 i''3i 'ii3'3'3i n n ' ' i j 1^3 i n i p n nnu/n IU/N i n n ? HK'T :DnT7'7 ^nn|< '^ij'in nnK
i n n n i K' ;K;-!13T 'JB I'la'? -ttm -q-iips
On'i K-i) 'ripi i'lDri'j-ivi n;-ito3 n;
1313' ili3''p3i n i j ' a ' p a D ; P nij'? •'Jin n n a niK"? nir\) D3i;ibny ito? riK nn'^nii
•73 113'? C i n ' K-]) nijn'' I'lp'i'' K;mri DDinni'? ngr'^a QD^ 'JIKI'' u-'h] np^-]:^^ inDi^i^i
'31311 Kni3 •'T'?^ I t t ' m - ; ' ? K-)13T
Kin 1133P K'J'H I ' n p v n3 '^an K s p s ^iyntip K"? -[\VK ">5n5 "73'? 'fii?5"n3i7)3T n^a T""?!
T^^ (^t?' ^ H P K'l) inwi;!' N-ijjnK r npin) ^spa n^pm •^n"'? I'h] '71Q'' 1 "^Dan :Nin
••n;!? ('n'l n-j ••rripi •qapD ' j ' s n ^n»3
••n K n m b-i^ii 1- [obv D ; P ^ ii33to33 -Kb -[\iJK 15; I Vnv! ;n^iv nn^V ng-iSy?? i n n ?
ly'rny'i r\rh-}v i t o ? n ; n i j ' K ^ nijaj/n Kinn w^m nn-iD^i in'?")V "i?^3"nN: ""^ini
'jtLJK ' n ; p n; r r n y n m n n K\OM
Kb •qnipK n t o Dnn3!<;'p ;' -"71;!; bn"?!? nioN'^i nDn inna-ni;*:
nni? n-jto ' 1 K n t o nntti n ; n i ^ n
1^ nan i n i j cisi n n ; •^3553™
mto 13 nto n)3«7-nK Kipn-K"? •i\T\\uK nto nrnnx
I'nDy nttf33'? inrii napi3Ki ^a hinDin p -^h nmn ^nm nil nfiK inDim :n)3tt7
;pn; nan N;5ipy3 IIO'VE'T IPVO
•>nD3 ••nisK "jy D n i 3 K ^3311-
•"jV nnn^K Van :ini nasn niay iDbn niii'? nnini
i'23 'n^ 1'?'? ^(Ji? 'V-in n a b s n n ^ i -ni"!;) n"?!! njEz-nNn inVn li"?? -I)?N'^I pn^'i 11^3
:T^i;i T3<B fSitpn n a n nnto D K )
•^Kj/ntfi' '3'?;; D-JJJ •n"!3N i n i j i rr
-'7i<; DnnDiN -iipK]'] n^n nw u->v\iJr\-mu nnto
KUK/ip3 ;' ni3N3o. :'in"!U ni^tv VnK nn'^K "IKINII I^IIJSV n^ni 'JKJ'KH?;'' 6 an'^hcn

b ' l t pp3P3 .nmanai :(3:tB Y'3 ;3':p' [bob) P31B 'b BP'P in63C ,BpnB3b
'DlDfl ifl'SBC DO'bB D'331B 1'PC ,pp5' bC PPCB Dl'3 pb P3P53|:3 (DC P"3)
ft'Pl ,pf)'3P fib DPp'SBl PBB D33 Pp6 b3 Bf)'3Pl ,ftlB 13)3 D'lBlfll piCP ]»
iim (B:J)) i'7 .(iifip ibpb) Pii: D'33 pp'3'P iKbiV fiio .Dbi3 Pfi pp'3P
PIC bi;i ,'ini PPBC pcb f)"p pr .pni'i I'ja bs a m a n ban m :p5p»3
IPIl .Bjb3bl P3'BflO fib mCl ,t)BCl I'BflP DB13flC PIBb .(3':B' ibpb) IIBB |1Cb
pC PO'BP C . p b n :DPP3f) bB TDpp fibl U' DC) PPC bB P"3pP TDpPC
6'P 11 (|fi .(OllB 3 DC) OPfl PfinP ,(0:3 6 b6lBB 'P'bj3 pb33P 1B3 ,PlB"p
mw nmi :'b PCIB p"3ppc PB infib P( IDP PCB3B ,i3b3 PB6 pi ,PB"p
D'TbiB I'P D'3ic6iB p n n c 'D bB qfti .ib'b 'fiiJ PP'P .naw msicn n a n
IBbl fljl ,DblEb P3 PlCP fol 133 D'3CB 1BBBP3 DD13fl 'B'3 ,P3C p"n '33
fl'PIB) D'B3C '3310'CbC '33 DB'pnblP HPBC DPIsft 7B1P3BC PIPIT PICBB
p:c IPB b3pb 'fns '3'!) .bfiBBP B'P'C 'fite .n'ni bNBnwi •h (ni) :(3"3D
b'Bb) ')Db ibPDP 1B3 (IP)i' omp) infn'3 P'P' -Tisb n'ni ;n:iB p"3) Pt3
b3f) ]3i ,(lP)i' Dinp ;Bibp)ifi) D'131 ppBf) pcb .baK (01) :'Bip pbp (i piDD
11 i"'i .nnKi (0) :(:'p pi3iP3) Pib6 ib |'fic 'BP pfib BiiR3 ^^s [bfnc p]
plPTBC ft'P PBl .IPBCb TPI P'P PPfll p6 'P'-)3 P3P '3fl .llCfll 1'3B bs ^I'DIB
.•m na'S'ai u ' a m UttiB P"3) '«I DPb biBO 'iji IPBCP PCf) ' P ' I J P6I
biBPb IBP .binn iTipfi ibipb I'TPBP . I ' l n K nsni p a i :I'CPB be opih
BP'P' 13 i"i)Pi ,opbBi IBP . n n w a i («') :piCBb IB3 PWB PBifi ppfii; inj
Ibpb) OpflOl IBP DRbB)l .f)Cl) be ')1 p i ) be '3 1B3 .O'pPPb [131 bD13B HD'i
BPDCB iP7b'C .n'a T b ' (a') rbjft pis', IBP ,b)35! pcb blB! b36 .(B':PB
I'bB bsp |6P ."inia T S ' b m ' binh (S')':lbi3CB i6'3pc .noa nipm :P'33
IBP ,[D'B' P3BC PPftb fl'D] IPflb blB3 P'3 Tb' C'C pBbb ,D'B' 'pb 1B6 flbl
DipB 1plfl3 pb'BPC IBb Jfo .lat btV\ ( T ) :(:pbp) P3C P3DB3 CPIDBC
P3C) l'C31B bb3b B'3'CB .bin' xb IBN :(.pp DC) P3p)b PPl )'3 P3') fllpc
I'ClTp) PCB3 P31E b3f) CB P1B3') PP3 I'bB C13B J'fl l'3f) b3fl ,11111331CJbp
(10) u.pp p"iB) DBt Diip PBl (.P) P1B3') 'p'PB ibiB .Vain n m a i i :(.B3
,naw DPD mw 'a .O'ppfib fibi 'b 'PC BBCBT .'nti nniii IIN x i p n nh
ppiPC ,P3P3P fi'P PBl .nnK i n a i a i (to) :(.)> P13P3) b3 bB PPC IIPBC

9 - 1 4 . The covenant of circumcision. From the sequence of
this chapter, it is clear that the blessings of children and pos-
session of the Land depended on circumcision, a connection
that is also implied in the second blessing of the Grace after
Meals. The symbolic significance of this commandment is in-
dicated by the name of the flesh that is removed in perfor-
mance of the commandment— nb-^y [or/ah], commonly trans-
lated as foreskin, but more accurately, as it is used in Scripture,
a barrier standing in the way of a beneficial result. Thus, for ex-
ample, the sinful habits that predispose a person not to change
his life-style are called the orlah of the heart (Leuztfcus 26:41;
Jeremiah 9:25; Ezekiei 44:7). Thus, although this concept Is be-
yond human understanding, circumcision is a means to help
the Jew ennoble himself and return to the spiritual state of
Adam before his sin. As the Sages teach, Adam was born cir-
cumcised, but after his sin his foreskin was extended and cov-
ered the organ {Sanhedrin 38b), as a symbol that he had cre-
ated a barrier between himself and holiness.
By removing the superfluous skin covering the organ of con-
tinuity, circumcision teaches that man must eliminate the nat-
ural barriers blocking his advancement. But circumcision's ca-
pacity to accomplish this Is not a logical outcome of the
physical act: to the contrary. It is metaphysical. This aspect of
circumcision Is symbolized by the commandment that It be
 n I BEREISHIS/GENESIS PARASHAS LECH LECHA 17/20-27

ijour wife Sarah will bear you a son and you shall call his name Isaac; and I will fulfill My
covenant with him as an euerlasting covenant for his offspring after him. ^° But regarding
Ishmael I have heard you: I have blessed him, will make him fruitful, and will increase him most
exceedingly; he will beget twelve princes and I will make him into a great nation. ^' But I will
maintain My covenant through Isaac whom Sarah will bear to you by this time next year."
^^ And when He had finished speaking with him, God ascended from upon Abraham.
^' Then Abraham took his son Ishmael and all those servants bom in his household and all
those he had purchased for money — all the male members of Abraham s house — and he ciri ••
umcised the flesh of their surplusage on that very day as God had spoken with him. ^^ Abraham
was ninety-nine years old when he was circumcised on the flesh of his surplusage; '^ and /i/.s
son Ishmael was thirteen years old when he was circumcised on the flesh of his surplusagi:
^^ On that very day was Abraham circumcised with Ishmael his son, ^' and all the people of hh:
.i ..! household, born in his household and purchased for money from a stranger, were circumcised
with him.
THE HAFTARAH FOR LECH LECHA APPEARS ON PAGE 1133.

{Chagigah 3a) and M i d r a s h to Song of Songs 7:2 as a He was h u m b l e a n d self-effacing [Ti'a = a poor person]; and
reference to A b r a h a m (see A r t S c r o l I c o m m . there). The (b) he was b o r n c i r c u m c i s e d ['^K! = r!3D, a wound]. Eitln-i
m e a n i n g of ^in m a y be derived f r o m Sotah 10b where the interpretation can b e applied t o A b r a h a m , w h o was h u m b k
same w o r d is given t w o meanings with regard to D a v i d : (a) a n d who c i r c u m c i s e d himself (R' David Feinstein).

««§ Genealogical Table / Abraham*s Famftly

lli KrjIIRAH / lACAR

/-\!\\l!j\N M-JMAI1
U7- TE13AI1
JOKSHAN
i BUZ CAHAV
'I'i M l DAN
NfLlAIOIII KEMUEL ^ — , TAHA>I
ill'! Mini-XN —
KlfDAIC CHESED M/V\C M
I'll iH\K
•\[3li[;tL HAZO 1
•il (IJAI 1
MlliSAM I'll DASH
MISHMA IIOUPH
SMM;A I'I') lAI 1 13UMAH IIE'II-UJM—-^ ^--.
Ii , i I )11 >AN—1 nri irn MASSA
ilANOC H 1 lADAD
AISIOAI TEMA KLBLfCA lAMAN
ASSIILJKIM 1 riHAA) IFTUR
irnJSMiM NAPMISH
II.HMMIM I<I:DFM
MAHAIArii
/JLfAl 1 /;// / lAi 1
mm irAH KACHa

\ j 1 1
GAI)
1 1 I
Nnl<^: W i i i U ' liiieitCOfineci busbdHil tind u i l o , JOSI.I'H
DAN NUIIiLN
HroU-n whift; lines c:onnec1, nLiii wilh <••n uliinc. ASMTR NAI'lilAll SIMroN LiENI\MI\
8l,i( k lines connect parent and < liildin.'n), irvi
^ir.ii|;lu iVfK- indicates male. lUDAH
Sl.intctf typr indicate^ ^L'lfijli'. ISSAC IIAR
/HiUllJN
I 11 hi- jicnc-.ikiyical Tablo of l:;'..iu's d<'st cndjni'' appears <in p,3gi:
A^V. 197.
197. niNAii
' I i he fjcju'.ilogical Tdbl'; of l^cob':^ dfsc<Tidjmj. apptvir W8«3')1,
I3-D / r ^'7 ^'7 nu/ia niiyK'13 nsD / 76

n; n p n i ^3 ^^ i^Vti ^nriK rrito

•^i?"? aiav '>p;p n; Q'pNi priY' Fipuj

^m) nn; n p n a Kn ^nl'py n'''?aj7 in'K •'nnani iriK '•n^nj 1 nan ^''nv'Q'W '^Kyni^i'?^ B
i n n KIDV Nin^ nn; 'JDNI prn;
T''?!'' bK''t?/3 ntov"n''5tz/ im TKua inx '"n'-aini
^•j T''?n 'n p n v cij; U-^K '•njp n;i K^ Hc/i^ pnyi-riN; D''J7K •'nnsTiK) :'7inj •'ii'p vnn^i KB
:Nri5nnK Knwg nn K m 6 n-ito
K~iZ] p^riDKi naji K^VnV '?fB?')a3
nan"? '73^1 tniriKn mu^n nin 1^112^ nnw ^b n^n 33
myfti •ng-ii«rciri-iaKT >riiiVvn ;T

••ipma K-jwi '73 nap3 '5''3! '75 n;i

1BP5 njpip-'?^ HK) 'in''5 •'T'7^-'73 riK) li? b^K^ni;^!
p n r i ^ i v i t^lP^ n; itji Dn-jgK IT'S
:;^ niay 'p'Vn ''T Km nn Nnv n ? ?
13 yip vwni v y ? " "13 nnnaKina

K-ii^3 n; -iiJ 13 ]''i\s niuy nVp 13

ntjriK i n n mnv n s a i a inn'jnvi
:ni5 'jKynty^i nn-i3K (it? K-I) nin Di'n nisfy? IB-I:
•'j^'ati Nri'a n'V; nn^a '<£>3K '73113
(nw K-j) nHpK vippy 13 in Kapa
IVB? "i3ri5 nxKi qpa-n^pni n-'i Tb-j 'irr'n 'li^JK
- p ' o •"'3-Ta::n ,'in''D v'?n2 .a'piDS v o p

iMty OK riKipi :{7':7 3 D'pbw ob i'6 ]3 b36 (63:3n ]bpb) w : 6 D'nc6

61) ,ol)'b 61)1 DV3 ,;iTOi3n Dr313 .aiin nafjrs (33) :(J:VID ''ni ,1 op Vs)
nn '331 [r3ni6 ft'D) i'3'i6 v?' ftbci .D'sS'io jn 6bi D'UD jn 6b 6 T ' P )
.bnii :(»:r)) Vs) Dipp bp imin D"pbi bwb iPWio 6i IDI3'6-) ib'6 Dnm6
l':)D D0136 bp)] «:3 b'ub) D6^3n3 iro 1biJ5D3 .i^wrra (13} :bPD'i ppb
fp6i IT nbc ,?"3p;:5 oci? ?n ,]pr ?'PC ,6'3'Pn ?'oi iinpb oiii ipbiP3 (P6I
:[(3:w) -^''s .i»p 6b6 •5»6) 6b ib m:n in'nn» n'-33D inu nn^i '63n ,)w
•)DP ?\i 6bc 'Db ,n6 i»6> 6b DD^363 .in'?ny nwa TIK I'^iana (HD)
•jinnb ppip lb' o'oc b6Di5n' b36 ,n'nt;n '7' bi: iisnr: •)32C ,')C3 IIDP 6b6
i6bnp . n r n u:iV2 (i3) :(n:rn •)"3) P6 13 ^nft) "|3b ,pb'no i:n&bi ob^u
rwa ^Kyjaujii o m a N "yinj o'jp V' b6pni:'bi :)>c p"J D?-)36b
P-5P be ?)i; 'ii ni3VD5 cncu DC bi: 6"'i .('"in C")7))) pini? DC bp .pnxi
nn imMipm] :(r:j) •)"3 ;3b 6"-57?) DP-)36 be vise 'pi bw'JC e^n' 'm
6b6 /iji iPin :ip6 iinpn 'P'")3 r6 ?P6I 3'P? 1 3 P noi ,^n6^ cmb . i n n a
b"p ,Dvpp bb33 P^ipp '531 b6p))C' ')3 bi:' /131 'Pin'poi ^nl6c 'cb
m p « ' J i n a n x i :(:p> ]n7o>D ''D) D'^p6 op 6bi ,IP6 'P'-)3 P6 'nin'poi
'3'3 "!n6,6"7 .crbp P3C ''i:) lP3n t^ip ?'oc 7nb 6b6 pn6> ?nb .pn^' riK
1P16 'P'3i:ii 1P16 'pp-)3 o;p 3'PP .Dn6p ]3n OTSJI? ]3 Tp 7nb ]63n 636
nx [:{p:m -i"3) pPi' P6 D'p6 'Pn3 P6I i"pi ,b6pnn' Pt ,1^16 ' P ' I P P I
DiJiy (3) :(DC p7p;D) pPi' be ip-)rb P^icn 6 P P pb'np pn3 . i n n a
(33) :(DC i"3 ; T : P 3 'bcj» nni D'6'i;) m? ,ib3' D ' ) ; P 3 .DfKiiya lury

You. Abraham's response was twofold: (a) I am unworthy of
so great a reward as to have a son now; (b) it will suffice for
me if only Ishmael lived righteously before You (Rashi). In a
similar vein, R' Hirsch comments that Abraham was
shocked at what he understood to be a strong implication
that Ishmael was unworthy of being his successor. At this
point, he loved Ishmael and longed for him to be the bearer
of the Abrahamitic spiritual mission. Ramban maintains
that Abraham feared that the birth of his true heir might
signal Ishmael's death, so that this response constitutes a
literal prayer for his life.
19. Here and in verse 21 God reaffirmed the promise that
the Abrahamitic covenant would be perpetuated only
through Isaac, and none other. His name pny?, Isaac, refers
to Abraham's joyous laughter [plriY] (Rashi).
2 0 . aNtto^ — Princes. The Torah uses this word because it
can also be translated as clouds, to allude to the fact that
ishmael's offspring will enjoy a period of ascendancy, but
ultimately they will dissipate li[<e clouds (Rashi).
"We see from the prophecy in this verse that 2337
years elapsed before the Arabs, Ishmael's descendants,
became a great nation [with the rise of Islam in the 7th
Century C.E.] . . . . Throughout this period, Ishmael hoped
anxiously, until finally the promise was fulfilled and they
dominated the world. We, the descendants of Isaac, for
whom the fulfillment of the promises made to us is delayed
due to our sins. . .should surely anticipate the fulfillment of
God's promises and not despair" {R' Bachya citing R'
Chananel).
^^i .^MiD l"a^a3n .IM'D v^iaa .a^pioa v a p — This Masoretic
note means: There are 126 verses in the Sidrah, numerically
corresponding to the mnemonic T'VH; I= 126 = "they were
circumcised"] and also to ''"9'13?)3 (see Ezra 10:40).
''3'73 resembles ^nJ ^nd y~[^ is interpreted in the Talmud
79 / BEREISHIS/GENESIS 18/N«i

PARASHAS VAYEIRA
18 ^ Mas/iem appeared to him in the plains ofMamre while he was sitting at the entrance of ilw
Visiting the ^^"^ '^ ^^^ ^^^^ '^f ^^^ ^^^^ ^ ^^ lifted his eyes and saw: And behold! three men uu-n
Sicii:and Standing over him. He perceived, so he ran toward them from the entrance of the tent, .md
Hospitality bowed toward the ground. ^Andhesaid, "My Lord, if I find favor in Youreyesnow, pleascpnuu
Stranaers ^^^ ^^^U ffom Your servant."
^ "Let some water be brought and wash your feet, and recline beneath the tree. ^ I will ft 7i h
a morsel of bread that you may sustain yourselves, then go on — inasmuch as you have pashi -. /
your servant's way." They said, "Do so, just as you have said."
^ So Abraham hastened to the tent to Sarah and said, "Hurry! Three se'alis of meal, fine fU n n'
Knead and make cakes!" ^ Then Abraham ran to the cattle, took a calf tender and good, .ini I
gave it to the youth who hurried to prepare it. ^ He took cream and milk and the calf whii 7t Iw
had prepared, and placed these before them; he stood over them beneath the tree and they ah-
c o m e pure e n o u g h to be a resting place for G o d , as it were. guests. A b r a h a m ' s a c t i o n shows that "hospitality to wnylni
To spare A b r a h a m the physical strain of caring for guests, ers is greater than receiving the Divine Presence" {Shi'i'iu MI
G o d b r o u g h t a heat wave so that no wayfarers were up and 3 5 b ; Shabbos 127a). A b r a h a m ' s departure f r o m God W'(|P<
a b o u t that day. But A b r a h a m l o n g e d for guests, because a not disrespectful, however, because he k n e w that by huriv
tzaddik is never c o n t e n t w i t h past a c c o m p l i s h m e n t s ; he ing to serve God's creatures, he was serving God liititiit'ir
seeks to serve G o d at all t i m e s . In A b r a h a m ' s case, his m a n - {Tanchuma Yashan). T h e lavish service he rendered l l i o i n
ner of service was t h r o u g h being k i n d to people, thereby illustrates the alacrity w i t h w h i c h he served G o d .
d r a w i n g t h e m into his o r b i t so that he c o u l d inspire t h e m
4. nai^AT iisfDIl — Arid wash your feet. At this point, A h i i *
w i t h his example to learn about and serve G o d . In response,
h a m d i d not k n o w they were angels — he t h o u g h t thtiy wni-
God sent h i m three angels in the guise of people, a n d Abra-
A r a b s w h o w o r s h i p the dust of their feet, and he w o u l d uni
h a m ran to invite t h e m in and serve t h e m personally, despite
a l l o w an object of idolatry to c o m e i n t o his house (Ranhl I
his age and illness. He also pressed Ishmael into service, for
e d u c a t i o n o f t h e y o u n g m u s t b e practical; theoretical 5. n n ^ - n a —A morsei of bread. F r o m this understaled, iw- i>l
preaching about kindness will fail to achieve the desired est d e s c r i p t i o n of the s u m p t u o u s meal he was iibtiiil i><
result unless it is a c c o m p a n i e d by acts of kindness, serve, the T a l m u d derives that " t h e righteous say lltlli- nitti
do m u c h " {Baua Metzia 87a).
2. tP\ttii^ n^'huf — Three men. As is apparent f r o m the rest of
ntyjfri ]3 — Do so. Do as y o u said, give us n o t h i n g m o r o II inn
the narrative, they were actually angels in the " g u i s e " of
a m o r s e l {Ibn Ezra). As y o u said, let us but recline unclfii I||M
m e n . G o d sent three different angels because, by d e f i n i t i o n ,
tree to refresh ourselves and be on our way {Rctmhiw)), In
an angel is a f u n c t i o n that G o d wishes to have p e r f o r m e d .
order not to detain t h e m , A b r a h a m ran to Sarah's li^nl i^i|<|
T h u s , each f u n c t i o n is a new angel, a n d since there were
asked her to h u r r y (Sforno).
three missions to be a c c o m p l i s h e d in c o n n e c t i o n w i t h A b r a -
h a m and Sarah at this t i m e , there were three angels to carry 6. '>Ut^b — Knead. A b r a h a m specified that Sarah per(i(mihllV
t h e m out. In the words of the Midrash, "one ange! does not s h o u l d knead the d o u g h , for he wanted Sarah hersell Id itttrt
p e r f o r m t w o missions." In this case the three angels were f o r m the mitzvah of serving the guests. A c c o r d i n j ] li;i tMtl
M i c h a e l , w h o i n f o r m e d A b r a h a m that Sarah w o u l d have a M i d r a s h that this visit t o o k place on Passover ~ a n d Alftft
son [v, 14]; Gabriel, w h o o v e r t u r n e d S o d o m [19:25|; a n d h a m and Sarah f u l f i l l e d the c o m m a n d m e n t s heforii |M<'
Raphael, w h o healed A b r a h a m a n d saved Lot (Rashi as ex- T o r a h was g i v e n — he w a n t e d her to do it herself to gi||ii I
plained by GurAryeh). The last t w o tasks, healing A b r a h a m against leavening of the d o u g h {Alshich).
and saving Lot, c o n s t i t u t e d a single m i s s i o n because they 7. n n ' i a N VT — Then Abraham ran. Ramban erri|>htihlM'
were for the sake of rescue. how this portrays A b r a h a m ' s great desire to show h(.i«i|.iH •
K~\A . . . K"!?i — And saw . . . /Ye perceioed. The w o r d is re- ity. T h o u g h he had m a n y servants eager to serve h i m , A I I I I i
peated because t w o things h a p p e n e d . First A b r a h a m saw was o l d and weak f r o m his c i r c u m c i s i o n , heranp(7;suM*tllu '•
t h e m c o m i n g . T h e n t h e y stopped at a distance a n d he per- choose the animals for the meat.
ceived t h a t the reason they d i d so was to indicate that t h e y 8. First A b r a h a m served the dairy items, for they rpii^iM ••
d i d not wish to t r o u b l e h i m . In response, he i g n o r e d his p a i n little preparation. O n l y after his guests had sliiltind W*-u
and dashed t o w a r d t h e m to invite t h e m in (Rashi). thirst a n d hunger d i d he b r i n g out the full meal llidt • ->,
3. »J^K — My Lord. A c c o r d i n g to m o s t interpretations, t h e sisted of calves' meat (Daas Zekeinim).
w o r d •'11^ in this passage is sacred, referring to G o d . In tak- l'73K''i — And they ate. A n g e l s do not eat in the hunifin Htii n'
ing leave f r o m G o d , A b r a h a m i m p l o r e d H i m to pass not they o n l y appeared to eat. T h i s teaches that one S I H M I M >•• ••>
away from Your servant, b u t wait w h i l e he a t t e n d e d to his deviate f r o m t h e local c u s t o m (Rashi). In the; Kiihlitth
 iiiiiiiiiiiiii

n-N / w n'^^;i<^3 nao / 78

Kill nu;i3
an; Kini Knan ni^Jga;; FI^ '''?iW)«
tijjiia ixnli DD'a? Nnjtyn viri?
bn'Kn-nng nu/i Kin) xiipn •'3'7K3 nini V^K NH;!] ^ ni
(insj K-i) j n a j Kn^ri xrii xmi 'ni^'V Digy]n''u/jN:nty'^t;haniKi^iVryNE?']:ni^nnna a
llnrnD^i?'? o m i Nini 'rm^y I'M?]?
nDKii :KynK '75? nniai Kpiwia ynriB :n:y-ij< inpi^'i '7riKn nngt: briK-ij?'? Y•r^ Kih v^v
K"i) Tin-jj; iipnn n'risi^K ly? DK ;; T3j;n Kr'7K '^vi!::i ]n '•nNya KroN ''iif? "IDN'] A
:^Tay byn Tayri ly? N^ (^'J'y?
lU'^jT inoKi CT Tyi ly? iaij?i I3j7it7n)Q3"'^nlynnjD^n-uyjpKp/nj?;; r^'nnv"7^)2 T
Nfis aDi?in :Njb'K nlm^ la'appKl
n a y n p nna ilaj"? n'vpi Kiari^T
n'n^p nnKbDa"? TOD'] no"?-]!? nnfjKi :|'vn nnn n
15 nntji ilanay "^y jin-jay i? 'jy nK IE;K3 nti^ifri 15 n m ^ ] Dn'igj?-'?:^ DD15V 13"'^V"''?
'nl«ii iKn'p^g T KB? layn
KiilK ig?5i n-ita ni'? Kaaiaa'? ori-aK
nni2 "inK'i nnty-b-is n'7nKn nnnpK •nnn)] :ri-73T 1
'Tayi ••mb mb^g-j Kmp pND nSp VT npnn-'7Ki :nijy •'C/yi •'E/I'? n^o nnp D^KD vJbvj.
T3 la-ji nn-iaK oriT nm ni'?i i :]yna
iniKi ND^w'? an'i aui rf^-j n i n "inn)] nvan-"?}*: iri'i biui TIT n^3-i3 njp'] nnnnK
131 a^rii iDW a'lpjin :nn; nayip'? ntyy ntuN npsn^pi 'ibm nknn np'i :in'K nife/y'? n
mni llrrang am l a y n n i n T ? J-.- -: IT T - I •: T T : T : •,• I 1 j —. 1-
iibajf! Kj^'K ninp lin'i^y ti/iaipn
:i'7pK'T I'j/n nnn un-^bv, npy Kin) •n'-pD'? ]n'i

,OPfnpb P ' l IPft 31P3e B"Bf!l .(.(3p P3C) D'Pllfia pf) p')3'l JITC 7B lb
' p n 117' to bbf) 'PCTBC i»3 ,p 737b Bift7pfia T)7i .ap'a pi 07ip PTBfia
P7(J aB7p 3"ftft p 7Blb f)"f)l ,(3b:a OC) P) 7bvi 7pf) 3P3>e 0:1 b'Bb) D7f)3
''Bi ;i:i5B ,p ,':p») 7"33 PDicba 'Pei .[O'le '3 aTtja aB7p f)"D] a>e f p
OTi 7nfoe ,P'be '"B i')3b Dbe a"3pai ,P'bc '7' bB .N3 np' O) :(a:f)' I'p'i
oae 113D3 . a a i ^ n m m i :(De B"3 ;f)':3 •537»3) Bboa pf) T' 17' P6 aeB
.ip'3b ail a7i3B D'wab toe TBpai (oe P"3) oa'b^ p3f)b iB'mpene D"37B
;3:P' ibab) D3'bn i5p7i B'bi infoe ,a)'P7b as'b D'7pa 7'Bpa 6be Pib b3f)
D'fi'353 a7ip3 .naa^ nyoi] (ti) :(DibpJif» lb'f)a PPP .yyn n n n :(7:) •)"3
PB 13b 7BD 0'f)'353 .D33b 17BD1 a71P3 .63b7 ftp7BD f)PB7 IJ'il) D'31P331
ftBP 7"f) .(ip:7p O'baP) 7BD' ePf) 33b Opbl D'31P33 .(a:P' D'PBIC) Dpb
a3T P'e673 .D'3toB3 Pbie 7"a5' pftC 7'in ,D33b tofl lf)3 3 ' P 3 I'f) 0333b
'jf) aia 737a '3 . n m a y la hv 'a :i3bp p 7P6 . n i a y n i n x [:(f)':PB)
b» '3 b3 pi ,7Cf) bS 1B3 .p hv >3 :'7133b 'bB DP73Be 7Pfl» 0315 Cp3»
( ' : i ibab) T5B 'P'fii p bB '3 ( P : B ' ibab) 'Piip bi3 if)3 p bB '3 .fnpB3t p
m a p (1) :(6b:' •)37B3) DRIJP PE7' p bB '3 (13:pb DC) P'PP) f)b 13 bB '3
pf) 3lf)Cb[ll a T 7 p a Pft PlD3b D'n3P be ib'BBb ppp .PlJlBb PbO . n ^ O
'73 ,1'a D'lB 'i .aiBi 11 i p a p m :(:3B O'PDB ,OC B"3 ''B) finaiia
7"3) P 1 J B 3 135pb ,b6BBC' at . I V J n ^K :(De B " 3 ) b77P3 PBlCb 'l jb'3fiab
ab 7tpe ,a75 aic POTBC 'Bb ,f)'3a to opbi .'Ui nKim np'i (n) :(j' oc
3bpa iBic .rtwan :(.IB n"3 ;T oc 7"3) ao'Ba pftBPsi ova ipif) D'C53 P7if)
'PBf) IP'PC f)Bp f)Pp ,IpP 7Cf) .nwy nioN npan pi :I'5B bpp ppbipc
JB D76 asc' toe lf)3B ,ib3f)C 1B3 if)75 .itoNii :(:1B B"3) ia"Bp 'p-'fti
73 f)BP '37 Tab] (f) IC f)BlP5B ;.7' aPlB) ablPa Pfl 7p3b .II^N N T l (K)
.Kinn 'ji':Na:i(:iB B"3) iBibea bfipi a"3pa 631 ,a'a ipb'nb 'C'bc ov fo'SP
.atiii :(p:3B 7"3 ;> fmipjp) ipbP31'bf) aba) p'Bb ,ab'»a bB aJB ib ]P5C 61a
'56 TPBC ,T53b p'O BP6I ,71BBf) 'jfll 3e a"3pa b"f) ,71BCb Cp3 ,3'P3 3C'
7"3 ;6:3B D'bap) bf) P 7 B 3 353 O'abf) 'foe ,I'3C1' pi l'3"7a P7D3 35'Pab
»"3) !P'33 OD'53'1 3C1 731B C Of) Pl67b .'inKH n n D :(:b P1B13C ;l:P»
iaf)7e 'Bbi ,o'P7if)3 iR'7pab toe ap'P7)B PBP a"3pa ft'iia .ai'rt nna :(:IB
nam (S) :(oe) o'CJft PIB73 I'bB D'36bB f)'3a D'f)3 O'piif) va 6bc 7BP5»
pfl piteib 7Pf)i 017B pf) iisab 7Pf)i aic pf) 7C3b 7Pf) .n>BJK rtui'jtB
ae7Ba b3 ,pc ii B7P .(3:> 7"3) pvD'bc 'PC aeiB mb ^bin I'ftc ,Da73f)
7Bfo a7ie331 ,(P plDB) I'bfl llBf)'! (P plDB) lb3f)'l ,D'37 llCb3 p'3tB 6ia
737 PlCBb b3l(b to '3 7Blf) f)ia D17D P3'Ba31 (' piDB) I'bf) 3ief) 3!e 7Bf)'l
Bb b'Jab DCB iba Da73f) pf) f)B7C bf)B71 .(f)3 DC) '3Da 'Pb3b (33:B' ibab)
P7Bb (I' OH 1CB> bB pbBa 7Bfj'i aSipp opi6 ofi'Siaa 'a'l 7Bfoe ftia ,pib
ap» I'bBi 1B3] (iP)i' omp) vjBb .vhv m a s : :(:ID B"3) b'iB a'a 7Pf)ae
flTl f)Tl IPB . K l ' l :D'3to»a 'Bb3 flia a'p) pcb b3f) ,1(3:3 737B3) aCSB
7P6 Dip»3 D'3i) vae i3PD5 .a53a pei '5Cai ,mBCB3 pcfna ,D'BBB '5C
17BB opfnpi 65'C I'a D'B7i'e 'B bB <|fjii ,ip'7pab o'in I'a bit i'3ai
f>333J .Dpfnpb pi f>ia D7pi [,lP'7Pai 157 toe IPlfnai ,17133i 0BipB3,
7Df)l ' l e aia7 lai'tp 73 ,DPf)7pb p ' l y p a l I'bB D'3i3 3'P3 ,(:1B) f)B'5B
oa3c brab .•«! K: DK U I N -IHNU O) :top67pb p'l 7'B ,i3B'a ICTD
17BB' f)ia 713B' f)bC P'31,713BP fo bf) 715f5 bl7jbl ,0'517f) obl3 of)7pi , 7 B 6
pPBPb o"3pab 7Bif) a'ai cab PIBUC) C7p ,b"i .bip fiia at peb3i ,IBB I ' T 3 P

PARASHAS VAYEIRA
IB. thereby elevated himself to a new spiritual plateau. Or
1-8. Visiting the sick and hospitality to strangers. As if to HaChaim explains that when people carry out great deeds,
show what it was about Abraham that made him so uniquely God shows himself to them as a token of tribute, as He did
worthy to be the spiritual father of all manl<ind, the Torah here and as He would do in the Wilderness when the Jewish
relates what he did on the third day after his circumcision, people erected the Tabernacle a s a h o m e f o r t h e Shechinah.
when the wound is most painful and the patient most weal<- Thus, God's visit to Abraham was to demonstrate that he
ened. God visited him to show him honor for having carried had become a "chariot of the Divine Presence" (see Bereishis
out the commandment and to acl<nowiedge that he had Rabbah 82:6), meaning that even his physical being had be-
 ^..Jua^lMlliiiii

81 / BEREISHIS/GENESIS PARASHAS VAYEIRA 18 / 9-18

The ^ They said to him, "Where is Sarah your wife?" And he said, "Behold! — in the tent!"
Promise ^°And he said, "I will surely return to you at this time next year, and behold Sarah your
of a Son is
Revealed wife will have a son." Now Sarah was listening at the entrance of the tent which was behind
to Sarah him.
^' tiow Abraham and Sarah were old, well on in years; the manner of women had ceased to
be with Sarah —
^^And Sarah laughed at herself, saying, "After I have withered shall I again have delicate
s!cin? And my husband is old!"
'^ Then HASHEM said to Abraham, "Why is it that Sarah laughed, saying: Shall I in truth bear
a child, though J have aged?' ^^ — Is anything beyond HASHEM?! At the appointed time I will
return to you at this time next year, and Sarah will have a son."
'^ Sarah denied it, saying, "I did not laugh," for she was frightened. But he said, "No, you
Abraham laughed indeed."
Learns
^^ So the men got up from there, and gazed down toward Sodom, while Abraham walked
About
Sodom's with them to escort them.
Destruction ^'^And HASHEM said, "Shall I conceal from Abraham what f do, ^^ now that Abraham is
prophecy from Qod. In view of her advanced age, she callous that he failed to pray for his neighbors?" Further
thought that such a miraculous rejuvenation would be as more, if there is legitimate cause to pardon the Sodomites,
great a miracle as the resurrection of the dead, which only Abraham will beseech Me to do so. But if they an-
God Himself could accomplish (Radak; Sfomo). completely guilty, even he will want the judgment again.sl
Although Sarah did not know this truly was a message them to be carried out" (Ramban). Alternatively, God
from God Himself, Qod was angered at her reaction, for a wanted Abraham to know that the opportunity for repen
person of her great stature should have had faith that the tance is always open to sinners (Sfomo); or He wanted
miracle of birth could happen. She should at least have said, Abraham to know that if there had been some righteou;;
"Amen, may it be so." people in Sodom, even if the rest of the population w<i-.
overwhelmingly wicked, the righteous would be spared
nn:;; — Delicate skin. In the literal sense, this is simply a (Alshich).
simile for the return of youthfulness that would enable her
to give birth. According to the Midrashic interpretation, her
menses resumed for the first time in many years, signifying f^ The contrast between Israel and S o d o m .
that she could give birth (Rashi). Apparently she thought it The implication of verse 19 is that the seed of Sodom'-i
was an isolated event, not a miraculous rejuvenation; wickedness lay in its failure to abide by the principles thni
otherwise she would not have laughed. Abraham would inculcate in his offspring. The cruelties ol
1 3 . ""riapT iJKi — Though I have aged. Her actual words in Sodom have become part of the language as the epitome (il
verse 12 were ipi •'J^K], my husband is old, but for the sake of selfishness, callousness and depravity (see ch. 19), but tlii'
peace between husband and wife. Scripture [i.e., God] now root of their evil was greed. Sodom was a rich and fertile
changed the uncomplimentary reference from her husband region and, as such, it was a magnet for people seekitig Id
to herself (Rashi). make their fortune, as it was for Lot. But the SodomitoH
wanted to maintain their own prosperity and not h*"
15. n-ity tyrra^rii — Sarah denied it. Homiletically, the Kotzker encumbered by a flood of poor immigrants. The wealthy
Rebbe commented that Sarah did not lie; she truly thought and weJ J-connected Lots of the world were welconio In
that she had laughed not in disbelief but in joy, as Abraham Sodom, because they would give more to the economy llinii
did. The truth was, however, that subconsciously she they would take. To discourage undesirable newconn'iti,
doubted the possibility of the miracle. however, the Sodomites institutionalized state cruelty, *fi
1 6 - 2 1 . Abraham learns about S o d o m ' s destruction. The that it became a crime to feed a starving person or oUtU.
angels had left Abraham and were on their way to destroy alms to a beggar. Even the sexual perversion for wh|(;h
Sodom and rescue Lot, but God delayed the destruction Sodom is notorious was employed to keep visitors nwtiy,
until Abraham had an opportunity to intercede in its behalf. According to one opinion of the Sages, this ciut'liv
The Torah explains Qod's reason: "Since Abraham is stemmed from an attitude of, "What is mine is min<- unit
destined to become a great and mighty nation, and he will what is yours is yours (/^i?os 5:10)," or, in the popular idiotti,
teach his values of kindness and justice to future genera- "Neither a lender nor a borrower be." Such selli-ih]nin«
tions, it is appropriate that 1 tell him what I plan to do. descends to cruelty and perversion — and a metropoli-- rlinl
Otherwise people will wonder, 'How could God have hidden elevates such behavior to a legitimate way of life forlrltti 1(4
this from him?' or 'How could Abraham have been so right to exist.
 IlllllllllWIIIillllllllllllll

n'-u / m KT1 IWtS nwNna iso / ao

NH nDKi :]npK nito n? nb n a x i o
Tini'? airiK a n p naNi- iNJstpnj
nnto'p na xni I'njjp IIOK^ i^y?
KJ9i?i3 Vina nyntfj n-jtoi -jririN aiTQNi n n n x xim brinn nns nynu/ mii/i :inu/K K^
n ' p n-ji?) on-iaKiK' I'.TiniriK Kini
nnlK n-ito'? 'B?'?'? P5? V?''? ' ^ ^ niK n-ity"? ni';ri^ '"^in ninja D''K3 D'ipt nntyj
^a'l?'p Nnypa nnto na?ni3< :K;I£*J3 -nn;in'••ri'jn n n x I ^ K V naii?3 nity pnyri] tD'-u/aa p^
Dip '31311 iD''^i5"^ nirr ir'a'DT i n a
na?n ]n ND^ DC"!?^'? " "in»i>' T JT rtT T ; - I, V .J- l l " T I.- I- T : •.- J-

TVIK KOi^/ipa nnsn iig'ij^ nnto

• : U—'>• J- -: I- k." •• »T ; Ij— — T T IT -: IT
; ; Q-ijp in 'sajp'riT :n'a'p KJNI
jiriNT i^ya -^ni^ awK int'? N w n s nm nj73 :i''f7N niti/K nyiiabi n^T nin''n K5?3''D T
rrito na'iaiio :13 nitoVi I'lpjiJ
N^ liaiji rhn~[ nN n'a^O K^ iH'ipV
HNnj I la •'rii?n:y K^ TnK^ I nntj^ E/ngrii :13 niw"?! m
x n a a iianp ini?)™ ;p5;n on?
^iN nn-jsKi n n p 'SN 'jy iK'aripKi
'paipij iDN ;'ir :iin'!<;li^S(' linay
omaKi n' n a y Nix n o m a r a NJK

.3bP p n » IpPbP ibbP D'lCa ,'!bl plBP ibbo 0'31pP IPPfl PPBlfll P'OT3
iBta pft I'CP PJCP 'bi ,(.is »"3) in3 RiinJ . n n s :(P' O W I B ftnipjp
(i>) :(p:pp i"3) Rm PB1 IP( ,I7»B |icb ,6"i .(.15 R)P5n) pp3P p6 JTOPI
'IPC ,t>lbCB 'JBP 31PPP PJ'C .'nipt 13K1 :7b6 P»6 D» .DJHK t]Kri
,'DPR'a ,muiP3 .Kba>n ( T ) .-(P' OC I " 3 ;DC »"3) |pi 'jifii ainft 6'a
IBin IRlto .ISln^ :'5l5l3 RiPBbP '3»B PD13P1 llPIPl toPIB 137 DIP '31
'Ml rtx-K 'P (ID) :PPP6B a>C3 ara iBipb ,brop6 lb 'PBPpc IPVBP
'5b PIP CPPRl ,13lb OBP IP15P ,f!B7 ppb cnci) )icf)lp '3 .IipnX 'P
n»f>c .ppn) bib ,fiia T1373 to ipft'i ,bib licbJ cncn 'JPPI .PfeTP
:(.} I'P'J ;j PJCP cfii) f)P7 ,to6 ,6»b7 ,'6 ,Pi5icb '73 c»e» 'P 15'R131
D'P37) icip iiBBP as'pcpp jrn PBib fnpn3C pppcp is .lapif'i (to)
nb:bK p j i pinc) cpnib fmp RTO IBIPC D"5B RWPB PP bmc ,nB:i3
.1JK fiopnn (D ;(P7jfi c n n ) oa D'RPIR PI3B3 ,DPiibb .anhvb
.1PB7B top pr 137 PlCcb 'b PB' to .D17D3 .nUJlS UK nUIN :P'nP3
'5B5PP bl3J '6)C ,p ibC ibbp t'313 PCPRl ,P6tP pflP Rfl lb 'PP3 '>b
DUIP ;P ftBlPJR ;3:Bn i"3 ;P':' b'Bb) 'iji PliPBl PPilD P363 [nSn
I'npfit ,(a:(' b'Bb) O'u ppp sb [DP'3f> fi"pl Dai3f5 ipif> 'pfiip .CPbcii'
KIPJV D131P ;DC (bninsp) 'PPift fiiap (op i"3) 36b B'7I6 ftbi o')3P nb
p liBBt '1 fi'jni ,[i'b63H i"'6 bs lip; .H^K n ) a w i (0) :(0P) »3»p
P71p)P l63t ,3PPP pin PPfi Plipjp bB P31 3R3PC DlpB bP I P * lIBbfi
bfiP'C l)7nb ,DB136 I'fi ibdC PlCb <lfiP ,P7lp3a C117 pn6l 3P3B bs P31
6B'5» fi333) (IB:R» I " 3 ) C'ftp bB actoi aeftp bB P'to ibc b'xsbs o^b
PBUbc B'7ipb bib ,pp'p P'P I)B6 P I P P I P P 'pftbn I'P I'BH' ,bp'b us)
be Bip ab iJCb '7P ,fo')P 13 'BV '311»6 .abB3 bB a33nb '73 PR'B
RBSi ,pft3P ajpb pftrp RBP .n'n nyp o -.bv PB»5 Arrxa nan :[P313
n y p : R B | bib p*? p ' l p to7» (P"D sbiB P7W pRb' 7bi5 bso pppbi ,P'P
aiw :(pibf»if)) B'B"pi D'Bbp BPbp I'PPC ,03b P'R 6PPC pfrrp PBP .n'n
IBft'l 1B3 ,lb lBf> Dipn be IRlR'bpP bib ,1'bf) 31C't itoBP IICP to .aWK
iRtP'bC3 bib ,Ri3iab 17'3 I'ft 61P! (':fp b'Bb) ppift P31P 'P iton Pb
7BiBb p'B;icb infi BC'bft] p lb iBft oipB bc ipiR'bpp ]bs <ifi ,oipB bp
1PPDC3 3IPP bfl ,0'Pbfo C'ft '576 b(b ,l»6pi .p PpPlR nb P'R PBP PIP
pb i»6 .3icfi 7BiBb IIB6 P I P P6 iitPC O'ptoBP jRift ,(ip:7 3 D'pbo)
'jfi isb ,sKb 7BiBb iiBfi obiBb D'n"pi D"n DPP cptona pifi ,BC'b(i
:[(3:J3 1"3) '«1 PIP 7BlBb RB |'31 'R 1'3 ,R)) IPBl 'P 01'PC 071 1P3
poc .ni'nb hin (K'J :(P7Jft PITO) i6b»p ip6 p'a PPBP . t ' l n x Kini
nbPRDB .nanpa (a') :pro RII6 .D'tcaa m i K :(IP;RB I " 3 ) PSBP

tic sense, angels, as spiritual beings, receive their suste-
nance from holiness. So great was Abraham that his sacred
behavior provided the angels with the nourishment they
required.
9 - 1 5 . The promise of a son is revealed to Sarah.
Previously, the prophecy of a son had been given only to
Abraham. Now it would be conveyed to Sarah as well. The
angels began by inquiring after her whereabouts, although
everyone linew she was in the tent. This was to draw
attention to her modesty and so endear her even more to
her husband (Rashi). In the plain sense, Sfomo comments
that since their mission was to inform her of the prophecy,
they had to be sure she could hear them. The commenta-
tors explain that the angel spoke in the first person as if it
was in his power to grant her a child — because he was
acting as God's emissary.
1 1 . Q'nja a'K3 — Well on in years. Zohar comments that
each day in a person's life carries with it its own challenge
and mission. What is to be accomplished today cannot be
postponed to tomorrow, because tomorrow has its own set
of things to do. In the normal course of events, people go
through life with their "spiritual calendars" marred by
countless days and hours that were wasted or, even worse,
misused. But the greatest people, such as Abraham and
Sarah, come through life with all their days intact, all of
them utilized properly and purposefully. This is the signifi-
cance of the expression U'p^a a''l<P, literally, they came with
days: They reached their old age with a rich harvest of days
that truly mattered.
1 2 . n-tty pnsnl — And Sarah laughed. She laughed in
disbelief because she thought that the guest's statement
was simply a courteous, but meaningless blessing, not a

"W
 :::iiiii;

83 / 8EREISHIS/GENESIS PARASHAS VAYEIRA 18/19-21)

God's surely to become a great and mighty nation, and all the nations of the earth shall />/r.*.'i
I! I Love for themselves by him? ^^ For ! have loved him, because he commands his children and hh
''^ ^"^ household after him that they keep the way ofHASHEM, doing charity andjustice, in order thni
HASHEM might then bring upon Abraham that which He had spoken of him."
'^^ So HASHEM said, "Because the outcry of Sodom and Gomorrah has become great, ntut
because their sin has been very grave, ^^ I will descend and see: If they act in accordance u'lth
its outcry which has come to Me — then destruction! And if not, I will know."
Abraham ^^ The men turned from there and went to Sodom, while Abraham was still standing Ix'.fotc
Intercedes HASHEM.
III' !
for Sodom 23 j^tfj-^fiQjn came forward and said, "Will You also stamp out the righteous along with Ihi
. wicked? '^'^ What if there should be fifty righteous people in the midst of the city? Would You silll
stamp it out rather than spare the place for the sake of the fifty righteous people within il? •"' ll
would be sacrilege to You to do such a thing, to bring death upon the righteous along with Ih"
., wicked; so the righteous will be like the wicked. It would, be sacrilege to You! Shall the Jiu /(/'•
, ', , of all the earih not do justice?"
2^ And HASHEM said, "If I find in Sodom fifty righteous people in the midst of the city, Itu •> 1 /
would spare the entire place on their account."
I '^''Abraham responded and said, "Behold, now, I desired to speak to my Lord although I
am but dust and ash. ^^ What if the fifty righteous people should lack five? Would You dt^sli i H(

ft the Divine conduct of the world, God said that it was because
of what he would teach his children.
The Israelite nation is distinguished in three ways; They
are compassionate, shy, and benevolent. The last of these
traits is derived from our text; to do charity (Yevamos 79a).
i'lilli'i Citing our verse, Rambam rules in his code (HH. Matanos
Aniyim 10:1): We must therefore practice the command-
a ! Mill I' lllllliil ment of charity more than any other, because it is the char-
acteristic of the true descendant of Abraham.
: 20. ni5S7T — The outcry, i.e., the outcry of the Sodomite
rebellion against God or the outcry caused by its violence
against the innocent {Ibn Ezra). Or, the cry of the oppressed
I ''I I begging for liberation (Ramban).
'''''I I 2 1 . nj;"jN Kb-nK) —Andifnot, I willknow, i.e., if, however,
teous and the wicked. In response to his prayer, God fnil'l
that He would indeed exercise mercy (Ramban). but Iht'i-
was no one except for Lot who deserved to be saved.
R' Moshe Feinstein explained why Abraham pleiiddd t'l
strenuously for people who were so notorious lor tliiMi
wickedness. Ordinarily people preach kindness, but Uir'y I <"
come outraged and hate those who dispute their VDUII'H
Abraham, on the other hand, cared only for the trulh n .,
defined by the Torah. He felt no animosity toward eviklo'-'p'
he wanted only for them to change for the better. Th(!r<ili •>>
he felt that if there was a nucleus of ten good people in .n il '•
there was hope that they could influence the others by lorn h
ing and example.
23. annaN u?a»i —Abraham came forward. Abraham r«*tin
plified, in its noblest form, his new role as father of it nmli^

1 'II they do not persist in their rebellious vi/ays [but repent

(On/ce/os)),/LUj7//cnou) whatto do. 1 will punish them, but not
destroy them entirely (Rashi).
tude of nations. Even the wicked inhabitants of Sodom tf
gaged his sympathy, and he overflowed with sori'ow uwi >

,«I ill 22-33. Abraham intercedes for Sodom. The angels had
their impending doom (Akeidas Yitzchak).
24. np't'is' DftcJUn ~ Fifty righteous people. A total ol I h '
I I :
already arrived in Sodom to carry out its destruction, but
Abraham prayed for its survival, in line with the teaching of
the Sages (Berachos 10a) that if a sharp sword is upon one's
cities were condemned, all of them mentioned In hi '
Sodom and Gomorrah were the most prominent, Ijrsit -JI'I
nificant were Admah and Zeboiim; Zoar was the smalki'il • '\
neck, he should not desist from prayer (Sforno). Abraham's
the group. Abraham mentioned fifty — a quoruin ol I- •.
prayer was twofold. He argued that the Attribute of Justice
ii! 'iiiiin'"''' must be tempered by Mercy, so that if there were ten truly
righteous people [see v. 26] for each city, (Rashi).
righteous people in any of the five condemned cities, that "iiyn Tin? — In the midstof the city. These people muni illii
entire city should be spared. Barring that, he asked that at play their righteousness not only privately, but also In |jiih
the very least, the righteous people themselves should be lie, in the midst of the city. The test of righteousne.sti Iti IIIMI
saved. As part of his plea, he expressed himself in very one is ready to act upon his convictions even in a hoiillki nn
I'll! '. strong, apparently disrespectful terms, saying that God's
course of justice was a sacrilege (v. 25) for, Gur Aryeli ex-
vironment. Furthermore, the truly righteous person 'ijinnlii
be involved with his fellows, trying to influence the;ni In im
plains, Abraham feared that present and future generations prove.
would lose faith in the fairness of Qod's justice if they were 27. 'riVNin Hrnin — Behold, now, I desired... In lli<' pc
to feel that God had inflicted equal suffering on the righ-
i II' i vious verse, God had acquiesced to Abraham's pciiiini,
n D - u ' / TV
NTi nuns i T ' i r x i a ISO / 82

IQ-iarT)! c)'^ni n p nyb ' n ; 'igij

J' I •: IT T J" L : : • : A T : V. T ^ : :r.' : i- s T

n;i Tin? n; i|pgi T V n a (Fliirivi' K"3) inqK irT-aTiK] vjaTiis njYi "iti/hf \mi WVT
13i?OT 1^^K inis'l 'rini;i3 nri'3 luis
••n^n b n a Kjni Kng-i^ l a y s ' ? " °1S
"inijia -.••rj'h'si bbm n; DnnjN by ;; nin'' -i)3K'^i :T'^v "'§'^""'^t? OK onn^N-^y 'mn'':
ni^'W ns iTiliayi nino-i nbaj? ;;
'barihtio :Knnb ngipin ^ I K i l n m l n )
:TK)3 m a n la nfiKurn rt:!-^-^^ m>Dj7i n'lD npvT
m j ! ' ? n b y i ilnjjiVaggrj inKi lyg
(f n;ri xb DN) K T O J pnipy l a y ? n a y
1K'3313K13= :y"13l;iK K^ lia^ri OKI
ly nn-naNi • i i o ' ? ibwi K n j j iHni? npK^i nn-)5K u/j'i iri^w ••ynb ipv laniv nnn^Ki i
Qrj-jaK angi la !;^ •"ju ibiya va^p ly?
;ai;n Qji 'K3! ''V'i?ri 13130 i n s i
Kij-i|3 1J3 PKai fuinn nv D I K H I ^ IJ/p"? Dip)?'? Niyn-K'?'] n?t?ri ciKn Tivn •^ina
"7^3 N ' I P K ' ? plai^n Kb] 'i'ttifi ij-jari
113K KUlBipna ;nila '•'I fKSI ptBDn I nwj;): •fj'? n'p'i'n :n3"ip3 nii'N Dp'''n:^n n^'K^ttD r
Kbupb no Kmi;i93 nayijbi? TU'T yu7-i3 p-''n2fD n''m vii'TDv p^^y rTinn"? nin nma
K3;n3 nK?! ••n'l Ka;n ay nijai •^ AT T IT I .,• - - JT-r : r T "• I • - (• T : •.• - JT T -

ba ( m g K"a) m I J T l^is KUWip -iKiKM tUBiyn ntoy,i K"? y-iKn-'73 b?U7n ^| rhbu i
-1)58113 iKj'T nay: ( m 3 K-I) Kb Ky")i<
133 r N 3 ! I'wnn a n p a nsi^K DK ;] T^n •^in? np'-'ny a-'ti'an n'ltpn KyjpK-DK nin''
!lin'?n3 K-iinK bab platoNi Knnp nm^] Dn"):3i< ij/;".] innnija nipKin-'^D'? TiKtoji i
'•lyw lya Kn iiaKi nn-iaK a^'jiKiia
QiKn 03 inupi nny KJKI ;; n i g Nbbiab ;nDKi ngv ''5'3K'I ''3"IK"'7K l a i ^ '••ri'pKin Krnan
barrrin !<E')pn I'Kai pteipn i n p n ^
iT'niynrj nii'nrj b p i i m ccu^nq inPD:: ''1w°i
'"P3
bu B31CB BP'B3 Bmat PPfl B3'3 PpBi ,BPpB53a ,1C17 IJ'POTl .BP13nB
OipBB .nW13 11S>1 (aa) :(:Pp )'37BJD) pbn3 C11SC3 ,'JBb piB BJPX
,i'j5b 7iBBb iba fib fibBi .'ti ijsb nnis UTiy n m a K i :DC oivb 0B33fic
1)71B 'Bl 31P3b lb B'Bl ,P33 '3 B11BB1 017D PpBI lb IBfll ibbfl 63 B"3pB fibf)
.njnax iwj'i (ja):« oc i"3) at fiia O'IDID ]ip'P fibfi ,oa33f) bs 7BID
vbfl CJ'l ,Dl'Db BPJB .(7':P' fl D'B'B '•)37) '131 3fll' CJ'l .BBPbBb BCJB P'bB
abft b3bi .ob:P' fl 0'3bB) fi'3Ja iB'bfi tJ'i ,abBpb BCJBI .(P':7C ibab) B71B'
.asBP D3a .naon qxn :(P op i"3) abspbi Dvobi picp 337b ,00136 B33>
013 p'75 BPBPp l6'P' C|6B ,ipn'D p un ppb IBOTBP Dibp3i6 bp ompbi
p3 b3b D'p'7i B3PB .nip'ijr niwnn u" 'biK (la) :(p ftBinsp ;Dt) BCI
BBb ,D'BP7B P6 D'p'7iB lb'5' 6b p"6l .(p51' 01J3P) P' PlBipB BPBP '3 1331
,(|P3i' o m p ;.7 t"B) lb 6ia pbip .ib nb'bn (na) :(DP 3"3) o'p'75B P'BP
317bl bl3Ba 317b P'PB p .0'BP31 O'p'75 .bSB t|BlP ,lPl)Bl6 6'0 p nB6'
nb>bn :(p op 3"3 ;DC) 13 65i'3 6bi 6IB 6b .mn nana :(op 6BIP3P) Babsa
be 6"B PPD <I"PP3 7ip> .yiKn ba Daitin :(6' \p 6BIP3P) 630 obiBb -lb
:(DP 3"3) PB6 DSWlJ nWSn Kb PDIC 6IBC '» '31 ,B'BD ]lCb ,PD)PB
ap'B D17PP 'Bb .D'333B b3b .oipian bab -iJi n n o a Nxnn OK (U)
'P»a 333) .nOKi nsy 'ajKi (ia) :3)P3B B3 abp obi3C a3ipp) i'b)D3P»
op 3"3) 'b nnB 3P6 TBP3 'b)b 71303 >"» 3s6i o'sboa 'T bB IBB pvab '161
obiE bp ip'75 BP6I , p 3 b3b 'p JB '3B1 .fittiMna n'munn (na) :(6'
1333 iToiai b'6iB ,(i:' 'bPB) B333b p'7S 33( ,6"B .mn> i>n umaKi (n>)
pvab '3Db 3'3B 61a '3B1 ,0'bBB '>6 DBB '31 .IPIPPI .(6:PB •)"3 ;:pb 6BV)
[,1B133P3 ,a3'RB7' '36] .vnw 13 (B') :p6a "13 b313 p3pabi bi7J 'ub
0P3 1)3761 (3:j DB 13P1371B IB13 6ba (6:3 P)3) aP'6b )371B 1B3 ,B3P ]ipb
D76B P6 33RBat ,B1)'7' ppb 6b6 13'6 0bl3 ppb 3p'B D3B6I .(t'::b PIBP)
V>3 P6 BljB 6lBP 'Sb ,Bl5' 3n6 ]BBb ,1'PBT Bljbl .n'3Bl 1B7V1 lbi6 133pB
pob 1'6 ,'131 V33 P6 Blb'P 13 '36 B7V ,1B133P3 iaP35R 06l .'337 31Bpb 'bB
p .K'an lynb :(a:6 3)'6) 3v6 api3' B331B3 ,aiiB jipb .mxi :ppba bB bsis
fib DB336 P'3 bl3 .'131 OB336 bP 'B 6'3'C '73 'B p7 13BP ,l'33b 31)0 6ia
:(7 op 3"3) PB 13'6 lb'63 p'7i p 7'BBBB b3 ,13713b ,0B33f> bs 6b6 3B63
333 b3 .na-l 13:13BB BD3' 6bp 3»6 3P63 BPBP ,03336 b6 .'tl llaKll (3)
,B OP) P3blBl ab73 l6 abl73 rB331PB pP 'Db p"'33 BPOb DBPB 63p»3e
'B'l 'PP3'DP W3 ,333 ab73 0J31PBP 'Db p"'33 BbfiBb IBBP Br b36 ,(J:I3
7Bb .K3 m n K (Ka) :(ip:6 pn) pB3' asp B3a (t':ip b'Bb) 363 PBPB
b'Bb) ajbBB PP3D3 'PP3DP )B3 b3a ,B'633 6b6 P1PB3 '3'7 ipDD' 6bP D'3"7b
B3'7B be .nnpssian :(a736 P37B) DB'PBB qiDb 63 3736 ,6"7 .(B:6'
,oa3 apiB '36 nba ,07303 D'7DIB )31 .WH •hn nKati :('obpi3' D133P)
IP16 Bb36 6bl ,P31D'3 JBB B3DBb ,aPB6 BO JiynK ,07303 17BB' Kb DKl
ap»6 BB BB76l Tbl3B •|'713 731B BPBl ,3P6 DipB313'iB 13 6iV31.0 DP 3''3)
B3'P 7'3SBb '73 absb IPB I'3 p'DD P7ip3 pDDB P' p'Dbl .(a:jb PIBP) lb

1 9 . God loves Abraham. Literally, the word I'nV!? refers to
knowledge, not love, but the Torah often uses love as its
secondary meaning, for one who loves another brings him
close and seeks to know him well {Rashi). The verse goes on
to explain that God loved Abraham because he would al-
ways convey God's teachings to his offspring. One reveals
his values by what he teaches his children. For one to preach
morality but not inculcate it in one's own family reveals that
the preaching is less than sincere, in summing up the great-
ness of Abraham and the reason he was entitled to a role in
85 / BEREISHIS/GENESIS PARASHAS VAYEIRA 18 / 29 -- 1'» / '

the entire city because of the five?" And He said, "I will not destroy if I find there forty-fioiU"
^^ He further continued to speak to Him and he said, "What if forty would be found, thiili^?'
And He said, "I will not act on account of the forty."
^'^ And he said, "Let not my Lord be angered and I will speak: What if thirty would he ft n n;- /
there?" And He said, "I will not act if! find there thirty."
^^ So he said, "Behold, now, I desired to speak to my Lord: What if twenty would Ix; ft u ii;. /
there?" And He said, "! will not destroy on account of the twenty."
^^Sohesaid, 'Let not my Lord be angered and 1 will speak but this once: Whatiftcn itu>iil>t
be found there?" And He said, "1 will not destroy on account of the ten."
^^ HASHEM departed when He had finished speaking to Abraham, and Abraham returm-il f<i
his place.
19 ' T h e two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom;
Sodom is now Lot saw and stood up to meet them and he bowed, face to the ground. ^ And he .s.rid I.
Destroyed "Behold now, my lords; turn about, please, to your servant's house; spend the night and UMl''-h
yourfeet, then wake up early and go your way!" And they said, "Mo, rather we will spend I hr
night in the square."
^ And he urged them very much, so they turned toward him and came to his house; he twu ir
a feast for them and baked matzos, and they ate.
" They had not yet lain down when the townspeople, Sodomites, converged upon the housv.,
from young to old, all the people from every quarter. ^ And they called to Lot and said to hhn,
"Where are the men who came to you tonight? Bring them out to us that we may know Ihrm."
the entire area because five people would be lacking from mortal danger of being hospitable to visitors in the tmitil t'M
the total of fifty? {Ibn Ezra). Even if there are a total of only vironment of Sodom, Lot took the "men" into his hoi inf.
forty-five righteous people, there vt/ould still be nine for each 1. aiaK^ari liut — The two angels. One angel came to di'itl 11 ly
city, and You, O Righteous One of the Universe, could be Sodom and the other — Raphael, who had healed Al>iiili(illi
added to them, making a total of the required ten for each (seecomm. to 18:2) — came to save Lot. The third ^irifK'l lutil
place! {Midrash; Rashi). departed after concluding his mission of announciiin ihiil
29-32. Having established that God would attach Himself, Sarah would have a son.
as it were, to nine righteous people, Abraham pleaded for a Here the two visitors are called ange/s, but when tln-v" iMH^
new concession. Gp to now, the complex of five cities had to Abraham, they were called men (18:2). When thtiy i fliii'?-
been treated as a single unit, implying that there would have to Abraham, God was with them, making them utit'iri Mi'
to be a total of fifty righteous people — or forty-five plus more significant than ordinary mortals. Alternatively, In l|itf
God. Now Abraham prayed that the cities be judged sepa- presence of Abraham, to whom angels were commonpltti B.
rately, so that a group of ten in one of the cities would save they were called men, not so in the presence of Lot, whi:i wfl*
that city, even if it was not sufficient to rescue the others. overawed by them (Rashi).
Since the merit of a large group of people is greater than that 2. Dgi^n 1:^171) iJ'''?) — Spend the night and luash tjouf /mil.
of a smaller one, Abraham asked first for salvation for the Surely Lot should have first washed their feet as Al>fi)li{iiit
sake of forty, and then went down to thirty, twenty, and fi- did (18:4), and then invited them to spend the night. Hew .
nally ten (Rash/, according to Ramban and K'Bac/iya). Ram- ever. Lot feared that if the visitors were discovered In lii^.
ban, however, holds that Abraham was still praying for all house with clean feet, the Sodomites would accusti him nl
five cities. His plea was that the successively smaller num- having harbored them for several days without repenting ll,
bers of righteous should be sufficient to save them all. but if their feet were unwashed, it would appear that Ihtiy htiil
33. 'n ^^!>i — HASHEM departed. As soon as the advocate, just arrived (Rashi).
Abraham, became silent, the Judge departed (Rashi). Out of politeness, the angels refused Lot's Itiitliil Invlln
19. tion, and accepted only when he insisted (Ramhan). II rnriv
1-22. Sodom is destroyed and Lot is saved. When the an- be that they refused inorderto test Lot, and give him Ihtiop
gels came to Sodom, the populace more than justified the portunity to prove that he was deserving of salvcillon hir-
Divine judgment of its corruption. Lot, on the other hand, cause he had still retained the moral teachings of Abrtihnm.
showed that his years with Abraham had ennobled him so 3. JTiSfWi — Matzos. The angels came on 15 Nissan, thediile
much that, although Sodom had made a mark on him, he that would later become Passover (Rashi).
had remained righteous, even heroically so. Despite the 4-5. Hearing about the audacious visitors who had the
n / tJ' - 03 / m KT1 n w i a n'tt/Kia ISO / 84

'janij K^ ^nJl;l Knig ^3 n; Kiyan?

NV in{i:i •; ii'yg-iK b n ? K-j'ipj nayt?

'^^SSI ,'?(T K!?n K-i) D i g nSri' IJ??
K b ^n^l;l ]'n^ip i s n i i n g n i ^ ' n'Nn
:]''n^ri i B p ngttfN DN K-J'IP? iav?t
;; n i j j N ^ V S ' ? ' n n i f f l y ? Kn ^a^?^ xi-

on? 'j^BN] ;?{T K n n K-J nij? q g n ' •TIK niaiKi '''pnb nn^ Kr^K "i^K'i" :Dniy}7r! ^b

xbbab 'yv? 1 3 ; T K i i j ' pVnpKiA ••^K -i3'i'7 nl? ityis? nin'' ^ibn inntyj/n luj/a A?
'
imriK'j an an-iaKi nnngN ny
Niuipis onpV K^IJVB ni;i i^yix
o n p T ( y - j p a K - I ) K y i n ? a n ; vh)
^ y T j p i iinrim'ni?'? Dgi u 1 ^ K m i
l y a w a ? i n i j i a :Ny-)N ^ y iniaN
•"hN-Ka nan nioK''] :nyiN a^sK innt^'i nnNii?"? ^
W 3 1 il3-75y n'3'? | y 3 n i l '3131
larrrii imipfii I'I3'(?}T inpKi
K3ln-i3 in^hj K^ n a s i Il3r|-)K'?
:iiri-in ••a Kb' nipK^i °i?~i"l'? °5?^D,1 nnipaiyri]
api'? n n K i n ^ ]in3 cii^nNii :ni33 E7y_!i in''3-'7is W3J] v^K noj] i'k)2 na-ny?'! :p^j >
T p B i K;nwa i i n $ l a y i nri'a'? i ^ y i
'\^':^5l13'3I^;^!V^y^:1'?3^?l]1^^N3^l;
•"lyiNI bat?;'? Diy :i'7pK'i nsN niyni nfitz;)? bri^ n
Kn^a ^y ifl'ijK pnp ^0;^ t^nip. •'75 igrnyi l y M nbri-"?!? lapa nip •'u/pK Tiyn
;nErtpn K a y '73 Kap n y ; n n ' ^ i y i p
inNnKnaJiNPi^nDKlui'j'i'nfjin
n''K;jKn n'K l"? nipx^i vt^-b^ wnf?'] ;nyi7n nj/n n
:]in{i; y i 5 i K i n i V ii3i?3K N ; ' ? ' ^ •qni'? :nnx; nj/nji ir^N DK''yin n^^^^n ^•'^K IK3—nyf?
'"CI
ITO' flbC ,lipbp!3 Xn 'P'5b 1175 pf) rop» jW n i D ,53133 5iB fl'P 111 ,033 '1 ii3bi3'i . n i y a n n nw p x s n ' >biK (oa) w i r o i"3) DOBB I]II55P
'31 . n a ' ^ j -1 w m i 131^1 :(DB 031 P ' C t e .niD i n f o •13b .DC O'D333 opftn 0013 Ipft ib'b' 01CB ift 0013 '3 lb'5' D'IPB ift 0013 '> lb'5' O'pbC JJl ,0'313n
15m obpp Dob i»b o m s f i nnc ,71PI .pmb 3"pf)i abnp jibb o i f i '33 be p i i •h^K cib) :(ft3:3 PiBW DC13 bfti'i 1133 ,'P'Ji . i n f j N i n mb) :()P3i' o i j i p )
lb'bl3' ,DD'bn l i m 133t; l6")'l DHD 'f 36 l6l3'K3) oft ,13lb 113ft 13 f)bf) .03'b3-) ,Dn't:311'331 D3 ,'R I'O bl3130 111 ,113ft .l:p'3 ftb PIPB bB .niVV Olf IIKSBI
3P1» inft p'Cb ,13PB1P ftbl lP'3b lft3C OCbC ift D'13"3i: n3B 133 noft'l 'bB •n 1^11 ab) :ft)i3 ftbl i:p3133 <|ii'5 ' " B '13 bsi .(J':BI3 I " 3 ) p n bB ib'bo ftbl
ObPP 13'b 113ft p'Bb ,1'C3B lft3C 1133 ]'ftl3 I'O't On'bjl p3ft3 lft3 133BP'C pbPD3 M)pab aiii o m a N i : ( i ' oni ] " i o ib ibo iij'3Co ppppc p'B . ' « i
li3pb |'3iDi3t: lft3ii ,nt;BP p ii»ft 0Pi3ftbi .xh ni3K>i K D B ibni p infti P'RCab ,0B11C D'3ftb»0 '3C lftl3'l 13'Bb ,J1PpB 113'BpOl ,113'3DO pbPD3 ]"10
C13C13 '3 ' i n . p ^ j a i m a 'a :(ft' bsviti joe i"3 ; . I B B"31 bmb 1'31D13 j'fti ipift ftio ,Bib pft b'bob ipfti D11P pft P'pcob inft . n ' a x b n n ^w ( x ) :(DC)
.vhK n w i (J) :i'b31'B be n3ini3 ftbft iP'3 bft I I D 3 ftb nnlic ,ftbft iipbs lb pbPD3 IplP'bC OCBC ]1'3 01c pft 1C3b ft3C 'C'bCOl .0013ft pft PlftBlb ft3C
OblB T7B ;3':n» 1"310'D PDD .n3K n i J t n i :(DC 1"3) lp'3 iJb 11W pft l»pB Oftip 0013B 03'3t 0P'0P3,0'i:3ft Oftip |bobl .D'aN^Mn :(P ftl31P3P ;3:31"31
'B3K vsn ' » J N i n a t t " mo oi KDDS P3f opipfti p 3 i ftptnp ;5"D Oftip 0'l;3ft3 ibJft ]'1'1P O'3ftbl30 I'Ol bn3 ln3C D013ft bJft ,ft"l .D'Psft
VDC ,D'3ftbl3 be D5>D3 I'.l 1'BO 'l;3ftl 133P DIP ,(P:3) l"33 13113 -p . D n o IOC p b3 '31 . a i s a :(3 jC ftl31P3P ;0C 1"3) 0'3ftbl3 oftip Plb bbftl ,0'C3ft
003 Oi13ln 011B .D'BPI 0311 OOb 1131ft ftlOl ,O0'|;Bni 05'13 01313lbb O'bftlC lllbb 0013ft b31' ftne D'3'P13131 I'D D'BPI '3ftb» ftbft ,DnDb 1113013 D'3ftbl30
I'OC bBl .P'30 bB 13D3 CP 'C3ft 1'BO 'C3ftl ,ftlpl3 bC 1B1CS1 .'Ul 011D 'C3ftl ioi3'» Dvo ipift ,3'P3 3C' . n n o n y w a aw D I ^ I :(ft oc i"3) ft'ii33B oo'bB
;j':3' b'Bb) O'ftBPl O'BI 011D 'C3ftl 31P30 P"l33 ,0110 'Pft 0'ftip3 O'BCI irob 113b DOISft P'313 , ' « 1 oh K1>1 :(l:31"3) [O'BDICO bB ft'O] OO'bB BDIC
''Bftc ,D1'3 onii3 ipft I'ftc ,B5pp IB 1'BO o5p» . n x p n n y n bs :(r:fti31"3 'b 0'3nft opft ft3 030.131N K3 nJn (a) :(W jc ftninsp ;i oc) o'Piifto bB
ftb left 1133 ,131 33C133 .OniK nSTOl (H) :P:3 1"31 003 ['ft Ipft p'l5 11'3' ftbC ibbO O'BCIO bB 3b ppb opft D'3'lJ ,ft3 ,130 ,ft"l .'bB 0P13BC IPft

but n o w A b r a h a m b e g g e d His i n d u l g e n c e to c o n t i n u e his S o d o m , but e n c o u r a g e d by God's receptiveness, A b r a h a m

pleas. S u s p e c t i n g t h a t his first request w o u l d b e u n a v a i l i n g asked for permission to petition further.
because the fifty r i g h t e o u s m e n w o u l d not b e f o u n d i n 2 8 . nttJlarta — Because of the flue? T h a t is, w o u l d y o u destroy
87/BEREISHIS/GENESIS PARASHAS VAYErRA 19 / 6-17

Lot —A ^ Lot went out to them to the entrance, and shut the door behind him. ^Andhesaid, "Ibegypu,
Perplexing jjjy brothers, do not act wickedly. ^ See, now, 1 have two daughters who have never known .i
man. I shail bring them out to you and do to them as you please; but to these men do nothmg
inasmuch as they have come under the shelter of my roof."
^ And they said, "Stand back!" Then they said, "This fellow came to sojourn and would act
as a judge? Mow we will treat you worse than them!" They pressed exceedingly upon the man,
upon Lot, and they approached to break the door.
''^ The men stretched out their hand and brought Lot into the house with them, and closed tlu •
door. " And the men who were at the entrance of the house they struck with blindness, from
small to great; and they tried vainly to find the entrance. ^^ Then the men said to Lot, "Whom
else do you have here — a son-in-law, your sons, or your daughters? All that you have in Ihc
city remove from the place, ^^ for we are about to destroy this place; for their outcry has becomr
great before HASHEM, so HASHEM has sent us to destroy it."
^^ So Lot went out and spoke to his sons-in-law, [and] the betrothed of his daughters, and In •
said, "Get up and leave this place, for HASHEM is about to destroy the city!" But he seemed like
a jester in the eyes of his sons-in-law.
Loth ^^ And just as dawn was breaking, the angels urged Lot on saying: "Get up — take your wi(r
Saved and your two daughters who are present, lest you be swept away because of the sin of the city!"
'^ Still he lingered — so the men grasped him by his hand, his wife's hand, and the hand of
his two daughters in HASHEMIS mercy on him; and they took him out and left him outside tlw
city. ^'^ And it was as they took them out that one said: "Flee for your life! Do not look bchinil
you nor stop anywhere in all the plain; flee to the mountain lest you be swept away."

temerity to spend a night in their city, hordes of Sodomites
converged on Lot's home — without even a single voice of
protest — demanding that the guests be turned over to
them. When the Sodomites said that they wanted to know
ihem, they meant that they wanted to sodomize them (Rashi,
Ibn Ezra). As noted above, their reason for so mistreating
strangers was to keep impoverished fortune-seekers away.
The Sodomites were notorious for every kind of wickedness,
but their fate was sealed because of their selfishness in not
helping the poor and needy {Ramban).
7-8. Lot was a perplexing hero. On the one hand, he risked
his safety, if not his life, to defend the angels. On the other
hand, incredibly, he offered his own children to the crazed
mob. Usually a man will fight to the death for the honor of his
wife and daughters, yet this man offered his daughters to be
dishonored! Said the Holy One, Blessed is He, to him: "By
your life! It is for i/onrse//"that you keep them," because the
end was that the drunken Lot lived with his daughters and
they conceived by him [v. 36] (Tanchuma). He made a further
appeal that as long as the guests were under his roof, they
were under his personal protection, and his fellow
Sodomites should desist for his sake.
1 1 . 1J<'?'?1 — And they tried vainly. How degenerate! Though
stricken with blindness, they persisted in their evil plan, still
seeking the door and vainly trying to enter {Alshich; Sfomo).
1 3 . larrJK mrirni^n — M^e are about to destroy. Other very
wicked nations were not punished as severely as Sodom. But
Sodom was in Eretz Yisrael which, as God's heritage, could
not tolerate such abominations in its midst... . Also, God
wished to make Sodom an example to the Children of ISI.KII
who were to inherit it [see Deut. 29:17-24] (Ramban).
14. prtarMp ^np — But he seemed like ajester. His sons-in lnw
said to him with the typical self-assurance of a SodomlUn
"Absurd! Organs and cymbals are in the land — i.e., <'V(!ry
thing in the land is in order, and its inhabitants are ctiiefifid
— and you say that the land is to be overturned!" (MidrmlM
Matanos Kehunah). Mockery makes serious discussion IriV
possible, because every attempt to prove one's poiril, Ih
turned aside with a contemptuous joke. As the Sages hiw«i
observed, "One jest repulses a hundred rebukes."
1 5 - 2 6 . Lot is saved. By their impudence. Lot's sons in Inw
had lost their chance to be saved, so the angels insisted Mini
Lot hurry and take his wife and single daughters, foi U IIP
delayed, the lethal downpour would begin and it would |>p
too late for him. This illustrates a common principle ot (.iitd's
conduct, one that is often encountered in history: SorneoiiP
who is totally righteous — an Abraham, for example — nitty
be saved by miracles even when everything around lilni h
crashing down. Less righteous people may be granted iin up
portunity to save themselves from impending doom, bul
once the destruction begins, they will be caught up in Mie
general carnage. Thus, Lot deserved to leave Sodoiri,
whether in his own merit or Abraham's — or, as the Midinnli
teaches, because "two precious treasures" would dc-icr-ml
from him; Ruth, the ancestress of King David, and Mii-nnnll
the Ammonitess, who would marry King Solomon; \\»\m
two righteous descendants of Lot would become the moili
ers of the Davidic dynasty and the King Messiah. ll<iw
 T ' - l / 13'' NT1 ntt'^a niii:?i«nn ^aD / 86
intf Km) Kv-fnb vh iinipi'p pgiii
xb mK 1V5 W39 ^I^K^l :'nnri3
•'^ ]ja pn-)n ••'? ly? Kn n nW'Kan •K"? -I^K. mb iFit?; ••^ Nrnan :iyi.ri •'nN xr^K n
ItoniV lan; iv? psK ^^J i^vT '^^ 31133 inb' lij/j;,! •5''Vi? inriK Nrnx'-yiK K/'K IVT
ilnV 113'3'373 ii?n75 in"? iT'5'yi
•••IK tjy-in i n a y n K^I i4i<n Knaj'?

KT}) Kaninis'? KHN; in n m i Khn'7

nirs!^ nnn g"? v i j nnv DISK? DEII^'] '"nAyxa
lanfji Nirjb ul^3 K"333? is'pni in^i?/'i ;n/''in Tai^"? lu/j'i Txn bl"?? w^n ^
t<m'^ Tintii'j uib n; wn^tsi jinn; -n^l nnign nrf'^K uib'-riN: wn,'] D T T I K b''iy3N:n
yiJiai Kjnsj n;U' :nn4t Ntyi n;i
bn n b n nna-ni^N; niii^jfcrj-nis;] :niD n^nn K^
npsia^ iKyin NnaWN'? VK'JI Nan nnK^] :nn3n KY)p^ w"?'] '^nrnv'] iVi??? n''i]?D5 a>
Kjnn Nan -^h ip ily DI^'? Knaj
iJ'BN Nnijja 'nV T ^31 "iraai ^i^'jai
Kjrijij vVgnip •'18 p :NiriN IP UDii? D''nntt7)3-'3 tmpKin-in KVin T ' ^ 3 g'?"T[t'>? p
linri^ap riK'ip n ^ n n K I P K n ;
:nrii^an'7 ;; KJoVitfi ;? D'li? nin'' ''3$-ni<; nngj;;^ n^lJ"'? njn nii7Qrr-n;N;
v u n n Dy ^'Vsi ulV paair
KnriK p ipis ii3ip IDS] anj? 'aoj
nigi Nn-jp n; ;; "^anip ns n ' n "•'|! njn Dij7Qn-in w^* imf? hnK'i vrii'^ ••np'?
pDnpim r'nurin 'i^ya TjurDpa
Di'^a Kjax'pn ipmii niD Nigy
:T'3nn •'ry? pnyjpp •'n^i T'i^nTiN; nin'' rT-ntt/n
pn-jn n;i 'qni;iK n; 137 nip iij'ipV nni£/n 1J3D-1 lb
Kia'p-'i -|BV IJip'nn inapti/N'i "inB
aayriNiro :Nrinp 'aing 'pVn "l? n'NYipan '^I'-pn •"II^TIN;) ^nu/is'nK np_ nip
nnnhcT N-J'31 FiT-a x n a i la'priNi in^a nWiKn ipnnn 1 n m ? 0 ' ] ni^;:! I'lj/a ngDn m
;Drf7a K":) Drjia nriaa I'n-jn Tai
'nntffKi 'nipBKi ••rif?v;? (on la K"3 Ti^v mn'' njzjpo? T'Ob '•riu/ T ? I lFii|;Knni
linri; ip'sK la niqii' .-Knip^ '*^"33'P nriK nx'-yiriD ^n^i n'-yV T^O*? ^'^U}'^- inKYn r
K^ 711^33 ^y wn iiaj?! Kaa'?
Vaa nipip K^I 7]iin!<^ 'aripn ^nriK u''3ri-'7!< ^iy?r^y u^an H)pN"'] HYinn
:'p'?n mbi ainwis Kiiu'? K'niuiip inDDn-ii) u^Kin nnnn i33n"'735 Tjpyn-'^Ki

P'3 np .PI3IB OB'bB J'bB P'P nb'bS bjC ,DP'bB hn^»D 7Bbb 09 ppPB lb 'B
.I'nua m^b :-)'B3 ib I's PiftiCJ PB3 'PC .i«nn ( T ) :(P DO na 1^ 'n
:BnPB ,ip'P7i ,)Bi;npp .liUKii (lO) :(p oc f 3) oob Pipnfi P'33C 1P*C
.naon :fnpB be i3ic' on ,C' f>"Bi .ob'bpb p'33 ib PDBIIBO .niNiMjn
(ID) -.bll to 1D7 7B DJllPB (7':3 0^37) IW bj DIP 7B .pbj P'DP
ib'Jpb p>bc P'P DOB 7Df> .ipim'i :(fi' DC i'3) iJiBB pft b'iob '73 . n a n n m i
vbnn m :(DC) nBfi'i IB6> fibi pb»o isfi'i info pb ,DnD pft iisob n3Pi
fjN :(fcT P703D ftpsplp) ]1BB0 bs Plpp bfl ,D1CDJ b'Job T'7 .-[VBl bn
i'ps) bib'j opfi Doi3f) Pi3t3i (T ftnipjp) DOBB BBCio opfi . i n n n t5ian
:pTO 133 . l a a n ^aa :bi}') opfti OP«EIIB3 pifnb '673 yb (oc i"3;(.') j
DCB ppB'1 'ftjc ,703 3C1' 6ioc (DC) DC) P73 D0136 bift .u'jKin m n n
Oboft DC O'O left DlpBO 7B 7B6)C .DC 3C1' O'O l'C3B <)fjl ,(P:3' b'Bb) 0700
lb I'O 0570 O'bo6 ,(P' OC) 'IJI D73ft bofrl 31P3C S " B 6 .W.i' DC) obpP3
,l"Bb3 7"'5l»Cfl ,67pn3C OCbBfl b3 pi .OBBCO 'b .OllMn : | n 3 P 7B 13CB31
O'bOP) OPbBJ 71Di3 .DP70 p 731B0 BBC5C (CIP O'BP) 731 OB'bflOl pi
, :O0'3p53C 'B70 flCB B'BCOb (3:1B O'BC) flCB PbB lb3> 6b (r:73p
iCBP Pfiio 031130 >3 .ma p ^s; 'a :obfio IB3 .bsn (n) :(0:J 7"3) C'fi IBT
07ip be o m p ,(Dibpji6) 'Pnc bbB3 [ompi , ' m i p 'laa 163 7Cfi bB '7i33b
37ppo ,7Bib3 (r DC 7"3 ;DC) o6bob 37p .njc'jn vx nnK'1 (O) :fipnc
0:P 737B3) OflbO 0711B3 plPT llCb f)7pB3C o6bO b3 pi ,15BB pP7PPl l'775b
.C"lJTB'713 r"Bb |lCb3 ,lbob ICBO ,0fo0 CJ .(33:3 ft"c) oftOl IBB 'bpO 0)0
I'bf) 37p ,lb OBni .-p I'CCIP Bft I'fl ,7Blb (fop W'l C"pb') ftlO OD'O 7371
3C6r713D3 l'77}b p P O ,(3:BB 00 03Cfll 'b OCJ pi ,(0:0P O'DC) '3 CJP bf)
Pl>30 bB Dob 7 B 6 C bB .(DC 7"3) pb l^bB yb ,D'P7lfto bB J'bB Op6 .ibbfl
. n i j b Na n n N n :nBft o'p-jifto is pbB O'oc bBi ,ppj pcb , o t t o cj ib n B 6
DC) IJPlfl P'31B P'CBJC .Diaw B i a t " l :71Jb pf!3C !3'5'3 OPfl '7'P' '733 07fl
|'P33313C bbno flip . n n o (m :pippbi biB3b P 3 3 1 P O .n^n:(6"b5 7"f! 77D p
ib'PPO D>3Bpo .bm i v i lupia :(03 b'lis) iniB P3B . a n u o a :|'65vi
DOB P13B71DO ob'RPO p'Db (7 plPD b'Bb) pi 7B1 7B3B 7BfoC Obpp 0T3B3
pfllO 7'B3 71B lb C 'B ,l77pB bC IPICD .rta -^b 1)3 1M! (ai) :(P DC 7"3)
PB31 D'33 ifi IPB "]b c D6 .yna^ I ' l a i ] n n : P ' 3 3 C TP1331 pcftB pn
pf!t3 0b331'CIBC 7PftB ,1W ,fl"Bl .plfllC301^133 '33 . 1 ' l a l :DipBP ]B ftblO

MIIIIIIMIMMMIIIIIIIIW
MRMMIM
91 / BEREISHIS/GENESIS PARASHAS VAYEIRA 1 9 / 3 1 - 211/ (

Lot's for he was afraid to remain in Zoar; he dwelt in a cave, he with his two daughters. ^' Vu^ okh'l
Daughters one said to the younger, "Our father is old and there is no man in the land to marry us in //ii"
and the
Birth of
usual manner. ^^ Come, let us ply our father with wine and lay with him that we may gliH' lift-'
Moab and to offspring through our father."
Ammon: 23 So they plied their father with wine on that night; and the older one came and lay with lu-i
The Roots father, and he was not aware of her lying down and of her getting up.
of JeiDish
Monarchy ^^ And it was on the next day that the older one said to the younger, "Behold, I lay ii^ilh inii
father last night; let us ply him with wine tonight as well, and you come lay with him ihul iv<'
may give life to offspring through our father."
^^ So they plied their father with wine that night also; and the younger one got up and liiy 11 'HI i
him, and he was not aware of her lying down and of her getting up.
•^^ Thus, Lot's two daughters conceived from their father.
•*'' The older bore a son and she called his name Moab; he is the ancestor of Moab unlit fhht
day. ^^And the younger one also bore a son and she called his name Ben-ammi; hv. 1;* Iho
ancestor of the children of Ammon until this day.
20 ' fi^brahamJourneyed from there to the region of the south and settled between Kadesh ntu I
Abraham Shur, and he sojourned in Gerar. ^Abraham said of Sarah his wife, "She is my .s/,*>/(7", h> >
in Gerar: Abimclech, king of Gerar, sent, and took Sarah. ^And God came to Abimelech in a dnu'.uf\ hi.i
Sarah is ^igj^^ ^^^^ ^^/^ ^^ ^^-^ "Behold you are to die because of the woman you have taken; motv.iKU >
Abducted , , „
she is a married woman.
3 1 . II?! w^K — Our father is old. And if not now, when? He distance himself from Lot, who had become noloiiniii In*
may die or become impotent (Rashi). causeof his intimacy with his daughters (Rash/). K'nlrih ^IMII
3 3 . nnippi — And of her getting up. in the Torah scroll, this Shur were large cities in the Philistine part ol ^!im(inn
word has a dot over it, a traditional method of drawing Abraham chose to live there because the area wiin IHKI'MI ,
attention to a special interpretation. It indicates that though populated and would provide him the opportunity lo ii|>iiiiiii
he was not aware of her lying down, he was well aware of her his belief in God {Sfomo). Rada/c suggests that ln^ M-II1M.| II
getting up. Mevertheless, he was not more vigilant on the Philistia to establish his presence — and thus thr- tulu)
second night than he was on the first {Rashi; Midrash), an claim of his offspring — in another part oi Erelz Ytuim'l
indication of his own lechery. Although he had once felt the bitter taste of an iihilin W-i
of Sarah, he did not expect a repetition of that I.'X|HM'IIIH
3 6 . J't'iJini — Concefued. Rav Chaninah ben Pazzi observed:
because, as the narrative will show, Abimelech win n |iti<
Thorns are neither weeded nor sown, yet of their own
teous king (by the standards of the time) and Philliil In A II
accord they grow and spring up, whereas how much pain and
more law-abiding country than Egypt. That she WJiti lixji'i
toil is required before wheat is made to grow (Bereishis abducted was one of the Ten Trials to which Abniliniii » •
Rabbah 45:4). The simile is that Lot's incestuous daughters subjected.
(~ "thorns") conceived immediately, but how much pain did
the Matriarchs endure before they conceived! 2. NinirihK —She is my sister. Abraham didnotanK '''\n\Mu
3 7 - 3 8 . The Sages {Horayos 10b) note a difference between permission to use this ruse, because she would have I«IJ|M. I
due to her previous abduction by Pharaoh (Gur/\r.iy('/| | i
the two daughters. The elder was so shameless that she gave
the other hand, he did not expect an abduction to UiKu \))'--
her son a name that clearly suggested his disgraceful parent-
in Gerar if the people thought she was his sister, Th<^y wii'i '
age: The name Moab is derived from DND, from father. The
have tried to convince her "brother" to give her in nidti'liiii
younger one, however, gave her son a name that means son but would not have taken her by force. Consequenlly he i' '
of my people, thus modestly concealing his father. She was not feel he was endangering her.
rewarded in Moses' time, when God commanded the Jewish
people not to instigate a war with Ammon (RetsW). n-ity-nj^ npn — And took Sarah. Abimelech plnnii*-l •
marry her. That her beauty was so great at the iu\v. nt IIIIM •
20. that a king desired her may be because she hiul |i«n'ii|..
'^ Sarah is abducted by Abimelech. youthful again so that she could become prenn.itil {t^m
When Abraham saw that the region had been destroyed ban). Alternatively, he wished to marry int(5 ilir nW^jn
and there would be no more wayfarers to whom he might family of Abraham (Ran).
extend hospitality, he moved to another part of the country. 3. God appeared to Abimelech to warn him noi \<i nihl' '
Another explanation for his move is that he wished to Sarah, an astounding phenomenon because prnphtitv i-
\ I 0 - Kb / V> NT1 ntpia

x n i y p ? an^i l y l x ? arin'? SITI-; ^K

Kn5T n-)i3t5iK^ mnn pn^irii Kin
KV")K3 rr'? n3}i a^p Kin?? Kniv!'?

-nf<; ni7,^75 ni"? if-jKn-"?? Tina w^v •f^'i?'? Vl^? ^'^

3i3^;Ji Knnn KJins n; V'?? '^K^''^ =''
T1 Ijv : "^ -.-r I." X I-- j ; - : h • JT : ; - : 1 i.- ii- T

n^yi Kin N ; ' ? ' ^ ? K-iipn loais n;

J- : • - T • : - < T - A T : J I L- 1 :iv | - :
ST K^l N0i3>5 DV i<5''5ii'i xrian
Kni''5 n i q i * ;ngv?i ri39i?'iP5 nnnrap inii :n)9ip:ii* nanw? VT,"^'?') n''3K"n^ -h •-.
Kn Kri-)5?T^ Knijn nijj!?] TinrinT
K-jpn Fiapei KSK ny Kitfm n'3''3iy
TIN K/QK •'nnDiy-in nTyyn-'?!^; nT5?n iJ3Krii
n:ij33i n a y 'loifj ^'piyi xj'j'^a c|S n^nai lay •'D?'?' ^ i i n'^^'pn-nj T:^ lai^i^n nK
Nj^i^a c]K nKV'i'KIn'' ^rw KJiasn
Kp-jyi nniji Knnri l o u s nj mnn
pig^tfna y i ; K^I a n y na^at^Ji tpinpni nnDwa v i ^ ^ :*) 'i'^v ^^awrii 'n')''vvn nijni
mi?i 13 Kn3T riT^'iii ;ini3t5n
ly xaKIOT llniat! wn 3Kto nrnjf :ni^ri"nj7 3K1n-'n^^; wn :3K'I)3 Dpi^ K"Tj?rii
^^ ni'^^ KTI <]K u n i y i i n'. tpT ral'
'33T ilniaK Kin ' a y ng nnio nni?i Kin •'HV"!? ins;; KTpm 15 rrbi kirrDi nTy^n) n'^
inrin 'PUJU :in Knv ny iiay
ag-j f 3 30^1 KniTi Ky^K'? an"j3j?
yo'i :ni'nny linv"',?? ''^i?«
nni$i= :"il?3 aniriKi Nnjn pai
KM ••nm nnpN nita 'jy nrj-iat!;
T i n • Ns'jn 'iV'?''?*? n^?'
•'nriK ini^K rrw-bK ann:?K nipK^] nnija "laji a
Diij, in ^l5'n Kn{i;]i :n-ito n; ia-;n tmtyriN npn T I I "n'^n '•n'7n''aK n'7C7'i Kin
K;"?!^! K'SI'O? I V " ? ' ? * niV " ITT v L T: I ••• JV I V •.••-: _ . ._ _^.

po'y Vy n ' n m Kn nh n n s i 1^ "inKM rb'hr} •l'?rjn '^^g''n^f-^K n^'n'^jc: Kn^i ^

n a j nm KTii Kn-iann xnriK
:^vn n^575 Kini n^|7^"-lti7^^; rWKr\-bv hp gan
6"D1 ipnu ifj'SiDi ini333 ipbc ib6 ,P3icfiT D 6 ' 3 » m s s n n ocfe pftc D"Df)
61tc ir -iNiKi (lb) :{Dt; i"5) ^•>\th~i D6'3n nsppsi [pnb] [(':i Ta ,-\n^) jpnu
i:t: Db3pi ,['J)D p] D'p) jicb ipfnp DTDS bft ,f)i:i ci'aftpc OCTD ouisi ?P'O
6bf) TPjr f)b 3f)i)33i ,b!): (U':3 Dn3'7) D3 OJPP bf) lira ')33 i»63p ,0CJ3 'n'3
VD^i (K) :(:pb p"3 ;f)' DC -)''3) [DDb 6"D] ib T P D j-^Dib b36 03 wnb' ftbc
•)"3) DCP lb Wi D'3CPi D'lsiDD ippsi D'iJiPo oiPC o6-JC3 . a m a « atyn
iBKii (3) :{7 DC) VP153 % f)3C ^ DC vbi3 6S'C wbp pmp?b ,6"7.0:3)
p'3b anpib 'ij^c 'Db ,0P3ii33 fibc op^3 bu 6b6 ppiCT bps ftb 163 . a m n K
bf)i '131 ]nf) ppbci bf) 13 6ir3i rincft :i")C bu .inurN mw "JK :(DC) p ' " » PUID
:nc bj3 o'-jin3 om^fi infic i?nci rOP-^sf? be iPcfr P">CC BTV pib P^PC ,->35>
•}"3) vbD p"3pp pp p'pb ,vbB PP P'PC ")3iP Pb;i ftbi (p:3' b'ub) 6'P 'Pipft
.pT laiiK (N^) lonob P3np PP'PC 'sb .luiarn n i u ; ' : N I I la (b) :(i:f);
vp pni3p -Viwa I'N if^wi :rbiPbn pips' 16 Pin' biit ,'p)3'fi vppi:' fib D6I
PIDM DPb IP7D1" .'Ul pptfTll (j"?) :(P DC) bl3»P ^IIS 1)33 3"3P) DblDP b3C
riK n a t r m :(3"D P T C PbC3 6pb'3J3 ;an 3pD ^ D P ;DC) PTOI6 ')C pn fi'SiPb
pPID'b PPlpf) 6b6 P1)I3 PPPD flbC 'Db PTDS .WIS 33CP1 3 ' P 3 PTDi31 .maN
C"31D»3 31P3P PPP1D PlJf 3 PPPSC P^'33 bsft ,PPl)a C")'D ttl 31P3P P'bc ^P'P
,B7' ppip3C ipib .•sn^'i 6b ib'63 ' 1 P ,7ip5 D T 3 3 be n a i p m .d' pb3 6nip)P)
Dinbi3 ip6 piPb 61PC ^n b3 ,'ib V'fil .(.J3 Tf)) Pipcbp 'JC b'b ^DC) W ^''si^^i

3 1 - 3 8 . Lot's daughters: Moab and Ammon ~ the roots
of Jewish monarchy. [This theme is treated at length in the
Overoiew to the ArtScroll edition of Ruth.] Lot's daughters
were modest, righteous women whose actions were nobly
motivated. Thinl<ing that the rest of the world had been
destroyed in the upheaval of Sodom — and that even Zoar
had been spared only while they were there — they felt that
it was their responsibility to save the human race by bearing
children, even though the only living male was their own
father. The Torah does not label their actions as incestuous
because they sincerely thought there was no other way to
insure the propagation of the species. Because their inten-
tions were pure, they merited that among their descendants
would be Ruth, ancestress of David, and Maamah, queen of
Solomon and mother of Rehoboam, his successor and the
next link in the Davidic chain {R'Bachya). Lot, however, was
not comparable to his daughters; his intentions were not at
all sincere. Even though he was intoxicated and unaware of
what he was doing the first night, he knew in the morning
what had happened [see v. 37] — but allowed himself to be
intoxicated again, knowing full well what the result would be
(Rashi). Onlike his daughters, he knew from the angels that
the upheaval was to affect only a limited group of cities, not
the whole world.
93/BEREISHIS/GENESIS PARASHAS VAYEIRA 20/4"l.'t

'' How Abimelech had not approached her; so he said, "O my Lord, will You slay a nation eurji
though it is righteous? ^ Did not he himself tell me: 'She is my sister'? And she, too, herself satdi
'He is my brother!' In the innocence of my heart and integrity of my hands have I done this."
^ And God said to him in the dream, "I, too, fcnew that it was in the innocence of your heart Uuit
you did this, and I, too, prevented you from sinning against Me; that is why I did not permit yoi f
to touch her. ^ But now, return the man's wife for he is a prophet, and he will pray for you and you
will live, but if you do not return her, be aware that you shall surely die: you and all that is yoiu'M,"
8 Abimelech arose early next morning; he summoned all his servants and told them all of Ihcut'
things in their ears, and the people were very frightened. ^ Then Abimelech summoned Abraham
and said to him, "What have you done to us? How have I sinned against you that you brought
upon me and my kingdom such great sin? Deeds that ought not to be done have you done to n)<*,{"
^0 And Abimelech said to Abraham, "What did you see that you did such a thing?"
' ^ And Abraham said, "Because I said, 'There is but no fear of God in this place and they will
slay me because of my wife.' ^^ Moreover, she is indeed my sister, my father's daughter, thoatih
not my mother's daughter; and she became my wife. ^^ And so it was, when God caused me /n
wander from my father's house, I said to her, 'Let this be your kindness which you shall do for mv
— to whatever place we come, say of me: He is my brother.' "
cause? If so, I must assume that You destroyed the genera- 9. it^vrN"^ itifK n'ti^yn "— Deeds that ought not to be tli>nti
tions of the Flood and of the Dispersion without just cause, Abimelech argued, "It is wrong for a man like you to cnuHH
j ust as You now do to me! (Rashi; cf. Rashi to 18:25; •^'7 nV'?n). harm to innocent people by claiming that your wife is yijitl
Abimelech was indignant at the suggestion that he had done sister" (Radak, Sfomo). According to Rashi, the decxhi to
something wrong, because, in comparison with the bestiality which he referred are the unprecedented punishments tlirtl
of Sodom, Abraham and Sarah were treated hospitably in struck Abimelech and his entire household. All their l)0<||ly
Gerar. Even her abduction could be seen in a positive light, orifices were blocked; the reproductive organs, bowels, vn\ n,
for Abimelech was doing her the honor of making her his and even noses.
queen {R' Hirsch).
10-11. Abimelech's questions in verse 9 were merely rht^lnt
Abimelech felt that since his intentions were good, he was ical, and required no answer. Mow, however, he demanded h i
blameless. Judaism rejects this view. Good intentions do not know why Abraham deceived him (Radak). To this Abnihgth
purify a wrong deed. Its measure is whether it complies with answered that as soon as he entered the city, he realiz<'iJ tlitM
God's will; if it is wrong in His eyes, then good intentions do the Philistines did not fear Qod. For when a man enlriH *
not give It sanction. Moreover, lack of knowledge is itself town, should he be asked whether he needs food and (IrlliK,
sinful, for a person has the obligation to seek instruction. A or whether the woman with him is his wife or sister? Sin<;t' IIIM
person in Abimelech's position has the further obligation to people of Qerar were concerned only with the marital sUtlUH
set an example of appropriate behavior — is it right that even of Sarah, Abraham realized that they lacked fear of Qod, (\\ui,
an unmarried woman must fear the whim of every prince? (/?' consequently, would not have moral restraint (Rash/; Mnkhtm
Hirscti). 9b).
6. Itwi^^i — /.. .prevented. God was very much aware of 12 aa) —Moreover... . Even where one is compt'llcdliit
Abimelech's good intentions; but it was He who had kept the dissemble, he should remain as close to truth as poriitll)!^.
king from committing adultery. Rav Aibu said: It is like a Therefore, having explained why he was afraid to It'll Ihtl
warrior riding at full speed, who reined in his horse to avoid truth, Abraham went on to say that even in the litenii nviiiit* |
hitting a child. Whom do we praise, the horse or the rider? his claim of being Sarah's brother — though misleiidlnia "n
Surely the rider! So, too, Qod told Abimelech that he was not untrue [see below]. Moreover, he never said ex| illi;lt|y
deserved no credit for not harming Sarah; it was God who
that Sarah was not his wife; he merely emphasized Ihtil tiltH
stayed his hand (Midrasti).
was his sister (Malbim).
7. Kin N''5J"i3 — For he is a prophet. The implication is not Although Sarah was his brother's daughter, nol, liln fH^
that a prophet's wife should be treated differently than a ther's, so that she was not his sister in the literal sens?- ol lllB
commoner's. Rather, because Abraham is a prophet, he word, Abraham's statement was justified since "gnindi hlli
knows that you did not touch her, and therefore he wiUpr^y dren are considered as children"; thus he could call Snrnli IH4
for you and you wilt Hue (Rashi). sister in the accepted figurative sense of the word {R.i-ihi)
From this exchange the Sages derive that one who injures 13. This was Abraham's third justification: Since Qnd \\m\
his neighbor is not absolved from his sin even if he pays all commanded him to become a wanderer, he resortcil lo l|ll»
expenses and damages. He must also seek forgiveness from plan whenever they came to a new place; it does nol Initilv
the one he has wronged {Bava Kamma 92a). low esteem for Abimelech and his subjects {Malbim)
 I'-T / 3 NT1 tW\3 ITWKia ISO / 92

DVO;' nigsi nrqb nij? Kb -i^ipigjfi -x

^ I S N Kin K^rjn :'JlOi?n •'K3! CIS
Kin 'riK mp{? K'n C)K NTI) N'n ^nm
:K-i n n a j ; n; niKapi 'a"? niu'teijg
t^K Kia'pna ;^ DIJ? p nam pi^ 113x11
NT n i s j j TjaV nwijiij? ns ••Vj 'QIE
•73? '•nnij 'unnVn iiri; KJS qK n^yiipi
|57?ii :Fini9 a-ipip^ 11111351? K^ p
'V^'l Kin N p ; ns Kiaj nnK a'tiN
ns VI a ' ™ "in-''? DK) 'nni n^s
nnfJKin -.•^b T 'jai riK nini;i nu'ip
'nnaiy "ja"? x-ipi K-js^a ii^ipias
lin'oiij^ f VKn Kjnjna b^ n; '?''Vi3i
•q^S)''??; Knfii o ;N-!D^ K n a « I'j'nii
KBi Ki^ n i a ^ Kia n^ nnsi nnngK'?
••^5; Kri'niK •'^^^ -^b (n^an K-J) n'an
K^ T I'-ialv Kan xain 'niaVe '?¥)
Kin-DrK''n) Kin TinK '•'?"ni3K Kin K"?!! a'-inn
-on? ''3 invi^ ''5;i|$ DJ n''7Da a''n'7K:n T-^K nnK']
-•jy •''7-luqn ^rili^ ''P'^K'DJ Tty'?'?')- '^^^ 0''^V''^?9V
•••B W^iKn-niyK nu;n nnyi :n''^K j?'??"? :i''nnrKV 15
yn. y^vJri ^PK-DK) n:ir7T ^ij/a '7^311'') Kin Knj
tl^n^nK niiiyn :i^"nt?7K-'75) nnK mnn niD"''3
nn3'7n-'73-nK laT^i T'nnj/-'?^'? knj?'] ifpi?
Ti^ni^K Kni?'i tTKip ty>mi!;rt ^Ky';.) orf^TK? n^Kn
-•"B 'n'? •'nKun-nnib'? n''tyv-na i'? IDK'^I nnnnK^
I- 1 T JT T V T T <• T V - T T : - :

iSKi' pny riiaj; xnayriK'? in*??
ri-ja^ ns n n n KO onnaKV iiVi?'?!?
nK Qn-i5K IBKIK^ :jnn Nnjtis n;
K"!riN3 ;T Kn^ni n'^ iln'? nnn?5
maia- :'nfiK pg'}; bv 'ja^PR?! nO
naN^maK'nKaKnannKKui?ipa
wu 13 nirjii- ;in}K'3 'V nirji KHK
;? a^np ' n ; pn^'' ' l a l v "ina Kjnpy
n n^ n n n s ] xaK n'aip nn'^nn^
^5'? 'ipv n a y n •'i •^'nia-'u (KT K-I)
!KihinK''VjnijKiBn'?iin3TK-iris
nii/K b^'toyn nVnA nKuq ••ri^Vjpn-'^yi ^^v C^^^i
nn onnnK-Vfs '^^n''3K nipK'^i inny n^'Sz/v iti'V?."^'^
•"B nnnnK ni3K''i :nin nnnn-nK rctov ''5 n''K"i
•^y •'Jwnni njn aij^ias D''n'7K HK'I^-T'K pn'nnaK
-n3 K"? •^K Kin'''3K-n3 innK m m - m i :''ni^K I'y^
nin"?^ •'n'K lyi^n nt^KS ''n'?i tni^KV ''^"''nni '•laK
n.Kiy •'iyyn nWK Tipn m n^ ntiKi hn. n''3n
:Kin •'riK ''b-'-foK nKiti? KI33 IU/K; bip)3r!-'73 ^K

na ininN (ai) KDC p"3) ft's pipft ift ft'O iBcft ,ipift I'bftip ipcft 'pDD
'131 .(13 IP' ftmpjB ;.nb Bin3') 'Ub Bi3ft I'ftc P) pb mpin 3ft B3I Min >aK
D'J3 '53 .(:P) piojD) ap'o vnft D3 ftbai pnftB ofti .p i3'co i'i3i B»ftb
O'pft '3 Bibb IPlft ftl5 131 .pip be 1B3 ft'P '-ai (:3D Pl»3') 0')33 p 'IB
:B'B Ripft oftp pa .i»K na nb IK :(ib ft'iiD ;p:j' b'Bb) BPjft o'pft
lie 3c"b c'l .DjiBi: ao DiiB Dibpjifi .'iJi Tim w n n iwKa wi m
oipnb Dipni) 151BBWP Bvab '3ft B'3I5 a"3pa 'jft'iiacs .I'ssft bB ii3i 131
,D'3-> pcb .wnn 1IWJO -.-pm m rh I U I K I ,O'BPI Dip»3 lUBftc 'BBT
i3bB left .D'3i 'b 'lip piin pcbi Biabft jicb Pimpn B31B '3 ,anBP bfti
,(B':i3 BpiB'i o'Ciip D'abft (»:a D'i37) o"p O'abft (J3:r 3 bftiBF) D'abft
0'131) D'Snfta 'Sllft (3:Bb Jbab) <|D1' '5lft Bp'l ]31 .D'31 'b D'abft llCb b31
l'bB33 IBial (1':33 BIBC) IBB l'bB3 pi Ub:3B jbab) Ilfta ')llft «':'
,aBlB ' l i p 3 P ' n IJ'ftl IBlpBB Bbua b3 .IBBa 'b OB ,B ftl .(B3:ft3 DC)
bSlft 'b3b IBB' (IBplB'p D'bBB) 13lft BP5 'B'BB 0':ft3 jbab) BBBl ibBl 1B3
'C>ft ibftc'i pi ,iDibpJift) ,'bB .''j n n K :Db3ft cp3b IBB'I ifti' (ftB:Bb 3i'ft)
(A:1' BIBC) bftlP '53b OBID Ipftl pi ,lBtft bB (CO ibab) IPCftb DipBB
1B5B iftbBB .H'SN a i p N'J (n) :bB iicb3 DB';C (fo:i ft bftioB B'BP BIB
Dft <)ft j n n n p>ii m ' u n n'bft Bijsb TRBS ftb iBftsc IB3 (KSS I"3)
iiibi) bi3Ba inb B'CB p .05P BiBifta I3ftb pn p ftnc .DJIBB p'lb ftia
:(I DO '5Jiob inift BBftc 1B3131 ftb bB Dpnac iBift '5ft [Dal <|ft .lajboa
fto B'Bft 'b llBftl 'BbftC Dbl3 Bft ,0'inBl D'bBJl D'13B B13lb .K'rl DJ (il)
ftbc .ftpBB |» '5ft 'ps .'33 ii'piai :(DC) ftiBPb 'B'Bi ftbc .las'? o n a :(DC)
,ftiBPb abBBi) B'BI ftbc BBf) .'iJi 133^ n n a 13 ' n » T (i) :(DC) B3 'BBJ5
ftb .ynni nh :(DP) [|ft3 c D'T CIBPB aisft ftiai ]ft3 pft D'S3 Pi'p5 b3ft
ftbl pi ,P3 lb 'PP) ftbl ftlBPB pift '5fl 'P3Pn ftbft ,53 PBM top B'B IBB
(t) :(i DC i"3 ;ft:iB D'BBip) f)i3b B'3ft a5P5 ftb 131 ,(t:ftb ibab) o'abft 15B5
ftbl ift5P' ift ,a5b3p' ftbl i'5'B3 a5)BB ftBP 113D ftap bfti .ii"KrT niffN awn
Bii'i .Km K'3] 13 :ib"f) .a3 'BB55 ftbp ID"BB 'BI lbB'3ft b"ftl .TbB bbop'
.iwB' N^ "wx niwun (0) :(p op i"3) pB3 bbsp'i •p'si ,a3 BB55 ftbp
bPl BlI bp ,D'3p5 b3 BI'SB ,11' bB 15b aft3 a'13 bB ft3b BbjllB ftb ipft BJB
I'K pi (Kl) :(.3i p"3 ;(.BBp ,:lBp) 3B 1"DS ;J> DP) DBIPI D'Slftl 'Bll D'SPp
bB ift IBlft I'bftiP B'BCl Bb'3f) 'pDB bB ,1'Bb ft3C 'ft5D3ft .nm'jK flKT

given only to people of tlie highest spiritual caliber. To
protect the honor of the righteous, however, God appears
even to heathens, provided that they are people of some
stature. In the case of Sarah's abduction in Egypt, Pharaoh
was completely unworthy, so God punished him without
giving him the benefit of a prophetic warning (Radak).
4. rr'^N 31)? Kh — Had not approached her. Approach is a
euphemism for intimacy. To prevent Abimelech from for-
cing Sarah to live with him, he was punished with impotence
(Rashi).
Airig pn^-na 'iar) — Will You slay a nation even though It is
righteous? Is it Your practice to destroy nations without

^«IP
95 / BEREISHIS/GENESIS PARASHAS VAYEIRA 20/14 - 21/«

Abimelech '"^ So Abimelech took flocks and cattle and servants and maidsewants andgaue to Abraham;
Appeases and he returned his wife Sarah to him.
d^^"h '^ ^'^^ Abimelech said, "Behold, my land is before you: settle wherever you see fit" ^^ And
to Sarah he said, "Behold, 1 have given your brother a thousand pieces of silver. Behold! Let it
be for you an eye-couering for all who are with you; and to all you will be vindicated."
^^ Abraham prayed to God, and God healed Abimelech, his wife, and his maids, and they
were relieved; ^^ for fiASHEM had completely restrained every orifice of the household o/
Abimelech, because of Sarah, the wife of Abraham.
21 'l-JASW£M had remembered Sarah as He had said; and HASHEM did for Sarah as He hud
The Birth Spoken. ^ Sarah conceived and bore a son unto Abraham in his old age, at the appoinlx'd
of Isaac time which God had spoken. •^Abraham called the name of his son who was born to him —
whom Sarah had borne him — Isaac.
"^Abraham circumcised his son Isaac at the age of eight days as God had commanded him.
^ And Abraham was a hundred years old when his son Isaac was bom to him. ^ Sarah said,
"God has made laughter for me; whoever hears will laugh for me." ^ And she said, "Who is I In •
One Who said to Abraham, 'Sarah would nurse children'? For I have borne a son in his old age!''
^ The child grew and was weaned. Abraham made a great feast on the day Isaac was weant •< I.
would suffer Divine punishment. Abimelech, however, had According to tradition, Sarah conceived on the first day < 'I
no such fears. Furthermore, by inviting Abraham to remain, Rosh Hashanah. Therefore, this narrative is the Torah IVAU\
Abimelech was demonstrating to all that he had not violated ing of that day, so that it will inspire people to follow Sar.ih'-,
Sarah, for a woman with whom the king had been intimate example of righteousness and prayer.
would never be permitted to return to a commoner husband 2. Dnnax'? — Onto Abraham. In this verse, the next, and In
in the king's own land (Abarbanel). 25:19 theTorgh emphasizes that Abraham was the fathm n|
16. n?3'j;niD3 — Aneye-couering. Abimelech referred to his the newborn child, because there were people who mocked
gift to Sarah as an eye-couering, i.e., a diversion of attention the aged parent, saying that since Sarah had never dm
from her, for it served as a vindication of her conduct and ceived until around the time she was Abimelech's prisohri,
would prevent people from looking at her contemptuously. he must be the father (Rashi to 25:19).
17-18. The punishment for the abduction of Sarah was that 3. pnif' — Isaac. This name — which God had commciiiil'~,|
the bodily orifices of all Abimelech's people became closed. Abraham to give (17:19) — is derived from the word fiiy,
They could not relieve themselves or give birth until Abra- laughter, for by all thelawsof nature the very idea of his bill! i
ham prayed for them. was "laughable" (R' Hirsch). The laughter memorialize<l hi
this name, however, is the joy of Abraham, not the oriijilnn!
21. skepticism of Sarah; God would not have chosen this nniM"
1-8. The birth of Isaac. The prophecies to Abraham and if it had represented derision (R'Bachya). In verse 6,.Sdrtili
Sarah, and their Joint longings to build the future for which herself said that all who heard of this great event would Ittit'
God had created the world, finally found fulfillment with the part in herjoy, thus ratifying this implication of the niinic
birth of Sarah's son. Moreover, the manner in which it hap- Isaac's primary character trait was nnn^, or introspct IKi
pened — that a woman who was infertile even in her youth strengthof character and self-restraint, a concept thai wi.ul.i
had a child at the age of ninety — established the miracu- seem to contradict his name. However, in order to hi- hulv
lous nature of God's Chosen People. God could just as easily strong, one must be able to laugh at the world [\\\A II
have given a child to Sarah in her prime, but that would not seemingly insuperable obstacles {R' Gedaliah Schorr).
have been perceived to demonstrate Divine intervention.
6. •''?-pri^i ynWH-ba — Whoeuer hears will laugh for mc. i " ,
The juxtaposition of this section to the preceding one
rejoice for my sake. The reason for the universal joy wiifi 11 i.ti,
teaches that "If someone prays for mercy on behalf of an-
when Sarah was remembered, many barren woniiin wnn ,
other when he himself needs that very same thing, he is
remembered along with her, many sick were heakid. IIIHIM'
answered first" (Baua Kamma 92a). For in the previous sec-
prayers were answered, and there was much joy |i)iiil(',
tion it is said; Abraham prayed [for Abimelech]. . .and they
laughter] in the world (Rashi).
were relieued... and here it says and HASHEM had [already]
remembered Sarah — implying that God had filled Sarah's 7. ^^tt in — Who is the One Who said. Sarah ex<:li)hiir.l
need before He healed Abimelech (Rashi). "Who but God could have done this?" (Rashi).
The proximity also teaches the key to conception is in 8. b'\^i n?iwn — A great feast. It was "great" be<;.iu:if lb-
God's hand. He withheld it from Abimelech and his servants great men of the generation attended: Shem, Eber, iitid AIM
and gave it to Sarah, as His wisdom dictated {R' Bachya). melech (Tanchuma; Rashi). According to Tosafos (Stmhlnr^
 IIUIIIIIIM

n / N3 - T / 3 itTii n t n a n'WNna nso / 94

n-jty n; nb n'piji orj-ijK^ ami irrgNi

Kn ^n{? niiy'i'i ID :a'ri ^'j'-ya i'i?ri7a

cj^K •'Jinj nin I D N nnw'j'i ou; ^•'J'-y? mug ^I'-^a'? m
Kin Nn ^mK"? qD5n pv^P q^K n n i j '
•^m 1E/N VD"? a^iiy nip5 'q ^-'Nin n^Vi T-nK"? 'fjpi)
b)i) -\w^ b^ m TJi; nnrji '^••rryr]
mnainN) mn><:n na 'ja ('?y R'jrj K-J)
Nsn'i n''n^N;r!-'7J<: anngK ^^?ri'] :nn3'3i ^a riKi P
il^ip'aN n ; ; ' ' B K I ;; Dig arrati ' W i r •'3 :n5?::i T'nM^pK) int^K-n^) •T]'7n•'3^<;-nf< xyHb^ n^
n s " ' :iniiriK] nnriipt<] nni;iN n;)
n^a^ Ni'?i nriB '?3 'Sija;' I D S in^n "^^T^V 'I'FS''^^ ^''3'? '°0'i]."^? "i^? i^^'T' 'i^V ""YV
:QniaK nnK rriii' pp'v ^y ^bs'as
Ka
;; nayi nns n Kipg nnly n; ma^;'] K
m ' b ' i nKnyia :b'i'g ^ Kaa mta'p i^niinrii naT i\pm rew'? mn-' Sz;v,!3 "IOK "if >f3 ^
n ]ni^ 'nina'p'? la Brriai?^ nit?
I. VV • V -: - ^^'•'•. '•~" KT T ; — : ST T
n i a aiiff n; arrn^K N"if?i 1:;; nn; ' J ^ S
:pny' nnta a^ HT'J'T rr^ T'??PIST
N;3ni3 na rria pny' n; arfiax i n i T
DnnaKin -y] np; Tpg n Kiaa I'lpl'
•p lia pny-fiK bmax "JD'T :pny miy iV-m^'' T
I V : I jT ; - V T T : — T<T~ I IX r • I.T T J T : IT
p n v n; n^ 'vb)rit^ ts yw T\KQ ~a
;^ h l a y Kiici nntp niKiKii inng
nKH-ja nnnaN:! -^V^^ V^ i^lX "i^^i? °''P? nMi^ n
]Kn n-iiptsii :•>?
' n n ; yn?;i ^3 ••^ nt^v pnY nnti? nnKni ;iJ3 pny^ nx l"? n'^iiia mu? 1
p'nlni niipi Dri-iaKV nipNi iB'np
iVina'p'? na n n ' ^ ' nK nnto I'J?
annax'?''?^)? •'P laKri] :''^'pn2f;' vaii'n-b'a D''n'^><; r
Dij-iaK l a y i b'pnipNi Njan tayin
:pn v IT ^'pnriNT t<ni'3 Kan K'nwn
.•pnYi-ni<: "jpin ni;;a "^inj nritynDnnax K/J/M ^nj'i

i n t l i oif !>3fi D'oWi i » 6 ' i PTBf) .lOT 6w p ' M aTDfi 6'5 p'ni .0TI3
(6:113 V B J ) D'7IP3P )'3 P'733 073fl ift 'p 137 P'P 1137 .(B'll' 5'B>) '131
Vm :(3"'D fo 6 P > ' 3 M mCB CIl'P f)'351 (7 DC) '131 B( IC")" 6> 1)>ft3 OCl
p n n i5e |'3ip6 I't D'PC . I ' j i p t ^ l (a) :Dm3f>S . 1 3 T i w i o mtt>b 'n
7>i3C 7BSB i B i f i p i ' '3T . 6 B P '311 pv 'i . l a i i i f f K TOin'j .-(1:331"3) iJ
D'i;7P p»3Pl iBifi bw '7.6iD ^in'Db it I P ' 3 B iiBft' ttc ,o'c7n 'B5
737 7Cft 7131BP Pf) ,(Dl5p3lfl) D'P', S'llB7 .IHK 1 3 1 llffi< l y i n i j [:(DB
1> IBft ,ip03 PP'7P IS 131P (7':P' J'BS) I'Sft 31Pfl 713roJ J"6P3 ,D3pl
PBC . 1 ^ pns:' (1) :(iJ IP' fiBTOP) 7jp Pinftn a3P3 » pp'icJ aBP )3'3PP3
iftolPS D'iip P31P ,P»)3 17p53 PlipB P31P pl)b P77B1 .(Bllp3l6) 'Jn
'n (I) :(P DP 7"3) DjH33 P'P plPP 371 P B B BB3 PIJDP P37P ,01'3 13
b-)S 'B (7:6» P'BP') ppBi JBS 'B 1B3J po'CRi P3C jipS .DniaK(» hba
:PC1B1 P'B3B p"3pp ,lpPB3a IBID flip 'Bl fe PB 1^)7 .[(13:B DP) a>6
0a73fli P 6 B Ijipi IBlSj ,'p iJC f)'7BB'3 ,737 7Bfl ftjl 31P5a a3'C .bhtl
lft'3P aPPBP Dl'3 ,D'37 lip) D'33 IPBl .rtlBJ DUa n p ' 3 ' n :(Vl:33 7"3)
if>'3a ' B I D 6 656 ,a7p a7!)' 6J pnBi6 vap , D P I 6 ap'3'ai pBB )a>33 pnpa
n i i B B :(.D P131P3;' op 7"3) P7iP 7"5 <]ipJ A m u (n) :(.rD B " 3 ) pipp |B
:(33 P l p i IP' 6B1P3P) 1 1 B ' 3 6 I 73B1 OP ,717P '5l73 DP I'PP .^113
j n ' i (11) :(73:B D'PBIC) ipp37a ap6 ' 5 n B 6 ' p i b v '33 1 B I B 3
.yiah ' S I X run (lo) :((.t»p) 3» 7"DB) VJB 5JDP'I D"DP'P '73 . n n i a N ^
'DiBP D'ljBPP , 6 T P 3 P 'B5 ,(P':3' VBJ) l i i pp ipp6 a3P 1"6 P B I D S36
,PD"B!I '73 ,a7i33j I 1 B ' 3 6 . I B K rtiD^i (tD) :(p':3' i'Bi a736 P77») ant
pBBP n i n ,6ip ' D 6 I'JB P 7 B 6 P . ^ n N b ] I » B i n n i ,ar 7133 -p ' P ' P D rrjn
ii'6p .yYp' 6Sp DP'3'B 1B3' . ^ n N i i B K b a ^ -.aim u r e a -p ata 7133P1
f3(3) 'P37}iac i'C3B ,aTtpn as iJBP3P 7p6) 7BI5 oaJ P' mp'i I'Pis'pa
•63 i3 DBl .^3 nm :D3 ' " B 1 ,-J'P13'PP 'P73 top D'B71> TO' lP"P)l |1BB
ap3ip 'Ji .iJbp D'733 0'737 PifiiaSi P3ipaS PD ppPB iJ 6a' . n n a j i rnbiB
ppjl , D ' 7 P 6 D'3B3 D37P Dljp3)6l .7"'3nPP6 t"D531 ,D'737 7173 DipB to
')p D'3'BP to 7133 Jp P1D3 i J 6ia a3a ,Di37Pa to SBI3 6ia p 67pna
P77B C'l .1BB7 J3 P'l I P ' P'rpl 1B37P p tol ,yjb 7P6 J331 p IpSpP
mPB3 ,ipnp6i ,iBmp3 . n b ' i m : ' P C T B 67pBa ppJ 3ip' J36 ,P736
hs : P P B S3 7333 . D n i ^33 l y a (n') :DaJp a7'S 6 ' P I ,i6'}iai oa'3p3
.•IJI mW nx i p S '11 (K) :(3':33 7"3) PPP )P P7137 3 " B .111!' 1 3 1
737 ipi6b T75 61P1 n'3P to o'Bn7 pp3Ba jap i7BbJ |635 it ap7D ^»D
733 a7pSP ,P7P P6 7p9 'PI P'i TBPl '131 bljDP'l 7B63P .aJpP P3B3 6lP
. 1 3 1 -\VK3 :p'7a3 . i n x i i f f n a :(,3J 6Bp 633) lto'36 P6 6 5 ' 7 P 07ip

R' Bachya and Sfomo interpret the word god in this verse
as referring not to God, but to the idols with which Abraham
had grown up in Or Casdim. When the idolatry of his father's
home and country forced Abraham and Sarah to become
migrants, they adopted this strategy.
14-18. Abimelech appeases Abraham and Sarah. Abime-
lech l<new that he had to appease both Abraham and Sarah,
because he would not be healed unless Abraham prayed for
him, and only Sarah could forgive him for the harm and
humiliation he had caused her, so he gave them gifts, hum-
bled himself, and assured them that they could feel secure in
his land. In this latter respect, the contrast between Philistia
and Egypt is glaring. The Egyptians were an immoral, licen-
tious people, so that Pharaoh could not invite Abraham and
Sarah to settle in his country. He ordered them out for their
own protection — and his, because if they were harmed, he

Mii
 | | ^ ^ ^ ^ ^ H | | |

97 / BEREISHIS/GENESIS PARASHAS VAYEIRA 21/'MM

Hagarand ^ Sarah saw the son of Hagar, the Egyptian, whom she had borne to Abraham, mochiiiff.
ishmaei \(i So she said to Abraham, "Drive out this slauewoman with her son, for the son of Ihnl
are slavewoman shall not inherit with my son, with Isaac!"
Expelled
^^ The matter greatly distressed Abraham regarding his son. ^^ So God said to Abraham, "l^i'
not distressed, over the youth or your slavewoman: Whatever Sarah tells you, heed her uoh < •,
since through Isaac will offspring be considered yours. " But the son of the slavewoman as well
will I make into a nation for he is your offspring."
^^ So Abraham awoke early in the morning, took bread and a skin of water, and gave them
to Hagar. fie placed them on her shoulder along with the boy, and sent her off She depart.ri I,
and strayed in the desert of Beer-sheba.
imaei is ^^ When the water of the skin was consumed, she cast off the boy beneath one of the trvcu
Saued 16 ^he Went and sat herself down at a distance, some bowshots away, for she said, "Let mc no/
see the death of the child." And she sat at a distance, lifted her voice, and wept.
^^ God heard the cry of the youth, and an angel of God called to Hagar from heaven and s.\h I
to her, "What troubles you, Hagar? Fear not, for God has heeded the cry of the youth in hhi
present state. ^^ Arise, lift up the youth and grasp your hand upon him, for I will make a grr, i(
nation of him."

of love to the dictates of the future.
9. pn^n — Mocking [or: playing; making sport]. This term
expresses what Sarah saw that convinced her that Ishmaei
could not remain in the household. Scripture uses this verb
to denote the three cardinal sins: idolatry [Exodus 32:6];
adultery [39:17]; and murder [// Samuel 2:14]. Thus Ish-
mael's behavior proved that he had become thoroughly cor-
rupt and evil, and he had to be sent away (Rashi).
1 0 . ufT'iK'f7'»9 —Shall not inherit. Sarah's words would seem
to imply that she was concerned only about the division of
property, but such an impression is incongruous with the
greatness of our Matriarch. Surely God would not have rati-
fied her request if her motive had been so crass. As Rashi
notes, she concluded her words by saying that even if the
one she was protecting were not her son, it was the righteous
Isaac, and it was unthinkable that an Isaac should be ex-
posed to an Ishmaei. Rather, her concern was that Ishmaei,
whose mockery (v. 9) had proven him to be unworthy, would
seek to declare himself as the heir of Abraham and seek to
exclude Isaac from the fulfillment of his Godly mission. Fur-
thermore, any relationship with wicked people would have
been harmful to Isaac and his children, as Abraham had rec-
ognized when he decided that he could not remain together
with Lot.
1 1 . 13? n^lK bv — Regarding his son. Abraham was dis-
tressed because Ishmael's behavior showed that he had
fallen into evil ways [Shemos Rabbah 1]. The plain meaning
is that Abraham was distressed because Sarah demanded
that he drive him away (Rashi).
Presumably Abraham noticed the same things about Ish-
maei that Sarah did, but he must have felt that he should not
let Ishmaei leave the wholesome influence of his home. If
Hagar had corrupted the boy in Abraham's home, surely it
would be much worse if she were to become the sole influ-
ence over him {R' Hirsch).
1 2 - 1 3 . God comforted Abraham in two ways. He said ihiii
Sarah's directive was prophetic and in accordance wilh I ll'i
will, and that — although only Isaac is reckoned as Ahht
ham's true son — Ishmaei is his o/fspring, andwouldb<:'t otm'
a great nation in his own right.
1 4 . nsiB!!! — Awoke early. Just as Abraham awoke eaily '"
perform the commandment of circumcision, with aUniiiv
and without delay, so he did now. Once he learned th.it Uif
expulsion of Hagar and Ishmaei was God's will, Abr.ih.int
complied at once.
unni —And strayed. Once Hagar was in the desert an<l tiwiiy
from Abraham's control {Zohar Chadash, Ruth 82(i), nhr
strayed back to the idolatry of her father's house {Rushl).
1 5 - 2 1 . Ishmaei is saved. The blessing that Ishmaei wniilil
be a great nation was placed in jeopardy when he was MCIII
death in the desert, but he was saved through a miracU-,
15. a^an I'3D'?I — When the water. .. was consumed. On
doubtedly Abraham gave them enough water for the lilp,
but Ishmaei became ill and thirsty, so he drank coplou'ilv
(Rashi). Alternatively, they became lost in the deserl nn.l
used up the water {Rast-tbam).
1 6 . ntji'iK-fpN — Let me not see. Her behavior was disgiin i-I i il
and indicative of her flawed Hamitic character. Rathrr lli.iii
comfort her child in his dying moments, she thought only u|
herself and the discomfort she would feel in theprest^iu <> nj
his agony. Therefore, God heard his cry, not hers. H<'r \> n n 1
weeping was selfish and therefore valueless {R' tiirsfh)
1 7 . att*-Nin iiyNa — In his present state. According lo tli^.
Midrash [see also Rosh Hashanah 16b], the angels pli'.nli'i|
with God not to perform a miracle for Ishmaei, becairn' lii
the future his offspring would persecute and murdei .I<'WN.
but God responded that He would judge Ishmaei only >v
cording to his present deeds and not according to w|i.>i
would happen in the future (Rashi).
'HWlillllHilllllllllllllllllllll

rf'-v I >o Kill nc'HB iriiPKna tsv 196

NnnYfl ijrr ^a n; nnto ntqio
n-i)p{ti< :'q"n)p nnigK^ nT'?''!
nna n;i Kin KnnK ^inn nn'naK'?
DV n? ay Kin v-rmv. la iri;; K^ nK -ny •'33-ny riNin nnijn-ia 't^T'' N"? •'5 nn-nKi
•>VV.'^ v-ixh Kipsris w x a U ' :pnv'
;^ •nnKia' :FII3 pD'y 'jy urraK nn miK "7^ nii"35N ''yv^ TKI? in'nn V T I :pnyi
trnhvi b's T r v a K/K?! N^ annas'? "ij/an-^y '^''^5?? vnr'?>!; nnn^N-biK n•'^•'7^<; n^K'i
•jaij m t o ^'j ii3''n 'T 'ja inntj; 'pyi
c)Ki p :T'3a 'i^ inpip' pnyia ns nan •"5 n^p? ypu; n'nto ':\-'bi<. npKn ityN '73 ^^JIQK-'?};']
Tjia nK xwwv, Dj)'? KnnN ia n;
laia'ityK ••'ii'? nnxn-pTiK mi ;J7-IT ^"7 Nip'' piiyn
a'pM Kipya nn-jaK D ^ ^ K I T ;n;in AV • -: J : I.T T IX I •; J-; "^ -IT i.l : ^-IT - 1 T ; • :
hs •'lEJ ijrr'? a n ' i K^QT xap-ii KDH'? nttn] Dol-np;!! -ipia 1 nnn^N Q:^^^] ;Kin ^yni ••a
nvni n ^ w i nn'swi im-\ m fispa
ivattj •IN? (na-j)ja K-n) Nia-jna
K;ai n; nip'in Kap-j in N;n m'^t^ji TO n a n n - p n^'ian ^ a n :vnu7 -IK3 l a n m vnm -rhm
n a ' m h\x\m ••tvib-'v. \a •in n i n p
i j i n a Cpin-)K K-J) np^'DiN 'japn T6
Knina •'intf N^ rr(Qt< ^s Kni^p rs\m nKiK-fjK nnipij ••a nwp •'inuipa pn"}n ^B13
n^p n; w-im 'papn naTi'i K:;ai^i
K^a^i^n pi^p n; ;^ o^ig y n W r :n33i
yntu'i I'^nni n!7|P-n^ mm n^n ai^m nl^^n
nu8i K^ni?* IP iin'? ;''i K2ii% N'npi Sjn-'^is; I D'-n'?^ '^K'?)? Nnp'i nyln "^ip'riK D'TibN;
y p i ? 'IK 'Vcjin x^ 3}n T ' ? 1^9 F''?
Kin^i •inK3 N ; 3 T I n^p n; ; ; Dig
ynw-'3 •'NTn-'jK i i n TiV-nn n^ -iipK^i n^nwri-ii?
'a^'priN^j K;3^I n; ''piu TOpn- ;iBri •'Kt?; •'ipip :aK7-Nin "IE/>!;3 lyan ''^ip/bif. wrjbK
:njw?5 •'3D DvV ^N na •^T n;
iian^'toh? Vi-jj '''ii'?"''? 13 ^iTTiif •'pncini "lyan-nK

P'P ,p"f)l .IP3 PPV B-ltPC DC In (.m I'llPSP) lPI;f)3 P'PPC ,P3Pn )lCb3
D'TCP T t ) BbDB '13P3 1»3 ,)fob P33'b l"'lp WCP ,Pi;p 'P13n3 31PPb lb
lEij'i 131P' ppnni ,(r':i3' P ' E C ) ftsnb anini B71P' pp'rfi B P ' P I P P I S B (•7':3
11'3 . n j i n a w n i s i p p-jun (1:BD O H p 6 'i5p p i ,(i3:rp O'bPP) •313P3
BbiPB Pbpp ap'C |foB . l y j n b^J ns ( f ) rpmppb B 5 ' P I P Pi»b 3Ppt
'5b . n w K i n i w K a -.(r op P " 3 ) bspppb PBiip fi'Pi ,i'bB O'ppft pboPB
BJCP Cfn) PlCBb TPB filPC PB '5b flbl ,117) flip !'t;3B BCIB fllBC D'CBB
P'BPb iBH rpBC 'B .fi'tap ,o'pnif)i o p t p n P P C B ' S M B I'BC 'sb .cris
npfi -BCP 16 p'75 ,f)lB BB I ' P B ,D3'CB fllBl .pft3 lb pbBB BPfl f)B)3 T ) 3
.(DP •3"3) DC fllB Xf>^ IB'l ,131 'Jfl I'CPB bc I'CBB 'Sb ,DBb IBft .p'7i ,lb
pfnpb '131 3^3B3 to •3Bf«C ,l537313) ob3BC3 ,flB)3 bftpp Pfl P'BB JS'Pl
bfnC I'B 0"3PB bbft DPlf) 1'3'blB l'BC3 .0'-3':fo B'CC) 'l31 O'B I'PP flBi
'6)C ,13»bB IBBTl bhBBP 13711 '33 bbft 1313'blP ,D3B BCp33 ,D'fl3Cb D'PBlfl
|'6'3B1 OpflPpb D ' t o ' ibfil I.D'in ftbfl D'377 'PpP bfl] .(DC) D'377 Ripilft
1D'33BC31 ,D'n O'ftbBC bfiPC D'P13D3 .D'P1D3 R171)l Plbl) 371 •3C3 Dpb
:(7:3 •3"3'fi ;p n p ' 6 B I P 3 P ) P B I 15133 P333 pnB ,IPPI51 VD iipb
P"3 ;l:3b PIBC) pPbb IBip'l PnfoC )B3 ,D'3313 P713B pcb .pnjrn m
, P R ' 5 P 'b ,f)"7 .(P:Pb ibpb) '3 pPbb flB'P7 BP3 ,P!'')B 'lb'3 'b ,fl"7 .(f>':33
[.'13111a nS) (') : ] ( T : 3 3 bfllBC) '131 l)'35b IpPC'l 0'PC3B fo IBlp' 7 " B 3
p p i ' DB 3'PB B'PC OBb BRfl '33 DB pfltp PBflB )3 CP" tt '3 BIC P31CRB]
13 P'3n IPCp bpDl OlCb D'fibl'l ,D'3C '5 bP131 P133 '3fl PBlfll BCITP bs
'bCB) '>6 pPCB f)bB PBfll '131 D'pi BIl'P PbBbpB3 PBfl pflT BB3 ,D'5p
113B 13'fl Dfl ''5f) '33 fllBC 11'3B .pHSl W i j a W :(DC P"3 ;B'-p':13
,pp5> DB '33 DB !"p ,1BB f ) ' b 'ftlP Bt |'6 ')3 13'f) ''sfl pDj'3 113B if) ,ppi'3
PIBC fiBipsp) PBP Pi3PPb fib'C BBCC -iJa n n i K hn ( K I ) :(DC) 13 p'PCC
bip3l . n ^ p a BMW (ai) :ipbcb ib ppnific bB ,ipiCDi .(f):f) P3^3 Pine ;f)
DC) Plft'333 BPCb bop DBP3f) P'BC 137Bb [(3:(P b'Bb '"C^3 ''B) B3C p " p n
Pi3PPb fiJ'C bn ifi3ic B'BC 'Db ,3Bn <1P3 flbl .D'M n n t i i n n ^ ( T ) :(DCI
PUP I'B PPC 13 PD'33PC ,BB3C bs DC 7b'B ^ifl . l ^ ' n OKI :(DC1 DC) PBP
P'3 'bibjb Blip . s i n n i "ibni :(3' DC P"3) i'b3P3 "ib'b be fibi B B P iptpfii
DC p"3) B3PB pipcb D'bin 1P7C '5b . n ' n n A a n ( l o ) :(b"5 fi"P75) B'36
,in P " T pcb fiiBi .(DC) PiP'P 'PCP . n w p i i n o n a : p m B . n a m (113) :(3'

1 3 0 a ) , tills f e a s t t o o k p l a c e a t I s a a c ' s circumcision. I n t h i s
view, t h e w o r d ^ n a n I s h o m i l e t i c a l l y r e n d e r e d a s t w o w o r d s
3"n, on the eighth day, hn, he circumcised, Isaac, since the
numerical value of the letters n and 3 is eight [5 + 3]. Accord-
ing to R'Bachya, Abraham made this great feast when Isaac
began to study the Torah.
9 - 1 4 . I s h m a e l is expelled. In the ninth of Abraham's Ten
Trials, God commanded him to banish Ishmael, because he
was a menace to the spiritual health — and perhaps the very
life — of Isaac. To signify Ishmael's gross nature, the
Torah describes him as the son of Hagar, the Egyptian.
Despite her many years in the home of Abraham and
Sarah, Hagar remained an Egyptian princess, and Ishmael
gravitated to her influence rather than Abraham's. That
Abraham found it repugnant to send Ishmael away is
clear from the narrative, but he was strong enough to do
whatever he was commanded. As the Patriarch of Israel,
his primary responsibility was to subordinate his feelings

^m
^31^^ iiilil

99 / BEREISHIS/GENESIS PARASHAS VAYEIRA 21 / 1 9 ' t'l

^^ Then God opened her eyes and she perceived a well of water; she went and filled the skin
with water and gave the youth to drink.
'^^ God was with the youth and he grew up; he dwelt in the desert and became .\n
accomplished archer. ^^ He lived in the desert ofParan, and his mother took a wife for him from
the land of Egypt.
The ^^ At that time, Abimelech and Phicol, general of his legion, said to Abraham, "God is wilh
Alliance you in all that you do. ^^ Now swear to me here by God that you will not deal falsely with mv
With
nor with my chiid nor with my grandchild; according to the kindness that 1 have done with yi n/,
Abimelech
ai do with me, and with the land in which you have sojourned." '^^ And Abraham said, "I tiMH
Beer-sheba swear." ^^ Then Abraham disputed with Abimelech regarding the well of water Uuil
Abimelech's servants had seized. ^^ But Abimelech said, "I do not know who did thiu
thing; furthermore, you have never told me, and moreover I myself have heard nothing of il
except for today."
^'' So Abraham took flocks and cattle and gave them to Abimelech; and the two of lhri\>
entered into a covenant. ^^Abraham set seven ewes of the flock by themselves. ^'^Ami
Abimelech said to Abraham, "What are these seven ewes which you have set by ihcm
selves?"
^'^And he replied, "Because you are to take these seven ewes from me, that it may sc.n^v
me as testimony that I dug this well." ^^ Therefore that place was called Beer-sheba beaiiim'
there the two of them took an oath. ^^ Thus, they entered into a covenant at Beer-shchit;
Abimelech then arose, with Phicol, general of his legion, and they returned to the land of ilir
Philistines.
^^ He planted an 'eshel' in Beer-sheba, and there he proclaimed the Name ofHASHEM, God \ >l
the Universe. ^"^ And Abraham sojourned in the land, of the Philistines many years.

19.n''3'p!;-nKa''n'?i<ni39?i— Then God opened her eyes. The
Torah does not say that a well was created miraculously; the
verse implies that her eyes were opened and she saw a well
that had been there all along. This teaches that God always
provides what we need, but we must be ready to open our
eyes and see it {Midrash).
2 2 - 3 4 . The alliance with Abimelech. These events oc-
curred at the time of Isaac's birth. Knowing of all the
miracles that God had done for Abraham, Abimelech came
to seal a covenant with him {Rashbam). Abimelech stressed
that he sought this treaty of friendship not because of
Abraham's wealth or power, but because God is with you in
all thai, you do (Sforno).
2 3 . lb nv^tf^n — Siuear to me. The Philistines observed this
oath until the days of Samson, when they began to attack
Israel for the first time {Solah 10a).
2 5 . D^t-)5N nDln? — Then Abraham disputed. Although the
peace-loving Abraham agreed to enter into the alliance, he
seized the opportunity to state a grievance regarding a
disputed well, for, as the Midrash notes: "Reproof leads to
peace." Sfomo comments that Abraham rebuked
Abimelech for tolerating flagrant violence in his country.
2 8 . From the gift of flocks and cattle mentioned in the
previous verse, Abraham took seven female sheep — niynii*,
seuen., corresponding to the nyinu/, oath [see above, v. 23] —
and set them aside to symbolize the seven-oath signifi<;iin" *•
of their alliance. In commemoration of that, they nanie<l lh#'
place y?^lK3, literally, Welt of the Seuen, or Well of the. Oi\lh
3 0 . ni?n.. .''3 — Because you are to take. Abraham waiili^i.l
Abimelech to accept the gift as a token of his acknowlciKi
ment of Abraham's right to the well. This is similar In llii<
ancient mode of acquisition of property through a sytril)! i||i
barter effected by removing one's shoe and giving it l.n Ilir
other party [see notes to Ruth 4:7] (Sforno).
3 3 . bipi^ — An eshel. The Talmudic Sages Rav and Shniup'l
differ as to the meaning of eshef. Rav understands it to \i\oi\\\
that Abraham planted an orchard, whose fruits he s(=:rvcil \{.
wayfarers, while Shmuel interprets [figuratively] thai 11 v».s
an inn for lodging, in which he maintained a supply ol IhiH
for wayfarers (Rashi). According to the figurative inter] n <i| n
tion, bvJK is an acrostic of the words n^''5fi:, eatinij: ri^riiii
drinking; and n^iV, escorting — the three basic serviccts n liiud
should provide his guests, (Rashi to Solah 10a).
3 4 . The verse does not read nn-iiiN ntijui, and AlwnhtUi-
settled, which would imply permanent residence. Riilhtil |i
uses the term npi, sojourned, i.e., as a ni, alien. For, tiii /I'^^/il
points out in his commentary to 15:13, Abraham's yiiniH In
the land of Philistines after the birth of Isaac were r<;rko|l*n
as part of the four hundred years during which hi;; diJiU^Pi
dants were to be aliens in a land not their own.
'^b-\o•< I N3 NT1 niwns nwKna nao / 98
Kjni K-j'a n m i KHJIJ; n; ;^ N^MD- T)^nT Din 1K5 N"3ni n''^''y-nt<: DTi'bhi; np_?'i c
riN^'ptoK) ms Nafjl n; n'ptpi n^mi
m5|Da ;n K^ip'ri nirjia tKnn n; D'-n'?^ •'m nyan-n^ f^i^rii Din'nnnn-nis; N^nini 3
'3-j nini K"i3n)33 an^i Kn-ji KjaiT nti7M :nii/j7 ng^ ••n^i l i i i a a bt^/;-! '^•T.III'I nv3n-nfj; «=
T1N3T K-j:ani33 ao'ix^ ^Nriit'i?
Kviisn KnpN n)3K n^ na'ipji

DrrjaK'f n^^n an to'Di •^^ij^as

i;iK T tag •^"isiDg fl K-iip'ij nij'ia'? tnty'v nnK-~iU7N VD3 tiay wnbK
IV tT - V -: J : I : • j- v:
I)3K'7
A "
nm^KI,T T : -

Kan ;•>! xiip^iaa ''p a"!? 15151« na:y •'J''?'?! •''? "i|7^?;ri-nK nan nTi^'^Kn •>
na -1351 'laai '3 ^l^tt'rl N^T
')3V l a y n •^BV nnai; ^ uma'p?
nipsiiD :n3 Kri3ninNi KVIK ny^
nn-i3N nalNina :Cl>i^^t KJ?? •nn3K
T Kjan Nn^a pD'j; ^v 'lV'P'3?? "! D'')3n ni<3 hiTK-'jy •^b'unis'nt*; nnn^K nDin) np
•ri^ip'5K n n s i n ;lV9'3K ''135? 1D'3K ••riyT N^ •^V'?''?^ i^^'!l ••nVl5''5>? ^55? i^Ti ittfN; ip
nn Nnjpa n; na5f \m i r y T K^
K^ K345 tiKl 'V n'ln K^ riK C)K1 dii 4 min-K'? nm-Dji mn ng'nn-nK ntov ^5
n3"!ii3 nn '"?!'' 10^^ niyni?; "ipni iN'y bmnN mn :ni'n TiVa Tiyniu KV •'DJK tp
T I J T T : - l< I - r : • • ~ >,- -r j u-
•^^p'3N^ ari'i I'Tirri IKV nrr-iaK IT IT

nrj-jaK Q^psina ;n;i? iin'nn n n i Qni:??? nir^T :nna orf^ii? inn^n 'n^n''?!?!? in"! np
iirmnVa iKyi is'iin vaw n;
"1)3K] U3
•bVf l^)a''?J<; npNM :in'75'7 iKi^n n^?3 vnu/Tiis; m
iloninVa Kni3f!8i I'VK i s i m yaj^ nnj^n itt/f? n^NPi n'u/na ync/ nan np Dn~i3i<
p bajjn igiin yat^j n; '18 "inisii. hnj[3 njn np.n n'ii/ia vau^TiN; •'3 nnK'i ;n3'n3'7 b
n'nan nh? nno^'"? ••noi ^'n? n^
13 '^VK'I ; (Kin K"i) f i n Ki^'a n; \ifhv :nK|n nK3n-ni<; ''rriDn •'5 vrpb •'V'n^nri Kb
'IN y3ij' 1N3 Kinrr KIIIKV K-JJ? :Dn''3u; iv3a;] DU; •'3 yaty nxs Kinn nipia'? N I P
•iK3a a;j3 nwia^ n'^^'no WR V^O .V •• : "i: : : • JT y "^ - rtT J" : v - 1J T - UIIT

n^'D ai ta'ai 'iV'?''3S °R1 5131? -nty "V3''3i •iV'?''?^? °R!3 y?!^ ""IS?? rin5 m"]3'i p"^
K3yi a'yjiA :'Kr«|;'?a yij?'? larii
l a n ''p^i yaui 1x33 (NJ^'K K-I) nK:33 Vi^K yu'] tD'-riti;'?? VIJ?"'?!?; niyj] IK3V ^'^
3rilnK')i'> :K)3'?yi Nrj^s ;'T untoa Dm3K ni"! :a^iy "^K mn'' 01:^3 nu/-Knp'i y3u/ p'.
ifffip p)p1' •'KHtoV? y3N3 nrrn3K aT T : ~ TIT— IT J" \ j" : T T 1 : •— ~ Kt

:n''3'i D''nj •••niy'?? •J''IK3

pibfi p"3pp be roc 6pp5 bcfi ipif) 'T bn .'«i nw Nip'i:(.' PBID
D'POB .ibCP DDb3ftC 'Pb 1PP3 ,Dpb Pmft I'PIPI I'bPlflC PPtt .OblBO b3b
m n ' (1^):(:' BVHD) opb36 DbiBP D'PI pcftc 'n ben .oPbpft 'bene opf)
P"E P 'pac ,i"3 163) P>e p"3 PCB 11P3P3 .in3n be bB D'3nn . n ' a i
D'ip toe .(P':J' b'Bb) fipnp '3ibfi3 3e'i 63') p>e opift .jppn ipf)S3 P'B s>e
cDBi psm ,Rpifo p'p vproipo b33e .oe fibft 3e"P5e pb oiip
DP36 IP'l 3BP 'P'l (P oe) DCP pPB'l H:3' DC) 0P3f) P13B') Pnfoe ,lblPl
.Tn PBPS ipbc 'ppe ,o'C7P pcbt 6bf> BCB fib O'Pbnsi.(' ot) PP'PSP
Dei ,(P' DC) pP3P3 PCfl blytsn '3lb63 3e'l fl3'l 7B (i:j' DC) I'BDBb ib'l
,Blb be PC13 '36n (6:3 DC) Dm36 De» BD'I ,1'» .D)1D P3PP3e TO 3C'
.D'36bnn ibi6 163 ipb'ob 'C'bC3 'PPC ,D'P P>C B"i I3i .O'Pcbs p6b 631
31R3P 63 6bi ,D':ie6pp bB D'3nn ,D'3P O'B' 3'P3 1631 ,B)C P"3 'PP
3"B1 ,DCPPn P'P PPl' 16 D'JC 'PC DP'bB D'31P15 VP D6) ,tPSb 6b6 DlPDb
PJC PBlft) ,llP3pb Prpi OCP 65' T15 .PJC l"3 'PP ,P5C» PPV D'PP' OJ'6
:():15 p"3 ;6"P) DblB P1D3 P'»c 13 .O'JC 3"' ppb' be IPI'pB '5sb pmp
103 ,pi)m6D DC bB .nitrp :(b 6"PID) Pep3 D'5P OP)' .rut*!? n a n (a)
,D'P31EP P6 OBDbni P3TO3 30' P'P .PCn)» f'CP 13'0b ,7';5 ,bBl pBO
yiKB (KP) :(6:6 p'e ;6 pinc 6»iP)n ;3':ip b'Bb) 'U) b33 )T pnfop 6'iP
'pn67 B"a .(6:tB b'Bb) 'ui p'Pin ppse Pbi pn65C ,P'bnj oipi^n . n n m
'sb .iias) wfi'jK (33) :(iv>:J5 p"3) '6p P'Pp'B6 6Ti6b 6pBiR pni ,'CJ'6
iPC6 pipoji ,n'3 iboji Dpb> D'sbnP DBI ,oibeb DHD PJIPCP 6i'C P^PC
"lOm :(DC) 13P bB 3 6 P 'PPP | 6 3 ~X> .'13]'?1 'J>jbl (J3) :(3:1J P"3) I'Jipib
;)V>:3 b'Bb) 'i'jpb '5P6 SJP lb 'DP»6c .nns> nwyn ins; iji'wy I B K
ninn aiay3 (^j) :(|P)I' omp) ip bB fia PPTO IKKW (n3) :(DC P"3
' n i a n '3 :(35:6b jbpb) P35PP PIBI \ia ,P3p5 be PUB peb . m y b :P6I .<'?
nn6 .PDPPp i>P)6 D'pm6) ibn'36 'BIP P'bB I'P D'3'pn .nK3n nx
B6ppb ibBi ,6iP ibe iB6ppb 0'»D ibB'i P63P bB p6pP'C 'n bp ,DP')'3
pip'D Dnn 6'3Pb D7P5 pn6 I P ,b6mc) 3P .SOK (I'7) :(P DC P"3) OPP36
Jnip's 6'D) b36» '5'» bp 131 6')D36b pisip PB6 7ni ,P71BD3 O'ppifib
;l:'7) p"3 ;Pn:6' b6'37) i)T56 'bo6 BB'l Pnfise D'bpfts PB'B) pcb irtni

Miiiiiiiim iMmfflMmMMMMH
101 / BEREISHIS/GENESIS PARASHAS VAYEIRA
22 ^ A nd it happened after these things that God tested Abraham and said to hinn, "Abraham,"
T/ie Tenth and he replied, "Here I am."
Trial: The 2 And He said, "Please take your son, your only one, whom you love — Isaac — and go to
Akeidah/ the land of Moriah; bring him up there as an offering upon one of the mountains which I shall
Binding of
Isaac on tell you."
the Altar 3 So Abraham woke up early in the morning and he saddled his donkey; he took his two
young men with him and Isaac, his son; he split the wood for the offering, and stood up and
went to the place of which God had spoken to him.
5. His marriage to Hagar after having despaired that Sarah
would ever give birth.
6. The commandment of circumcision.
7. Abimelech's abduction of Sarah.
8. Driving away Hagar after she had given birth.
9. The very distasteful command to drive away Ishmael.
10. The binding of Isaac on the altar.
1. noa mri'sNni — That God tested, literally, the Qod. The
same God Who had revealed Himself to Abraham and had
given him Isaac as the culmination of his life's goal now
tested him to see if he would give up his treasured son (/?'
Hirsch).
This is the only one of Abraham'sTen Trials that the Torah
explicitly calls a test, because the others were carried to
completion as he understood them — Abraham actually left
his homeland, sent away Ishmael, and so on — but this one
remained nothing more than a test, because God did not
permit Abraham to slaughter Isaac {Abarbanel).
The Midrash renders noi in the sense of elevated, like a D3,
banner, that flies high above an army or ship. Hence the
verse would be rendered: And God exalted Abraham, trial
upon trial, greatness after greatness. Abraham could
achieve nothing higher, and after these events we do not find
God addressing Abraham again, for he had achieved the
zenith of his potential.
•"Jan — Here ! am. Such is the answer of the devout, the
expression denoting both humility and readiness (Rashi).
2. «a"ni7 — Please take. Since Abraham was 137 and Isaac
was 37, there was no way Abraham could force Isaac to go.
Rather, he was to take him by persuasion to do the will of
God {Zohar).
God pleaded with Abraham to withstand this test, because
otherwise people would say that his earlier sacrifices were
without substance (Rashi).
^aia — Your son. Qod did not immediately reveal to Abraham
the clear identity of the intended offering. The Talmud
records the conversation, as follows:
God said, "Take your son."
"But 1 have two sons. Which should I take?"
•••:|-jini-nK, Your only one!"
"But each of them is the only son of his mother."
"nnnK'ii^K, Whom you load" God answered.
"But I love them both."
"pn^Vni^, 1 mean/saac," God replied.
There were two reasons why God did not say directly,
"Take Isaac." Firstly, He wanted to avoid giving a sudden
command, lest Abraham be accused of complying in a state
22 /1-3
of disoriented confusion. [This is also a reason for having
him travel for three days of reflection before carrying out the
injunction.] Additionally, the slow unfolding of the offering's
identity was to make the commandment more precious to
Abraham, by arousing his curiosity and rewarding hirn for
complying with every word of the command {Sanhedrin 89b;
Hashi).
nn'nn — Moriah, i.e., Jerusalem. The Sages explained that
Jerusalem was so named because nKnnn, teaching, went forth
from it to the world. Onkelos renders: to the land of Divine
Service. Apparently he takes the word Moriah as derived
from Tin, myrrh, one of the spices in the Temple incense
mixture {Rashi).
inbyrj) — Bring him up. God did not say, "slaughter him,"
because He did not intend for Isaac to be slaughtered, but
only that he be brought up to the mountain and be prepared
as a burnt-offering. Once Abraham had complied literally
and brought him up, Qod told him not to slaughter Isaac jv.
12]. This resolves the apparent contradiction between God's
original command that Isaac be brought as an offering and
His later order that he remain unharmed. Abraham had been
commanded to bring him up, which he did, but not to
actually slaughter him (Rashi).
In thinking that he was to slaughter Isaac, Abraha'm did
not misunderstand God's first command, because the gen-
eral rule is that once an animal is designated as an offering,
the entire sacrificial service must be performed. For exam-
ple, if someone were to sanctify an animal, he could not
discharge his obligation merely by placing it on an altar and
then taking it down. Only God could tell Abraham that Isaac
was to be "brought up" but not slaughtered (R' Chaim
Soloveitchik).
3. ttf'art*! . . . D3tpn — Woke up early . .. and he saddled.
Excruciating though it must have been for him, Abraham
did not delay. He woke up early in the morning and, ignoring
his personal dignity, saddled the donkey personally instead
of having it done by a servant. This demonstrates that the
zealous hasten to perform their religious duty — which is
why it is customary to perform circumcisions early in the
morning, if possible (Pesachim 4a), and that love [of God]
causes one to ignore the normal rules of personal conduct
(Sanhedrin 105b), Some have noted as a tribute to Abra-
ham's great presence of mind and equanimity that he was
able to sleep that night.
T)-iya ia\^ — His two young men. Abraham took Eliezer and
Ishmael, who had come to visit him (Midrash).

v-iiiliiiiiiHii iiiiiiiiiiiiiiiiiiiiliiil
ra I 23 NTi riErns
KI7 •1DK1 Qri"i2(< rib ^UKl on^iaN
•)-i'n> n; tj-ja n; jva ^a•^ ia):!i a .-KJIJ
Kn^jiG l a n Cgig) nppNi KOT'?13
igis nnnn i n x 7
' 47 n'^yV DE? in^yri) np'^n f i K
n; Tin N i p y ? nnnaK D'-ipNii
n a y Ti'to'b'iy n p n ; n a i i m a q
K n ^ j f i lyK n ^ y i rria ptjjf' n;)
:;^ n^ im ^ Nni;iN'7 '71K1 ap5 .•nv'^Nin i^-nK)N-ityN; nipKin-'?;^' •q'^n Dpn n^'y
DTiJii .''imo 103 D'3cn'3 '0 D'3 p6 Di)3!i (6:j 3) o'»'o nsvs pi .O'JCIT
DiJp)i6i .8:0) •)"3 ;.ip D'jpp) Iftip'i o6}v ofiiio opnc oc to iCTs V'r
m w n i :(oc T'3) o'Da iftci n) ,im i3 cc ,mBpo DII3C DC to mno
loi iDitool ft6 ipDC> o"3 cnpo pn o-o ftic 'oJ ,IOIIDC ib i»6 6i .(nif ]
.nnnn i n x :(D:I) I'S) mnio li inb lotoowi ,0>ii3 iDicuJ ITO» tol
D1310J '» 01 tol ,D0S oil)) y'pfll [0'p'7il 60C» (i"DI D'S'liO (ioDl) 0"3p0
oft'ipo pf) O'to f>->p\ (3:j) 05V3 pi ,(ft:3' S'ui) l6i6 icn pfio iff pi .]15C
ftp .warni :{Dc ftcTOD ;.7 D'PDP) OI5»S mo .nawn (j) :(i:05 •)"3)
iw riK :(n DC i"3) onto Dipiipo 030601: ,mm m6J ni5 6J1 ,ro5r3
06c ,D'C)6 '3 6S31171 D6il '6c-) 3icn D76 ]'6c pwih) ihsnp .vai
.aM<1 :(p pl3 6))in)P ;t:i31'p'i ;DD i»B ')C0 O'O' pmn'l i'3p)l '6n 111)5'
:r' 1)13 6"i7)'5 ,i)ip'3 jicl ,(D':B' 3 16mc) pTO iplJi ito ,nl5i IDUID
22.
Ms^ The tenth trial:
The Akeidah/Binding of Isaac on the altar.
This section epitomizes the Jew's determination to serve
God no matter how difficult the circumstances, the very rea-
son for Israel's existence (Abarbanel). As the commentary
will note, this test was especially difficult because Abraham
could not rationalize that Isaac deserved to die because he
had somehow been found unworthy or that he had become
evil. This was decidedly not the case, Isaac's greatness was
not only unchallenged, it was ratified by God when He
identihed Isaac as Abraham's only son, whom he loved (v. 2),
implying that Isaac was still worthy of his exalted status. If so,
Abraham could have no other justification for talking Isaac's
life than unquestioned obedience to God. Whether or not he
could bring himself to do that was the test.
According to the accepted chronology, Isaac was thirty,
seven at the Akeidah. This is derived as follows: Sarah was
ninety at his birth, and 127atherdeath. Since she died when
she heard that her son had been taken to be slaughtered (see
introductory note to Ch. 23), he was thirty-seven years old
then.
Pesikta Rabbasi teaches that the Akeidah took place on
Rosh Hashanah. For that reason it is the Torah reading for the
second day of Rosh Hashanah, and the prayers of that day are
filled with references to this supreme act of devotion to God.
In return for Abraham's superhuman dedication to God, he
was given the promise of Jewish survival and triumph that
sustains us to this day.
For a discussion of the concept of trial, see the introduc-
tion to Chapter 12.
iiiiiiiiiiliiiiiwi
n»TOia -^siD/ioo
o'PC ,|pc ic V)37 IP6 O'-»)I6 I)'BI31» C -tibun nna-rn i n n (K)
-m6 .'61'616 '6 IS T)D1 3'ipo 6100-136 'CBC 07ffiD to» iijjji, „ p p „
.33D» O'O 61 ')pl 1D16 n3t il ->mb 'D"O I1'6 ,I)3 1'3C3 616 otc oilp ,ii
•)o6 .on'D 6I1 o)C j " ' p toe ppl' to i65PD ^'5C ,16DPC' Ic VI^T ^ f , f,">,
'P"o 61 ')5l -pill R3( o"3po '1 •)))6 il'6 ,'>6T'n op6 7P6 13*3 ^ppj, ,5
610 01)1) pel .D'TBP ic 0D")B 6'0 p .'urr :0:P) ^''S ;:»:> |'-nn)p) 33i)n
im) ocp33 il inft ,ncp3 pel 616 6) p6 .Kl "p U) :(33 6mp)n) pui, ppj,
:(Di; p-!70)D ;oc) Cnc p3 O'o 61 PI)1C6-)P " " 6 ' 61c ,p'D30 0,3 .j •jmD
TD' on i))61 TP' 0( il 11)6.17'P' B6 il iDf) •'! P o')3 '>C * lofi .-|ja nx
nl') 61 oi)li .ppi' P6 il 11)6.3016 ')6 on')? '1 "'»6 .D3o6 i t 6 il,»(, .,jtt
B6 I'll) 33pl '751 .(JlBPl Vto 1DB7 PKPl Ol6pS 153-)1)1 61c ,B)pnt) ll
. n n i a n y i K :» oc I"3;DCI OC) IOTI I^I to to ipc il |h.j, p,jBn
^§ A List of the Ten Trials
Although the Sages state clearly that Abraham was tested
ten times (Avos 5:3), there are several versions of \vhat the
tests were. Following are the lists of tests given by R5,s/„- a^d
Rambam in their commentaries to the above Mishngh:
Rashi
1. Abraham hid underground for thirteen years f r o ^ King
IMImrod, who wanted to kill him-
2. Nimrod flung Abraham into a burning furnace.
3. Abraham was commanded to leave his family anc| home-
land.
4. Almost as soon as he arrived in Canaan, he was fopced to
leave to escape a famine.
5. Sarah was kidnapped by Pharaoh's officials.
6. The kings captured Lot, and Abraham was force^j to go
to war to rescue him.
7. God told Abraham that his offspring would suffer under
four monarchies.
8. At an advanced age, he was cornmanded to circti^i^jse
himself and his son.
9. He was commanded to drive away Ishmael and Hagar.
10. He was commanded to sacrihce Isaac.
Rambam
1. Abraham's exile from his family and homeland.
2. The hunger in Canaan after God liad assured him that he
would become a great nation thtsre.
3. The corruption in Egypt that resulted in the abduction of
Sarah.
4. The war with the four kings.
 _ iiiiiliilUiiiiiiiiiUUEiiiii.ii... .^;..

103 / BEREISHIS/GENESIS PARASHAS VAYEIRA 22/4-13

"^ On the third day, Abraham raised his eyes and perceived the place from. afar. ^ And Abraham
said to his young men, "Stay here by yourselves with the donkey, while 1 and the lad will go
yonder; we will worship and we will return to you."
^ And Abraham took the wood for the offering, and placed it on Isaac, his son. He took in his
hand the fire and the knife, and the two of them went together. '' Then Isaac spoke to Abraham
his father and said, "Father — "
And he said, "fiere I am, my son."
And he said, "Here are the fire and the wood, but where is the lamb for the offering?"
^ And Abraham said, "God will seek out for Himself the lamb for the offering, my son." And
the two of them went together.
^ They arrived at the place of which God had spoken to him; Abraham built the altar there,
and arranged the wood; he bound Isaac, his son, and he placed him on the altar atop the wood.
^^ Abraham stretched out his hand, and took the knife to slaughter his son.
' ^ And an angel of HASHEM called to him from heaven, and said, 'Abraham! Abraham!"
And he said, "Here I am."
^2 And he said, "Do not stretch out your hand against the lad nor do anything to him for now
! know that you are a God-fearing man, since you have not withheld your son, your only one,
i'l' \m\ from Me."
^^ And Abraham raised his eyes and saw — behold, a ram! — afterwards, caught in the thicket
ii'ii I
#'l I have said, "and /will return to you. " [Gnwittingly] he proph- movingly the intensity of the emotion that enveloped th<?
esied that both of them would return (Rashi). participants. Abraham felt a mixture of joy in fulfilling Qod'.s
6. nri» arriaiy I3^»i — And the two oflhem ivent together, i.e., will, but also sadness that his beloved son was about to die.
in complete harmony. Abraham who knew that he was go- As he reached for the knife, tears streamed from his eyes
ing to slay his son went with the same alacrity as Isaac who and fell into Isaac's. Yet he rejoiced to do God's will
ll thought that he was joining his father in offering an animal.
In verse 8, this phrase is repeated. By then, Isaac knew that
(Midrash).
Abraham looked at Isaac, and Isaac looked up at the an
he would be the offering, yet the two of them still walked gels on high. Isaac saw them, but Abraham did not (Targuni
together, with the same attitude and common purpose Yonasan). The angels wept, too, as it were, and their teai-.
(Rashi), a tribute to them both. fell into Isaac's eyes (Ra.shi to 27:1). The angels appeak-d.
m H
.i 7-6. ni^rr n»i<) — But where is the lamb. Gntil now Isaac did
"Master of the Universe . . . was Abraham not hospitable in
strangers, and did he not lead them into Your service by
not know the true purpose of the journey, but as they walked proclaiming You as the source of all blessing? Did nni
toward the mountain with no animal in sight, he suspected Sarah's menses return in Abraham's merit that she mi<)lil
the nature of the test, and he asked this probing question. give birth to Isaac? Will the promises made to Abrah^nn
Abraham answered delicately, "God will seek out for Himself regarding his offspring now be broken? Lo! the knife is at lili
the lamb, butifthereisnolamb, then you, mt/son, will be the throat. How long will You wait?" (Pirkei DRabbi Eliezer).
offering." Then Isaac understood (/?asft/). The much younger
Isaac could have resisted or fled easily, but he walked on 1 1 . nrr-i^** nCl?^ — Abraham! Abraham! The repetition uf
together with Abraham. the name expressed love (Rashi), and urgency (Midrash).
9. pri5r?"n.^ "(pVl) — He bound Isaac. Why did Abraham tie 13. V^''}JT\t;itir}^:ii<. K^f} ~ And Abraham raised his eyes, h'
him? And could he bind a thirty-seven-year-old man with- see if there was an animal he could offer in place of Isniii
out his consent? Isaac said: "Father, I am a vigorous young (Radak).
man and you are old. I fear that when I see the slaughtering Abraham wanted to dedicate the lives of all his desi;<*ii
knife in your hand I will instinctively jerk and possibly injure dants, just as he had been ready to offer the life of his nun
you. Imight also injure myself and thus become unfit for the The "binding" of Isaac represented total submission li>
sacrifice. Or an involuntary movement by me might prevent God's will; now Abraham sought to make this dedicnlluii
you from performing the ritual slaughter properly. There- eternal by bringing an offering in Isaac's place. Thus, lliH
fore, bind me well, so that at the final moment I will not be daily Temple offerings were a national continuation o( llm
deficient in filial honor and respect, and thereby not fulfill Akeidah (R'Hirsch).
the commandment properly." Thereupon, Abraham imme-
diately bound Isaac, his son (Midrash). tnw "irrK — Afterwards, caught. After the preceding ev<iiil»,
wj^en the angel had told Abraham not to harm the Itnl, /ii'
10. n^5i<;ii3rr-nfi: n^^^ — And took the knife. The Sages depict saw a ram caught in the thicket (Rashi).
 VBBlMMj

J ' - l / 33 KT1 nif na n'tt'Ki3 naD/102

n; nn^jK qi7n nNn'"?);) K)J1'3I

^)pNl,^ :p'n";n N^riN n; w n i ••ri'ii'y
DD^-ni^ T'ivr'^^ °015N "iKiK'] :p'il'n)5 nii^Kin
'•)3nj NB'^ivi KM] N-;)prj oy
a'p:ii niani'? x m nupai N S l y
^5? •'W) t<nbsi-\ 'yij n; dPinaN
n;) KnWK n; m^a 3^p?i n^a pnv;'
i p s i i :Kina lin'inn trm NJ'SD
K3K nijKi 'rmK onnaK'? pnvi'
rpK nnn^K-'?^ pny^ nipK'i iiijo;: nn^ji^ a'?,';]
NniffN Kn nijKi na KJK KIJ nioKi D''Y}7n) WNH ran IQN'^] ••jn •'•lan 'TQH^I nN nipK^i
iiotfin Mrh^b K-in^K IK] K;yNi
NH^l;^ Kin'K nV '^s;) Dig nniaK
i>'-ni<;-i'' D'H"??*; nnnax HnK'^i :n^v'p nti'n nw)
inijiD iKnqa iliri-jn I'^mi na nipK)n-^>(; ixrin n^n] •n^'JU' ID'?;',] ''3a nVy'? nfc/n
1)30 Kjai ;? nb im ^ KnoNb n3|)3n-nis nnni^N UVJ I3'] D•'^•'7^(;^f I'^'inx nt^i^
K;yK n; -\im Km-fn n; oii'iaK
^5? nn; 'it?;) nn? pijy;' n; ipjii SriK Qpi] 133 pnv'^'nN; h|747,^i o^'yvnTiiN: •^'ij/n
u''!ylKi- :K;yij 1)3 '?'¥ K n a i a
D3')3'? KPap n; a'pji HT n; onngN
iTTii^ Dn"i5K nj^ty'i •.n''Y:jb "^van niiBn-Vy
1)3 ;n J<3t?'?n n^ KipiK- ;n^a n; r'^K Knp'i :l35-njs; vin\ijb rf?^,i!;m-m np.'i
Kn ^)^Nl QniaK DnngK n)3Ki ti^M
DniDK I nni^K laK^i D'nE/n-iip hin'' •^K^I?
KWbV)'? T7' U'ttfin nb -|)3t?la- :K3K
N3J;T lya nt? ovro a^ l a v n K^)
-^Kl iV3n-'7N: '^T n^tt/Fi-'7N n^Kn :''33n nnx';']
N^? lyiK TT f^^OT 'T? (fi'yi;' K"3) b^'n'^is NT-'i •'nyT nnj/ i ^p nawip i^ c'j'n
c]ptip .''m 71-jin' n; ^na n; nv:)]
Kini I'^K "iri3 Tiu^y n; Qn"i3K
Nti/'i .••'3B)p gTn^-n>i: "^p'm m\un t(b) nm
Kj'^ifo TnK nn3 Knai Km •^303 Tni<;3 inK ^^N-mni N"]]] p^j^-nis annnK

I'CP
:(0C P"3) 0)B )3 C13P if) ,PBlf>B )1> CPB Jfl 1>"6 .07 B»B )3BB f)'i)ftl P13P
P7Bf) SiBp6 .'PP'C pfi T3B1I CPBft ,Dop3fi l)"fi ,63fi i"6 . ' o s n ' nnsi '3]
'i 7B)/l PP6 )'C313 ,133 P6 63 pp PPSf)! PltP) ,B7f 1> f)Pp' ppj'3 '3 'S
P3Cf) to 'P5C WiBi ' p n a iinb m ,n"3pp )5 ppft .7133P if) 17' picp ifi
)PCPC li ' P P B 6 fii ,P3Cfi fli 'P5C fli)B ,Pp iS 'PPB6C3 .(Di:139 D'SPP)
PB 'i p PPBP .'nsn< nnsi 'a [:(P OC 7"3) P'PPfi p'npob .ipipp fiift
|)PPP 'i P .liJf) 'B3'P f)'P PB D'PBPP P)Bl6il CBP |mP3D) p C i 3'C5j
nam m -.a 'B)p)P3 ,m |p 6BIP3P) ppft cpift br '3 o'6)PC ,i'C3i3 PS
ifiiBP )i PB6C ' P P 6 . n n x :0:p pi3f)) P'Cf>P3 'B' PCCB ipi P'P piB .(;>N
.]'ifl 7P3 'P)3'» DP73f) l)pn p'B37PBC f))P1 ,ipft3 6)PC3 1p6p IT piCP Jft
:[OPP3f3 Ic )'P13B13 Ppfl) P3'3CP1 I M B P '337 iP Pp6 ,P73f)P 'Pi ,fl"Dl
TO3PB) i33)D pcp) DPP3ft i56 p P'PC . i < n p a :(D)ip))ft |i'ft .-pos
f)i pi)13i )P513') 31P3C 3PflB .133 n n n :(f)"ip f)"P7P) n3313i '731 P13i'ft3
7Bl6l iiPPB P'P )3BC PC13C P71313 iP il3 ,)33 PPP PB) ,0)i3 ftPpBP POP
)i'63 ,p)Pt 1B7 )i'63 ,P)PC '33 )i'fl3 .'333 P'lCE 6'P )i'ftP W flPPC P"p'
:(7' pic flB1P3P ; K ) 3 P " 3 ) 1C7 PC133) PBp3 ft)P ll'f>3 ,BCP)B '33
)33PB) )BBP nr>b' flic '73 ,TB )PifnoiB 7P'6 PBi .iBn^?u'n n i ' 3 O)
:(33 6PIP3P) PC)13 P'P f)i )3i ib liBpi p)PC )i P'P li'fn ,)PD7 <)PBI DI6PB
.n3 IV (n) :(6:i3 p"3 ;33 oc) 7 P P is Picp pp pf)P .mpjan DK N I H
PBfiC PB 6)P JP'P Oftpf) ,P736 CP7B1 .)3'3Bi PC6 D)pBi BBW 177 ,pn)i3
00'3C )3)PC f)33D3 .n3W31 :(0C) OC ;P:)B i')3i) 1133) P'P' P3 0)pBP 'i
PB3 ,PC3P Pf) Pi3)f)P OC i» |'3D .n^3N)3n (1) :(fl:P' pp 7P1B ;0C) DC)
Pftr ,PPf) P37 .pi'Pfli 7C3 P7C3BC1 ,(3B::i D'P37) PC3 S36p '3PP) flB'P7
Dn'll» )3'j'l :(3 DC 7"3) P73C IPB 0'i3)ft i6PC'C DC il3 ,pipf)B PflPpS
ppj'3 ppBC) |)373 ii)p P'P )33 p6 B)pci li)PC 137)' P'PC OPP36 . n m
0)3PP) PCP )i 7P3'1 pf)T PBliP .nOrn A n K T (W : P 3 7 3 P37B P'P 6iC
u f j ' i ,)3PCPi ii)P ft)PC pni' ]'3PC p"]3fi) .'33 nhwh ,PC ]'ft of)) (]P3)'
)'b3P) )'7' .ipSJ'l (13) :('BiC)T D)3PP ;7 DC 3"3) P)C 3i3 ,110' n n ' i W
|ipS) 0'7)p]3 |)Ci 6)P) .(.73 P3C) PTpl3 6'P 7P'3 D'ijPP) O'7'P .)'7)pf)B
jjpi |P3)' 0U7P) P3'3 P'P )3 pift 0'7p)13C 0)pB ,0'33i 0p'i)DPp I'PC (Bi:i
3"p ;i DC T'3) IPC pf) iP)3C ,6)P P3P pci .DPriaK n m a N ( K I ) :()3i:S
)3 ppisft ,|fi3i 'pft3 03Pi p"fi )i PBfi .pipci .nhvp hx (31) -skb fnp')

4. pn"l)a lalp)ar["r)i< KP^I — And perceived the place from afar.
Abraham saw a cloud hovering over the mountain and rec-
ognized it as signifying God's Presence {Pirkei D'Rabbi
Eliezer). He said, "Isaac, my son, do you see what i see?"
"Yes," Isaac said, and Abraham understood that Isaac had
the degree of spiritual insight that made him worthy to be an
offering.
He then turned to the two attendants and asked, "Do you
see what 1 see?" They did not. rioting this, Abraham put
them in the same category as his donkey (next verse) and
said, in effect, "The donkey sees nothing and you see noth.
ing, therefore, stay here with tfie donkey."
5. nanyjl —And we will return. The word is in the plural even
though, since Abraham planned to sacrifice Isaac, he should
i
105/BEREISHlS/GENESIS PARASHAS VAYEIRA 22 /14-2'I

by its horns; so Abraham went and took the ram and offered it up as an offering instead of his
son. '•^And Abraham called the name of that site "HASHEM Yireh," as it is said this day, on Uu •
mountain HASHEM will be seen.
^^ The angel of HASHEM called to Abraham a second time from heaven. ^^ And he said, "liif
Myself} swear — the word of HASHEM — that because you have done this thing, and have not
withheld your son, your only one, ^^ that! shall surely bless you and greatly increase your
offspring like the stars of the heavens and like the sand on the seashore; and your offspring slu ill
inherit the gate of its enemy. ^^ And all the nations of the earth shall bless themselves by yo! ir
offspring, because you have listened to My voice."
^^ Abraham returned to his young men, and they stood up and went together to Beer-shebu.
and Abraham stayed at Beer-sheba.
The Birth ^'^ It came to pass after these things, that Abraham was told, saying: Behold, Milcah too hnn
of Rebecca torne children to Nahor, your brother: ^^ (Jz, his firstborn; Buz, his brother; Kemuel, the faliu-i
of Aram; ^^ and Chesed, Hazo, Pildash, Jidiaph, and Bethuel; ^^ And Bethuel begot Rebecat.
These eight Milcah bore to Nahor, Abraham's brother. '^^ And his concubine, whose name uuiu
Reumah, also bore children: Tebah, Gaham, Tahash, and Maachah.

THE HAFTARAH FOR VAYEIRA APPEARS ON PAGE 1134.

14. nifl? 'H — HASHEM Yireh [i.e., "HASHEM will see"). The
original name of the place was Shalem, the name given it by
Shem, son of Noah ~ whom the Sages identify with
Malchizedek, king of Jerusalem. After the Akeidah, Abra-
ham called it Yireh. In deference to both Shem and Abra-
ham, God synthesized both names and called it Yerusha-
layim (Midrash).
15. niJU* — A second time. Having sacrificed the ram and
named the mountain, Abraham had turned this epochal
event into the standard of behavior for his descendants.
Only then did the angel reappear to announce the great
blessing that lay in store (/?' Hirsch).
16. inV3i^? '^ — By Myself I swear. Just as 1 am eternal, so
My oath is eternal (Radak). God had already promised
Abraham that his offspring would be as numerous as the
stars (15:5) and the dust (13:16); now He assured Abraham
that they would prevail over their enemies. Thus even if
they were to sin grievously, they would never be completely
destroyed or fall into the hands of their enemies perma-
nently. Accordingly, this was a solemn assurance of Israel's
ultimate redemption (Rambart).
17. n?MWn '3313? — Like the stars of the heavens. When
Israel complies with God's will, they resemble the stars of
heaven; then no nation can dominate them. But when they
flout His will, they resemble the sand of the seashore —
trampled by every tyrannical foot (Midrash Or HaAfelah).
18. ^J|"113 lananni — Shall bless themselves by your t>li
spring. The nations will pray to God: "Bless us as You hiivf
blessed the offspring of Abraham" (Radak).
19. rtw — Together. For the third time the Torah tellti ii*!
that father and son went with the same mind. Earlier, It
indicated their joint ascent to new dimensions of greatnoh*
Here it indicates that even after having attained awesoni<>
spiritual heights, they returned to their attendants nnd
walked with them, unaffected by pride (R'Hirsch).
20-23. The birth of Rebecca. The birth of Rebecca at Ihlii
time is another instance of the Divine Providence wllli
which the story of the Patriarchs is replete. Because shi! wiiii
born, Isaac, who had gained the status of a "perfect ofN'i
ing," did not have to marry a debauched Canaanite wotnmi
To accentuate this fact, the Torah did not mention Mm
genealogy of Machor's family until now,
•^^ .•])yx} i"i3nK .aipltm vap — This Masoretic note mtrtiHi
The Sidrah contains 147 verses, numerically corresporuiliul
to the mnemonic il:nK [ - 147).
This is apparently a reference to the profound njinf^,
faithfulness, of Abraham, which is the primary them*- n| thu
Sidrah. This faithfulness reached its zenith when In- wnn
commanded to sacrifice the son through whom his r v n f
future promise was to have been fulfilled. Yet his liiilh In
God was so complete that he complied unhesitatirigly ('«'
David FeinsLein).
liiiiii

na-T / 13 X T 1 n^B'^Q n'tt'J<^a nsD/i04

1.T j"^zi— . - T -,- |] T T : - Ivc— (\T ; I- :

I r\VT< Kinn niijan-my nnn^K Kyi) -An nnn T

^13^;^|' P3 x n i I'n'j^ ]ln? Nan ;; TIK^^ K~}^n :nKT np'' i n ? ni% im'^'-it^x nxn'' m
;' Dijj Dnn^K inrr K-11U3 ]nn Kni'a
DnnaKV ;n KDij'pn K-jfii™ :n^9 ••a nipK'] tniaii/n-])? irijiy nnn^K-'^K nin'' ra
n p ' n ? "igsito iNjni? iip nmn nv} "ig'nri-nK n''U7:y nu/hf 'ly::^''? nin^-niNJ •'nyni^?
n; Kfiiajf ''I l^n n s ; ; ^5^? rrnjiP
n; Tja n; uriyjip x^i i n n KOAtia
nijJpN) ^ip-jas K3-15 n45i' ••XPO'' -IU;N ^iriDi n^nE/n ''33153 ':i5;-irnK nanx na-ini
T N^ngi Njnu; '33139 TJ? n; 'jpN

•JS TH '^'13 jiD^aii'ir. iiin'KK

j<n'?3|7 'T rj^n NyiN"] Njnuy
'nin'^iv'? Qn-;3K apiu^ :''1Ki'P3 ynii? "i'<5"'7is nn;: a"?,^] ingj] invr^^is bni?N
3'ji''') vaitf 1N3'? Nnr!3 I'^'mi miJi :y3\y "1K53 nn-jnN nt^n
nn3 ninia ivaitf iKsa Dnnax
•nnaKV KinriKi I'^Nn Njgjn?
1^3 K'n qK na'pn m'^? xn na'n'?
tia n;i rn3ia yiy n; «= t^jinx ninA
l'i'35 yiV'nK ::i''nN "iirij'? n^^s Kin-oi m"?)? n-hi^ KP
n;i33 :D"i{53 Tiia?!; '^Kinj? n;i 'mriK -njsi it^S'nis'i mN: •'5J5 "^Kinp-n^i vriK n3Tii?i PP
n;i t]^!' n;i K;'I'?B n;i nq n;i nips
riKi itn IP
njjsT n; T''?IK ^Nin3ii3 ANin3
i l n j ^ npVn riT^^ v^"^ '^SSip ••nN ninj"? ns^pn nn^^ ^^V^ '^.^'3'?' nj7?")'n>;
nijipi nnmViia ;nn-i3K7 'nin{t
n;i nap n; K^n t\K nT'p'i nniKn
TIN kin-m ibm n n w i nnwi m;j'7''ai
inayn n'l itf nn n'l nnj

pfo opi3fi pi'i 'foe TOP ,in3ni li ibai »3e I 6 3 B tt' pni' be im'pc
IPS Pit I"3 DPI ,D')icfna ppsn bcp D'3nB ob:f)3 b'pb) D'3P D'P' O'PcbD
pp» 131C3 .'Ui -am nbxn n n a n n n n x o) :ob:6p) aboub UCTDC
,D')3 to ibia a'a P33 PIPC '>3 a'a ib'fi pnifii papap DaP3f) a'a a»proa
,ijii n3 ap3P Bibijc p"3pa nC3 .ftpppi bipcft pjp PDPP acft ift'cai 'b a'P
6'p ^ib .N<rt nj :u:(} p"3) PTpp'"»I'Pt o'P3i 'Piapa ,ab6p O'P37B lan
'p 3pi>'» ifti't ,o'P3i; 3"' DPP36 a» .3"' DaP3fi PiPDcnb a'piPDcn PDiica
(13) :(DP) WbD '53 '11 P1P'3J '53 'p ibf) <)fl .PlRDC '53 ' l l P n ' 3 » '33
:(DW ai piDs b'3C3 ftbfi 13P35 fib ibbp I'DiP'P b3 .nppT nN n^i ^Ninai
13 PlPCPi PIP Dipna Pf) lb pftP'l PP3' 'p ,1»15PPP IPIPD .HNT 'tl (P>)
PP3 i'bi3 pnnp '»'b ippft'C . n m P B N ' P B K :pi53Pp \h 3'ppabi IP5'PC
bjp ,6pp»a b33C Ptp oi'P 7B103 ,]'TPi5a D'P'a .ni'n :i»»b a"3pa afiT at
D'iBmi; oi'p bB ata oi'a is D'PBif) atp fipppa pfi D'ftpipa O'ftsa pnna
]» ob'iabi psc b33 bfipcb piboi it aTpp aftp' 'P ,li"Bi .CIB PBID) 13
pp5' be IPPfj pftP' 'a PP3 D'foP PlPn b33 ptp OVP PD6'C '73 .PBBPIBP
PPf) .IPPPK I P P m :(P:3 P'5BP 'BbpP' ;13 6B1P5P) PPDPb 7»ffil P13i
piffii (D') :(oe) pb PR6I 36b ppf) .napN n a p n i :(6':15 p"3) pb P P 6 I 3fib
'JSb D')C 3"' ,3C1' P'P PP3P3 'PPC .CBB a3't:' f)b .SPW I K i P n m p K
107/BERE»SH»S/GENESIS 23/ I ll>

PARASHAS CHAYEI SARAH

23 ^^arah's lifetime was one hundred years, twenty years, and seven years; the years nl
„ ,, Sarah's life. ^ Sarah died in Kiriath-arba which is Hebron in the land of Canaan; .IMW
Sarahs
Death, and Abraham came to eulogize Sarah and to bewail her. ^Abraham rose up from the presence nf
Purchase his dead, and spoke to the children of Heth, saying:"^ "I am an alien and a resident among yoi i,
of a Burial gj-^yii me an estate for a burial site with you, that I may bury my dead from before me."
5 And the children of Heth answered Abraham, saying to him: ^ "Hear us, my lord: You , it f
a prince of God in our midst; in the choicest of our burial places bury your dead, any of us it>lll
not withhold his burial place from you, from burying your dead."
^ Then Abraham rose up and bowed down to the members of the council, to the children of
Heth. ^ He spoke to them saying: "If it is truly your will to bury my dead from before me, ht -i u I
me, and intercede for me with Ephron son ofZohar. ^ Let him grant me the Cave ofMachpcl. i/i
which is his, on the edge of his field; let him grant it to me for its full price, in your midst, an . i/1
estate for a burial site."
'^^ Mow, Ephron was sitting in the midst of the children of Heth; and Ephron the Hilttiv
responded to Abraham in the hearing of the children of Heth, for all who come to the gate ofUi<\
has been born, as implied by the verse {Ecclesiastes 1:5), The 4. auj•inr^a—An alien and a resident, i.e., lambothaiut/Jco
sun rises and the sun sets (Sfomo, Baal HaTwim). from another land and a resident who has settled amoni i v <i i
1. . .. natt* nNKi — One hundred years, twenty years, and (Rashi). That Abraham had to plead and negotiate with (In-
seuen years. Rashi explains that the repetition of years di- Hittites to sell him a burial plot after so many promiseii I i ml
vides Sarah's life into three periods, each with its own God would give him the Land was one of his tests {Santu •> li In
uniqueness [and each period shared the particular charac- 11 la). He phrased his request in terms that illustrate hl:i t<ii
teristic of its neighbor]. At a hundred she v/as as sinless as a traordinary humility. Said the Almighty, "You humlll.iii'il
twenty-year-old, for until the age of twenty, a person does yourself before them; by your life, I shall make you .\ Inn!
not suffer Heavenly punishment. And at twenty she still had and prince over them" (Midrash HaGadol).
the wholesome beauty of a seven-year-old, who does not Abraham expressed the dual role that every Jew IMMMI
use cosmetics and whose beauty is natural (Chizkuni). play. On the one hand, he is a resident of his country, .n >< I .i^
R' Moshe Feinstein commented that a child's beauty is pure such he must work and pray for its welfare, as Jercmlnh
and is never used to tempt others to go astray. Part of urged his people on the threshold of exile {Jeremiah '."*. t)
Sarah's greatness was that, despite her breathtaking beauty But on the other hand, the Jew in this world is alway. nh
as an adult, all who saw her recognized her purity and inno- alien, for his allegiance is to God and his goals are S(M li'iih
cence. by the Torah. A Jew must always be ready to be a Innrh
2. ua-iK nnpia -— In Kiriath-arba [lit. the City of Four]. The alien, resisting the culture that surrounds him and miilninlii
city was so named because four giants lived there (see Num- ing his unique responsibility (/?' Yosef Dou Soloveitdiik).
bers 13:22); or the name was given prophetically because 5-6. The Hittites treated Abraham with the utmost TI-SJIC-I (
four illustrious couples would be buried there: Adam and Contrary to his modest description of himself as only i'"
Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and alien and a resident, they addressed him as a prince of < n i. f
Leah (RasM). so respectfully, that they offered to surrender to hini rvi n
personal, family burial places.
nri33f?i ^^i?^ TSD"? — To eulogize Sarah and to bewail her.
The nuances of the phrase denote that Abraham eulogized 7-9. Abraham bowed in gratitude for their generciu-i !•
his beloved wife by emphasizing the noble traits that had be- sponse and entreated further, specifying which plft I"
come associated with her name, for the name Sarah repre- wanted.
sented her as the princess of all mankind [see commentary Since it would have been unseemly for the rich and 'll>illn
to 17:15] {KUYakar). guished Ephron to sell his ancestral inheritance, Atn-ilioiVl
The word nri35'?'i is written with a small a to suggest that did not approach him directly with an offer to buy the ll(t|t:l,
the full extent of his weeping was kept private. His grief was Instead, he asked the people of the city to entreat I'.phmfi
infinite, but the full measure of his pain was concealed in his dignifiedly on his behalf. Abraham asked for it as a "(jlM," \i\
heart and the privacy of his home {R'Hirsch). indicate that even though he was ready to pay handsoniply
3. Abraham turned from his tears to provide for Sarah's for the plot, he would still consider it a gift (Ramban)
burial. To purchase a grave site, he needed the cooperation 9. nbsDBrr mvi? — TTie Cave ofMachpelah. The word nuu It
of the descendants of Heth, the son of Canaan (10:15), who pelah means double. The cave was so called either be-, HUMD
were the leaders of the region. it contained two chambers, an upper and a lower level, < ii < m

W^
KillllillllllMtlllilttHMUMiitfi

•>-»<; / S3

T'li? ynttii inSf'S?! 'ii?'? n^to '"n liDi«

•'W mvJ )jyiij) n^KT Dnt^VI ^?^ '^S'3 ' ^ 1 ^ ''''^ ~^''?'^ "^
m n n Kin vaiK n n p s nnu; rram ;mtz; •"n a
I 1. : v r y- : - j - : I • : T T T JT- IT X J - -

'33 nv '^^rn nri^n ' S K '^ya nnnns

bp'1 tnnaia'?! rvAvb TBD"? Drn^N N'3'I lyia y~iK3 i
ITT- IT : • : i,T T : j ; • T T : - T- l^ ^T ; 1 •: jv :
Itoijiv KjK anini nji i ;"in''n'3 nKnn
-lapKI ittipy Kniap njooK i'? an
n; riKnn '33 la^nijin -^m^, ]K, -ircK,
Kiila-) K33n 'jai? 1 :-rh nn^'ia'? Q^•^3^^; :ib n m ^ DnnnKTtK nn-'?:? ^l^^ •''39^^ ''0'? ^
l a p Nil?!? isiffa Kn:'3 tiK ;^ onij^ ai
•''731 N'J m 3 p ri; K3315 U73S uni)? n;
;-qn''n napn'pn tian (viia^ K-I)
KviS"! Kijy'? TJpi Dnn3N QJJII yiKH-nvV ^nnu/'!! nnnnK ni?y ::in)3 n'n;?)? ^)pn T
nipiipV ilnipy 'j'Vnin inKnti 133V
n; napn'? ii3tti93(3) KIJJT n'N DK
IP 'V iy3i ••an n'3''3iJ 'Big P 'n^n
m v p n; 'V ifjiio n n l y 33 i n s y
lin^v? ""^'^v^s^ •'iivnu; ""^DV)? '""nn-nK n'BpV
K3P33 a^fin 3Up3 '3 H^ '3 NnV93
I'ij-nti^K n^33i3n nnvip-nj;; ''^'IJ?'!! nny~in ^
nioriK'? lis'j's •'V naici' D''?if; DDDinn ''^ naarr? K'?^ tiP5^ mnw n^rp^ "^u/^f;
nKnn '33 313 313; in???!- :K3«i3
D3J; Dn33K n; nxrin inD:» 3'nKi
nrnjj 3)3n '•^v 'JJ'J nijrin ••33

itt Df)i ,~)i 'S'-^o li-jp D6 ,?736 07)01.031)13 'MC'D^i Popft p 6 » -».nany
;t:3' b'Db) nfiro p^i:' pf) pf) i^iib D"3p:i 'b infic ,1'7? p osipfii 3Cin ?':ifi
DSfi' ftb .n'73'' Kb {1) :pn5p? P'3b np"5p nnnl^ ."lap ntOK :(i:n; Y'3
cn} :(3:r) b'^b) opa? Ws'i m?i ,(3':» o'bDW ^ n m f)bDP f)') WP ,(pibp;ift)
(0) :(fp:f) ti)-» '3 'BJSP b6 iw ,PCp3 lipb .''b lyiai :D?31&T .naiyaa
.Kfjn tiD33;(.:? 1'3IT:3) pijio Dbip:c ,6"7 .V3J b» c^'br-i P'3 .n'jaD^an
: n ? : b f) D'»'D ^37) 6bn C[D:3 ?)i-)f)b -)»b 7n ]?i ,ci'iip bs [obpfj f)"Di ,Dbc
be ims'cn '3D» ,DD'bi3 npic i?i>n DVO ipifi , X P 3'P3 .atyi i n a v i (i)
ibp3 ibi3p . m y lyTf ^wa h^b :(i;p; '^"3} ?bnab obu ib inS TI'PP wisft
b33 DX 3PD; pb .niaw yawi naw niiu?yi natt? HKB mii; "n i»mi (K)
,;:if)i3p ftb '3 P3 OB ,ftppb ':> P 3 3 'p p3 .ipi»b t-in^ iph b:t lb -imb ,bb3i )ibo
"n »aw :(fj:p; i"3) 'Dvb 'i n33 b P3i ,ftw 6b3 'p P3 qfi ,rc)iu P3 o)'f) ' x c
IP'pf) ,DC v?p D'p)i: 0B3-)ft Dp bi3 -vanK n i i p a (a) :D3ipb pip ]):> .mu;
p'f) op n3p;c Puii Dusib op bD ,ipf) •)37 .(7:P> V'S) DP'36I mbpi 'pp
Ka'i :(3"D b"iis) D6bi 3pD' pp3ii ppi' ,?ipi DO'^36 .rnpi D7f) ,iPt6i
PTpDb mp pp'n P3PD)i .nnaabi miyS maob :D3P -)ft3n .nniait
OPID ,WP> f)bp WP31 PU'Ppb 0)3 l»7r;p OTpDP p-)lp3 '"l3P 'Db ,ppi'
laaK awini la n) U3"bD 6"^7D ;6-5n qiD ftnipsp) ?PPI PJPP PP»P)

PARASHAS CHAYEI SARAH

23. died {Targum Yonasan), This explains why Abraham and
The Sidrah shows Jewish respect for the dead and concern Isaac were not present at her death.
for the future. These are essential concepts in Judaism, for R' Yaakou Kamenetsky explained that this cannot mean
we neither reject what has gone before nor neglect what lies that Sarah died "accidentally" before her time, because, in
ahead. The narrative begins with the death of Sarah and connection with Sarah's life span, the Sages teach that Isaac
Abraham's intense desire to give her a proper burial in a had to anticipate his own possible death when he came to
place worthy of her greatness. To acquire the fitting burial within five years of the age at which she died (see commen-
plot, he was forced to negotiate with the transparently tary to 27:2). This dictum could not have applied to Sarah if
greedy Ephron and gladly paid an exorbitant price. That ac- her death was not natural. Rather, the sense of the Targum
complished, Abraham looked ahead and turned to the re- Yonasan is that Sarah's time had come in any case, but that
sponsibility of finding the proper wife for Isaac. the immediate cause of death was the news of the Akeidah.
Some commentators say that her last breath came with the
^ Sarah's life span, and purchase of a burial site. proud knowledge that she had succeeded in raising a son
The Sages teach that the narratives of Sarah's death and who was willing to give up even his life in the service of God.
the Akeidah follow one another to indicate that she died as In addition, the Torah records the birth of Rebecca before
a result of that event. She was told by Satan that Abraham the death of Sarah in line with the tradition that a righteous
had actually slaughtered Isaac, and she cried out in grief and person is not taken from the world until his or her successor
109 / BEREISHIS/GENESIS PARASHAS CHAYEI SARAH 23/11 - 24 /'.'.

city, saying: ' ^ "tio, my lord; heed me! I have given you the field, and as for the cave that is iti
it, 1 have given it to you; In the view of the children of my people have I given it to you; bury
your dead." ^^ So Abraham bowed down before the members of the council. '^ He spoke La
Ephron in the hearing of the members of the council, saying: "Rather, if only you would hec.ii
me!} give the price of the field, accept it from me, that! may bury my dead there."
"' ^ And Ephron replied to Abraham, saying to him: '^ "My lord, heed me! Land worth four
, hundred silver shekels — between me and you — what is it? Bury your dead."
'^ Abraham heeded Ephron, and Abraham weighed out to Ephron the price which he had
mentioned in the hearing of the children of tieth, four hundred silver shekels in negotiabh •
currency. ^'' And Ephron s field, which was in Machpelah, facing Mamre, the field and the cavi'
within it and all the trees in the field, within all its surrounding boundaries, was confirmed '" ^i.--
Abraham's as a purchase in the view of the children ofHeth, among all who came to the gdh-
of his city. ^^And afterwards Abraham buried Sarah his wife in the cave of the field n/
Machpelah facing Mamre, which is Hebron, in the land of Canaan. ^° Thus, the field with //;>
cave was confirmed as Abraham's as an estate for a burial site, from the children of Heth.

24 ' N o u ; Abraham was old, well on in years, and HASHEM had blessed Abraham with eocni
thing. ^And Abraham said to his servant, the elder of his household who corUn th-
is. Niri-nn '^a'lni •»3ta — Between me and you — what is it?
After naming a price that was great enough to purchase a
huge estate, Ephron made light of it, saying, "Between such
friends as us, of what significance is four hundred silver
shekels?" (Rashi).
16. pas;'? — To Ephron. Throughout the chapter, Ephron's
name is spelled with a i, but here, where money changed
hands and the sale was consummated, the i is omitted.
Thereby the Torah implies that his stature was diminished
— he started out by making grandiose offers of a gift, but
then revealed himself as a greedy man who extorted far
more than the property was worth — for in the end he
demanded from Abraham large shekels — inD'? inv, nego-
tiable currency — which were known as centenaria. As the
Talmud (Baua Melzia 87a) explains, each shekel that Abra-
ham used to pay for the plot was worth 2,500 ordinary
shekels (Rashi). Thus Abraham paid a total of one million
ordinary shekels for the cave.
This illustrates Abraham's love for Sarah. He chose the
fmest burial site for her and did not haggle over the price.
As the Midrash states, this is one of three places where
Scripture attests to the Jews' uncontestable possession of
the Holy Land. For the Cave of Machpelah, the site of the
Temple, and the Tomb of Joseph were all purchased
without bargaining and paid for with unquestionably legal
tender.
1 7 . n|?;i — Was confirmed [lit., rose]. The Midrash inter-
prets the word in the literal sense: The property became
elevated, because it passed from the possession of a com-
moner, Ephron, to that of a king, Abraham.
1 9 . Although it is clear that these events took place in the
land of Canaan, the verse mentions that Sarah was buried
there to emphasize that burial anywhere in the Land is
meritorious {Haamek Dauar).
24.
I-IO. The mission to find a wife for Isaac. Abrah.iin -
own productive life was coming to an end. Isaac •W'V
thirty-seven years old when Sarah died, and Abraham w.i.
troubled by the thought that had Isaac been slaughteiciI nl
iheAkeidah, he would have left no children to succeed lilm
Therefore, Abraham now took it upon himself to providr IHI
the future by finding a wife for Isaac. But Isaac's mate liinl ti'
be a worthy successor to his mother; she had to be the h'>hl
Sarah of the Jewish people, a woman who would bf mil
only a wife and mother, but a Matriarch. To find ;.u(;li rt
woman, Abraham turned toward his ancestral home, lo liN
and Sarah's family. And to make the selection, he dlN'
patched Eliezer. More than a trusted servant, I.Jlar*(
was the "rosh yeshivah" of Abraham's household, llili
one who taught the disciples and exemplified Abriih.-iin'ft
way of life. Only such a person had the statun.: mid
understanding to be worthy of the heavenly assi.'iNiiHMI
needed to chart the next epoch in the development nl IHM
Jewish people.
1. Vaa — With everything. God had given Abraham cviify.
thing — riches, possessions, honor, longevity, andchild|is(|i
The one thing he lacked was to see his son have childutn IM
inherit his status and honor (Ramban).
Rashi notes that the numerical value of this word, '>?. \n
the same as that of i?, son, for all of Abraham's .|nit»|
fortune was worthless to him as long as he had no htili, HH
he had said to God (15:2), What can You give me, seclruiUml
I am childless? (Akeidas Yitzchak).
2. inia )p_) nny — His servant, the elder of his hou!i<-l\i>lil
Even sixty years before, Eliezer had been AbrttlinnrM
most trusted servant (see 15:2); now he is not only Ih'
senior servant, but the elder of his household (/V Hull
mann).
a / l a - K' / :i3 mw "n n\i;i3 n'ttTKia 1BD /108

xh^n •'m h^^i '•alan K'JK- nn'ia'?

:in'n "i3f; •^'j n n n n ; 'ray 'n 'pj;'?

:KV"!!<"1 NKIV DIE D019t! Tipla- ••71^ 13113 :viKn-DV •'JQ'? nni^N inrm;;'!] s^nn p-a^
NVIKT Kiav Dij, i n a y oy 'j'Vnir
'saj? u^u •'V l a v >?!< D^^ tl^^ ip'''?'? •'?2;i3iy i"? nriK-DN •:)»< TDKyyiKn-oy •'iw? pi^v
'3p ao K'jpn 'ipi K9P3 im 'm
n; Tn?y a'nsi T n s n 'nip nj "iai?ijl
'an '7352 'nti-iio iFib iirvb nrj-ias
cjOST fv'jp n r a yaitj K;)1P J<v^S
naf! ^n'p n^i K'n np •nj'ai xi'a
d m a s ''i?™ Tnsv !•? nn^as ''api m Tn^yynnn^K b^p^v^'!^ ^n^T^ nnn^K yn^/'i n'^i? TO
'33 ••i|j, 'j'^p'! Kaoa n; inay'?
qp?-! I'yVp nNp y a i s nijriri bj^iy niNp y3")N nn-"?:? ••jma i a i n\yi<; ciplnTif*;
•7313™-! K"i) Kilnp '^ajjnp
'7i7D QEi" ^Kni'ip 'jM (Kn-!lnp(3) n'^a?i35 '-iwi^ iinay nntu 1 df?;;] nmb -liy C195 r
Klpp OTg^ 'T Kn'jgas •"! i n s y Vyn-'jsi ia""«^t< n^yiari) n^ton Knnn ••is'? lujh?
•"! 'i^'K ^31 n3 '1 Knnypi nVpn
m n p Tinp npinn Vaa ^ KVi?n3
nKnn '53 'j'^*? •'rii5^3i'? iani3i<'7n<
-13;? 13 nn3io'';nn-)p. vi(i 'Vv ''^3
bpM Kn'ivp'? PinriK nnty n; QniaK n^33Kin nnty myp-'^ij ini^N n'ntoTiis; nnnnK
in3D K'n Kipp '3N b^ xrfps^
KnSypi K^fjn bj^u :i¥a3'i KV"IK3 nite/n Di7i3 ;iy33 ynxn 11-150 Kin Knnio •')t^-h:j D
IP N-jiaf! nippts'^ Dn-;3i<'7 na 'i -•'33 riNn "i3p/nm>!;^ Qm?^"? ^"^V^ '^'^i^'^)
fpl'a by S'p Dn-i3K)K ;nKrin '5a
npKia :K^33 Drj-jaN n; 'ii'is ;'i -nif. T i j nin^i D ' - M K3 li?! nn"i3K) :nn K ^a
U'VVT iin'an K 3 P n'i35i'? Dm3K
b^'tzn in'-s 1P41135?-'?^ Dnn3K npKM ;V33 anngx a

jot D'bna p'ipcp oipn ci oip» b33 l)pP3 o'lispnnt: pnw!? -i^iD
ompn -inQi/ muf opn (i^) :(.rp i5"3 ;(:ns V'3) f"Db3 p"-)f))'W'S ,pp;p
^•ipn ic iiDipDi .(P:W T'3) lin Tb p n ? T» lii'C li ?P'?
•"Ka "yan (n^) :'iai pspni D?i36b p^ ">:» )z itfi vni:n?i ? i w bp^i
n m s N UN i"\a (K) :ib losp? obi? incnsi oil? 3ip3 .nii? ivu'
i n i ?'? p lb ci'DC -)pf)ni (1 p fininsn) js fnvm'w fibm b33 .'?3a
:!ii| "Jip^ jpisT f'l^c 'ol) ."ura Ipi (3) ;(3* n> fimron) ocfi i6'pb
account of the nwi, couples, who were [to be] buried there
(Rashi).
1 1 . la'iN-K'? — No, my lord, you need not purchase it
(Rashi). Unctuously, Ephron implied that he would be
honored to give the entire field as a gift.
Abrahann was interested only in acquiring the cave itself;
he was content that the adjacent field remain Ephron's.
Ephron, on the other hand — by way of magnanimity or
trickery — offered to give him the field as well as the cave,
for it would be unbecoming for Abraham to own the cave as
a seputcher, while the field belonged to another. Abraham
rejoiced at Ephron's offer not to divide the property and he
purchased the entire parcel for the full price Ephron sug-
gested {Ramban).
As the later verses reveal, Ephron's public generosity was
a sham. He not only had no intention of making a gift, he
:Dm73 sipi6 o)pp 6b -inN K^ (if) :(Dn) npb ion binjb 1631 p^fjbnn
?pfi .laijwv? i'7 nriK DK -JK WI) :-ib D'PPSC TOP 6':) no -i? Tina
,'i»np lb ?pf) of) ift . p 3 'C?6 'fi 'if) ,D5n3 Pp'bi lb »i»pb 'b ^nlf)
033 lb 'Dp: '^iboi 'bi^ fiio pi» ,r"i:b3 c"';n .'nna :'J»»CPI 'fiibo
pf) P30 iSbf) ,Dtob P3inp 6'0 nn i)i»? D'3?ift 'sp p .la'ai 'a'a (lO)
-)D6P '5b o"'i ion .pDV"? DninN Spiyi au) ni3p IPJI n^i -JJW
in6>C ,i'-)Wp pp ©•'bna o'^ip^ wo bi^sp ,Pp3: fib wo ib'D6i ?3^?
hypocritically implied to Abraham that he expected an
outrageously high price for the plot. As the Sages put it,
the righteous say little but do much jsee commentary to
18:5], but the wicked promise much and perform not svena
little. They would offer to anoint with oil from an empty
flask.
''W'i'^ ^^''^V — fn the. view of the children of my people.
Ephron implied, "Abraham, surely you understand that (
must make this generous offer while my people are looking
on, but I cannot be expected to give away a valuable
property free of charge" {Haamek Davar). Abraham com-
prehended Ephron's veiled message and, after once more
bowing ceremonially in gratitude to the council, he began
addressing himself directly to Ephron and his concern for
profit. Abraham spoke to him about the /le/d, rather than
the cave, and offered to pay its full value.

J
--:,;||||g'^
111 / BEREISHIS/GENESIS PARASHAS CHAYEI SARAH 24/3-14

Finding a ctU that IS his: "Place now your hand under my thigh. ^ And I will have you swear by HASHEM,
Wife for QQf^ ^f heaucn and God of earth, that you not take a wife for my son from the daughters of the
^^^^ Canaanites, among whom J dwell." Rather, to my land and to my kindred shall you go and take
a wife for my son, for Isaac."
^ The servant said to him: "Perhaps the woman shall not wish to follow me to this land; shall
I take your son back to the land from which you departed?" ^ Abraham answered him, 'Bewaic
not to return my son to there. ^ HASHEM, God of heaven. Who took me from the house of my
. father and from the land of my birth; Who spoke concerning me, and Who swore to me sayiny.
'To your offspring will I give this land,' He will send His angel before you, and you will take.. i
' ' wife for my son from there. ^ But if the woman will not wish to follow you, you shall then he
• absolved of this oath of mine. However, do not return my son to there."
^ So the servant placed his hand under the thigh of Abraham his master and swore to hltu
regarding this matter. ^^ Then the servant took ten camels of his master's camels and set mil
with all the bounty of his master in his hand and made his way to Aram-naharaim to the elhi
Eiiezer's of Nahor. ^' He made the camels kneel down outside the city toward a well of water at evei vi n i
Criteria time, the time when the women who draw water come out. '^ And he said, "HASHEM, God n(
my master Abraham, may You so arrange it for me this day that You do kindness with nui
master Abraham. ^^ Behold, I am standing by the spring of water and the daughters of lh> •
townsmen come out to draw water. ^'^ Let it be that the maiden to whom I shall say, 'P/(M,*(r
tip over your Jug so I may dnnk,' and who replies, 'Drink, and I will even water your cameln,'
that his plan would be carried out even in his absence, be- to influence his relatives to aiiow their daughter to riirttiv
cause he knew that Isaac would follow Eiiezer's counsel Isaac, Abraham wrote over all of his fortune to Isaac and ()rtV'
{Ramban to v. 1). Eliezer the deed to show to the prospective in-laws (Raslil)
Although he did not doubt Eiiezer's loyalty, Abraham rec- D?in3 niN — Aram fiaharaim [lit., Aram of the pair ofrturl'^ |
ognized that human beings have enormous reservoirs of The country was so called because it was situated lu'lwi'cii
strength to draw upon in times of crisis — but only if they two rivers [the Euphrates and the Tigris] (Rashi).
are determined to persevere. By imposing the oath, Abra-
ham guaranteed that Eliezer would persist in his mission, 11-14. Eiiezer's criteria. Eliezer was not interesU!<l III n
even if it seemed to have limited chances of success {Shem wealthy girl for Isaac. He preferred someone ol moijitftl
MiShmuel). means, the kind who would go to draw water hei'st^ll, iint
have servants do it for her (Malbim). Furthermore, s|ii< i' lie
iiSJjgn niagn — From ttie daughteis of tlK Canaanites. The
was apprehensive that the girl's family might refuse li > l«| jiir.
rejection of the Canaanites could not have been based on
leave home for a marriage in a distant land, he prop«i!i*ii| II ic
their idol worship, because Abraham's family in Charan wor- followingtest in order that Abraham's relations would MM (ti.|
shiped idols, as well. Rather, Abraham was motivated by the nize God's hand in the ensuing events, and feel coiTiprilinj |H
moral degeneracy of the Canaanites. Idolatry is an intellec- allow their daughter to leave home.
tual perversion, and as such it can be remedied, but a lack of
morality, ethics, and modesty affects a person's entire na- Furthermore, it is clear from the circumstances ol lliri l^i'
[see below] that Eliezer would not even be influnicinl [•)
ture, and disqualifies a woman from being the mate of an
miracles, only by the character of the girl.
Isaac {/?' Hirsch, based on Drashos HaRan).
5-9. Eliezer did not doubt that he would find a suitable mate 1 3 . nijjirt py-bjj 33fa — Stand here by the spring nf ii'Mi»
who would consent to marry Isaac, but he was afraid that she Eliezer wanted to see how the girl would behave iiwttv fhni'
might not want to leave her family to go with him — hence her home atmosphere, so that he would have a h'-lli-i |>t<i
his question as to whether Isaac could go to Charan (R'Hoff- spective on her character. For at the well, the giil w<ini>i ^"-
mann ). Abraham refused because he would not let Isaac lose natural and act in accordance with her own clini.M i
the special sanctity with which he had been invested when he home, however, her behavior might well refliM i il"
was brought as an nn''ni^ n^ly, an offering completely deooted straints of her family's orders or expectations (Chili i • •
to God (Pesikta Zutresa); thus he emphasized that Isaac was 1 4 . npV'K ^i^m-mirTrnf* nnnKi — A n d w h o rrplU''< i
on no account to leave the land that God had promised to his and I will even water your came/s.' Thus, her rcMpi m • "
descendants (Radak). While refusing this permission, Abra- go beyond my request, and she will offer all llujt hi M. .,» i
ham assured Eliezer that God would bless his mission with (Sforno).
success. R' Moshe Feinstein noted that in Rebecca's iiiillnl i t'^'i • < -
1 0 . Wi^ mu-"??) — WitlT. all tlie bounty of his master. In order to Eliezer, she said nothing about watering thtt milhii-i i
 Illllllllillllllllllllllllilllllllllllllllllllllllll

T-j / ^ ^ mw "n nttr-,3 n'ttTKia nao/iio

:''3n:; nln);i ri-;; lyg ^IE* FI^ i^ '735

3Dn K^iJ KV1K1 KTjbm NJQIPT njpn-KV -»^>? rij^rr ^n^Ki n^KiE/n ybt;; hn^^
an; NJ{! T 'KJI/JS njgn nj"? KnjpN
'? :i3nj73 nu/i'' ''5:>< -^^^ 1}^:^^ hm)2 •^hb WE/K -,
'j'pn 'nn^:;'?! ' v i s ' ? inV?? T ni^'S^a
'x^ n^ii m^ib-i r^br) i-ib)p-bi<.) ^^ii<.-btc.
ntPKH ngKiTK''? ~I^IK lavn vbK -IUKM :pn:!^''^ n
n; a'riN NariKn Nin KVIN'? nipa
nasii ;ii3nn nnpm ••1 NVI??'? 11?
a'nn mb->^ ^h ^nnp^l onnaK n^
T Kjnt??! Kn^N ;^ :lBn na n;
ni 'nn"?:: J»lNai xat? n^aa ' n a i
iriK ^ina^ nn'ip'?''? n-",; ••-11 ••V ^''?n nti^Ki ^ni^to riK)3i bK n^aa ^^np'? ^E/K n^^E^n
naK'7n n^ip' mn N-jn KV"IK n;
DKin :iBr»p naV Kum anni •iinnij
'nni •ri'ina 'n'p'? xntiK ••ain K^
K^ na n; T\nh KT inalBU nijai
n i n n n i ; n; Kiaj? ••W)»:ii3riV a n n n^i) •^nrjK 115^^ '^E/Kn naKn K'^-DKI :DE/I3 n
hayn DE7.y :nQE7 au;ri K'^'^b-nK pT nKi ^nvaE/n .
K-jtoy Ki^y ^a^^ :pin xnaris
na^n-^y i^ yaf^i ^.^^ ^^^-^^ ^^, nnn ri'-nx
nSE? "jai '7IN1 njlan 'Vaan r ^ n j
Vy n n-js^ ^ISi d|7i n i ' a Fi3ian -•73) i^^ viit^ ^^n?)3 n^^ni n^E/y layn np'i':mn > ^lyi^tt;
Nj^M ntciNiK- :ninjT Kri'Tij'p nn9 Ty-^is n n m DnN:-^,^^ ^^V^i np'i iTa'i^3-iK aiu
l^yV N;MT Nnxa ny xnnjj'? x i a n
nnNi3' Mnf^n IJJBIT ^y'? KB'ipT ny"? D^gn I K ^ - ^ J ^ ^,y^ ^^nn D^n^n ^na^] mm .-
jya ym ori-iaN '3laTi nn^ij ;; •'p^ '•'Tibi^ mn-' i -i^j^^^ :naKE/n nxy ny^ a-ii? n.
ijlaT Dy n i p nayi in Nn^i ••la-ju
x r y ^y ciNi? K» KHi- iDrjiaN
^3^>? oy ^PO"^ii'if,l ni'n ^MV Krmpn'arnaK
lijsj Krinjj 'WjK n n i Kjn-] IE;?K nuai D^an i.i;-^^ ^^^^ .^-^j^ ^^^ .Q^^^J^ ^,
an'NT KJnn^iy 'n'lT :K;g '^ipn^
h^^Nnn'KnE/>?nyjj^^^^-^.n^n-JJ^J^L,^.J^^,^•^^ ^^

llCi Ton Wfl bSlJ J'fiP ,]P'bB 'DliU '>P DOip DUIPI ,bB )ipi3 D'PllDl)
bSfi b3f) -paro O'UB 'nu oabp Dmpi .OB'ifi vif) 'ifi ttft ,Dobi iji 'i
c'pi';' DP i"3) D'iP3P j'3 .'^ yaifl •\VK\ ;Dnbi ibi 'J ppb bcis oTnft
topft 1313 Pi33>) 5pr> lb ppi .'Ui 'n»a«;n mpai (n) :(tp
'33 ]3 3pD' b36 -)tip 13'fl '33 ,ft\0 P113'13 pT .•«! 'ja T\X pT :6-)J3m
I'WV TOP jD'bDA 1/>PI3 I'O p33 .WIN •hOXK (!) :(DP l"3) Hlpb IDID
.iTa i'nj< aiD 'jai :(fi' DP) o'lpfi pnc3 IDT fibc bna '3513 pnroi
:(op) 0P3 lb pibpb ibsp'P '13 ,ib "3C^ b3 bi3 pnb'b 3P3 a3P» IBC
:(DP) D5'31D .mbnan "iia'i (NI) :D3PV Dno3 'pp |'3 .nnna mx
P'li Jinri — Cinder my thigh. Thigh is a euphemism for tiie
male organ; offspring, too, are described as yv^ ''Kyl\ lit.,
coming out of the [father's] thigh (46:26; Exodus 1;5).
Rashi explains wfiy Abraham chose it for use in certifying
the oath. One who takes an oath must place his hand on
some sacred object, such as a Torah scroll or (e/iZ/in [see
Sheouos 38b]. Because circumcision was the first precept
* i'llD -]DD p» PIS13 be pp n'3 bll3'P T^b 1:3P3>-1C 'Db .13T 111111
5I"ni -)i3j ,»jj ,J 5f,3, ,^ pj,pf„ 3,5„ „p,p 3|,,„p, ^|.pj p,B13P) I'b'PP
,"12"^ 'Jnp^ IBK Wmn CT^K 'tl (» :(P:B3 1"3) Obpsi ,l'bl3 P3'3P
™tl '03 i]3.3t;f), ^Dlfl ftw (3 pIDSl pbUPbl ,pfin 'Obfll infl flbl .>3K
' ° ^ ' ' " b j x c p f o 'Pbfti O'ppo 'obft 6i5 i'C30 ,b"f) .pfip 'obfii o'ppn
TO Pii; ^pf,^ ,pj^ (jj, Q,^|.j, ,pj^ j,,j, ,jj, p,3„ .jppicj Jjf, ,pvi35
M'C )3V6D 'IBD ;P DP T'3) pf)5 b'3-3 P'P f)b mpi D D'T3n DblB 'f)3
,'3i3b fy -|3T ^ ^ x , .i3,,i;3 -„f,p .,fni,in y i n n i :pp» .lax m a u
"'"'' bi6 o'sinop DPbi ibi 'b b3 pi .0:3 b o'sbn) 'bu i s i ipft \m
g'ven to Abraham, and because he fulfilled it through much
P^'h, it was particularly precious to him, so Abraham asked
"^^er to take his oath upon it. Targum Yonasan renders
similarly; cf. Tanchuma.
• 1i?':5t^N) — And I will have you swear. In view of his ad-
vanced age, Abraham feared that he might die before
•ezer's return. Accordingly, the oath assured Abraham
 113/BEREISHIS/GENESIS PARASHAS CHAYEI SARAH 24/15-25

her will You haue designated for Your SQrvmt, for Isaac; and may I know through her that You
have done kindness with my master."
'^ And it was when he had not yet finished speaking that suddenly Rebecca was coming out
— she who had been born to Bethuel the son of Milcah the wife of Nahor, brother of Abraham
— with her Jug upon her shoulder. ' ^ Noio the maiden was very fair to look upon; a virgin whom
no man had known. She descended to the spring, filled her jug and ascended.'' The servant ran
Rebeccais toward her and said, "Letmesipjf you pi^^se, a little water from your jug." ^^ She said, "Drink,
^thTrest ^^ ^ ^ ^ ^ ' " ^ " ^ ^^^'^^^y ^ ^ ^ lowered her jug (o her hand and gave him to drink.
'^ When she finbhed giving him to drink, she said, "I wMdraw water even for your camels until
they have finished drinking." 20 So she hurried and emptied her jug into the trough and kept run-
ning to the well to draw water; and she drew for all his camels. ^' The man was astonished at
her, reflecting silently to know whether HASHEM had made his journey successful or not. 22 And
it was, when the camels had finished dn^ki^g^ j-he man took a golden nose ring, its weight was
a beka, and two bracelets on her arms,_ ten gold shekels was their weight. ^^ And he said, "Whose
daughter are you? Pray tell me. Is there room in your father's house for us to spend the night?"
^^ She said to him, "I am the daughter of Bethuel the son of Milcah whom she bore to Nahor."
25 And she said to him, "Even straw and feed are plentiful with us as well as place to lodge."
15. So swift was the Divine response to Eliezer's petition tion of her sterling character.
that while he was still in the midst of his supplication. Prov- Kedushas Levi suggests that her offer to draw the watei
idence had already caused Rebecca to leave her house aoij rather than waferthem one by one was an indication of com-
go to the well. R'Hirsch notes how wonderfully God grante(j passion. If she were to give water directly to the camels, how
Abraham's wish that Isaac have a wife from his own family_ could she choose which to water first? Therefore, she kepi
Bethuel's father was Abraham's brother, and his mother wa^ pouring water into the trough so they could all drink at once,
both a nieceof Abraham and a sister of Sarah. It is likely, too and she continued drawing water until they were finished
that the Torah mentions these facts to suggest that Rebecc^i drinking.
inherited the character traits of Abraham's family.
2 0 . ^Na^-'3^l; niy y i n i — And kept running to the well. A Re-
16. "pyni n-ia K^n:ni — [She] filled her Jug and ascended. Uri, becca runs eagerly when she performs an act of kindness, as
like the other girls at the well, who wasted their time in Idl^ Abraham did when he was providing for his guests (see 18:7);
chatter and gossip. Rebecca did her task quickly and without
a further sign of her suitability to join Abraham's household.
delay; she filled her Jug and immediately ascended (Mf'nc/i^^
Betulah). 2 1 . n^ nNrn?;n — Was astonished at her. Eliezer was amazed
The Midrash interprets the "ascent" of this phrase as a ref. at the immediate fulfillment of his prayer, which surpassed
erence not to Rebecca, but to the water, rendering she fillet^ ail his expectations (R' Hirsch) ... and he waited to learn
her Jug and it [the water] ascended to meet her. So great w^g whether she was of Abraham's family (Rashi).
her virtue that a miracle happened when she came to the Although courtesy dictated that he try to stop her from
well. exerting herself so much on his behalf, he remained silent,
because he realized that God might be showing him that his
18. Rebecca is equal to the test. Rebecca acted in a mo^^
mission was successful (Sforno).
exalted manner: She lowered the jug herself to spare Eliez^j-
the effort, and infJWm, she actually brought the jug near hjg 22. So confident was Eliezer that God had intervened to
mouth, so he would not even have to hold it. Furthermore show him Isaac's future bride that he presented her with
she did not say at this point that she would water the camejg these lavish gifts even before asking her who she was. The
as well, because if Eliezer had known, he might want to d r i n ^ gifts, which he had prepared beforehand, alluded to the des-
too quickly or too little, to spare her the extra effort. So sf>^ tiny of her future offspring. The beka is a half-shekel, which
let him think that all she would do was give him a bitof wat^r symbolized the amount that every Jew would contribute for
(Or HaChaini). the Sanctuary every year; the two bracelets symbolized the
•lilHil two Tablets of the Law; and their weight of ten shekels sym-
19. aKU^N ^''^M^'? aa — / will draw water even for your camel:^
bolized the Ten Commandments (Rashi).
Mow the miracle of the ascending water stopped; she had ^Q
draw all the water for the camels through sheer physical e>(. 23. Even before receiving an answer about her family's iden-
ertion, and this was the great proof of her kindness {Rary^. tity, Eliezer asked if he could lodge with them. Apparently he
ban). ThetranslatorofR'Hf'rsch'scommentary notes that \^ was so impressed with Rebecca that he wished to enjoy the
their first drink, ten camels would consume at least 140 g ^ | . hospitality of this generous family, even if it was not related
Ions of water! That Rebecca would undertake such a strenij. to Abraham {Da'as Sofrim).
ous task so eagerly for a total stranger is a supreme indic^.
25. In keeping with her previous display of giving more than
nanu / la nitt' "n niwia jn''lyK^a l a o / m
i!~\v nai pn^''? 1133?'? Knjiaj n n ; ion rT'iyy-'B vnK HDI pny"? ^iiny"? n n i n nriK
n¥ K w nirii in :''?l3inv u ' u 13135! ' I S
njjDj n;23") Km x^^ia'j ''TV x^
Tina nriK nf^n 13 '5Kin3V nT''?;i;iKT
flspa b:/ nn'jip) nn-jgi?-] ' n i n s
••n^f; ninj nc/N naVi^-in 'pKmn'? n-iV?, "i^^
K-j'SEi K"i) ii'n nTSiB KnnViyiro
H J T K^ 1311 Kn'jn? K-jo^ C'lD'a'?
•.npbm nn'?ip n'?i3i KI'JJ'? nnnai
n p K'^nrii njiiyn nnm ri3;ni KV U/'-K') n'bms
••j'piiiis; n n s i nrnia-jp'j la^s u n i i r -UV13 K3 •'a''K'')3jn nuK''! nriKip'? ^avn VTT I'rym
il'n'jipia Kjn Tiyi ly? ('i^yux K-I) •^ : ar • J- • 1 - - /,T TII • V'C-.'T I TJT- - I T -

nn'riKi nN'tilK) '3l3"i I;H?(K nniatsi"' -•75; rro Tin] inni^i ''inj? nipty niaKni ITIBU o'^p
riK'^'W)!)' :Pinpt£JKi HT ^3? n n ^ i p
ly i ^ W T'^iaj'? IS iTiijsi nniipi^JK"? ''^i^mb Dj ipKri] inpt^n'7 ^Drii :inp,iurii rrv
n y s i i nK'nlKia I'nipn'? iipgo T -bi<. 'rrna 1^131 "innrii :nn\y'? IVS-QN 15; aK^/t?
NTsV ilii nurjii Njpii' n'3'? nri'^ip
iriiy K-;33i K3 :'nl'7)p3 SDV nVlai '^'jn'? -b:zb nKtuni iKi^"? iKisn-'?^ niy yini ripii;n
; ; n^¥Kii SIT*?'? PTHW '73npp n a
n^'Vynn nj?!'? ti/nqp n^ nKrii?;n i^'-Kn) JTIV)?!
Kj'jlal Ip'SD 13 njnl aa :K^ DK PinitJ
KnniT Kiy-ji? N-131 a'pji 'ni^in'? n'iri\^'? h-'b^rt iVa i\i7K3 in^] :K'7-nK iB-ii nin''
Krj-i; 'jy pTV? n o i a'jpnti K^pn
;lln^pi;i)a x a n i i'V'?P "rtPV ''prie
-•737 n^T-nv •'J.H'i i'?i?^''? ypS ^nt dn. "WKH np.'i
IT'S n'Nn •>'? 1:^3 'in rix in ns 1)5151 la
n-jniji na mjip'? KI'J i w a i n x I I 3 K •na T''7K nnKm tf'?'? laV nipi^ 'T':3>cn''a ttz-in •''?
T -• V J - I I T x^-T IJ T I y T I" s •• -; f,-
n T i ^ ' i na'jn 1 3 K J S V K I H S n a n ^
tjS Kjsn HN n'? nijaNina ;"ilni^ "DoKrii ninjb rrhi ^^^0K nhbti-^ •'33K VKW^
:naip'? ~vvs i n s I S s a n v ' J D s n o ?
•.]bb Dipn-Di 1313V an NiEnpn-m isn-na T''7K

,bbic pprjp op:S3 P'BP) bbippp ,(pfii: RPUPI P6PC» jiiP .TID'P Pp'n bp
<)6 ,pnp'i ppijB (m:i P3'») 'PPE pipp pppc'i ,pnpp pptiP ni3 DB ompp)
bi33) Db6)) bP33 0163 onips pcb 65m PP6C otpi .P6CR PPOP pftppp 163
ompcft (3';3 P'DT) D'PC )»ic 13:P' 3i'6) 0'>np6 i»p> m bp i»3 ,pi3pnD
Dlbp5l6l .R)3CP» bB31 blP3 Dl63 P"6C pcb CPDP p ,(t»:7 b6')1) 6lP PBtP
.)3PT 'P P'bSpP Bl6lb 1 P 6 Dip»3 InlDl 6P)C , ' P C 6 P 3 J 1 , P " P C pcb o n p
nuniBja :P'PC pcb3 pbsij c{")f> p6c ,P'PC pcb i)'6 'PPC ,'DC ojppb pfti
oippp 'C)6 )b6pi i»3i ,(3':3 b'»b) 6)P 'p6 'b 'p»6 mp ,P'bB ompcp .nb
'iwi :(iP3i' omp) pbabib Pp3 b6pp 'bpcb IPP .upa (aa) ;(t:)3 ibpb) ipc6b
ppCPb IDP .abpwa am m w a : ( ) » P"3) pnniip pipib '5cb rop .n'Tias
P'PC 'ob ,pb6c Pb pjc pp6b .UK 'n na itaNii (js) now psc BIPPIP
P3'b . p ' p :(P"3P3) 13P1 0"3pp P'biPC DPP36 bC 1P)5I3 Rl)53
na (la) :(DC P"3) pij'b PPP ,pbb iDipn oji ppn6 frpi .PPI OC rb ,pn6
(tia) :(Tp 'P3P pbp) ppn6 pppfi bpi pc6p pc6p bp IR3'CP . w i t i a
:(.» PPID) D'PIPB (.IB P3C) PSB pj3 ,6l5DP 'IPp D'bpjp bp6» bp .103013
ip'33 DJP'b 6'P '6:31 D'iDP pbnu 6PDC ,1b 6'P P'I6P .nnam n n s ( T )
j n K n a i /Bbp P"'3IPD6 ,PPP'3 PPPIP pcbi .(.TO pmy ''B) DPP36 bc
'P P76 lb PMiPi ippspni) P'PP D6 .non ti'iBS 'a P3 'b Blip ,0)'pp pcb
'5b .PPPIP 6bc .nsiT sh W K I lO'biBP oipnp .n^ma (TO) :'!PP B'CB
bu TPP ,pp6 Dippn p5B pip'pDPi p'bipp oipp pipncn I'P D'JBSPP PUPC
o'pp ibBc P6PC '5b . n n s i p ' j navn y i ' i C) :'P:D ">"3) bpn p"p3C ii
i-\m (ni) :!"Bb3 P"'»IP ,(.tB BPB PB'»J pcb .KJ ii'K'nan :(OB pp6ppb
'16"p .I'ja OK :pc6 pcb3 CPCP D6 'PP . I M a s isi w) IPBPC bpn . m a
.(pibp)i6) pi'5) pcb .puni (a) qpisD 'i IPCCP IP"PC P»J 6'P itc ,pp5D
,Pnn lb P 6ppn31 .(.3P PPI P713P) 'b3 b6 'b315 PPPPP ,P3C» pCbP P P3PP1
136 .npwn :(3':35 P ' P P ) IC53 Pinb PPBP PC6 lP:6»p o'bPP) ' c » PBP b6
P6CB ,D'PB I6C 1P3 ,P'6c pcb .nKimn (NP) :D'b»jp PP D'MCC Pbibp
b36 .P'bipb 3iPp 1P31 P6PC bB bP3Dni ooiPCP .nNHlBH :(6':i DC) pnpc
lb pftc ,P6PCP bc i"'P3 pppp b6i .i6b o6 6'P DPP36 PPSCTO D6 BIV 15'6
Pl'Pl6 'DC 1'3 PTPBP l"'P p6C bBOPP llCbP DP3TO1 f ' C PUD' PbpDC P3'P

18). She spoke only about bringing water for him, and then
went ahead and drew water for the camels. HaRav Feinstein
explained that it was second nature to Rebecca that an-
other's needs should be provided for, so great was her kind-
ness. That his camels had to be watered was so obvious that
she saw no need to say she would do it {Igros Moshe, Orach
Chaim // responsum 52).
Ordinarily it is forbidden to base one's actions on omens,
such as Eliezer's request that a girl's behavior would be a
sign for him. This prohibition, however, applies only to
omens unrelated to the choice being made, such as saying
that if the sun shines tomorrow it is a sign that 1 should marry
this woman. In Eliezer's case, his omen was appropriate to
his mission; Since the Matriarch of Israel had to be a woman
of kindness and sensitivity, Eliezer was looking not for
omens but for proof of her qualifications {Ran, Chultirt 95b).
In this regard, R' Yitzchok Zev Soloveitchik noted that even
though Eliezer was to see a miracle performed for Rebecca
(see V. 16), that did not suffice for him. The test of a mother
of the Jewish people had to be kindness, not miracles.
115 / BEREISHIS/GENESIS PARASHAS CHAYEI SARAH 24/:i(.-in

26 So the man bowed low and prostrated himself to HASHEM. ^7 He said, "Blessed is HASIII M,
God of my master Abraham, Who has not withheld His kindness and truth from my master. A.-^
for me, fiASHEM has guided me on the way to the house of my master's brothers."
Laban ^^ The maiden ran and told her mother's household according to these events. ^^ Rebecca h.iti
a brother whose name was Laban: Laban ran to the man, outside to the spring. ^° For ufxm
seeing the nose ring, and the bracelets on his sister's hands, and upon his hearing his .s/s/it;
Rebecca's words, saying, "Thus has the man spoken to me," he approached the man, who ui/j *i
still standing by the camels by the spring. ^^ He said, "Come, O blessed oftiASHEM! Why shoultt
you stand outside when I have cleared the house, and place for the camels?"
^2 So the man entered the house, and unmuzzled the camels. He gave straw and feed for ll\\\
The Reca- camels, and water to bathe his feet and the feet of the men who were with him. ^^ Food wan n^l
pituiation before him, but he said, "I will not eat until I have spoken my piece."
And he said, "Speak."
34 Then he said, "A servant of Abraham am I. ^^ HASHEM has greatly blessed my maalrf,
and he prospered; He has given him flocks, cattle, sliver and gold, servants and mnld
servants, camels and donkeys. ^^ Sarah, my master's wife, bore my master a son after stu • /ini /
grown old, and he gave him all that he possesses. ^'^ And my master had me take an milli •
saying, 'Do not take a wife for my son from the daughters of the Canaanites in whose lund I
dwell. 3^ Unless you go to my father's house and to my family and take a wife for my so/i.'

ban's character, as it reveals itself later in his relations with
Jacob, as being motivated by greed. This is in accord with
the principle of the Sages — and indeed, the approach that
people generally take in dealing with others — that wicked
people should be assumed to act wickedly, even when their
actions seem on the surface to be virtuous. Conversely,
people who are known to be righteous should always be
given the benefit of the doubt, even when they seem to be
acting improperly. Thus, upon hearing that the stranger was
the servant of Abraham and that he was dispensing such
lavish gifts, Laban assumed that he surely had gifts for the
rest of the family — and if Eliezer had given Rebecca, a mere
child, such extravagant gifts, just imagine what lay in store
for Laban! Therefore, without showing his father the least
courtesy, Laban dashed to the waiting servant and sanctimo-
niously tried to ingratiate himself with the wealthy and
generous Eliezer.
Ramban, however, interprets Laban's character in the
context of this passage as basically straightforward and
honorable, since there is nothing up to this point in the
narrative that suggests otherwise.
32. ai^nan npb;|i — And unmuzzled the camels. Abraham's
livestock were muzzled whenever they were away from
home, so that they could not graze in other people's fields
{Rashi; Midrash).
33. nan''rinaTDK iy — Until!have spoken my piece. Since
Eliezer still did not know if the girl would consent to follow
him to Canaan, he resolved not to eat until the matter was
settled beyond a doubt (Rashbam).
33-39. The recapitulation. Eliezer allowed Laban to
provide for the camels and the servants who accompanied
him, but he refused to eat anything himself until he had
completed his mission by securing the family's consiml Ini
the marriage. Eliezer repeated the whole story in orilr-i Ifi
convince them that God willed this marriage, thus delli niitiv
suggesting that it was not in their power to prt'v<Mil II
(Radak). That he did so is to be expected; what is sui[)| WU\\i
is that the Torah, which is so sparing of words, r<'iiiiiU
Eliezer's entire recapitulation. The Sages exclainu-d; MV
nn''33 bp in"iinn Dlpnn •"^D"? nl^K '•"inj; h]i/ irin't^, The oullnnm
conuersation of the Patriarchs' servants is more plnviitm
before God than euen the teachings of their children, (ui
Eliezer's full account of his journey is recorded in the I < >\ ill t
whereas many important halachic principles can be d'-r I v-1
only from textual allusions. From Eliezer's subtle chant I'l--" In
recounting the episode, the expositors have perceived iioMi
great ethical messages and his own wisdom.
He began by saying what to him was the greatest murlt \ >t
distinction that a human being could claim: A scnuvil ii/
Abraham am f. Thus he established his credentialit du it
God-fearing man of integrity, for no one could be a dim Iplo
of Abraham without being touched by his greatnits-i ,t\\\\
high moral caliber. With feeling and enthusiasm, t'lit^M'i
went on to tell his hosts about Abraham's miracle-filled IIIH
(vs. 35-36), thus summarizing Abraham's life and iici niii
plishment (Da'as Sofrim).
37. 'a^K '»3VaiiJ:!i —And my master had me take an onlh. I ^IIM
here only because of the oath; there is no shortage ol wi inioi i
in my country, but my master rejects them (Rada/c; .S/O/MM)
Hismentionof the oath was also to explain why hecoulil mil
eat with them. Since he had taken an oath, he had In 'ii'l
everything aside until he had fulfilled his commitmeiil {Ah I
das Yitzchak).
iifiKa — In whose land. As an example of the many J%\\%\\\\
but significant changes in Eliezer's narrative, R'f-iirsch [iDtWd
n'7-« / ^^ mB7 "n ntwnD mtynna nao /114
n a s i " :" nijj^ T ? W K"jaj ynsin
K^ 'n Qiinat? •'?'iaT7 mh^ i] T^na
KiK •'jtaT p nuiyvi f n'a'-p yin
I'lteT 'riK rr'a'? ;* ••jnai Kapn nnlna ijffl nj/jn ynm :''in}<; '•nf? iT'n mn'' •'an3'T|'i^5 •'iaN n^
mtf ro-ih riK-'iiii KnnVw nunni na
KnK nijSlVioa ^V^^^O N^nariga IrtT T J ; i,T LIT : • : v i" r !-• T ; - ftT • j" ;

K-ia'? Knaj"? la'? uii-ii 15'; anian

n;i Nitfijj n; Ktin na nini^ ;K5'y'?
n; mv T3) FinriK 'T ''V KjTt?
b-iVn n? "iS'PV nriii{5 ngan •'Kijps knj] ^^m •'^K "iBn'n? ntKb 1n•^^t; np^nn n:ai
QKij Kn) Kaaj ni'? Knsi Knaj ••BJI
•PW "11381 KV IKJ'V "J^ Kj'POJ ^'py
Kjsi nnaa nKj; PK KM'? ^n Nana n^nn '•n-'ja ^•'naKi yinn n>35;n n)3^ mn^^ "^nn Kin
Vyi 3'; ;K;'3nj'7 nitfa nnxi NO^a ••n'Sg
Kpn ain''i Kj^nj Knwi Nn^a'? Knaj
n"'ViQ^n nnQ"]! nrvin 'uj^m Ky^} '.ry^bmb nifj^i ±>
^%1) i"'^^"! yn^^ b''n^ n''^iQ3.^ KiDpJpi pn in^i
'niKi-ig n^'iitfiib ;ni3iiT Kna? '^ini
V'pnsi IS ''0''K K'J anKi Va^Ki'?
K"b h)aK"^i Vixb VJD^ nu7''''f nriK nt^;^? n''\{;5isn :ibvDt^i'^'^
K^ajJ "113811^ ;'^'?5 ansi ''lojris
••ilaa n; iina ^^ini. ^KIN nrjiaN-!
^1531 palni iKV n^ ari'i xa-ii n-jn"? i^'in^i ^"n^^i TK5? ''JiK-njs ^n5 nin'',i :''D'm n n i ? ^ '^'^
ifinni I'Vnji liinsi i n a s i arjli rdnno) n'''7)3:ji nnD\i7T bniji/j nnn CIDDI hi^^T IK^
•'ilan'? na ^aian nri8 nato nii'p'iib
:n'?'a '73 n; FIV aii'i na-ipT nna i^'l^^l nnnpt nqK •'hK^ p ^pK r\^k frw nbni i^
awn KV au'ip'? iila-i ''?ii Q"i?iiv
K38 T 'NiV^i' ri^an ng'? NniiN
NaK n'-a'? in^Kn^ nlnyiNa an; K V D K niy'iKLi ritf?"^ ''D:IN n\^^f '^j^iiDn nia:nn ""^^V n^
:''aa'? KnnN acni ^n^ya!'?! '71m

(a'?) :(Dt; i"3) D'35IP misun .nian TiiaD (x"?) :Di:m:li (n:n' b'Db) o:)'b35 'D"p|; 1-37 ipif)3 ,(pibp)ifi) -JC'o p7 ,[invn? f)"Di \mn^ p7 .inia (ta)
onnf) nni;3 pi3 ii^i' 6it: DO'D pf) ODIP o'?p ,Dobp onr TP? .nnaii D'-337n n"pp5 D'7ipM ?3'p:) t;fn3 O'CKtn:) f)"oi V'nbi P"'3 bs pi .Tii
'r 73J W3,':! ppbi -jcf^ pci3 i:w)5 Dli n? -•'nin QK ny (ib) :(P:D ^"3) (na) :i37n fnp IP63 IP')I ITISB 6PI: if) -jpfi Dipi>3 "533 -j^op T31PD;:I •)373
oft fiw ,'f) 7P6OI ,Piiip!j '73 cppn 'D y'tp nn^c i?n .(':v)n jboi) ?!)'p fts' P7in P3P i'ft\ ,iP3f)bnb i3 3pb P'3 pb Pv?b OP^O OV^ "I^T .nxii; niab
:«"pp f)"')7D) Dob Dfno ?3Pn -jpp .i"? ityw b^ riK i^ inii (ib) :(.j o"i} ,•51)6,000 pf) ni6-)3 '0^1 ,p on bm ji onb •yii'i (ua) :{r:D V's) onftb 6b6
fibi '3fi P^3 bfi obpp ibp 6b Db .lavian maan laa^ nu/K npn i^h (ib) iniD f)pi W3 ,pnpb .D^bnin bv [iny] ("J) :linn3 v)'» p^\ ,oi fiio ^'P3^
Eliezer asked of her, she responded to his request for from going astray (R' Hirsch).
personal lodging by saying that she would provide for his laaK — A s forme. Although I am but Abraham's seryanf, far
camels, as well. away from him and his land, God has guided me and brought
me directly to my destination (Da'as Sofrim).
2 7 . 'H ^Tia — Blessed is HASHEM. Eliezer's expression of
gratitude revealed his own stature as Abraham's prime 2 8 - 3 1 . Laban. The Torah introduces us to Rebecca's family,
disciple and the master of his household. Everything that where it seems that her father played little role, and her
had happened, he ascribed to the grace of Qod, and made brother, Laban, was dominant. In those days, the women had
clear that it was not in his merit, but in Abraham's. Haamek separate houses where they did their work, and since a
Daoar comments that he refers to the God of my master daughter naturally confides only in her mother, Rebecca ran
Abraham, because Abraham was the first to proclaim Him. and told her mother about her encounter at the well. Once
Perceptively, Eliezer speaks oi kindness and truth, because the family heard the news, Laban took charge. From the
it is important for the two to come together. Kindness alone profound influence he exercised in the household it would
can be harmful, because it can cause someone to give in to appear that he was either the only son or the oldest (R'
the wishes of the one he loves, even in cases where it is Hoffmann).
wrong. Therefore, truth must regulate kindness to prevent it Following the Midrashic perspective, Rashi interprets La-
 PARASHAS CHAYEI SARAH 24 / 39-51

^^ And I said to my master, 'Perhaps the woman will not follow me?' "^^ He replied to me,
'HASHEM, before Whom I have walked, will send His angel with you and make your Journey
successful, and you will take a wife for my son from my family and my father's house. '^ Then
will you be absolved from my oath when you have come to my family; and if they will not give
her to you, then, you shall be absolved from my oath.'
'^^ "I came today to the spring and said, 'HASHEM, God of my master Abraham, if You would
graciously make successful the way on which I go. ^^ Behold, I am standing by the spring of
water; let it be that the young woman who comes out to draw and to whom I shall say, "Please
give me some water to drink from your jug," "'^ and who will answer, "You may also drink and
} will draw water for your camels, too,"—she shall be the woman whom HASHEM has designated
for my master's son.' "^ / had not yet finished meditating when suddenly Rebecca came out with
a jug on her shoulder, and descended to the spring and drew water. Then I said to her, 'Please
give me a drink.' '^^ She hurried and lowered her jug from upon herself and said, 'Drink, and I will
even water your camels.' So I drank and she watered the camels also.
"^ "Then I questioned her and said, 'Whose daughter are you?' And she said, 'The daughter
of Bethuel, son ofNahor, whom Milcah bore to him.' And I placed the ring on her nose and the
bracelets on her hands. ^^ Then I bowed and prostrated myself to HASHEM and blessed HASHEM,
God of my master Abraham, Who led me on a true path to take the daughter of my master's
brother for his son. ^'^ And now, if you intend to do kindness and truth with my master, tell me;
and if not, tell me, and I will turn to the right or to the left."
^° Then Laban and Bethuel answered and said, "The matter stemmed from HASHEM! We can
say to you neither bad nor good. ^^ Here, Rebecca is before you; take her and go, and let her
and that Isaac would come "to me." But Abraham answered: gave her the jewelry before asking her who she was. Here he
"My son is blessed [22:18] and you [as a Canaanite] are changed the sequence because they would have said, "How
accursed. The accursed cannot unite with the blessed" could you have given her gifts before you knew who she
(Rashi). But why didn't the Torah insert this spelling with its was?" (Rashi).
implied meaning in verse 5, when Eliezer asked the ques- 4 8 . 'n n:t^ "Tigw — And [I] blessed HASHEM. Eliezer intimated
tion? The KoUker Rebbe explains that Eliezer, to the best of that she was indeed the woman whom Hashem had desig-
his own personal knowledge, was sincere; it was only sub- nated, and he is merely seeking their consent to conclude
consciously that he wanted his trip to Charan to end in the matter. By saying that he blessed Hashem, he further
failure. Only now, when he had found Rebecca and reflected wished to impress this upon them, for if there had been any
back to his conversation with Abraham, did he recognize doubt, such a blessing would have been premature {Haamek
what his true motive had been. Dauar).
4 1 . Another departure from the original version of the 4 9 . ^p^ — Kindness denotes an intention to do ;iomething
narrative: Eliezer did not use Abraham's term n^i^W for oath that is not obligated; while niptj;, truth, means to (;;iv{! perma-
[see V. 8]. He substituted the stronger term rhK, imprecation, nence to the kindness {Ibn Ezra).
an oath reinforced by a curse, for he wanted to impress them According to Sforno: The kindness would be to Abraham,
with the seriousness of Abraham's intention {Ibn Ezra). in that they would yield to his wishes by sending Robecca so
He also did not repeat Abraham's command that he not far away. The truth would be to Rebecca, because II was for
permit Isaac to go to his family's land (v. 7), because they her benefit that she marry Isaac.
might take that as a disparaging comment on their home- 5 0 . la-nn svi 'tin — The matter stemmed from /M.s/i(:fnl The
land (Abarbanet). family's response is the best evidence of Eliezer'n :nn:i:ess in
4 3 . In verse 16, Eliezer used the wordnj^a, maiden. Here he having carried out his mission. The Sages see llilti i<!sponse
tactfully said nnVy, a more specific word that denotes a as a proof that God ordains a man's proper itinUi {Moed
young woman in the vigor of her youth, thus implying that Kattan 18b). Even though the comment was m.iclii by Laban
Rebecca had passed a very exacting test. Furthermore, that and Bethuel, the Torah would not have quoted llnirn! words
such a person would come to the well would be indicative of unless they were true (Rashba).
Divine Providence, since the more distinguished nlrj^iJ, In his great impudence, Laban hastened In •.[usik up
young women, ordinarily left the menial task of drawing before his father, an indication of his wickednr-.-. (R.f^hi).
water to others (Malbim). 3lU"lK y"i — Bad nor good. Since the m a k h i-t i.huiously
4 7 . nriN '3NV*^'J — Then I questioned her. Actually Eliezer God's wish, we have no right to say bad, i.e., In ir|iM:i, it, or
 iiiiiiiiiiiiii

Kyvh I 13 mi« "n nwis n'tt'»<na lao/ne

nb^r) •qsS' FI3K'?):! n^Ei^ ''n'lmjj,

'n^yilP n?'? KnnN aDn) •qiiiK
(K3T K-i) '3t ' n p paxn ;KaK rr-api
Kb DKi 'rfvil'? linn ^nN 'nnlrap N V D N ] ''nriBi?/)?-'?}*: Kinn •'3 ••nbKi? hijan tK:''5K m
irriKiaij :''n)3i>3n ••at 'uni •q'? iiap'
- IT I 'i^T T •: 1. - J T IT 1- T I T •• W T T J- T : I T 1 •
jT-iDKi Nj'y'? n ral' (•"rfngi K"3)
lya n'N QN nniaK ••m-n K^Vti;;; ••ij-n n''byn Kr^U7''"nx nrnnK linN '•'n'7K bin-'
• : - - J- : - T I : V T T : - j - -: - v:
NiN '''7 ^mtf KII^VK"? •^n-jij, KI^T
n''Bn fj;-"?;; n;^^ 15m mn tn^^v •^Vn •'D'JN ^^y^<; >n
-'^•'fjii/n n''^N •'FinQK) ^Ki^V nxir'n nn^vn n^n)
Kjn Tyi I3?a 'j^fJioK tib nn'K)
J-: •• 1 jT - - - •• (T : IT ; I .•• - • • i,- - ; JT

;i I ' s n NnriK KTJ ••'jnK ^''V'?3'? TS)

"pb mn'' n''3'nnu7K nii^Kn Kin nNWN -vbmb
I V : I. ~ J- V -1 T • IT J- ftT ; V I ^V - 1 •

^ryVV Kb IV Kjfjnn ;'3iaa -la"?

nipon nga-i Kii) '•a'? DV K'j'jn'?
np,51 nan) •^ib-b^ nanV n^Dt? n^p ^?>(; :''5"ii<; na
n^Kfl Ki'v'? rinrj;! nsria b^ nn'jip) ntiNi 3j$ti^n] n^ivn Tini nbpu'-'pv nn?) nKi^f'^
nKinlK]in :1V? •'^pi^K n^ nnniji
ciK) pu^K iTi)3t<;i nap nn'jip nn'riKi
iKiKri] n''^vn nn? nnini nnKini -M '•rg^/n n^VN «
Kj^pj ciNl 'n'lriEJi •'gii/K T ' ? P J :nnp,i!7n o^^Jn nj) nsz/Ki n^ji/x •^i^'J^ttrnji nni^
-i'\m na Vmng na nnpt?i fiK ip
'^Kin^-n? npKn] m ''Ki'ns nttxi nnx "^XI^J^JT m
b:i KWig iniit?) na'pp n'? nTb'T n3K-'7V b|an D&KI na"?}? I'p'n-;'?;; nwh? T i n r p
n'ynainn IKII-J^ b:/ K;TI?) naK
ari'jJt ;' n; nianai ;•; p-ij?, n^njoi
"inajsi np''!? niontt/Ki TJPNI :niT-'7V anin^ni nn
uitoi? mlNa ' n a T i ori-iaK laiaTi •v(T}^ '•'^n^n n\y>(; onn^N ••pK ^•'ribi^ nin-'-ni^
ima*? laian"! TiinN na n; aop'?
uiEJfJi la'u pnay lia^n'K m l^ai no
"DN nnyf tin"? •'jnis •'nis'na-rDs; nnpb nbh? on
ijBnKi i'? iin KV OK) i'? iin 'nlan Dji K'J-DKi •''7 n n n \ini<;-ni<; nm} im D'-ii/y ngiu:;
laV airiKi i IK'^KPSIJ VJ? IK K:^P2 by
KPJna p g i ; ' lang p npiji "jKinji
13V 15?!3 •bK'D'^-b:!; IN ^nj-bj; n35i<;'i •''? n n n 1
1K luia ^Bii K'J^P'? vVa; t^i^X rcb nsT "7313 K"? na'in KY;; nin'-p nnK^i ''7Nin:?i
••nn V'TKi nan •^mj;, ngan Kri m lau
••nm -q^i np. 'T'jDb np^nn-nan mu'iK vn ^•'^K M

11)3 ,TDB llCta -)37nC D'CDBl ,iD'>3 BIP 31P3l> Sl3'l ,13D 111:1)3 1311) 61PI:
ClTPl ,TPB pci 'IP (OB 31'fl PCB' P33 ,-)3C )ipi 'IP (P:fl 3Vf!) 31'6 icfl '3
(in) :p Pi:m P'PI (DO 'UI '53 I6BP 'iifi 3v6 P'P im6 '3 ,OIID jici OP'JC
IPltOP' 6bc to6 .bflC 3"pf)l pj pbpD flip 'IPC ,P7DP P>C .DBKl VNIUKI
Di)3)) ,iin> Ss) ion) :fi'P '» pii' T'fi l"i»i pb PD3 ifi'o nnfi'i n 3 l 3
(1) :(B DB p"3 .DPP36 be ibftBcb 3C1' P'PC Bib CB3B .'jnut; b:i :bfonp
^1311 Kb :(6PPBII 6PP'D5) i'3fi '»b 3'CPb ppi P'P Bci .'jKitiai n^ is'i
'Ob ,1UP 131PSICP'' B flbl 131131 D31i:p '"B fib ,PIP P313 jflBb .fW IST
that Abraham's rejection emphasized not the land but the
people — among whom (v. 3) — but Eliezer rephrased it to
put the stress on the land. Had he quoted Abraham directly,
Rebecca's family might have concluded that Abraham was a
difficult, critical person who was prone to find fault with his
neighbors, and if so, he would have been equally critical of
them if he had lived nearby.
PP'P B3,3'P3 'bfi .nurNn -\br\ Kb •'bx (B'J) :(:6D I'tnp) Tipf" P'bi P^fiP
.1P3 ifi'CPb rbfi PBob DPi3f) iibl PB6'C Pb'B ftiiBb irnn P'OI p.u'bfib lb
(an) :(B:B5 T'3) in33 p3TO pn6 ]'6i inf) PP6I l n 3 ')3 DpP3fi ib pnfi
DC 1'3 ;.pi i'-np>D) pfip lb Pispc lfi3i> .'D63 Di'oi 'pfiS' DI>P .ni<n n a m
'IPC ,0'>3 be pplPB DipBP ')Bb P13ft '13B bc pP'C PP' ,fipft '3P P»6 .(ft'
:(P:B P"3) P!'m3 6b6 DP; ftb ppip 'oij P33PI ,PPID3 pbipp itB'bfi bc PCPP
PP31P b3 pi ,B'iiPi PT3 .man :IBBC o'Csft Pi3ib ,Dj .tinx ni (nn)
D'BBo PUP jicb bp ]3i .pbPB 'sfic OPB .nbax t n u (nn) n3Tin'3 fnp»3C
3 9 . i^N — Perhaps. Normally the word is spelled I'71N, with
a 1. As it is spelled here, it could be read as ''bi^, to me. By
using this spelling, the Torah wishes to convey Eliezer's
personal hope: He was anxious to marry off his own daugh-
ter to Isaac; thus, when he asl<ed Abraham the logical
question about what to do if the woman would not go with
him, he was not simply asking, but hoping she would not,
119/BEREISHIS/GENESrS PARASHAS CHAYEI SARAH 24 / 52-62

be a wife to your master's son as HASHEM has spoken." ^^ And it was, when Abraham's servant
heard their words, he prostrated himself to the ground to HASHEM. ^^ The servant brought out
objects of silver and gold, and garments, and gave them to Rebecca; and delicious fruits he
gave to her brother and her mother. ^^ They ate and drank, he and the men who were with him,
and they spent the night; when they arose next morning, he said, "Send me to my master."
^^ Her brother and mother said, "Let the maiden remain with us a year or ten [months]; then
she will go." ^^ He said to them, "Do not delay me now that HASHEM had made my Journey
successful. Send me, and I will go to my master." ^^ And they said, "Let us call the maiden and
ask her decision."
^^ They called Rebecca and said to her, "Will you go with this man?"
And she said, "I will go."
^® So they escorted Rebecca their sister, and her nurse, as well as Abraham's servant and his
men. ^^ They blessed Rebecca and said to her, "Our sister, may you come to be thousands of
myriads, and may your offspring inherit the gate of its foes."
^' Then Rebecca arose with her maidens; they rode upon the camels and proceeded after the
Isaac and ^^^! ^^^ Servant took Rebecca and went.
Rebecca ^^ How Isaac came from having gone to Beer-lahal-roi, for he dwelt in the south country.
consent [Midrash; see Kiddushin 41a] (Rashi). According to enemies would seek their advice.
Rastibam, this was another ploy to delay the marriage. 6 2 - 6 7 . Isaac and Rebecca. The brief passage describing
Laban and his mother argued that only she had a right to say the meeting and marriage of Isaac and Rebecca is touching
that she was willing to forgo her twelve-month period of and reflective of basic principles of Judaism and Jewish
preparation. She replied very emphatically; according to marriage. It begins with isaac walking back home from
Rastii she said that she would go even without their consent. praying at a place that recalled God's mercy to the previous
5 9 . in^tyii — So they escorted. Whether, as Rashi would generation, for Jews cleave to their past and the God Wlio
interpret, they gave permission reluctantly to avoid her guided it. Isaac and Rebecca "met," but not by chance. Sh(;
threatened defiance, or as Radak and Rambam. interpret, displayed the personal modesty that has always been one oi
the glories of Jewish women and she recognized intuitively
they graciously acquiesced to her wishes, once Rebecca
that the stranger she had just encountered was a holy
expressed her intention, they no longer hindered her. Imme-
person. Finally, Isaac brought her to his mother's tent, and
diately, they arranged a procession and blessed her. How-
there it became apparent that she was a fitting successor to
ever, Abarbanel observes, no one from the family accompa- Sarah, for the holy presence of Sarah returned to the tent ol
nied her, probably as an expression of their displeasure. her son. It was then that Isaac loved her (v. 67), for the Jewish
nrij^an-nKi — And her nurse. According to the most com- home is a temple and its priestess is the wife and moth<,-i
mon Rabbinicchronology, the nurse was sent along because whose spirit infuses it. Isaac could love only a mate who
Rebecca was but three years old at the time, so that she could be his companion in creating the Chosen People. In
would have needed someone to care for her. Ibn Ezra, Rebecca he found her.
however, comments that she was older, but it was customary
for the nurse of a girl's infancy to remain with her as her The Torah begins the narrative by saying that Isaac "hap
servant throughout her life. pened" to meet Rebecca and Eliezer on the road, before thi)y
entered the city, just as Eliezer "happened" to encountci
6 0 . naa-j itibKb Vn 3;i)< — May you come to be thousands of Rebecca at the well. Both meetings seemed to occur hv
myriads. They referred to the blessing given to Abraham on chance, but in reality they were results of God's Providentiiil
Mount Moriah: / will greatly increase your offspring (22:17). Will (Radak).
Now they expressed to Rebecca their hope that this blessing 6 2 . INI in^ ^i<3 — Beer-tahai-roi. This was the propitiou'.
of Abraham would be fulfilled through her offspring: "May it site where Hagar's prayers had once been answered, and il
be God's will that these offspring descend from you, and not was there that Isaac had gone to pray. Even before hi-
from another wife of Isaac" {Rashi). prayed, his needs were answered, and his bride was alreadv
VK3^p ^Vtt* — The gate of its foes. In the simple meaning of approaching Haran, in the manner of [Isaiah 65:24] wp
the term, they wished that her offspring would always be nnyK ••aKi wi^?-', when they haoe not yet called I will ansitur
victorious in battle. Haamek Dauar, however, comments (Sforno).
that the Torah often uses the word gate to refer to the judges Rashi cites the Midrash that Isaac had gone to Beer-lahiil
and counselors who convene at the gate of a city. Thus roi to bring Hagar back as a wife for Abraham. This follow,
they blessed Rebecca that her descendants should achieve the tradition that Keturah (25:1), Abraham's second wll<-,
such a reputation for integrity and wisdom that even their was Hagar.
 lllllMimMliiiliHi

3D-3J / 13
mtw "n nvta n'tyNia -130/118

lln'iajris n; oni^NT K p y ygio 13

:nin''!7 n^-iK innc/'i nnnni-nis; nnniN 15V
ari'i pcia'71 arji^ p?ni cipai f jg niT.!-!"? iji'i n n n i bni ''^31 fiDD-'^a nn:yn KYI'I AI
:FiBi<'?i Niiins^ arji j^a^jni nESIr'
nay T x n a u i mn wnm I'^aKinj Kin wi?/'] fox';'] :nHK'?i ri-'UKi ]n; n r a n i i^
•'jn^K' I'a^ll ni^'a? im^] w^,'] iny-iii'j^; D''E7ji<ni
ainji nn^5 Kmns igsim PJUT
I'n-}! Nipy IN I'jya ny xany Kjjn^iy IN wgi ijriK •Tj73n nt/ri riBNi WTIN iipK^i ;''?IN|7 m
nirTi •'riK nDKJji"'7K bri^N "inN^i .••^5?i!i "inx ^^K/i; i^
Knn^iy'? '-ip; n n u i n i'ljiaT ni"? K-v^i npK';'] t^'^N^? HD^N) •'JiriVu' •'B^T n^'^yn n
nfjim :n-;gN K^rii nn yniBji
n r r Kiaj ny '^prin nV nsKi nga-i'?
nipK^i hi??-!"? iKii?'] :n''9-n^ !^!?t?^.?l ^J?^'? m
n; (in^W) K-I) IK'I'?KI OJ :^IPN n i n s i inW^,1 :^^N iKiK'ni njn ly'Krcny ''n'^rin rf^K D^
N-jay n;i fcipw n;i iinrins njjsi
njjaT n; lanaiD :Tina3 n;i nn-iaNT
nnn^N n^V'n^i nnf^m-ni^'i nn'nK np^^Tnis
lianbi I'S'PN'? 'in riN njnnij nb nuffi wnn>f n^ nipK';] nj75-i-n^ unni] :T'U73N;-nis) D
ngiji KD iiin'NJD 'i-jp n; 'a>33 | i m ' i
Kj^gj "jy xa'aii KnFiabiyi njjai
iVKit' nyc/ riK •qy-it iz/n") riDnn '•S'PK'P ^^rj nx
njjaT n; K^ay 1371 K-jaj i n a K^mi
•jy K"]) 'ninan KON prjx'iao i i s i
'TtjnK Nnjjj ^K'jn'i N-i>ai? ('riinna
:Nam ynxa an' Kini n^y :na3n y-iKa DE/I'' xim IK^ •'n'? nxa NIBKI N3

inKjii (nj) :(Dt: i"3) oni??)) Wf) PC6CI pft i'6'np |'6n {\byci\ .n'D riN D'7iDp ifoR .n:!:iK innu"! (aa) ni ojwrp i'i37 'Db -1370 M' 'o»p -):J')P
pf) .naa-i IB^N^ "H nx (O)] :(DC) O'in DDj'f) 06 ^61 /niDB r^v. '3'n ini3 f)'30p ,D'7jj5 pcb .mniMi OJ) :(i:D ^''s) 03113 o-3ip3 bu
^l3^r p6 D^^ti 03-701 om»o i03 00136!) wftjc 03-)3 opi6 lispp -]nn :(:'p n"3) ['6] ob'b P:'b 6')pJ)3C os'b b3 ^•shr\ {-ij) :'"fi bp (6' DO PITS
x n n {30} [:pin6 octo 61)1 in» inro ipi6 6o'i: jiii 'O' ,(r':33 i'ul)) 'ui ifibn f)3i 3313b oin o'o ftio .O'O I3'0 b6in3i .nnNi irnK ^nK''l (m)
:atyi'> :(7' oc i"3) o:6p'i; i'36 D0-}56i ijo 6'30l) iboi: .i^n ^n^ ^«a ft-jp'i) ipbif)j o'op D'B' m:: (:r; PI31PD) 05p .nin' :{3' Dp i'S) ip'noi
j'3 5p'i 3j)o oJi6 D0136 Dcn wi ittftjc ^63IP16I1 "iri^ .yys\ yiKa ;.f; P131P3) D'p'p3P3 oj)ii3 pft DJ^sb P7P 3"' pr obiP3b ppis pp ,(P3:03
D'pp3no p71'6 ,pnj5 D'R' p"f)i .(Dibpsif)) D'p7P'' .^^^'y i« :(3' op •?"3
:(7':n3 DC) ^17.1'31 C7p 1^3 0?0 'fop ,')ft30 O'O Dpi ,(ft:3 i'Dii) IIP ]'31 C7p
:(7':D ''"3 ;:D P13-53 ;f':3p D'bop) iP'p -[DP' m? ,obDP ppb .x\vsh {AD) n^wttrai (ta) :(:r; P131P3) om 03nn i>b IP OS^P lib D6I win 137 pp3b

say good, i.e., affirm it; it is out of our hands. Therefore,
Rebecca is before you, lake her and go (v. 51) — you do not
need our permission (Sforno).
5 1 . 'rr n^T npK2 — As HASHEM has spoken. Nowhere in the
chapter did God speak explicitly. However, God "speaks"
through His control of events, and the entire sequence of the
narrative shows that He wanted Rebecca to become Isaac's
wife (Ramban).
5 2 . an-iaK i^y — Abraham's seruant. Earlier (v. 34), Eliezer
had referred to himself this way, but this is the first time in
the chapter that the Torah gives him this august title. Once
he had proven his loyalty and accomplished his mission,
God called him a servant of His beloved Patriarch (/?'Mrsc/i/
5 3 . n|7a-i^ in^i — Andgaoe them to Rebecca. Now that the
family had agreed to the match, Eliezer acted as Isaac's
agent to marry her, and the gifts served the function of the
ring customarily used nowadays. The earlier gifts that
Eliezer had given Rebecca at the well were meant only for the
purpose of betrothal, because it is not permitted to marry a
woman without consent (Lekach Tou).
najs"?! nirtN"? — To her brother and her mother. Where was her
father Bethuel? The entire family had expected extravagant
gifts from Eliezer. Disappointed that he had given them only
fruit (Alshich), Bethuel tried to renege on his agreement, or
to poison Eliezer, so God sent an angel to kill him (Midrash;
Rashi).
5 5 . iliuv ^^ n"*^! ~ ^ y^^'' or ten [months]. This was the
period of time generally given to a young bride to prepare for
her marriage {Kesubos 57b). Ostensibly, therefore, Laban
and his mother were making a customary and reasonable
request, but, like Bethuel, they intended to break the en-
gagement. Knowing or suspecting this, Eliezer would not
consider any delay. "Since everything has gone so smoothly
and God guided my mission so speedily, it is obvious that He
wishes me to return to my master without delay" (Abar-
banel).
5 7 . PUs-riN h^*|:i£*ai — And ask her decision. From this we
learn that a girl should be given in marriage only with her

aMIMlNi
121 / BEREISHIS/GENESIS PARASHAS CHAYEI SARAH 24/63 - 25/i

^3 Isaac went out to supplicate in the field towards evening and he raised his eyes and saw, and
behold! camels were coming. ^^ And Rebecca raised her eyes and saw Isaac; she inclined while
upon the camel. ^^ And she said to the servant, "Who is that man walking in the field toward
us?"
And the servant said, "He is my master." She then took the veil and covered herself ^^ The
servant told Isaac all the things he had done. ^^ And Isaac brought her Into the tent of Sarah his
mother; he married Rebecca, she became his wife, and he loved her; and thus was Isaac
consoled after his mother.
25 ^ p^braham. proceeded and took a wife whose name was Keturah. ^She bore him Zimran,
Abraham Jokshan, Medan, Midian, Ishbak and Shuah. ^ Jokshan begot Sheba and Dedan, and the
Remarries children of Dedan were Asshurim, Letushim, and Leummim. "^ And the children of Midian:
Ephah [and] Epher, Hanoch, Abida, and Eldaah; all these were the descendants of Keturah.
5 Abraham gave all that he had to Isaac. ^ But to the concubine-children who were Abraham's,
Abraham gave gifts; then he sent them away from Isaac his son, while he was still alive,
eastward to the land of the east.
Qf '' How these are the days of the years of Abraham's life which he lived: a hundred years,
Abraham Seventy years, and five years. ^ And Abraham expired and died at a good old age, mature
when Rebecca entered the tent, they resumed. Thus the Aramaic for restrained] from the time she was separated
Midrash renders the verse: He brought her to the tent — she from Abraham (Midrash; Rashi).
was Sarah, his mother (Rashi). This proved to Isaac that Re- Ramban explains that at this point in his life, Abraham felt
becca was the worthy successor of Sarah. no need to find a wife from among his family in Haran. That
First he brought her into Sarah's tent. When he observed was required of Isaac — as it would be again later of Jacob
that her actions were like those of Sarah, he married her — because the covenant of Israel would be fulfilled through
(Malbim). him.
IBK ''^nN pnv? nna»] — And thus was Isaac consoled after his 2. lb n^ni — She bore him. Although Abraham was by now
mother. He found consolation only through his love for his much older than he was at the birth of Isaac, this is not con-
wife. This love was inspired by her righteousness and the sidered a new miracle. His aged body had already been rein-
aptness of deeds, the only criteria upon which the Torah vigorated in order to make possible the birth of Isaac. God
bases the love between husband and wife (Ramban). merely allowed him to retain that capacity (Haamek Dauar).
25. 5 - 6 . . . . nOIPK iri?i — Abraham gave all that he had to Isaac.
As is customary in the Torah, when a person's role in the Since Isaac was his primary son, Abraham distinguished
development of the narrative is completed, his life is him from his other children by giving him physical and spir-
summed up, even though he may have lived for many more itual possessions (Malbim). To his concubine-children, mean-
years. Once Abraham, at the age of 140, had arranged for ing those he had by Keturah, he gave gifts. The Torah calls
the marriage of Isaac, the destiny of the Jewish people them Abraham's, which attests to the fact that they carried a
moved on to the next generation, even though Abraham spark of Abraham in their souls, however much it may have
lived to the age of 175. The Torah now summarizes the rest been hidden (Zohar Chadash). Abraham sent them away
of Abraham's life, saying merely that he remarried, provided while he was still alive, so that they would not contest Isaac's
for his children by his second wife, and then was laid to rest position as his only true heir. Ishmael's status, however,
by Isaac and Ishmael. Then, since Ishmael has no part in the seems to have been different from the other concubine-chil-
ongoing story of Israel, the Torah merely lists Ishmael's off- dren. From the fact that he participated in Abraham's burial
spring and goes on to the story of Isaac. All of this is yet an- (v. 9), it is apparent that he had not been sent away perma-
other illustration of the maxim that the Torah is not a history nently, as were the others (Malbim).
book; if it were, there would surely be many more events of 7 - 1 1 . The death of Abraham.
interest that might be recorded. But since it is the story of 7. in-itt*K — Which he lived. Abraham had lived his life fully;
the development of God's Chosen People, any events tan- not one day was wasted. He died in the year 2123 from cre-
gential to this primary theme are extraneous. ation (Seder Olam).
1-6. Abraham remarries. In giving his life span, the Torah follows the pattern it used
1. nnntJjs — Keturah. Abraham remarried Hagar, who was in giving Sarah's years (see above, 23:1), to indicate that at
given this name because her deeds were as beautiful as in- a hundred he was like seventy, and at seventy like five —
cense [ketores ], and because she remained chaste [keturah is without sin (Rashi). The relationship of the age of seventy to
n / n a - JD / 1 3 niurxna iao/i2o
mu? "n nwna
'janV K^pna HK^^V prryi pgaim N"7^] Vry KKf'i n"ij7 niaQb nnti^a niw^ pnv^ xy;:] lo
Nj^nj Kill Niqi 'nuiy cipii KIWDT
n; ntrji Krrjiy n; njjnn nsj?;! it> :iriN •nN Knni n^'ryn^ nj73-i mm :Q''Ka n ^ ^ i rani "^^
niiatji no :K^n3 b'yn njip-iipisj pnv' iy''Kn-'n n3yn-'7K nnKrii :'7pjn "^yn Vsni pnjf no
N^|?na •^bnm ' a n xnaa ip K'nay'?
'ila-i Kin K-13V i n s i Kjrnn'jij'j •'j'lis Nin n53;n inK^i lanKn;?'? h-itoa Tj^nn njVn
lyriifJNiio :nN'p3riKi NS'y ngipai •^3 riN p n y ^ myn 1BV^'^ :D3nm iT'yjrn npm ID
n a y T Njpjtis '7? n; pn-:fb K'IJV
Kni Kini Kjawn'? pn^c n^VNiio
p n y nN3^i •'^^•V "^Ij!/^ D''"^5'^'^ '"
FiBN nnta na'iJ'? Nnnaw X'ifin p n y nna'i nnnN'T nii^K'i? I'^-'nn'i nprn-nx np'i
1 kT : • J" T •- T rtv T v:iv~ i-T • ; J • : - IJT : • •/ Ij----
nipD"!! iniN"? n^ nirji nj^gT n; aipji
:ni3K nnitpT nna pnyi nnjriKi
nntoi NnriN aipji nn-i?!? qiplNiK •n>i: l"? i^n] .'nniup nnii/i nii/K npj] nnn^N cip'^i 3-K
19p; n;i ]~inT n; ab ni'^'i= :nniup
•m\ij m paiyi n;i i;"in m ]~m m
pat^/i-nisi ;nn-nNi ^^'?'n^<^ iiyp^TiKi \-m]
ijai HT n;i xai?; n; T-'JIK 1I?P;5J n n ••m ITTDKI Nnu/-nK '6-' nyp^i :raK/-nKi.
1351T :il}5'?i l''3ia!?^i in'PS'? 'iin ni I T ; J" : I ftT : V : VT : - T I j r I: T : - i

v i ' a s i Tiarji nsyi na^'v i n p Hayi nQ''y iHn ••ni ;D''13K'71 myiD'?^ DnwK i^n T
an'in :n-jiup 'i? I'^K ha nv^VKi
ija'?ii :pny''? n ^ ^ '75 n; Dn"iaK
IP'] inniup '3.5 n^K-'73 ^v•^'?^l;1 yi''3><;,i T^ni n
dij-iaK an; •n-jax'? ^ Kprn"? U'\i;:b-'m ••nb) :pn:fb i"?—iK;K-'73-nK nnnnK i
iy ma pnyi ^yn lun'^ttfi prin
:Nnjnia yi>i;^ Nianip ojp xin^
"jvn an'pii'i] n^rin nnn^K ipj nnniK"? -iU7i<;
K^m Dniai? ';n 'jtp inl'' I ' ^ K I I ••ni n^K] mp n^-'^K nnip. 'n laniv? 'i3-i pn^. >
TjjipKin :y<iui wuri) rygiyi nKip ra\y D^ynu/i nw HKH 'n-n^K nnniK •'m-'Jti;
aip Kap la'pa nmaN nipi
Ipt nniu nn^'toa nmnK nn'i vm ^mvj lynm n
I L"T i,T JT •• : yT T ; — T JT- — . . - ,. ^ j " T ;
'"CP
llCb I'PCBb CTBH ftlpPP ]K'> OB 13C'b 'b I'f) DlbpJlft be o m p i .(B OC IB'BBPl ft"P PC"3P31 ft"pl ftpiPl P17P IPlft BPftP . p n X ' IlK Kim (ID)
DCft-!3 I'ftC P13'D 13b 'IB .P'71P' B3'ftC <l"bftB '3Bn p 13'ftC P"(il .B3PB DP13B ,P3'P7pftl 1B13PP3 ,pftb PBSB B P ' B C B .'jSIll :(H):P P"3) 1'3BB
D'bjT BP3 p ftlBC (':l DIBB) 13ft PBIP TOP ,DCftl3 q"bft PDD1P31 <l"bft 13'1 ,'3'PPfl (7' plPB b'Bb) 173 ft3 'BB 1B3 ,BpppB 7B BB'JB ftbl pftb PBiB
:(i:3 p n ) PPDI P J P I I |B ftlPC (3:7 3 0'3b») pC llDft IBPl .(7:7 3 bftlBC) O'bBP) bl31' ftb blB' '3 ,lb BB171 .pftb BBIB 'b .fPlftl (':33 3 bftlBC) O'BC
pi .137Bft 'bBft3 eft 0'BD13l B3ftl P3ft D'ltBPBB D'bpft 'bB3 OB .nWlD^l licb . o a n n i ( n o ) :(oc P " 3 ) BpipB 7B B ' 3 ' ftb pftb P13' oft ,p»ib3 (73:tb
PlDbpPB l"l31 7"Bb IPC .(IB:b ft bftlBC) pftp b5 D"B 0 ' C 1 P 3 B3P1 PBlft ftlp Pbj .isvn n o D ' i (ID) :(P':7 ft"C) ")3CP1 (P:Bb ibBb) 73ppi TO3 ,bBBPPl
.lb 1P3 [ibci 'p'pft'7 B3P3 B'nP3 'i inft .'ui o m i N in>i (n) :[1I3 i( (10) :(DC P"3) lPbBP3 pp3T lb B)B7t3Cl pftB lb PjDpC ,lb 1CB3C D'D) lb
Pft p3b yi'S pniDB P1313B (3:3' b'Bb) P513 P'Pl OPPSftb B"3pB lb ISftC PB317 P'CB31 ,PBlb3 ,TOft BPC ft'B '1B1 BbBftB Bft3'l .IBN m i ) n ^ n f t t l
ftbC 3'BP IDP .D'lfJ^lBn (1) :(l:ftD 7"3) ppJ'b pDB DBPSftl ,B5IPC 'B PD'B3 B'ljB BPP31 C"Bb C"BB pib7 P3 B'B PB»p PPCC ]»( bsC .IBft BPC
ftb3 D'CJbB ,B31P33 0'C3 .(7 00 PPlBp ft'B P3B ft'P ,PPft C3bB ftbft BP'P n n x :9B DO P " 3 . n m pp3P pft3CPi ,ipDB P P B C B I .bpftp bB i i c p pBi
. n i n n n m S N i n l ] :7177 O'CJbpl D'C33 (.fo) p 7 B 3 P 3 ''PBft73 ,B31P3 ftlD BPBCBl ,Bb5ft ftlP 1W DB"p D7ft bc IPftC pi bp ,pft 1P7 .IMN
P17lft bB lb )P'3e BB ,ft"7 .(.fti DC) DBb 7PB BftBlP OC ,l)ipi3T ICTS DC bB PPlpp pftpp31 ,PJB It . m i D p (K) :(3"bB ft"P7B) lPCft3 0P3PB
IINB (t) [:OBB P13B'b BbP ftbC ,OBb 1P3 bPB ,lb 13P3C P13PB PftCl BPC BCTPC DVB 07ftb B3117I3 ftbC ,BPPD BPCpP .PPBp3 B'CBB 0'ft3C
:f)l3P ftb3 'B pp 'B pi ,[P3bi 'B 133 'p p .tuitu BBni njB Disaoi raw P"3) PlBlft 'CftP OC . n w i o ' j l m i t l N (1) :(7:ftD P"3 ;P ftBlP3P) DBP3ftB
6 3 . a")3; niaa'? rriii'a niiy^ — To supplicate in the field towards still mounted on the camel, in order to turn her face from
euening. From this description tlnat Isaac prayed before him (Rashi). Most other commentators translate literally
nightfall, the Talmud (Berachos 26b) and Midrash derive the that she fell, meaning that she alighted quickly from the
tradition that Isaac instituted the Mincl-iaii [afternoon] camel and stood modestly. [Then, upon hearing that he was
prayer. That Abraham instituted the Shach^iris [morning) Isaac, she veiled herself (Ramfaan).)
prayer is derived from 19:27: and that Jacob instituted the 6 7 . IBK nnto n^HNn — Into the tent of Sarah his mother. As
Maario [evening) prayer is derived from 28:11. long as Sarah was alive, a lamp burned in her tent from one
6 4 . 'jnan h^n hzm — She inclined while upon the camel Sabbath eve to the next, her dough was blessed, and a cloud
Overawed by the dignified appearance of the approaching [signifying the Divine Presence; see Exodus 40:34) hung
man, Rebecca modestly inclined herself to one side, while over her tent. When Sarah died, these blessings ceased, but

^11! J
 and content, and he was gathered to his people. ^ His sons Isaac and Ishmael buried him in the
Cave ofMachpelah, in the field ofEphron the son ofZohar the Hittite, facing Mamre. '° The field
that Abraham, had bought from the children ofHeth, there Abraham was burled, and Sarah his
wife. ' ^ And it was after the death of Abraham that God blessed Isaac his son, and Isaac settled
near Beer-lahai-roL
Ishmaei's '^ These are the descendants of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's
Genealogy maidservant, bore to Abraham. ^^ These are the names of the sons of Ishmael by their names,
in order of their birth: Ishmaei's firstborn Nebaloth, Kedar, Adbeel, and Mibsam, ''' Mishma,
Dumah, and Massa, ^^ Hadad and Tema, Jetur, Maphish, and Kedem. ^^ These are the sons of
Ishmael, and these are their names by their open cities and by their strongholds, twelih:
chieftains for their nations.
'^ These were the years of Ishmaei's life: a hundred and thirty-seven years, when he expired
and died, and was gathered to his people. ^^ They dwelt from Havllah to Shur — which is near
Egypt — toward Assyria; over all his brothers he dwelt

THE HAFTARAH FOR CHAYEI SARAH APPEARS ON PAGE 1136.

inform us that the seed of the righteous shall be blessed.
The description of Ishmael as Abraham's son implies that
Abraham regarded him as his son in every sense of the word;
it was only in relation to Sarah that Ishmael was considered
the son of the maidservant {Haamek Davar).
1 3 . Nebayottt, the firstborn, and Kedar, the second son, are
the most important of the Ishmaelite tribes. They are men-
tioned together in Isaiah 60:7. One of Esau's wives was
Mahalath, the sister of Mebayoth [28:9].
1 6 . Ttiese are the sons of Ishmael. As is customary in
Scripture, the subject is closed with a general statement
summing up the matter, the closing summary also being
used as a means of further clarification (Radak): And these
are their names by their open cities and by their strongholds
[i.e., fortified cities {Radak)]. Whether they took up resi-
dence in open cities [denoting, according to R' Hoffmann,
the circular encampments of nomadic tribes] or in
strongholds, they lived in security and honor. All those
bearing these tribal names, regardless of where they lived,
were descendants of ishmael (cf. Radak).
1 7 . Ishmaei's age is given because it assists in datitiii
the various events that occurred in Jacob's life (Rashi [Yevd-
mos 64a]). See commentary above on Scripture's use ol
"years" to separate the periods of Abraham's and Sarah'-,
lives {23:1, 25:7). Why, then, is the same differentiation
found here, since Ishmael was hardly righteous throughoul
his life? Daas Zeketnim suggests that Ishmael repented so
sincerely in his later years that all his earlier sins wen-
erased.
1 8 . The sense of this passage is that God fulfilled tin-
promise to Hagar in 16:12: ouer all his brothers he shall dwell.
As Rashi explains there, the blessing meant that ishmael'ii
descendants would be so numerous that they would have to
expand beyond their own borders into those of their brolh
ers.
-^^inio V'-rnn'' .nipiOD rr-p — This Masoretic note mean-;:
There are 105 verses in Chayei Sarah, numerically cone
sponding to the mnemonic yn^ln^ [ = V'^~\'v n;, God makr.-i
known]. This implies that God made His will known through
Eliezer {R'David Feinstein).

WW
n'-o / na mw "n nu;^D nittTNia "lao /122

WiariKi (ynton K-O) i->)pii yatpi VKyntp'^i pn:^^ ih'K n a p ' ] :T')3V-'7N; C|PK::I j/^ti'i °
h n i ' i ? Tnav nnto-Vis nVaDBii nnjirip-'?;^ vh
:K-i!an 'SK '75' T nKnn nnic ^3 nnn^K mp-niyN; nnfc/n ;Kn.J3n •'JB-'^V nu7i<; irinn ^
iPinfiK rnm arj-OK. lafjnx l a n •"n^i :iri^7K n'w) nrjnaK l a p nnitp np-'?? riKn K>
n; j ; T'-iai UH-QK n'la-i ^^I3 nmx-
V J— ft : I JT : • V L- •:: J •.•JT;- T T : - j •• -: 1-
KT3 DV pnv' 3ri-'i ms pnir'
1'VKI3> :n^j; •'inriK NK15 •qJs'i'nT
riT^^ T nnnsK ^^ 'jKynto' mViri
;nm3K'? nntoT KniaK K m r a -ijn
'jNynw' 'as nnnw r^Kir
Knaa I'lnp-i'pin'? iinnnnujs
•jKaiJsi Tij?) nl''ai 'pNvnwn
iKiffni n n n i yntf/ni-i- :Dto3)pi Khm) nnrj tKfc/ni n n n ) vat?/)?! :nto5)?i ' ^ K ^ I K I m-
;nn-)|33 iS'sj -yiv) m-<rn inn™
Din>3U7 n^N) '"^Nj/nu;' •'33 on n^K :nn'7pi ty'-sa mu^ ™
i n n pn'sn??! iin'nxaa iinpnniw :nn)3K'? DK''fe73 nfc7V"n''3ti7 Qn"T'U3i n n n v D ?
'>n '310 i^^Kii' :iin'KiK'? V3n3T noj;
pii^ V31B1 r n ^ n i nKip ^Kynio?
v^vj) nivj u^'^!b]I;^ n^w mp hKvnp'', •'m '•'iu? nbk) f
inny"? ciijjriKi n^'iji injriKi -"Tj? n^'>iDp li^U''! :'i'')3V"''f? n^S'T n n ^ vj^'i n^'jii' n-
••SK '?¥ 'I Kijn ly n^iinia "ntein-
Tilns '73 •'SK 'jy niriK'j 'pia w-\m
-•75 •'5?i-'7j7 nnitt'K n3>i;'3 nnyip ''^-'py hi^f? mu?
•.Kvn Das :'733 T-nK

'"PI
DP"b '13 ifimv bp I'PBP mi ppb foft 13 fr'P '3T infi .'Ui ^nsraio' fl33) VSBb ppi' D6 TblOl 031PP bflBPP' 0C13C |fl3n .^KJJnW'l pmi (0)
7"' 1315 P'33 3pi5' PBPP BTOb b^BBP' bP I'PBPP .3pB' bp I'PIJP O03 n n n irri (K') :(3':pb i"3) Doi3fi3 omfisp 03113 o3'p fi'oi cm fnP3
btenp' PP i'3fm 3pB' PTSP5 nop .pb bit fop mip i'36» PTBPJ PSP iDPP p"cfi ,b"i .(.T PBiD) D'b36 'mp)P IPP) .'iJi Tia'i n m a K nin
pftipj pbjP <11D3 PllSPP 1153 (15:P3 jbob) 'Ul bfefiPP' bfl IPB •\i'\ 'foP pf> ppbp 'JSP ,pp5' pfi T53b 6 T ' P ) oo-)3f)b PIPI30 P6 fiiP i n s pnpo
fo3) D'p'753 fibft IOP'D6I] PB'H PIB6) fib .vim :(.1D PW3' ;:t'":(B) p"3po fol .V)'B3 3B" IPf) pfi T)3'l P15i:0 bB3 fl3' ,lPft ,BPP ttV IPC
D'bSB Dip '53 b31 pbOBl pBl 1»3 .(i3lbp>lfl) pp bsi (IT) :(:IB fi"!B3 Of pri no .nm'jiiib nniBura w) :(i:f)D •)"3 •,^ -p lb taipjp) I3i3i
VP6 b3 BP bB -imb ]bpbi ob'pj ppb imfi 610 jfo .(3':t D'BPIP) p»B3 OOP iio'n593 ipmpi .OBIP oob ]'fip o'pis . n n n x n a W) :o( mfi
:(o:3D i"3i bP5,0013}] pppi) .jisp' ,Dcn3f) pn 6bp IB .(3';IB b'Bb) p p ' "n ijio n^7Ni (T) :n:pS O'bop) Bsii mip \m ,OP'P5 ppb ,D'P5IDB

freedom from sin is that a seventy-year-old is at the twilight
of his life and, with death staring him in the face, he avoids
sin {Be'er Mayim Chaim).
9. va:^ ^KVni^?l pnv? — His sons Isaac and ishmael. Since the
older Ishmael gave precedence to his younger brother —
unlike Esau, who forced himself ahead of Jacob at the burial
of Isaac [35:29] (Mizraclu) — we infer that he repented
{Rashi).
1 1 . 133 pmVTiK D'ribl? ^-jail — Thai God biessed Isaac ttis
son. Since the verse states that God blessed Isaac after
Abraham's death, the implication is that the blessing and
the death were related (Nacha/as Vaakoo). Therefore the
Sages infer that God blessed him by comforting him in his
mourning. Alternatively, God conferred upon Isaac the
blessings that He had given to Abraham (Raslii).
1 2 - 1 8 . Ishmael's genealogy. In the simple sense, Ish-
mael's descendants are enumerated in deference to Abra-
ham (Radalc) [hence the appellation: Abrahan^'s son] and to

iii i
125 / BERErSHIS/GENESIS

PARASHAS TOLDOS
^9 A nd these are the offspring of Isaac son of Abraham — Abraham begot Isaac. ^° Isaac
Rebecca's was forty years old when he took Rebecca, daughter of Bethuel the Aramean from
Barrenness Paddan-aram, sister of Laban the Aramean, as a wife for himself, ^i Isaac entreated
and
Pregnancy
HASHEM opposite his wife, because she was barren. HASHEM allowed Himself to be entreated
by him, and his wife Rebecca conceived.
22 The children agitated within her, and she said, "If so, why am I thus?" And she went
to inquire of HASHEM.
^^ And HASHEM said to hen "Two nations are in your womb; two regimes from your
insides shall be separated; the might shall pass from one regime to the other, and the e/c/cr
shall serve the younger."
stresses that Abraham and Isaac were father and son. The content himself with that. He forged his own path toward I IK
cynics of that generation had been saying that Sarah must service of God, and the merit of such an accomplishment I'.
have become pregnant by Abimelech, since she and Abra- awesome.
ham had been married for many decades without a child, but
2 2 . niaan iir;iri^?i •— The children agitated. The Rabbis <-K
she had given birth only after being taken by the Philistine
plain that ii^y'nn^i is derived from the root y n , to run: Wlicii
king. Therefore God made Isaac's features so undeniably
Rebecca passed the Torah academy of Shem and Eber, .In
similar to Abraham's that even the scoffers had to admit that
pny': riK T''?in nri"inK, "it was indeed Abraham who begot cob "ran" and struggled to come forth; and when she pas:
Isaac!" (Tanchuma; Rashi). a temple of idol worship, Esau "ran" and struggled to couii*
forth (Midrash). Gur Aryeh explains that this embryonic .In
2 0 . ngu^ Divg'iN"!^ — Forty years old. Isaac was thirty-seven cob-Esau struggle was not influenced by their persnriiil
years old at the time of the Aketdah, when Rebecca was Good and Evil Inclinations, for they are not present bi-fui.-
born. He waited three years until she was physically capable birth. Rather, Jacob and Esau represented cosmic forc<';i In
of marriage {Seder Olam). Since he was sixty when Rebecca Creation, forces that transcended the normal course ol pci
gave birth (v. 26), Rebecca was barren for twenty years. sonality development, and that existed even before birlh
. . .biffing-n:g — Daughter of Bethuel... Although Rebecca's a'Ti'? "i^rii — She went to inquire. She went to the aca<i(!iny
genealogy was well known, the Torah repeats it to empha- of Shem (Rash/), a prophet, who could inquire of God on IKM
size her praise: Though she was the daughter and sister of behalf. She kept her predicament from Isaac and Abrahniii
wicked men, and she was surrounded by wicked people in for fear that they might deem her suffering to be a sici'i -tl
Aram, she did not emulate their evil ways (Rashi). sinfulness on her part (Gur Aryeh).
2 1 . pnSfi iri:t7»i — Isaac entreated. The root nnv denotes As indicated by the next verse, HASHEM conveyed the -ilti
abundance; thus, the sense of the verse is that Isaac prayed nificance of her frightening symptoms only to her and noi In
abundantly for Rebecca and she simultaneously prayed on Isaac. Since God did not reveal this prophecy to Isaac, W<'
her own behalf. He was opposite her in the sense that he becca felt that she did not have the right to do so, even ycnt ^
stood in one corner and she stood in the other one as they later when she conspired to win Isaac's blessings for .I.H'III.
both prayed (Rashi). Also, Isaac took his barren wife to pray over Esau. Chizkuni explains that this is why Isaac coiili I ni ii
with her on Mount Moriah, site of the Akeidah [Pirkei d'Rabbi imagine Esau to be a sinner.
Eliezer 32).
2 3 . r\h 'H nMK^i — HASHEM said to her. Through Shem, i Un\
He knew that he would have children, because God had conveyed to her that the unborn infants represented (wtl
promised that Abraham's destiny would be fulfilled through nations and two conflicting ideologies — Israel and Rdoiii -H
Isaac's offspring (17:19), but he begged God that the bless- and that their struggle in the womb symbolized the luhitH
ing be realized through the worthy woman who stood oppo- rivalries between them, which would end with the youiiij^f
site him (Sfomo). prevailing over the older (R' Hoffmann). Thus, the tninuill
\h — By him. The implication of the masculine singular form within her was due to the irreconcilable conflict betwiii'ii iliM
is that God responded to Isaac's prayer, rather than Re- two nations that was already taking shape (Mizrachi).
becca's, There is no comparison between the prayer of a The Sages teach that the two of them will never hi' inl|jlij v
righteous child of a righteous person and that of a righteous simultaneously; when one falls, the other will rise (Mnitlinh
child of a wicked person (Rashi). Although it is much more 6a). History has demonstrated this prophecy in pi.i'll'i'
difficult — and therefore meritorious — for the product of Two regimes, one espousing morality and justice .md Itt*-
an evil family to become righteous, Isaac's achievement was other standing for license and barbarity, cannot loiifi i IMM
even more unique than Rebecca's. It would have been easy ist. They must always be in conflict until one comes lotluhi
for him to become a carbon copy of his father — surely as inate the other, whether through victory on the battlolkUl in
great a role model as had ever lived — but Isaac did not in the contest for men's minds.
jD-oi / na n'tt/Kia nao /124

vhpnn
J- I.T T : — rtT T : — I V 1 VT : • j ; 1 v y :

^Nin3 na n|j3n n; a^Dj na I'Jt;; npni-riK innpa niu; niysiK-p pny -^W] ;pny p
nKKnt? |3^T nrinrj n-;>5 nsiP HNBIK IT : • •; J : I- : T T TI- T : - I v I T : • <• : - I I T : •

'73121 KTi nips; '1!? nnpN ^ap^^ Kin nngi; •'3 int^K nn'^V nirr'^ pny*" nnv;:] :ni^K^ KD
:nripK ni73T riNiiy} ;; FiniVy
13 QK triipKi KrjVPS t''.^? rpn3i33
h''^:an ii^i^nn"] :in^>K np^i^i nnni nin** h'? n^V!"! ^^
IB is'jiK V3rin'j n^mi Km 1:7 KHV "HN; wn"iV "q^n] ''P'JK m n)3^ p-nis "inKriT n i ^ p ^
'3;yip3 pn)j3) n f i nV;) nasi»;;; n-jp
7 ••)1r
i3Vni ny"jsi;ii '3;^™ 113^13 TBICI
:KTVt'? T35'nt£7' K33) qiJP' 13'?Bn :n''yy Tny,i rani ym;?. DKVP n'K^i ITIB'' 'T'?;)^)?

'"C")
'1311 nipo iici iPD ppb b3 ,')6 inifii .ib PDDP;! [p^snii] -jiDp; .iS nnyn riK ni'jin nni3K :?CID3 O'-Jinfto ICBI 3pD' .pnit' n n b i n nbi<i (D')
'bD omppcii pi ,]t:DD p'bD P'sin {ft':n b6prn') mipp? ]>» inm ]:i .6i;:i .(fb p'cfns piJft) pni' Pft 7'bp 3"nf) DD-)3ft mc o"3pD fnpc ipftbi .pn:;'
D3D1 PiDnnb nwi"? IMO 'btn) ftiic nip'W pnprsi pi ,(S':irb DO D:'137 I'DC 'Db .pPi' pft TbiD DDi3li inib ppno opisft p pni' 3iP3o 3P3C'"»[ft"";
P'ir3 P7J51B in bbDPni ir iriis IDID di .imuK naab / u b fi'Scnpsfi ,6cnb f)bi Dfn3ft DB PPDC D'ic Dn3 ' x c p i c D-)3PP3 "ibn'sftn D'inift mo ')b'b
pnS pbDP onn i'6c ,ob fibi ib .1^ n nsin :(:a3 p'scp ''»i ,:> DC V'S) PbbDPni ir b30 iTBOi Doi36b r^nvi pr)i' be I'>P iPDbp li ,o"3po oca on .isn'o oi3np5
br> .i::;3rnnii (33) :{.1D PTO3') ob ftbi ib p'Db ,pni p p'7S pbDPb r>p p D0-)3ftC C Pnu 'lOP ,0'0 D013f) ]3 pPi' ,jf)3 3P3C1011 .ppi' pf) TblO DO-336
.'336 :i( :inb 13 of) 3P3i it ?J'S") 6'0 on DPPI: ,')piT TO 010 fnpw i m s ft3C3 'IOC .n:^ n'ua-iK p (3) :(.fD n"3 ;ft f)»iP)P ;DC) pni' pft Tbio
p 3pU' 13D1 DC be Dim 'PPD bl) D'03m 0P'Dt:3 pi'T Jipb 1P1C17 i;'P13") opn p-}r313 'IOC 03C r"b ]3 o'o pni'i ,op3i o"7bi>c iC3p; o'lino ion Doi3f)
?f D'iinpn ,li"7.0 DC •)"3) p6Sb D3-)DD icii r"D 'PPD bu p-)3i» ,p6ib p3iDm P31 \>P!>' -rbi^c: op'o 'S P3 '3 05C f"b oic opnc OTp»o 7B pnb' 7bi5cni ,oic
:-)13D:I lui bm .p nx ^nNn•l :('p c"pb') piDbiu ')p pbnss o'snm :ii on op3i o7bo piD3131 .D')p r"b ppb'b 'io 'lai oic "P I'O'i 'ft)C opnc3 i"3p
DC be ip-nn p'3b .tJ-n': i ^ n i qi'iP be pbbppni DIISP» .lais m riM^ ''m ,ft"D Dbm n o ) oftc^i Cin 075) D'SC 'i of)'3b oMfti 6OPC 7C ob ppno
f)DP on [Taob 6"DI Db rj'C .-n nw ly^i^ :(DC Y'3) [-jjni] qpsv D W P ) m « p3)a ^Kin3 n a :(D'151P 'pn ^ip ;i'f) o"7ip :f)p pms'i 'p c"pb'
in6 f)pi C7po nn3 info ocb ,p'bc '"u .nV -n ittNH (33) :(Dibp3if)) rDiD3 T3ob ftbft ,Dift pDni pb Pipfti bftiP3 P3 6'oc 3P3) ftb ]"7» '31 .p'? ninx
bDt) IpDD ftbc '311 DD'MP^f) ibft ,3'P3 D"S ."13033 n'l:! 'att;:(( DC -)"3) Ob i"3) oo'CPnn oinb ftbi nci 'Oft onipni »ci pipfti cci P3 OP'OC ,on3C
lattri :(.f)' Pii 0713D) D'ncao Pi»'3 ftbi ?»PD pm'3 hb Pim ftbi ti)i ftb Djnbic ,p5 IPlft ftllp 05lS Dlftl D'105 Dift I'O Dift '5CC DC bl) .mK p S B :(7:JD
?f ,Dmw DD D'DDD in . m a i ^yian :(:3 DO Pi3bn hbb Di6b ]'6 .nmNb Gift 07C 1»3 Dift pD I'lplD C'l -I'llP ]7P DlilP (I:ft' ft bftWC) 1p3 7nS tjlpb]
inifi ftp pi ,bDi; Df Dp PIC3 ,Dbna3 iic ftb .ynNi an'jn :iniPb nri i^ob :obPP31'iDoi 0310 ."inyii (to) :I7D 07cb p i p bftcnc ]iCb3C Ai'iT ncio)

PARASHAS TOLDOS
Each of the Patriarchs maintained a yeshivah in which he
taught about the existence of God and His will. Abraham's
academy had hundreds if not thousands of students — Isaac
had an academy of one. His lone student was Jacob, whom
he trained and appointed to teach others {Ramba.m, Hit.
Auodah Zarah 1:2-3). This provides a clue to the way in
which Isaac's role diverged from that of Abraham. Abraham
could accept everyone into his orbit; Isaac could not.
The Torah devotes much less space to Isaac's life than to the
lives of Abraham and Jacob. On the one hand, Isaac seems to
be but a bridge between his father and his son; on the other
hand, he had the task of drawing the line between good and
evil — as represented by Jacob and Esau — because the
emerging nation of Israel could not be a mixture of good and
evil. In contrast to Abraham whose primary characteristic
was chessed, or kindness, Isaac's was geourah, or strength.
One requires strength to differentiate between good and evil
— and then to purge the bad and nurture the good. Isaac and
Rebecca produced two sons; one became the personifica-
tion of righteousness and the other the personification of
wickedness, and it was the lot of the parents to make the
distinction so that the nation of Israel would be pure.
Lest one think that Isaac discarded Abraham's way in fa-
vor of his own, the Torah stresses at the very beginning of
the Sidrah that Isaac was the son of Abraham — Abraham
begot Isaac. In the Jewish scheme of life, kindness and
strength must go together; either one without the other can
be dangerous. Kindness not tempered by strength can lead
to self-indulgence and hedonism; strength without kindness
can lead to selfishness and cruelty.
1 9 - 2 3 . Rebecca's barrenness and pregnancy. The Sages
note that the Matriarchs Sarah, Rebecca, and Rachel were
barren. The commentators explain that their experiences
prove that the emergence of Israel is a miracle, for each new
generation was a gift of God to a mother who could not have
given birth naturally. Their experience is a demonstration of
the dictum that God desires the prayers of the righteous
(Veuamos 64a), whose pleas for Heavenly mercy and at-
tempts at self-improvement show how human beings can
raise themselves to spiritual heights.
1 9 . nn-iaK-p prj;:^ — Isaac son of Abraham . .. The Torah
127 / BEREISHIS/GENESIS PARASHAS TOLDOS 25 / 24-:V>.

The Birth ^^ When her term to bear grew full, then behold! there ivere twins in her womb. ^^ The first
of Jacob one emerged red, entirely like a hairy mantle; so they named him Esau. ^'° After that his
and Esau
brother emerged with his hand grasping on to the heel of Esau; so he called his name
Jacob; Isaac was sixty years old when she bore them.
The Per- 2'^ The lads grew up and Esau became one who knows trapping, a man of the field; but
sonalities Jacob was a wholesome man, abiding in tents. ^^ Isaac loved Esau for game was in hlr,
Emerge
mouth; but Rebecca loved Jacob.
Sale of the ^^ Jacob simmered a stew, and Esau came in from the field, and he was exhausteii.
Birthright ^° Esau said to Jacob, "Pour into me, now, some of that very red stuff for I am exhausted."
(He therefore called his name Edom.)
^^ Jacob said, "Sell, as this day, your birthright to me."
^2 And Esau said, "Look, I am going to die, so of what use to me is a birthright?"
Pachad Yitzchak expounds upon this seemingly strange specified that only one of Isaac's children would be heir to
comment. Briefly, he explains that the contention between the mission of Israel (see Rambam, Hit Meiachim 10:7),
Jacob and Esau was over who would assume the spiritual meaning that the Torah would go to Jacob or Esau, but not
mission of Abraham and Isaac. Thus the critical factor in to both. This explains Jacob's intense desire to "purchase"
their birth was the seed of the Patriarch that had been the birthright. The episode seems more understandable in
implanted in the mother's egg, for it contained the essence view of the circumstances in which Jacob was cooking the
of the father. Consequently, since Jacob was conceived first, lentil stew. The Sages teach that Abraham died that day and
he was the spiritual firstborn and therefore entitled to the Jacob was preparing the stew as the traditional mourner's
blessings. In the strictly legal sense, however — relating to meal for his father (Baua Basra 16b) — and on that very day,
shares in an inheritance and other legal privileges of the Esau's sinfulness became public knowledge. This made the
firstborn — tlie determining factor is birth, not conception. birthright even more precious to Jacob, because the spiri-
Thus, the later efforts of Jacob and Rebecca to secure the tual mission of Abraham's family was brought to mind and
because Esau's unsuitability for it became so blatantly
birthright for Jacob must be understood in the light of
obvious.
Jacob's spiritual superiority.
By grasping Esau's heel, the infant Jacob portended that The Midrash teaches that since the sacrificial service was
Esau's period of dominion will barely be complete before performed by the firstborn in those days, Jacob said. "Shall
Jacob wrests it from him (Rashi), so that Jacob's ascen- this wicked man stand and bring the offerings!" Therefore
dancy will come on the heels of Esau's. he strove mightily to obtain the birthright.
^PV.1 — Jacob. In contrast to Esau, who was named by 2 9 . mty^-in lUry ish)'] — Esau came in from the field. The
everyone present, "he" named him Jacob, but the Torah great of all the nations stood in the mourner's row and
does not specify who gave the name. Either God com- lamented, "Woe to the world that has lost its leader; woe to
manded Isaac to give the name, or Isaac gave it on his own. the ship that has lost its pilot!" (Baua Basra 91b), but Esau
The name is a play on the word ekeo, meaning heel, because went about his evil business as usual, uninvolved in his
Jacob grasped Esau's heel {Rashi). family's bereavement.
2 7 - 2 8 . The personalities emerge. Ontil they grew up — 3 0 . 'a\-[i^ — Edom. The word Edom means red. Esau was
i.e., reached bar-mitzvah age — they were relatively similar ruddy and sold his birthright for the sake of red food. Thus,
to one another, and Esau's pranks were attributed to child- the name Edom is a term of contempt (Rashbam).
ishness {Sifsei Chachamim). From the age of thirteen, the According to Sfomo, onlookers gave Esau this name in a
essential differences became apparent, with Esau turning to derogatory manner, as if to say, "You are so divorced from
idols and Jacob going to the study hall. Esau became a normal human values, so consumed with your hunting and
hunter, but not only in the literal sense. He became adept at plunder, that you look at food and refer to it only by its color
trapping his father by asking questions that would make him — 'pour the red stuff down my throat!' A person like you
appear to be unusually pious. He would ask, for example, should be red, like the stew you wish to swallow!"
how tithes should be taken from salt and straw lalthough he 3 1 . QI'D — As this day. The sale must be binding and
knew full well that they were not subject to tithes]. And he certain, just as this day is certain; i.e., make the sale as clear
gained his father's love by serving him conscientiously; for as day (Rashi).
example, by hunting game to put in his mouth, so that Isaac 3 2 . ninb "i^ln 193K — / am going to die. Esau thought he
could eat fresh and tasty meat. Jacob, however, was morally would very likely die as a result of performing the sacrificial
wholesome, saying what he thought and never being duplic- service improperly, since some such breaches are punish-
itous, and spending all his time in the study tents of Shem able by death (Rashi); or, as a hunter, he was subject to con-
and Eber (Rashi). stant danger and could not look forward to a long life
2 9 - 3 4 . Sale of the birthright. God's blessing to Abraham (Ramban).
abi-ns / na nn'^in ntpis niij;Kna nso /126

lltyKin KY;:] :n3U35 npin mni iri^^ n'-n; w"???'! m-

n^3 piiap nKmg ps?in= ^Knyipa
titoy Finitf nfJi nyi?;T (i^?3 K-I) Q''?}3

na pn v'l npjji ngiz; Knjji itoyj K?pV3

pa: ^3} pi'itfri: nsj 1103? nirji Njn^w
nK iE/57 n; pn^' nn-Hna :t<ja'?iK
n; no'riT ngaii '7'aK niri riTyn
Nnsi K^'itfjci apyi 'j'lffaioa apy^
•.V^vn Nini N^pn in ityy ('jifi K-I)
10 lya 'mypK apy^'p liyy nnKi^
^y NjK 'nVitfig ns n r r Kpiop uplBp
I'at apyi -toKjxb :nn!5 ani? Nnp la
ii?y nnsia'^ :'^ i n n a g n; in'?^ ai'?
:Knnaa ^b ]n nn'pi nnij'? ^TK KM KPI
anvan ib'ni'i :nriK m'73 nau/ D^'tt^t'-p p n v i .a
on W'^K bpv!) nnfe? U;''J< i^y v't' vj''^ ityy TI^]
vaa TO""? wy-ni^ pny'' nnx^i :D''^n'N DU/^ na
-]f? ityy Knn T-TJ n|757,! ijn :ai?5?,!"njs nnnx npn-ii m
NJ •'?u''y'7n ipyr'^K ituy nipN'] :ci,!v Kini nnwn ^
:''b' ^inn'aa-riK nl^5 n p n nl^y,! inK;'] iDinis; lai^ «•:,
:nnD? 1^ nrna"?) nin'? Ti^in •'D'JK mn itj/y nnK^i a^

. p p p pftl P 5 P P pf) inCBD ifl'D ,f)3ft ,l5ftlC1 ,VD3 V3f) pf) PWlJl 7li5 .TJI
P7l5l , 5 B 5 Gift 1BUCB3 .rr-IBI WK :(DI:) PlS»3 p7pTO 610c 1'3f> 11303
<]'in D'fic '» .VP p 1353 hid B5fi 533 'p3 i)'6 .nn :PISIBI PI'P ipcp3
13] (na) :(DC i'3] 13D 5c Wi oc 5c i5pfi .ni^nx 3ii;i :DP 'np pm-)5
IPlfl 15 P'PC ,1CB 5c VB3 ,lCn»l .pn5' 5c VD3 ,TOU-)P3 .1133 lv:i
,pP'5-)3 .ti'SJ mm :i»inP3,5ic'3 ]ic5 .iiii (03) :(n toipsp) n 3 i 3 ipmni
ppoft .UDis^n (h) :(3':JD -/':> ;fi5:l P'CT) D'mp5 'CBJ PD'C '3 to'Pl 0P3
P3C) IPlft |'P'B5» 53fl 5BJ0 0b |'P3l6 I'fl K'JCC 1P3 ,P31P5 n31B T0C1 'B
i"3) DPi3fi p» DVP ipifii .pronft D'CiB .mNn mKn p :(oc i"3 ;:p>p
,p"3pp ip'Bsnc P3m 53>c It i'6i PBT Pi3ap5 Mv 1J3 p ICB pfi pfiT fi5c (fi'
3pi)' 5c'3i ,P5C B"BP nn P)C D"P 'P pP5'C ,vpi5C» O'JC 'n p"3pB iJp p'p5
iiipo 535J Pi53fiPC ,5I5J5 pionc ,D'C1B nB5i .(3' oc) 53fo pft pn3p5 D'CID
llpfJC PS l5 I* 53(iP 13 PS DBi ]'/) 0'C7B PB TO11 .CtP f)1P3 f)33) 05lB3
DPC ,D'5'3 l53(iB P5DP3 53fo Pf) Pn3p5 »)BP 13'P5l .0' OC l"3 ;DC) 1375
PC5C 53 53fl Cfo) )Pp 1B1B3 p'1Bfil3 ,P9 l5 I'fj 53f) 13 PD 0D5 I'fll D'5uB
'r 1D1 'JB ,P5BP3 56IC O'fic c"3i 07fi 535 Di5c 3'CB v'b micfno O'B'
flPC DV3 ,p5T Dl'3 ,lBmP3 .0113 m 3 n (nfj) :['131 5ftlC K'fil 3'CB
I'ft 3pB' -mb pni333 P113BPC 'D5 . ^ I n 3 3 :ppn3 PTPB '5 ii3» p i n 3
.mrh i^in I 3 ] N nan (a^) :(j':oc i"3) p"3po5 3'pp'C 'ft73 Di BCT
5113' 'l5 P3C '3 Pnl333 DTOBP PB 53 ftpp ft5C ,P1133P ft'P P35lPl PniJPBl
piP'Bi )'c>iBi pnpr6 PB3,5"fi .ir P713B 5C P3'B PB ICB pnfi niBi . P P *
:(.i P5'JB) o'5cn' 5c P)3PPB bib it obiwi 65 (3:i3 5ftptn') P3IPP pttpfi
P'B' ittB 65c ,(13;P5 I5P5) PP75 P » 3 'P'I 3'P3 1BP5 536 .mm iK^mi (aa)
'D5 ,65n ,D'BI6P PBPSI .POP .DMIH nmi :(P:ID P"3) DP75' D'C7P '(5 '3
61P p'O .iJimK (na) :(DC) BCP IP6I P'75 7P6 |63 536 ,D'p'75 OP')CC
,PBC 565BP apS 5c P'5i33 PBC 65B .~iv\i> r m N 3 m :(DC) D'BT IDIC 6P'C
PBJOi PCB) P'PC 'D5 , P I5 i6pp 53P -wv mv m a p n :I"B53 6"7'pi5D
'PBBC .'iJi nnx NX' p n n j t i (13) :(]P)i' oinp) P3PP 0')C ]33 nBC3
P)1C6P PP'PB P513 3pB' ,133B5 13 IPl6 P'P 1'73 .IPICD 'B5 ICPHP P7j6 CP7B
,1( PPP ir 0'>36 'PC P3 |P ,PP5p P'DC PPDISCB 7B51 65 .P")CP p ICBl
P5I)P ICB 65B5 .P5ic6a 65P P)np6 PDJPSPI P3np6 65P P)1C6P PDJPJP
1IC6P 6P'C 133B5 63 3pB'i ,inp6 65' P>IC6P PJDC spB'i ,IIC6P 65' P>np63
ap»a :(DC a"3) 1'7P )» PPI33P P6 5TO'1 VIBPP P6 PWP'I PTi'5 ]1C6PP P7'55
;3"5P 6"a75) DB'P P5»I)I 7»IB PIC 7B IPI35B Pinj5 p'SDB PI 1'6C p'D .iios
')6 Cjb DC D3P1P35 [iP'Pp Dp6 aB6l p"3pp .3pvi mv Kapii :('p c"p5'
1'36 ,6"7 .(7 PIBC 6B1P3P ;DC a"3) [3pB' IBC 6pp'l 7"5P DC 'P133 '335 6Pp6
P'CB3C 7B P6C3CB D'3C '' .njis QiBB p :3pB0 pi'n6 DC 5B 3pB' i5 6ap
5'B5) PPC5 1'36 PCBC IB3 n5 I'PBPI OS'5 I55P D'SC ''i ,)1'PP5 P'I6PI PJC 3"' P3
's5,6C'5 pjp 65 PPDP .P'5B 55BPPI paps 6'PC 137' PP3DP) 65C p's .(3:iB
imi Dnjijn Aajii (t3) :(3:7P p"3) PB'BP P5IB PI'P5 P'PIBP PP3 C7pP3C
.D3'P PB 0P3 p7p7B 076 )'6l DP'CBB3 D'a3'31'P 65 D'313p VPCIBI 53 .WV
snii :(':3D p"3) I"B5 CTS P!1 Pica7B 'P35 CTD Pt P3C 3"' '33 ICBSC I1'3

2 4 - 2 6 . The birth of J a c o b and Esau. From the moment
they emerged from the womb, their eternal rivalry already
showed itself, in their appearance and developing behavior.
2 5 . lallaaK ]lu/Kan KTn — The first one emerged red. His
complexion was ruddy and he was as hairy as a woolen
garment. The redness of his complexion portended his
murderous nature (Rashi), since there is no other reason for
the Torah to have mentioned it {Mizrachi).
The young King David, too. was ruddy, and Samuel feared
that this might indicate a tendency toward bloodshed on his
part. But God reassured him, saying that David had beautiful
eyes {ISamuel 16:12), meaning that he would kill only upon
the ruling of the Sanhedrin, which acts as the eyes of the
nation, whereas Esau would kill whenever the mood moved
him (Midrash).
All character traits, even the basest, can be used for good.
Man must harness his nature and not let his nature harness
him. David and Esau had similar personalities, but David
utilized it for good and became one of the greatest people
who ever lived. Esau let his nature run rampant, and became
the eternal symbol of evil and cruelty.
ltt*y — Esau. The name means completely developed. "They"
— everyone — called him that, because he had as much hair
as a child several years older (Rashl).
2 6 . liriN Nil p-nONl — After that his brother emerged. The
verse goes on to say that Jacob grasped Esau's heel, indicat-
ing that he was trying to prevent Esau from being born first.
Rashl cites the Midrash that Jacob was justified in trying to
be the firstborn because he had been conceived before
Esau, so that Jacob should legitimately have been born first.
129 / BEREISHrS/GENESIS PARASHAS TOLDOS 25/33-26/9

^^ Jacob said, "Swear to me as this day"; he swore to him and sold his birthright to
Jacob. ^'^ Jacob gave Esau bread and lentil stew, and he ate and drank, got up and left;
thus, Esau spurned the birthright.

26 ^T^here was a famine in the land, aside from the first famine that was in the days of
A Famine Abraham; and Isaac went to Abimelech king of the Philistines, to Gerar. ^ HASHEM appeared
Forces J-Q j^i^ g^d said, "Do not descend to Egypt; dwell in the land that 1 shall indicate to you. ^ Sojourn
^Ustia /n this land and I will be with you and bless you; for to you and your offspring will I give all these
lands, and establish the oath that I swore to Abraham your father: " 7 will increase your
offspring like the stars of the heavens; and will give to your offspring all these lands'; and all the
nations of the earth shall bless themselves by your offspring. ^ Because Abraham obeyed Mfi
voice, and observed My safeguards. My commandments. My decrees, and My Torahs."
Isaac in '^ So Isaac settled in Gerar. ^ When the men of the place asked about his wife, he said, "She.
^^''^^ is my sister" — for he was afraid to say "my wife" —• "lest the men of the place kill me because
of Rebecca for she is fair to look upon!"
^And it came to pass, as his days there lengthened, that Abimelech king of ttw
Philistines gazed down through the window and saw — behold! Isaac was Jesting with
his wife Rebecca. ^Abimelech summoned Isaac and said, "But look! She is your wifrl
just as Abraham's earlier descent to Egypt had portended — 'nlyn, My commandments, are laws that man's morni
the Egyptian Exile. In Babylonia, too, the Jews were treated sense would have dictated.
relatively well and even rose to prominence, just as Isaac, — ""nlpn. My decrees, are laws that reason cannot explain,
though imperiled, was not mistreated and was even honored and which are thus, as it were, royal decrees that Goden.if'ht
by Abimelech. At the same time, in another episode that on His subjects.
seems familiar in the light of Jewish history, when Isaac — •'n^ilni, and My Torahs [or: teachings], in the plural, iii*'
became too successful, he aroused the jealousy of the the Written Torah and the Oral Torah. The latter inclu.lfMi
masses and was forced to leave the country. rules and interpretations transmitted to Moses at Sinai.
2. tiwn Jrn 11 n-^J:!: — Do not descend to Egypt, for you are an The consensus of Rabbinic opinion is that Abraham di
nipipri n^ly, unblemished offering, and it does not befit you to rived at a knowledge of the entire Torah through Divine lii!)| •!
reside outside the Land (Rashi). Mizrachi explains that when ration and observed it voluntarily. This explains how HIH
Isaac was placed on the altar of the Akeidah, he became verse can praise Abraham for observing Rabbinic onli
tantamount to an elevation-offering, a burnt-offering that is nances {Ramban).
completely consumed on the Altar. Just as such an offering In a novel interpretation, R' Hirsch derives the word Ti inil i
may not be removed from the Temple Courtyard, so was from n~in, conceive. Just as an embryo grows from a nci'd
Isaac forbidden from leaving the sacred soil of the Land. that is implanted at conception, so too God's teachings | ilni ii
a seed, so to speak, which develops in the recipieni l<i iu\
3. n'Ktn V^Ka iw — Sojourn in this land. God said; "I will ever-greater consciousness of good. Similarly, Tur n u n
indicate to you from time to time where to establish resi- ments that the Oral Torah is the subject of the term In th"^
dence, but for the time being, sojourn in this land"(Ramban). second of the Torah blessings: UDlna vmrh'\v^n, \Chid\ Im
God assured Isaac of His blessing and sufficient pasture, de- planted eternal life within us, because the Oral Law in likii <»
spite the famine (Sfomo). sapling that is planted and then grows to produce li-i tiwit
TiT^^v^n-ntt. •'ntoprii — And [/ will] establish the oath. This was fruit.
not a promise that God would fulfill the oath, for it is incon- 6-16. Isaac in Gerar. Because of his covenant willi Ahui
ceivable that God would not keep His word. Rather, God ham, Abimelech showed Isaac no malice; it was the ((••//'litdf*
recognized Isaac's own merit by reiterating His oath to Abra- who inquired about the identity of Rebecca. Knowinu Ihill
ham and giving it the status of a new oath to Isaac, for each of they could spirit a wife away from her husband and MIUII||I|
the Patriarchs in his own right was worthy of the promise him on some pretext, Isaac reverted to Abraham's imi', |ty
{Ramban). identifying his wife ashissister(/?amban to v.l and ll'; I I)
5. The gift of the Land is attributed to Abraham's loyaity in 8. Din^n aiy 1'7-I3*i:« ta — As his days there lengthened A"*
obeying the word of God. The verse speaks of four cate- time went by and they were not molested, Isaac: !ito|i|i(<l)
gories of commandments, which Rashi explains as follows: being careful to conceal his true relationship to W(*li<H!iii),
— •'mniyn. My safeguards, are Rabbinic enactments that and they behaved as man and wife in a manner that c<iill<l lit*
serve as barriers against infringement of Biblical prohibi- observed by the prying eyes of Abimelech {Rur.hi; /fflft'l
tions. bam).
 ^'W^^W'^^^

iiiiiiiiii

u /13 - j ^ / na nn'jin nttrna ri'tPKna naD/i28

D"j2i ]nb-^ Qi^a i'? D:IU 3i7v:: isKiji"

apsj^liv ••^ps'6 n n n a a n; f a n n^
I'liai'jun ^•'(?'arii aii^ itay^ art' d'-tt/ny T-ui on'^. itj-y"? ipj al^vil -^VX^ 'inin? n^
n; itov Dp? ''wi DRi 'ntpi '^axi :ni33n-nit<; itoy m -ribn np^) Fi^n "73x^3
na KyiKa K:g3 nirjiK rNrina?
•ri-igKT 'nl'3 nin n nijpiij Kjpap •'H''? n;-.;! -it£?><; iUbK^n aj/nn 15'?'? Yl^^ '^V1 ''O?^« 13
xa'jn ^Vwss trh pnv^ ''wi
^ n « l ; ; nh ^iim)^ n-\ih •'KniuVai
T N¥iK3 nu; DnynV ninn K^ y]i<a iDt^ nanyi? nnri-^N T?K!] nin'' VVK K T I a
'ii'i Kiii xynKa ^ ^ J :'i^ nn'K
^)py mrii<) riKin |'-IK3 iw. :^''1?N "ipx nt^f? >
n; cigKi fVisn KPIVIN ^a n; ]p?; ^Kn n'y-iffii-^a-nis \m 'nO'?^ ^'?"'? '3313^.'!
IPKl OTi?; ''3313? rx'JD •^'H n;
l u n a p ' i v^KH Kny-jK ba n; viipb nx ^ i t V •'nri]) n^nti/n ^53p3 ' ^ O " ^ ? •'^''^'I'^l""
niipn ^D3l nip'pg arr-i5K 'j^aj?
pijsr' an'i i i'nnixi '5;i? Tips n n ' p
nnpis'? K-iriN ••\I7M I'j'Ki^'ii n-jia
K'n 'niijf nnKi (nniiiK pp'v ^y K-I)
•'u;;iN i'7>ft?/'i .•T1J3 pnifi at^;!] * ;''n'^^ri) ''plpn i-i
''jaS'Upi xn'jn 'nriK in'n'? 'p^ni ns ••rit^/K TBK^ ki:; •'3 xin •'nn>f n)?K^] irnuK"? bipnn
fiTaiiJ ns n|7an ^y unnK 'lyjK
HN-in nniu-'a n p ^ r b y bipnn •'U/^x •'Jnnn?
KaVg ^^nnt? •'3PPK) Kjnl'
pny? Kill Kjni Nanii in 'Nrnj/Vai
K-jjpiD :nn!;iis nijsn ay •^mi?
npp-i riK pnYK) pnif? nam Nib ii^nn nva nini^"??
^npN Kii ona nnsi piiv'? I^n'sij ^pt?7K nan TIK SHK''] pn^-^b i?t-':^ii Knp'i :iriti/j< D

:((i"!iD ft'iio) 1P16 'p'DSK .'!;ip3 a m a x anu; (n) :(P' to nso)
pi'iui pv)P |i» ,piiP3C pnnrfi to opmoi pnij .imntun nino'i
li» .piipipi DO |")6T 13PW 6S ij'fii: CIST .ini^m :(.fo Piw) D3I:) PI3P
l'3'CJ) DJIBO proifn DIP li'c onsi .inipn :(:tB toi') COT pij'pti Srj
PTrj ftllf) -5373 DBP I'fip ,tJ»BP PC'3>1 TIP pj'jf) |U3 ,OP'to
')'D» PWi P3ta PB 1>B3P P11P f)'3Pi . ' m i n i :(DI:) V73» to vpippi iJnp
:(3':D VBJ) 6IB 'P6 'S nnfi »3 .iPCfi to .WVKh (i) :0:7D r3;:P3 oc)
isn tti ,1'PD IK PiD)6 6ic into JifnS '!> |'ft pron ,-)»6 . a i K '3 (n)
;(oc) 1P131) cncp inftpi: .'Ui Ionian t]pii;'i :(P:ID "J"3) icp) Pi'oi
,->r>b .(:3P impjD) cfn '^™i I" "W PP'»3I: p lift D'SCI: PPifo ,031'lip
to 31P3P Tsa AW n ' l d ^ ) :P3 'b [DP PP p oft .PT to Pini ibip ')6
D'pSnJ OTii iBOT P'PP .transin i i n fjK (a) :Dipi> Jc iPii3B pr'3c IBPP
piip 1*1 pp'PP pbir ppfe ,p»'ii» ^^D b6 il infi ,3I>-IP ' P ' 3 i'3ft I T C I»3
m a n m (n) :pif>p i»3 -^wn (j) :(i IP 6mp)P ;i:7D i"3) lb 'fnj p6b
.jbipb 36 p(i .fnppp b33 |3i ,pp5' bp IBID -pit 6 P ' 153b ID* 076 .-|vnn
PP'Pl ,p 15'iB pbbpp I'JBb C|ftl .(3:P!) |bpb) 'Ul IB'C P))6b b6lP 113' 13
D3PI: Dppjpi pi .P'jibps 6PD ini6 i6)ip bbpBPC (I3:P 137B3) Pbftb PCftp
131 13 'P'CU D6 ')lbP3 M I B * B3BPP ,(ro:PD P'BP') 'TP3b PBDCb

3 4 . Diwns? inai — And lentil stew. The food Jacob was cook-
ing is not identified until after the sale, to emphasize Esau's
grossness: For what did he give up his precious birthright?
— for a pot of beans! {/?' Bachya).
nlbarT-n^ iwy T5»1 — Thus, Esau spurned the birthright. This
sums up the transaction. Esau was neither duped nor de-
frauded. He sold the birthright because he held it in con-
tempt. It had no value to him when he was famished and it
remained meaningless after he was gorged.
As noted above, by Rashi (see v. 32), Esau feared the
birthright because he knew that shortcomings in the perfor-
mance of the service could be punishable by death. If so, he
had a good reason to spurn the birthright. This, however,
was no justification. A sincere person must be ready to serve
God even though it may require inconvenience, hardship, or
even danger. He must be ready to subject himself to humilia-
tion and attack if necessary. That Esau rejected the
birthright because it involved difficulty is therefore held
against him(R'Mos'ieFeinste/n).
26.
1-12. A famine forces Isaac to Philistia. In a repetition of
Abraham's experience, Isaac was faced with a famine that
forced him to leave his home. Verse 2, in which God com-
manded him not to go to Egypt but to remain in the Land,
implies that he was planning to go there, as his father had
done. So he went to Philistia, the central part of the Land
along the Mediterranean coast. In line with his famous princi-
ple that the experiences of the Patriarchs foreshadowed the
future history of their descendants, Ramban comments that
Isaac's sojourn in Philistia portended the Babylonian Exile,
131 / BEREISHIS/GENESIS PARASHAS TOLDOS 26 /10-22

How could you say, 'She is my sister?'"

Isaac said to him, "Because I said that I would be killed because of her."
^^ Abimelech said, "What is this that you have done to us? One of the people has nearly lain
with your wife, and you would have brought guilt upon us!" ' ^ Abimelech then warned all the
people saying, "Whoever molests this man or his wife shall surely be put to death."
^^ Isaac sowed in that land, and in that year he reaped a hundredfold; thus had MASHEM
blessed him. ^^ The man became great and kept becoming greater until he was very great ^"^ hie
had acquired flocks and herds and many enterprises; and the Philistines envied him.
^^All the wells that his father's servants had dug in the days of Abraham his father, the
Philistines stopped up, and filled them with earth. ^^And Abimelech said to Isaac, "Go away
from us for you have become much mightier than we!" '^ So Isaac departed from there and
encamped in the valley of Gerar, and dwelled there. ^^ And Isaac dug anew the wells of water
which they had dug in the days of Abraham his father and the Philistines had stopped them up
after Abraham's death; and he called them by the same names that his father had called them.
The ^^ Isaac's servants dug in the valley and found there a well of fresh water. ^"^ The herds-
Prophetic men of Gerar quarreled with Isaac's herdsmen saying, "The water is ours," so he called the nanv •
Dispute of that well Esek because they involved themselves with him. ^^ Then they dug another well, and
Weib ^^^y quarreled over that also; so he called its name Sitnah. ^^ He relocated from there and
dug another well; they did not quarrel over it, so he called its name Rehoboth, and said.
success. One might observe that this was symptomatic of detail. Following the thesis that the experiences of tln'
the reaction to Jewish success throughout the many exiles. Patriarchs are signposts of Jewish history, the three wells nl
People take pride in the success of their countrymen, but this passage correspond to the three Temples, the two th.il
they resent the achievements of the "alien" Jews. were destroyed, and the eternal one yet to be built. The fii :.l
well, named Esek, or contention, alludes to the First Tem[)lc.
IS-criUT^smbrip — The Philistines stopped up. By doing so. which fell victim to the strife of the nations that firhilly
the Philistines violated Abimelech's covenant with Abraham destroyed it. The second well, Sitnah, or hindrance, ennUly,
[21:27] {Midrash HaGadol). They claimed that these wells a harsher name than Esek, alludes to the Second Tenipif
could become a menace because of marauding troops period, when the enmity of Israel's enemies was lonni'i
(Rashi), because in a country where water was in short lasting and more virulent. The third well, Rehoboth, m
supply, such wells might attract robbers, or an invading spaciousness, alludes to the future Temple, the era wlwii
army could use them as its water supply. Accordingly, there strife and enmity will be things of the past (Ramban).
was a valid reason to stop up the wells. Nevertheless, the
incident shows the difference between the status of Abra- Wells also symbolize the spiritual wealth that is hidd'-n
ham and that of Isaac. As long as Abraham was alive, the beneath the layers of human smugness, materialism, iind
natives' respect for the prince of God prevented them from laziness. Abraham, who was the spiritual father of .ill
tampering with his wells {v. 18), but when the wells reverted mankind, tried to show the world how much they could
to Isaac, the Philistines acted with impunity {R'Hirsch). accomplish — if they wanted to! ~ and did so through llm
symbolism of digging wells, which represent a quesl lo*
16. TKniawnriKivV"''^ — For you have become much mightier spiritual riches that lay buried beneath the surface. MM'
than ive. Though I am king, I do not have in my home as Philistines rejected his teachings, but Isaac persisted.
many possessions as you. It is a disgrace to us that you
2 0 . n?ran ub — The water is ours! 'The well is located in ihn
should be wealthier than the king! (Ramban). Abimelech
valley and draws from our own water supply; hence, ll li
asked Isaac to leave the town where the nobles and ministers
ours." But in verse 19, the Torah testified to the conliniv.
lived, forthey were embarrassed by his superior wealth. This
since it was fresh water, meaning that it had its own urult-i
foreshadowed the pales of settlement of future exiles, when
ground source and did not drain water from PhilliilluM
Jewish residency rights were restricted (Haamek Davar).
streams or rivers (Ramiian). They quibbled in the exact Niyl'i
18. n>aiy3 nlni^ — By the same names. In doing so, Isaac was that has been used against the Jews in Exile throughoul \\\>'<
motivated by respect for his father. Thus the Torah teaches centuries: "Yes, you dug the well; the hole belongs to y u ,
that one should not deviate unnecessarily from his father's but the water is ours!" (R' Hirsch).
way {R'Bachya),
2 2 . TDh^l ~~ And [he] dug. This time Isaac himself prusli It-1
19-22. The prophetic dispute over the wells. The com- over the digging, or perhaps he even dug the first cki(l '."
mentators note that there must be reasons why the Torah initiate the venture. It was in his merit that this venturt* WM
relates the seemingly trivial incidents of the wells in such not opposed (Haamek Davar).
 liiwiiil

3 3 - ' / ia nnbin ncns n ' W K i a "ISO/130

rb nnKi K'-n ^nns n ^ g s I'laxi NV ••B pnyi vbK "DpN^] Kin inriN; rnnx •q'-Ki Kin
:n^y n w K K D ^ I n'Sgij n i j pnv'
nKrnn ^i^nuN; iipN'^i -rs-by^ HTON-IB ••riinK ^
Dji Kiay? in^pT npitf lis i^vt? riNam ^inu/x-riK bvn nnx DDK/ uyna IJ-? rvxuv
n^pgU' :K3ln Kj^y Nn'n;!?! -^nrif^ jT -• I" : I V : • v T T < - T - : • ^T T j' T
p n n T?'??'? Kay ''3 n; •q^n'ajj vian -I>3K'7 nyn-'ra-nK T|'7n''nK l y i •mJK M'h)j K^
K^PijipN nnijiN3i nn K^nj? - •- - rt •• CT T T •,• I V V • -: J- : - IT T L" T

N^nri KynN3 pny' yntia- :'7ppn'

nijn nn "jy twin Kniys nattfKi '7'ij'i •T\'\p inaiai,! anvi^ nxn Kinn mu^a i<5C'?'3 >' itt/iVB?
Kn33 K3-nr :;? n3-)3i 'n^iSfK*!?
N3-| •'T T3 n n ] ejp K"l) 'jtK b\K\ ••I: • < • ;i~ I : 1,-T I- J- " T ; I T l-.v— (\- T

i n i n >n'3i KJV ' H ' J n^ nirji i- :K-;DV

a3 iK'api N;JD (ninjJi K-I) Kin^ai
•"isy n a n T n ' a bsim •:'KWiibB VSK DnnnK •'jp-'a T-iij n^iy n a n -it;;i<; rinKari"'??') m
IWIBD vwK QijngK 'nl'3 V U K
nnjjiiD :N-i3V iiJl'^pi 'KriiyV?
••IN NMvn b'tK priy^'? •^^'H'SK DK7)? ^ibin ;TK)p i3j3)3 np^y-'B iJKiyp Ti"? pn:^'' t.
lianip ^ m i r ;KinV Kup Nnspn
:lJ3n nn'i T I J T N ^ O P N-JWI phV'
I Tan"! p n y DK/'I :nE; nw"! TiJ-'^nn \w^ p n y n^
J : — 1 X : • T T— IT •:J—- \-T: — I - : I — j— 1 IST : •
•IT NjD"! n ' 3 n; nsrii pnyi 3nin'
•[1J1J3U} inias Drt-i5K 'gi'3 narj vixK nnnnx '•'i?''? n ^ n IE/K umr\ mKa'nis:
lo'? K-ipi •ri'iaN iT'ip'i -in3 'Nrity'?9 li^b Nnp'i nn"i?K nin n n x D''ritz;'?a mnriD^i
:V13S IDV ' l g nirj 'T irrniug -[nmi
inau/K) K^nj3 priv' n33? n a o i » ' •nay nan^i n'-aK in^ KI7"IC7><; nnga niKiK/ D^
Kniyn wnia n'vsj N;n K T ? jian
NJ^ ••T nn''b'7 privn Nnivn nv "I"I}T
••yn lanj] :D'';'n n'^n iKa ntiz-wYtp'] "^ma pn^'? a
ni? Kppy N"1'3T KDEi K^Jpl KJB hKan-niy Knp';] D'-an i3^ TDN^ pnif •'^n-ny nna
nrjK KTS n s n i r a :nB5) ip'^VW
tnipV nntc K-ipi n^ji qK lirji
•nj lanj] ninK iK^'ngn^] :i)3y ipte'ynn •'a pi^^y Ka
nriN K-1'3 -19D1 renp p^npKi33 "IK? Hatin Dii''? pFiy!] ;mut7 rmj KTp'i n^'^y aa
-insi rnahT nni?* hcipi a^j; Wj K^I
nDK'i man"! nniy Knp'i n^'^iy un Kb) niriK
D7^ij ,ppfj 071315 i^npD 07tj3 .fj'Vnsif) TDSI pcb ,:i3-3 oimc .na^i iji^V riKani :(]PJI' Di:np) ibwD or (oibpsifi) DPS 7Pi'no .ayn i n s {')
osipp 05'6i: ^''p^ .Kinn vii<3 (3') :p'bp DP6 P63O "532 3Dt: oft .nwn
ppi ,'6Dt;l>D pjinp [p'winnn .(sr ?PID ftPDDin) li'bi) wf)30 mp"i:i p)C rp':ic ,O:J;»P5 o^'fjc p"pf) .mnn naiya :D'U ?P3I; pli3 ,DPip '"f)3
jn pim . m a "jnan (n) :(.3» D'PDP) sbci P6 DPBPJ) wen jinbsi ,on'pD PCp Pjcoi ocp p6DC ^nii .P»i DPPC .Ninn n3i:f3 x m n y i i o :]13D-D
D'pciisi ,v-2f) Do-)36 '))'3 ncp "31:6 nnbyo . l a m i nur^i (n^) n'l^D pnnftt: PP6 !)P C^PCPI Pippb P'I6-) PP3 onpfic .anyiy rtKM :(i:7p "^"3)
13 :(.T ))''3 ''D) -)!»•)» .j7U7Xr O) :pPP1 ^m ,TlJn pPi' PDJC D71p DWPO Vvic .i«>3 ^na 13 (ii) :(DC V's) P'P PI-)CPP1> Pt 7»ifi ,np6 l)'nl3^l .r^p
m3s;i (T) :(r DO lbp'36 be i3Pn IPP? f)bi pni' ip TPIT^P b3f ,D'IPI6

1 0 . nyrr inK — One o/' ihe people. This term also has the
connotation of the n\ost distinguished one of the people: the
king himself! This explains Abimelech's emotional outburst
at Isaac, for his complaint was an implied admission that he
himself had coveted Rebecca and was on the verge of taking
her for himself. Not only would that have brought great guilt
upon him, it would have brought great suffering upon him
and his subjects — as he knew from the experience of Sarah.
As king, Abimelech contended, I would certainly not be
expected first to seek your consent, since it would be an
honor for one to give his sister in marriage to the king
{Sforno).
1 1 . "n^^'atf I3r?i — Abimelech then warned. Realizing that no
husband of a beautiful woman was safe in his land, Abi-
melech found it necessary to assure Isaac's safety by issuing
a royal decree on his behalf. What a vindication of Isaac's
initial apprehensions when entering this godless country!
1 2 . nnyW HKM — A hundredfold. His crop was a hundred
times as much as the expected estimate. According to our
Rabbis, Isaac was scrupulous to determine the quantity of his
crop in order to establish how much he was required to give
as tithes (Rashi).
1 4 . wn^hs Wn IN J|??i — And the Philistines enuied him. Since
the verse says that they envied him — not that they envied
his wealth — R' Hirsch infers that the envy was directed at
him, personally. The Philistines felt threatened by Isaac's
133/BERE(SH!S/GENES1S PARASHAS TOLDOS 26 / 23-35

"For now HASHEM has granted us ample space, and we can be fruitful in the land."
God 23 /Ye went up from there to Beer-sheba. '^^ HASHEM appeared to him that night and said, "I am
Assures f^g Q^^ of your father Abraham: Fear not, for I am with you; I will bless you and increase your
saac Qii^pj-^jr^g }jQcause of Abraham my servant." ^^ He built an altar there, invoked HASHEM by Name,
and there he pitched his tent; there Isaac's servants dug a well.
Abimeiech 26 Abimelech went to him from Gerar with a group of his friends and Phicol, general of his legion.
Reaffirms 27 jsaac Said to him, "Why have you come to me? You hate me and drove me away from you!"
t e reay 28 y\nd they said, "We have indeed seen that HASHEM has been with you, so we said, 'Let the
oath between ourselves now be between us and you, and let us make a covenant with you: ^^ If
you do evil with us.. .! Just as we have not molested you, and just as we have done with you only
good, and sent you away in peace — Now, you, O blessed of HASHEM!' "
3" He made them a feast and they ate and drank. ^^ They awoke early in the morning and swon*
to one another; then Isaac saw them off and they departed from him in peace. ^^ And it was on
that very day that Isaac's servants came and told him about the well they had dug, and they said
to him, "We have found water!" ^^And he named it Shibah; therefore, the name of the city /.•>
Beer-sheba until this very day.
Esau 34 u//ie^ ^sau was forty years old, he took as a wife Judith daughter of Been the Hittite, ami
Marries Basemath daughter of Eton the Hittite; ^^ and they were a source of spiritual rebellion to Isaac and
to Rebecca.
quarreled with Isaac over the wells (Meshech Chochmah). 3 0 . Since gentlemen partake of a meal after concludiufi .i
2 7 . -thn nrwa ymw — Why tiave you come to me? Isaac's transaction, Isaac prepared the feast to consummate the
apparent lack of graciousness is quite understandable. mutual acceptance of the pact (Radak).
Abimelech had ignored his treaty with Abraham, thus show- 3 1 . ^J?il5 Daipu^ni — They awoke early in the morning. I lu'\'
ing that he and his people did not honor their commitments. waited until morning, after they had slept off the efloctJi < il
What, then, was the purpose of this new visit? {Abarbanel). the dinner wine, so that no one could claim that the oatli wim
Abimelech responded by saying that he wanted not merely undertaken in anything less than an alert, sober state (/o;.i/i
to reaffirm the previous covenant, but to strengthen it. He Sheleimah, note §126).
said that the oath between ourselves from Abraham's time,
should now be formally extended to apply between us and 3 2 . Kinn nt"? ~ On that aery day. While Abimelech wiirt tit ill
you. Furthermore, he wanted it to take the form of an r\bK, there, Isaac's servants came with this news of God'ii b?tnt>fl'
cence, so that the Philistine delegation would be impr«ift»*(|
which implies not merely an oath, but one that includes a
and stand in awe of Isaac. His people found this water wll fi(H tl
curse against anyone who violates it.
strife or quarreling, to show that Isaac's every cffoil WflN
2 9 . nyn laiay ntpjiri-DK — If you do euil with us.. .! In all
successful in Eretz Yisrael {Radak).
such cases, the Torah leaves the threatened consequences
to the imagination. Thus, since the oath is strengthened by 3 3 . vaitf nxa -— Beer-sheba. The name of the city conliTiiil*!'
a curse, it is as if Abimelech were saying: "If you do euil to us orates two occurrences: the I K 3 , well, and the nvV)^/, Oi*/'|
— then may God take terrible retribution against you" (Ramban). They named the well Shiuah — whlcfi riiflflOft
(Ramban). seuen as well as oath — to commemorate the seven iiwttH t hfll
Abraham had given to Abimelech (21:28-31), as w<?'ll tlH HlM
alD-pn — Only good. We have protected you by warning the oath (Ibn Ezra).
people against interfering with you (Ramban).
How glaring is their omission of any reference to the nifn alin ^J; — Until this very day, i.e., the days of Montr*, wl iHlt
herdsmen who quarreled over the wells, or stopped up the Torah was given. Throughout Scripture, until tf\h i/ilK
Abraham's wells! Perhaps in their perverted way, they ratio- means until the time of the scribe who recorded lhr« ili^ll«l
nalized, as have anti-Semites through the ages, that their (Rashbam to 19:37).
acts of harassment were justifiable, or that Isaac should be 3 4 - 3 5 . Esau marries. Rashi cites the Midriinh; t l**itl fl
grateful that they took out their wrath against his wells and compared to a swine that, when it lies down, strf^k htiH (iHl JM
not against his person. cloven hoof, as if to say, "See, I am a koslmi flriliitdl'
'ti "Tjn:? nnjj nriK — Now, you, O blessed of HASHEM. Mow we Similarly, the princes of Esau rob and extort wlilitt MiHV
call upon you, who are blessed of HASHEM, to reciprocate our pretend to be honorable.. . . So itwaswithEsau. (Inlll he w«4
kindness by entering into a treaty with us {Rashi, Rashbam). forty, he had been living immorally, entlcliifj iitAlllMl)
|As one who is manifestly the blessed of HASHEM, it is in your women from their husbands, but when he become (or|Vi Iw
power to deal graciously with us.] said hypocritically that he would follow the eKtiinplf \\t |M*
 II illlllillllllllllllllil

K / T3 - AD / 13 nnfjin ntyna
"1K3 ntyjp "^yn i^Kn wnsi i:i^ mn'' :3''n'in nnj;-'? 33
•'n'??^ •'P;iK "inK^i Kinn nb^'b^ hin'' T-^K Knui :V5K? n^
•qaK annjKT nri^ij K:N nnKi Kinn

•.n:}^ Qn-i5K b n ? ^••ja n; ^ipK) nii7 inp ;'''i?j7 DnnnK nnya % i r n j s •'n^'gnni n^
n ^ j ; iHp •inai n?3t?)j iBp Pigi
••••Tiny DE7-n3'] i^rjK nti7-u^] nim niz/g kni?'] nip
ini/-in ninxn "nin vbn •nVn •n'7n''3Ki nK3 p n y ID
iFi^'n an ^5131 ••ntannn n y p i T I W
'Hi'? iin^riK I'T KD pn V' jinV ^I^^i;l 1= •'bK nriN3 yi'ia pn:y^ bri^K nnx^ :ii<n:^"-iii' '7D''D1 a
"•riK nriK^iz/ nnKi HB
K-jQin nirj ns Kj'^in Ninij niasi na
ly? D'pnn Nj'insi, '^•nypa I'l irniP3 n^K K3 •'nn nipKa] riKiy 1 nin^ n^^n-^B i^'-Kn
•r]3''ai K J5'a Kinnas i^a n i n i Knnio i3Kiy ntyyn-DK ;'^ny n n n nm^Ji :iP5i 1^515 m
Kmy layri DKO3 q a j ; D;p ntyi
n Knai ^jp'TjK K^ T Naa KW'a niu-pT '•;i)3j7 iJiiyy ""^K3i ^iJyj? ^b 'IK'KB nvn

linS najji'^ :;'T x a n g 1475 riK

nnV to-yD inin'' •qn? nny nriK ni^ii^g ^D|?K7|3 •?
m'lpKiKV ;wrnoi I'jalsi K;i;iif;n lyiK lygf'] "ij7ii5 wai^^] jinii^'i i'??K^] nfii^?? K':.
paii^itf) 'iiin^?^ naj in"pi Knaya
ninia^ ffl^ii'a n'l^g I'^mi pny' ni^51 ini] :Di'7E73 i m p 15"?,^] piii^f^ nnVt'?] T'nK'? a',
iK^ini pijY': n a v insi Kinn Nnl'-a itt/K nKi^n ninK-"?}; i"? n j n pt}T- V^^ '""^^'^ ^^^n
n a s i n s q ^ K-J'3 ppiy 'jy n^
nyaiw nn; xipi )•> :N;n KimpK r\h la-'py nyiiy nnx Knp'i :D''a wK^n 'h naK'i n a n :.^
I <•• ^ ST : • VT jTl: • - - I T JT T i. : j " rt^ T
K •!) yaij*7 K'nKa Kn-jpT KBto p "jy
iBy nini n^ : n n xnl' ny (VSK* nK3 ••m :nTnDi^nnj;V5i|'nK3n''yn"Dii' i^
n; Kini;iis 3'pji ]''}p i^ysis ni -n3 nninynis h'wK njp'i niiy n'-yanx-ii ituy
nnipa n;i nijnn nKg n3 nnifi;
la-jpij nKinin(. :nKrin I'I'J'K na l^nm :Tinn t'^^K-na nnk/a-nNi •'nnn n x a ub
TI f; : I- - I- • I- I 1. " - - ; JT V : rt" • >- i-- "

ta

.TI3i7S3 Kb (D3) :(Dll)p3l6) "l^'Sl 1)':'3 DDIJ DJ 'DP T^ft 'D'B 15'PP'3
:p TOP lib DC13 [ODD] onft DJ .nriN :(rf pvt> b'ui) DRDB ib il> i:inf)p
P'D icu .njiif D'vn-iK 1:1 lib) :(13 fij'i ic bnv>T» pn:i:> t"s .nyau; (ib)
onip 3?ic 6wpp TifD Tfno .(7':D D'boD) OB'n TIP ompnp' '6)C ,Tfnb bcw
D5C 'n bD .D'^cs DniD D'6-}pi O'DBIPI D'bru ibf) p ,-51DP 06c )h "^nib i'pbi3
ftC5 D:P 'n p 6361»6 'p p P'op ,Dpif) injuni p'b^js r nnnn o'cs 7i tD ^^'P
D'^nR in:? ,pn pfnn:i jipb . n n mm (n^) :(6:;:)D V'3) p ')6 <i6 pcf)
I'Pp ,npni'7i pnarib ii3i3Jbi D'u^cib VD JCTCDB b3 ,(i3:p D'137) OP»O
2 3 - 2 5 . God assures Isaac. After the conflict with the
Philistines, Isaac was afraid that they would launch an attack
and try to kill him (Ramban), or that he would continue to
lose assets because of their enmity (Sforno). In response,
God appeared to him and promised him protection. God's
promise of being "with" the Patriarchs is an affirmation of
His/Providence in watching over the details of their various
activities according to their measure of perfection.
2 5 . natM nty )gni — He built an altar there. As Abraham had
done (12:7, 13:18), Isaac brought an offering to thank God
for His kindness and the prophecy of protection.
In verse 3, God had promised Isaac that he would inherit
ij5i;np5 . i n y i a nrnxi (13) :6mf33 cip'si ,TOW^P3 .yiK^ W I D I (33)
ID: ,D3'n:i 7iD'n 'n P D I D pinio ci .V3?i6n PD'D (PHD I " ? ) ':imp')J3 PB'DI
T57 yb bsfi .Dpi37 piinfti P3'P o'ont; '73 .iit;Dt:7 {6':7' o'lisiw O'D-JD O'cbc
lb o'o f)bi W35 Tbi;: V3?ifi PU'D b3 p D6P ,V3:II6 PD'D ,p pobna bD i37b p6
pfpM be i"'P bi3 DBpp b6i .pc6-)D iicb3 nniDb p ]3b .D'3:nfi be P P 6 :ID'D 6b6
p w c i (J':D D'bv"5p) oin piti; ,6ipn3 DPI5JII7 C ,^3inD w p n yht 'D bu olii
INT (na) :7P' pfpft^p ,P7iJfti oi'3i> ]ipb .ntnn :(f)3:f); P ' B P ) ]"» f)bi
ip6 pb6D .'1A1 iJimjin nhn K3 inn :0 Dp i"3) 13 D'fn T^^^ i^"' •''J^**i
all parts of the Land, but he did not build an altar then,
because he did not wish to inflame his neighbors by publiciz-
ing such a promise. Now, however, the promise that he
would be blessed and fruitful was no threat to them {Meshech
Chochmah).
2 6 - 3 3 . Abimelech reaffirms the treaty. Targum Yonasan
explains Abimelech's sudden change of heart: "When Isaac
left Gerar the wells dried up and the trees bore no fruit. They
felt that this befell them because they had driven him away,
so Abimelech went to Isaac from Gerar . . . " As a gesture to
strengthen the sincerity of his peace overture, Abimelech
may have taken along the Philistine herdsmen who had

m
 27 ^ A"*^ '^ came to pass, when Isaac had become old, and his eyes dimmed from seeing, that
I1II Isaac's
Decision
he summoned Esau, his older son, and said to him, "My son. "And he said to him, "Here
1 am." ^ And he said, "See, now, I have aged; 1 know not the day of my death. ^ Now sharpen,
to Btess
if you please, your gear — your sword and your bow — and go out to the field and hunt game
Esau
for me. " Then make me delicacies such as I love and bring it to me and I will eat, so that my
i l l ! iiiiiii soul may bless you before I die."
P! Rebecca's ^ Mow Rebecca was listening as Isaac spoke to Esau his son; and Esau went to the field to
"Il
•ill I I'I'I
Scheme f^jjj^i gajjiQ fo bring. ^ But Rebecca had said to Jacob her son, saying, "Behold I heard your father
speaking to your brother Esau saying, ^ 'Bring me some game and make me delicacies to eat,
and I will bless you in the presence of HASHEM before my death.' ^ So now, my son, heed my
'li I voice to that which / command you. ^ Go now to the flock and fetch me from there two
I
0 choice young kids of the goats, and I will make of them delicacies for your father, as he loves.
'" Then bring it to your father and he shall eat, so that he may bless you before his death."

•11
!!.:' Pi!lllil|i|i||
i'
' ^ Jacob replied to Rebecca, his mother, "But my brother Esau is a hairy man and I am a
scholarly brother S h i m o n . Rebecca, however, g u i d e d by Di-
vine inspiration, knew that Esau was not e n t i t l e d even to this.
1. nN")M r a i y ^Tinnrii — And fiis eyes dimmed from seeing.
Isaac was 123 years o l d t h e n . A c c o r d i n g l y , the year w a s 2 1 7 1
f r o m Creation (see also c h r o n o l o g y in 25:17).
Rashi offers three reasons for Isaac's failing eyesight:
(a) F r o m the s m o k e of the incense that Esau's wives offered
to their idols. [The greater a person is, the m o r e sensitive he
is to evil. Isaac, m o r e t h a n anyone else, was affected by the
idolatrous incense s m o k e that c o n t a m i n a t e d his surround-
ings.] Further, G o d caused h i m this blindness to spare h i m
f r o m c o n t i n u i n g to see idol w o r s h i p in his h o u s e h o l d (Tan-
chuma). (b) W h e n Isaac lay b o u n d on the altar at the Akeidah,
the m i n i s t e r i n g angels wept over h i m . Their tears fell into his
eyes a n d d i m m e d t h e m . [This means that Isaac saw a Heav-
enly vision of the suffering angels, a sight b e y o n d o r d i n a r y
h u m a n powers, a n d the " g l o w " of the vision weakened his
eyes (Ve/eh To 'ar)] (Bereishis Rabbah). (3) Providence caused
his blindness so that J a c o b m i g h t receive the blessing [with-
out Isaac realizing w h o m he was blessing] (Tanchuma).
In the plain sense, his blindness was n o t h i n g m o r e than a
natural m a n i f e s t a t i o n of o l d age, just as Jacob's eyesight
failed h i m in his later years |48:10] (Ramban). A l t e r n a t i v e l y ,
it was in p u n i s h m e n t for Isaac's failure to restrain Esau's
wickedness (Sfomo).
2. '•nai^tKrnsri — See, now, I have aged. A n d I w i s h to bestow
the blessings while i am still alive (Rashbam). A blessing is
more efficacious w h e n a person is near death, because the
soul is freer of its physical bonds (Sforno).
At the age of 123, Isaac had c o m e w i t h i n five years of the
age at w h i c h his m o t h e r d i e d , 127, and the Sages teach that
u p o n reaching s u c h a milestone, one should begin to t h i n k
that he m i g h t not exceed the age of whichever parent d i e d
first (Mfdrash).
3 - 4 . Isaac wanted Esau to earn the blessing by p e r f o r m i n g
the c o m m a n d m e n t of h o n o r i n g his father. Isaac sent Esau
out to the field to hunt, so as to m a k e the task m o r e arduous
and therefore the mitzoah m o r e m e r i t o r i o u s (Alshich).
Isaac's wish for f o o d was to satisfy his b o d i l y appetite so
that physical need w o u l d not interfere w i t h his spiritual bliss.
The prophetic spirit can rest only u p o n someone w h o is in a
state of j o y (Shabbos 30b), w h i c h implies satisfaction of eill
one's needs (Lekach Tov, see Ramban).
Because Esau had a tendency to b l o o d s h e d a n d t h e indul
gence of his voracious physical appetites, Isaac w a n t e d h i m
to t u r n those traits to the service of G o d , by h u n t i n g to b r i n g
food to his father whose table was like an altar, and by prepar-
ing the f o o d t h r o u g h kosher slaughter (/Ve'osWaDesheh).
5 - 1 7 . R e b e c c a ' s s c h e m e . Having been t o l d before the twin;i
were b o r n that the y o u n g e r w o u l d be the superior o n e , Rtv
becca knew that the blessings had to go to J a c o b . She olfKi
knew f r o m that prophecy t h a t the t w o c o u l d not coexist —•
because w h e n one w o u l d rise the other w o u l d fall — so thai
any plan Isaac m i g h t have to enlist t h e m in j o i n t service ol
God c o u l d not succeed — but she had not been c o m m a n d e d
to convey this k n o w l e d g e to Isaac. Her only alternative wafi t(i
deceive Isaac into g i v i n g the blessings to J a c o b .
For Jacob, this was the u l t i m a t e test, his personal A/cc/dfl/l
— a test of awesome p r o p o r t i o n s — because, as the Si)()t«n
derive f r o m S c r i p t u r e , J a c o b personified t r u t h and he w^iti t((
receive the blessings that w o u l d be ratified by God Wliohn
very seal is " T r u t h . " But his m o t h e r was c o m m a n d i n g h i m tfi
secure those blessings by perpetrating a falsehood agtilMUl
his father. For J a c o b to behave in such a way was totally li>i'
eign t o h i s nature. Thus, b o t h brothers were to engage In t i l l '
ficult tasks to earn the blessings: Esau was at the h u n t rlslUi i(|
his life, and J a c o b was at h o m e r i s k i n g his soul, his spirllufti
essence.
7. ' n i 3 3 ^ — In the presence of HASHEM. Rebecca add(^d i\\m\*
words to impress u p o n J a c o b the i m m e n s i t y of his l i i l l i H i t
blessing, because the prophetic spirit w o u l d descend U|"i|l
h i m while he uttered the benedictions ( R a d a A : ) . . . A n d -iiH'll
blessings w o u l d be irrevocable. A c c o r d i n g l y , if Esau wniw hi
receive t h e m , t h e y w o u l d r e m a i n w i t h his des<:(;ndn(lU
forever and J a c o b w o u l d never be able to lift his hearl holi if^
h i m (Ramban).
8. Perceiving J a c o b ' s reluctance to participate In ||)I4
scheme, Rebecca emphasized that he was to "listen \u IhMt
w h i c h I — as y o u r m o t h e r — c o m m a n d y o u " (/Kiifttf
Yirmiyah).
N'-a / 13 n-nhm no'ia n'ttrxna ^^D/134
nOKhh Tiij-'j; inji pny' n'p na
J : jr ^- V T 1 : •- A : i- IT •• TI j - / : • - 1 T : • llj-r i-
ng n^ nasi Kan tiia itoy n; NifJi
IJjg Kn nnsia tK3N KU rh nasi Nr nan inKh •.••m vbK ~\r2K^] ''hvbK '^^ai<''^ Wjn
ifiin^KT Nnii vn; NJK rii^ n'3'p
piai ^ntf/jji iB^p 13''! jya ao ivaii
''? T a y i i iKi's i^ i w i N^pn'j ^''7'n\v^^ tHT-y" •'^ n-jn:^') niton NYI ^jDtopi . 'p T;y

'V 'p'jJKi n'p'n-iT NK13 i''?'''^?0
N^ ly 'tos: •^Miari 'T ^ n ? "jiaiNi
pnyi b-^ba na nynw nggii n :nin'K
nxin'? Kbpn^ itoj; ^iiji nn? itov n!"?
ni'? n^n^5 npanii inKn^s'? NI';?
•qas IP n'VQE' Kri nc'ig^ nna apy^
'po'Kl l'''7''Wari •'b i'3Vl Ki'y
'13 ly?! n i'riln oiij;] n-ip^ IPiatfi.
qni Kipgn xas n tmb 'an "jap
jnp iBnn 'V api KIV ni'? 15?? '''S's"
Iinp; nav^i RD I'lv Cig) '^3
>n;ni< :DnT n KH? ^laK"? r'j'ii'gn
•^aa-ian Sna 'jia';;-! ^UK'? ("j'yniK"))
npaa'p apy^ ^)^N^K' :nnln nig
Kjsi layto ^a} 'riK lE/y KH PIBN
nnj/a n^3Ki '^ nK^inn) '•nanK n\yK3 n^'rayipn
pnyi "1313 nvti\u np^31i :ninK n-jua '•^35 ^3-i3j;i
:N''3n'7 T'^_ niy^ niton itoy TI^^I W3 itov-'jx
-nis '•'nynto nan TKJK^ HB 3pj7r'7i< nn)pK hj73ii
n^Y •'^ nN''3n nmb •^mK itoy'^N nanp :I''3K
•')^b nin'' •'iaV n33n3Ki n'jDKi niiavtpn '•^"ntoi'i
-T]^ :Tin'N niYKi •'3K ~\vJi!h 1^173 vpto ''J3 Hnvi :''nin
D''3u nny •'HJi •'^5to otojp ''V-npi iKin-'7K ka
nK3ni :3nK itoNB '^''3K'7 D'-Kiyp)? DpK ntoj7Ki
-inK'1 :inin •^isb •^3i:i-' ntoK n3V3 '73K1 •;I''3N'7
J- 1 J" : • J : V IT : j v -: y.. -: i - ft-r T : I v T :
''5'jK'i nyti/ U7"'K ^''nK iwy in IKIK np^:;n-'7i<: n'pvi

'3j br oft'cn 1)36 i'3D? pf) I'mci) pf) irM;t; ^nifo prnc? jicb .«i KU; (S)
:Q':?D -^''s) ob) 'jy^ftn tte ,0D' PIPCI I^'^D "Tin .(.PD ?i'3) DPI^P
:(Dn) btao in f)bi ,-opD:ip ]» .niy] ib miiri iTipibni TI7C 13")P -T^n
(t)] :(DC) inp ]n f)'3' Ti 6iR' tt of) .6'3Pb IP» .K'ln^ T2f m::": (Ji)
?b 3P? pc ,!)fa D;'6I DP 'bpD .1^ npi (u) [vr )v D'^D'P ,IWC"33 -'^^ 'asb
»7J ':c '31 -Dns; ma lau;] :(T DP) DV ^3 D'rD "73 'ic biis'li PP31P33 pni'
ppB 7pf)pi inDpl) 3npp 7P6P ,:i':' PDD 6!)6 .ppi' be tofin P'? DVD
[:'3iP DDPD '7JP D»P '3 .3nN "!U;N3:(3"bD) "3ri5'b6 '307 'P1D3 .D'niSpP
father who married at that age.
Gnlil^e his father, however, Esau married Hittite women;
his passions were unbridled and he chose to marry into a na-
tion that matched his evil nature. With these marriages, Esau
set the seal on his complete unfitness to carry on the mission
of Abraham. In a home ruled by two Hittite women, the Abra-
hamitic ideal lies buried {R'Hirsch).
27.
This chapter is one of the most crucial and mystifying in
the Torah — crucial because the decision about which son
was to receive the Patriarchal blessings would determine
which would be God's Chosen People, so that the eternal des-
tinies of Jacob and Esau and their offspring were in the bal-
ance. And mystifying because it is hard to fathom how the
righteous Isaac could be so adamant in choosing Esau and
why Rebecca would resort to such a blatant deception to se-
cure the blessings for Jacob. The commentators offer many
interpretations; our commentary will draw upon several of
those themes.
1-4. Isaac's decision to bless Esau. As the firstborn, Esau
had the presumptive right to the blessings, and Isaac would
niTppm PDCun rPC] ib6 be pci:3 .pnani (K) :(7:PD Y'3) r"i5 pnsiu
V3ft P'Pi n3mp a"D 7pD)p ,6"7 .out 'pb PVD ;3' ^"DS ;P br>vm ifv)
17T1 ,D'313 I'Pl mCP '36b» iftpl D'RCP IPPDJ PDC PPI63 ^ipPPb PilT
3pP' biP'C '73 pVb P37 .(' DC •:"3) IP'D 1P3 p'pb IP'P bP ibWl DP'niPm
Df) ,ppnp p PCiP' V'fi .imn uv m s T K^ (3) :(DI; 6mp;p) P13-53P pf)
13 P'P ppb'i .p ipftb D'ic cnPi pp^b DPP ppp 367' VDi3f) p-^Db D7f) p'jn
IWD DPP 'p p pnpi .Ppp r"3p P3 ft'Pi P'JP P6 'DIS i>-)zb I^PP .•jnii ,y'3p
:(3' Dp •7"3) 63f) p";5b 6PP mb p^Db f)np ,'Pin DV 'PD7' fib 13'Db .PpnDb
not have had the right to deny them to him unless there was
compelling cause. Clearly, despite Esau's marriage to Hittite
women, Isaacwasunawareofthedegree of Esau's sinfulness,
and Rebecca had not been authorized to tell him about the
prophecy given her at the beginning of the Sidrah. Also,
Isaac felt that it was Esau who needed blessings to arm him in
his struggle against an inborn nature that tended toward
bloodshed and other cardinal sins, whereas Jacob had the
inner strength to grow and be holy without the assistance of
the blessings.
It seems also, as will be seen below, that Isaac planned to
bestow two sets of blessings, one for Esau and one for Jacob,
each set suited to the needs and nature of its intended recipi-
ent. He also felt, according to some, that the two brothers
should both be parts of God's nation: Jacob with the higher
calling of Torah scholarship and spiritual ascendancy, and
Esau with material success that he would use to support and
assist Jacob. Had Esau been worthy, this could have hap-
pened, just as the tribe of Zebulun undertook to engage in
commerce to support the Torah scholarship of Issachar, and
in the time of the Mishnah, the wealthy Azariah supported his
137/BEREISHIS/GENESIS PARASHAS TOLDOS

smooth-skinned man. ^^ Perhaps my father will feel me and I shall be as a mocker in his eyes;
! will thus bring upon myself a curse rather than a blessing." ^ ^ But his mother said to him, "Your
curse be on me, my son; only heed my voice and go fetch them forme. "^"^ Sohe went, fetched,
and brought to his mother, and his mother made delicacies as his father loued. ' ^ Rebecca then •-•
took her older son Esau's clean garments which were with her in the house, and clothed Jacob
her young son. ^^ With the skins of the goat-kids she covered his arms and his smooth-skinned
neck. " She placed the delicacies and the bread which she had made into the hand of her son
Jacob.
Jacob ^^ And he came to his father and said, "Father," and he said, "Here I am; who are you, my
Comes son?" ^^ Jacob said to his father, "It is I, Esau your firstborn; I have done as you told me; ris< •
to saac ^^^ please, sit and eat of my game that your soul may bless me."
^° Isaac said to his son, "How is it that you were so quick to find, my son?" And he said,
"Because HASHEM, your God, arranged it for me." ^^ And Isaac said to Jacob, "Come close, \i
you please, so I can feel you, my son; are you, indeed, my son Esau or not?"
^2 So Jacob drew close to Isaac his father who felt him and said, "The uoice'is Jacob's voicv.
but the hands are Esau's hands." ^^ But he did not recognize him because his hands were haini
like the hands of Esau his brother; so he blessed him. ^^ He said, "You are, indeed, my son Esau!"
And he said, "I am." ^^ He said, "Serve me and let me eat of my son's game that my soul m.u /
bless you." So he served him and he ate, and he brought him wine and he drank.
^^ Then his father Isaac said to him, "Come close, if you please, and kiss me, my son."
father (Rastibam). Esau to take his weapons and go out to the fleld in order tO
18-27. Jacob comes to Isaac. The Midrash states that Ja- make the task more arduous and hence the mitzuah grotil^t
cob came to Isaac with head bowed and in tears, so unhappy (v. 3). The quick return made him apprehensive that "l:{)iitu"
was he that he had to use deception, even though it was to had not carried out the mission as bidden.
gain what was truly his. Isaac understood Jacob's reply to mean, "I had planni^d Ui
It is noteworthy that even when he was forced to deceive hunt far away, but God arranged it that game appear(;(l hO'
Isaac, Jacob stayed as close to the truth as possible. As the fore me near home, where there is usually none to be found,"
commentary will show, he tried to use ambiguous language This "coincidence" was a sure sign that it was arrantit^d hv
so that he could mislead Isaac without lying directly. False- God, Who obviously did so in Isaac's merit (Malbim).
hood was so repulsive to Jacob that even when he had to lie, 21.NJ"rtU>a — Come close, ifyouplease. Jacob's menlion ol
he tried to stay close to the truth. In translation, some of the God's Name (v. 20) made Isaac suspicious, since ht; kn^w
interpretations seem very strained, but the Hebrew allows for that it was not characteristic of Esau to speak thai wiiy
such interpretations quite easily. (Rashi). Isaac thought that Esau was so pious that he avoKltid
the use of God's Name since he was often in unclean pliii.i»«,
18. laK "iWK^i — And said, "Father." Jacob did not begin a
or because he was afraid he might pronounce it williiull
conversation until the next verse. Here he merely called out
proper concentration (Ramban).
"Father" to test whether Isaac would recognize his voice. If
so, Jacob would have abandoned the scheme and acted as if 22. itov n? nnijni a'pj;! bp b'pri — The voice is Jacoti's nolut,
he had come to visit (Alshich). but the hands are Esau's hands. Isaac could not have rnr'tiitl
19. Tl^a ^^V '?'3K — It is I, Esau your firstborn. Rashi ex- the sound of the voice, since the Sages comment thtil Ji-n (i|*
plains: •'DJK, It is I who bring this to you; TJI^? ityy, Esau, and Esau sounded so alike that Isaac could not t(;ll thmn
(however,) is your firstborn. apart. Rather, his statement that the voice is Jacolt'fi Mn/i*
He meant, "/ am who I am; Esau (s your firstborn," while refers to Jacob's manner of speaking, inasmuch as JnCfll^
others suggest that under his breath, he said, '7,"and loudly, spoke gently and invoked the name of Heaven (RiishI],
"Esau is your firstborn " (Ibn Ezra). Alternatively, Jacob's power is in the voice that pnivi, *t
the Sages teach (Gittin 57b), whenever a prayer is cH"* iW^i
i^N ri"i3"7 ^U'K^ iri'toiy — / haue done as you told me. Contin- a descendant of Jacob must have been among tlm'.'- w||l^
uing the interpretation that Jacob used ambiguous lan- prayed. Esau's power is in his murderous hands — tli" hfihiU
guage when necessary: / haue done on many occasions. . .as of the Roman Empire, Esau's descendants, which d(;:tlriiVHi!l
you told me (Rashi).
the Second Temple and exiled us from our land. WliniiiUH)
•"T^B — Of my game. This word is sometimes used even for an army is victorious, Esau's descendants must hiivi- hdll il
food that was not hunted (/?" Chananel). hand in it (ibid.).
20. ri"i!in ~ You were so quick. Isaac had specifically asked 26. ""^"niJltfl — And kiss me. Kabbalistically, a kis'. hilMM^
 u-a-i / 1 3 nn"?!!! ntoia nittrxna nao /136

'iiKi K3is 'jaM; niKna- ijiytu naj vnynipa T'l'-y? ''n''?.n) ""iN '•'^II'M'; I^W :p^n ty''N :
nnN n^ n-iipsip :p-)3 nh) I'ui'p ' ^ j ;
Kjui'j iiir;: nb^ nijnja nSKTO '^V
:'^ 3D 'j'tKl '3n 'jBjJ CnS n3 l^S
aBK m 3 s i riBK"? injNi 3'D?I 'PIKIT np_ri] :T'5K iriK nwK3 n'-nypn 'inis toym IKSK"? •
nn'pjiTO i v n i ; on-n ND? i''?'ii;3n
T Kn;?'i K3T m3 lii'V'Wn'? n; ngjT
nriK i\nK nimn 'Vnan nja liyy •'•^?l^"n^^; np^i"
nna apv' n; ruti's'jsi Knna nnv ••n^ nTv riK) :iu|7n naa ipyi-nK ^^Vni rr'sa •
ny ('53) V13T '3tt'i3 n;iro -.Ky^]
innjy nwyi?; "jyi 'nin; ^y nitf's'jK
m s i ; '•I KDii'? m N;^'ir73ri n; nan'i n iijy,! T3 nntov "i^^? Do!^n-nw n'-aytpKin-ni*;
iniafs ni'? 'jyin- ^nna 3iJ57n K-I'S
:na riK in KJN K} "IBKI Kaij latf]
T15B itoy KJN 'fiUK^ 3)75;! nasi"-
mp (•''? K"3) 'By KnV^a •n Kia? n n 3 y
T '7^9 --ym 'ja'Oi iiiriDi^ lya nnya •'T?:>? n^^K] nit?^ Nrmp •'bK ri-}5T "iwhcg
Nip n i s b pili' IBKl 3 :^ttiS3 '33313n
nK nDNi na xnaipK'? Nn'nlK n
m n a nT"nn ^h-W b n y inK'T I^IU/D^ laiD-Qn :
T : J- • y.- - : v I T : • v <- 1 iv : - • j - : I T :
3py?'? pinv' i n s i K3 :'OTg i n ^ s ; ; f ipi
itoj; n3 n riKn '13 iiwnsi ly? 3np
'ni3s pny' mh apy^ 3npi aa :K^ DK itoy •'3? mnnKn •'n "JI^QK] Krnw^i n|7j7,r'7i< pn:^^
n; K ; T I 3py'.Ci) N^B N^B nnhfi n^wni
nyitotiiSK K'i)a ;ii?y(T Ti'ii? K"J)
n'yto 'nins itoy 'Ta TIIT nKjn ' i s 11^1 Tjn-ia ^-iign Kb] ntoy •>•}.•; nn.^n) 31757,1 "^ip '"^'pn ,
na n i;iN nnxi la :n3n3i (ijnyto K"a) ••aa nj nnK -iipK'^i :inp-i;iiT myty vriK itz;}/ ••TB
'long 3-'-ip nwisi na iKjK (nn) nniji itoy
1|3-!3i;i T ^ n a n 3 1 KTiip '^ID'NI
('j'yKi K"3) 'n^Ki '7381 n^ anpi 'togi
'noK pij:/? nb -ram u :'rn?i Kiipn n^
111 l"? Kn^i '75K''] 'I'j'U'J!] 'U755 ^ni^iri ivp"?
i'l? ('V pci K"j) i'? pwji lys 3np :''33 iV-nptt/i Krnu/i TON p n r T''7K nnK'T triK/'i
>• : I." IT : JT T : i\' r 1 JT ; • LT •• v ^- : : i—
'"C")
:(p3:n3 Dn37) D'-):)53 CCDR 11)3 .lawnt {a') oup bD3 .ns7ttf WK (NI)
O'nc DC pvol> itD IT? ]'6 ,13^3 pni' lu^ . I ^ M N I Ka n^> (iO) 7nw in ]Pi6 •TDDp ,-)n6 1:^1 .ftn'OT .mu^n? ,Di'p)o . n n n n n (lu)
.a;3yi "sip can) :(P':DD Y'3) I'dift 'o DopD 'D onf) DII ,I'53 oup bif) Tppn f)iDi lii TO O'C) ^rins 6bw . n i i i n n x iiyK :(II:::)D •)"3)
'36 Dip' ,13-7 fl'-OiPJp llCb3 1P13 bf) ,6) Dip .D'SDHP ]lCl>3 13inC '53li .-jiaa m;sj laai^ (tat) :(DP) pcmi ]D'p»n3 'p3 ci'op f)b6 .i»6
:(:5"3-}3) '3f3 6i6 1C13 '?6 -on^ 6i .''aK nnwn (na) :(|S' 6nin3n) D'-)37 :inp .mnyy :(' j c 6nin)n) piP3 6ID ICDI ,iii 6'3nr' 6 P

1 1 . Jacob raised an objection to his mother's pian, one that
would not only have caused it to fail, but to achieve the
opposite result:
1 2 . '•3N laiyw? i^iK — Perhaps my father will feel me. "'Even if
Father were to have no reason to be suspicious, but will
caress me affectionately, he will realize that 1 am smooth
skinned." It is noteworthy that Jacob was not afraid that his
voice would be recognized. Perhaps they had similar voices
[see on v, 22], or Jacob could imitate Esau's (Ramban).
I3.'^r\hh^th^ — Your curse be on me. I take full responsibil-
ity. Rebecca had no fear that there would be a curse, for she
had complete confidence in the prophecy that the elder shall
serve the younger [25:23] (Rashbam).
She said, "Have no fear that he will curse you. If he does,
may it come on me, not you," for it is the way of women (/fan
Ezra) to be compassionate and ready to suffer to protect
their children {Yohel Or).
1 4 . Kail . . . -qS?.! — So he went. .. and broughL. Since the
blessings were precious to Jacob, he should have hurried to
bring the delicacies to his father, just as Abraham had run to
greet his guests (18:2). So, too, there are frequent references
to haste in the narrative of Eliezer and Rebecca. Our verse
implies otherwise, however. Jacob did not apply himself en-
thusiastically to this scheme, carrying out his mother's re-
quest only reluctantly {fiaKsav V'haKabbalah).
1 5 . n'nnrfri.. . itpjin^a —Esau's clean garments. The trans-
lation follows Onkelos. Alternatively, they were the precious
garments that Esau stole from the great hunter Nimrod
(Rashi). Esau, renowned for his great filial devotion, would
always wear these precious garments while he served his

"^
139/BERElSHIS/GENESIS PARASHAS T O L D O S

Jacob ^^ So he drew close and kissed him; he smelted the fragrance of his garments and blessed him:
Gets he said, "See, the fragrance of my son is like the fragrance of a field which HASHEM had blesse( I
Isaac's
Blessing
— 2^ And may God give you of the dew of the heavens and of the fatness of the earth, and
abundant grain and wine. ^^ Peoples will serve you, and regimes will prostrate themselves to'
you; be a lord to your kinsmen, and your mother's sons will prostrate themselves to you; cursa I
he they who curse you, and blessed be they who bless you."
Esau ^° And it was, when Isaac had finished blessing Jacob, and Jacob had scarcely left from tlw
Arrives presence of Isaac his father, that Esau his brother came back from his hunt. ^^ tie, too, made,
for His
delicacies, and brought them to his father; he said to his father, "Let my father rise and eat of
Blessings
his sons game, so that your soul will bless me."
•^^ Isaac his father said to him, "Who are you?" And he said, "I am your firstborn son Esau."
•^•^ Then Isaac trembled in very great perplexity, and said, "Who — where — is the one who
huntedgame, brought it to me, and I partook of all when you had not yet come, andlblesscd
him? Indeed, he shall remain blessed!"
^"^ When Esau heard his father's words, he cried out an exceedingly great and bitter cry, and
said to his father, "Bless me too, Father!"
^'^ But he said, "Your brother came with cleverness and took your blessing."
^^ He said, Is it because his name was called Jacob that he outwitted me these two times?
the c o n j u n c t i o n i, m e a n i n g and, seems to be superfluous. Esau w o u l d rule the land and provide for its inhabitants. Thnl,
Consequently, Rashi cites the Midrash that it refers to a Isaac meant for Jacob to inherit the Land and have Ihti
continuous, repetitive a c t i o n : May God give y o u the follow- spiritual blessings of A b r a h a m is clear f r o m 2 8 : 4 . Thensi,
ing blessing over and over again, without stop. when he knew he was blessing Jacob, he specified b o t h lh<i
T h e definite article — ttie G o d (•"'n'^Kn) — accentuates that blessings and the Land (Sforno).
the reference is specifically to God in His role as Elohin\ — 3 0 - 4 0 . E s a u a r r i v e s f o r h i s b l e s s i n g s . Esau arrived iminci^
i.e., the Dispenser of Strict Justice, in contrast with the n a m e diately after Jacob had secured the blessings, and he i c i l
'n, H A S H E M , w h i c h depicts H i m in His role as Dispenser of b o t h rage and anguish. Correctly, he assumed that ljiao(!
Mercy. Thus, Isaac said that God w o u l d give J a c o b this bless- must have had a blessing in reserve, and begged that he, l o u ,
ing only if he were justifiably worthy of it, but not otherwise. be blessed.
B u t to Esau, however, Isaac stated u n c o n d i t i o n a l l y \\. 3 9 ] ; of
3 0 . ypv,l i<V! «'3f; 'HN — Jacob had scarcely left. As one was on
the fatness of the earth shall be your dwelling — i.e., whether
the way out, the other entered (Rashi). The Midrash nol<*N
y o u deserve it or not (Rashi, f o l l o w i n g Midrash Tanchuma).
that God arranged for Esau to be less successful than usuni
The above Midrash may seem difficult, since, in the plain in his hunt, so that J a c o b , " w h o was the glory of the w o r l d , "
meaning of the passage, Isaac t h o u g h t that he was blessing w o u l d have the t i m e to receive the blessings that were righh
Esau, who was hardly righteous enough to deserve the bless- fully his.
ings in terms of strict justice. A c c o r d i n g l y , we must say that
3 1 . The c o m m e n t a t o r s compare Esau's tone and conteni ivi
these words were placed into Isaac's m o u t h by Divine inspi-
ration. he addressed Isaac w i t h Jacob's. The contrast is stark.
3 2 . n r i K " * M — Who areyou.3 Isaac t h o u g h t that this m i g h i hi
I t f i i n i ^ST — Grain and wine. In addition to their literal Jacob w h o , having heard that Esau was to be blessed, hml
meaning, grain refers to the necessities of life, and wine to its c o m e w i t h delicacies so that he, t o o , w o u l d be blessed (R.un
pleasures, w h i c h are not imperative, but give enjoyment. In ban).
Torah study, too, there are grain a n d wine: the essential
3 3 . pnif'? i i n » i — Then Isaac trembled. Isaac perceived tln'
knowledge of the text and law, and the homiletical interpre-
Gehinnom open beneath Esau (Rashi), which was in shuip
tations that give spice to learning.
contrast to the fragrance of E d e n that had accomf^nnltid
2 9 . A c c o r d i n g to the view that Isaac still t h o u g h t he was Jacob into Isaac's chamber.
blessing Esau, this verse says clearly that Isaac wanted Ja- The presence of Gehinnom w i t h Esau m a d e Isaac rcnlljM
cob to be Esau's vassal. Sforno explains that it was for that he had been deceived all a l o n g — Esau was truly (iv||,
Jacob's benefit that Isaac blessed Esau w i t h mastery. Isaac This m a d e Isaac fear that the vision of Gehinnom provi-d Unit
d i d not want Jacob to be encumbered by material responsi- he, Isaac, w o u l d be punished for having allowed hiniinij! U>
bilities w h i c h w o u l d hinder his spiritual development, nor be so grievously m i s l e d (Pesikta d'Rau Kahana).
d i d he want h i m to have too m u c h m a t e r i a l wealth a n d 36.laapV'ia'pJj! — J a c o b ( h a ( h e o u t o / « e d m e . . . E s t i u n i m l *
power, lest he become c o r r u p t e d by it. Thus J a c o b w o u l d a play on words. Jacob's name c a m e f r o m the w o r d 2j?v, /ICB'/I
have inherited Eretz Yisrael and been free to serve G o d , while because he was h o l d i n g o n t o Esau's heel w h e n th<'y Wfil^

>\i\^-i'
l'7-TD / 13 m-h^n nw-ia ri'WK-ia 1 3 0 / 1 3 8

n a n Knn nq ^ns1 Pi31?i 'nWa'?T

1^ IP'jna;;; HDia ''I KbpnT Nnn?
KVIKT K3TOn!l KJHE/T N^UIJ ;•;
rtani ntt'y (rn'jo) K-J) n w w i
IpVn 1)^ inayriW'i i^n^j; ^3n'?9' m
•riBK 153 ^^ inip'1 T'Os'? an 'B
;]'ana Xiw 1'3'iai f u'^ iin; •tj^yS
apV2 n; Ksna"? pn^' ^^'i? na nini^ K':^:; TiK •'nil a]7y,rni< Tin^b pnyi n^a iwi^:n •'nn b
'aij ni"?!? apji; pgj pgn nn? nir|i
fry K'j) KriK 'rHHK itoyi Tjiah; pny^ liT-yn K3 T'riK ^m^ TOK p n r •'B nxn i p y Ny
I •• • 1.T • T j T •• : ft' T 1 jT : • I." : j - •• I -: 1- T T
in^N] i''?''ioari Kin tiK nayi K^. laT^tp
naij Dip; 'niaK^ ^n^;l ipiias ni'? Dp; T-iK"? inK';] v^Kb KJ'J Dijaypn k i r r a i to-vy «''
ijaaiati ^ b^T^ m a n K-jixa "jia':!!
riK in 'nuN prjv' nV ^8Sl3^ :'ii??3 l"? nnK)i ::iiij?5 ''33"}3n njjfa 115 Tifp ''75X'i'! ''?f< ^b
niniA iitoj; Tiaia nn? NJK niasi - v : r.— IT •- J : « ; j l : • y - : v - T ^T L- T I JT : •
in nnKi x i n b ly xan xnip p n i i
jT'paKi '•? b'yiji Ki'y ^^•^ pn Kin
wn KiSK-iip inK'T nKJp-iv n"?^! nnnq ppy'^
ms qK nnpnai 'jiyn K^ ly K^aip
'nias 'nana n; itoy ynto nai;- m)
K~irfj ly Kni-ini Kan Kniy niYi
:KaK KJK t^K 155-53 'no??'? inKi ••jnna vix"? '^y^m TKJp-nj; nnni nVii n^j;::^
'j'spi Knnjna ^IHK bv iminb
apy; nni?i Knp mx; IBKI * :'qn3n3
I'jij! frinn ijn (i|nai K-J iinarri
n''K)i7p nt '•'aipy'J ^'pJ^,''. inty Kip bq ~i)?K^i ib

Omif) Pbbp D'ipp pp5' •\T0'3 ,DB'p-)3Bb D'BIlp DP'POiBl D p m i 6 l PlbC
0313 D'ipp DBb3 p'sb ,piD' )P1D1 pibc pb'pp o'BCipi .D'3P3B p3P3b
(j'j) ;(P DC p"3 ;f)' fiBiBjpi fo pri 6ii' PI .KXI N S ' ('J) :(DC P"3) pbbpb
folPJP) I'PPPB PPIPD D>P'J pflP ,1C17B1 .P'BP JlCb ,P1B1 ,1I)«-)P3 . m n ' l
P'f) ,6lS'f) [,fl"ll .D'P37 PB3 DB CBCB .IBbBb )lCb .N13N 'M :(3:ID P"3 ;DC
'PBBtl DlBUb 'PCp3C D'BBB b3B . f e n ' j a W :Ti l5p ftlp fllD'fil 6lP 'B ,0D
pft b») fib i'3fib 3pB' PB'PC 'bib'ft PBfip fibc .rt<Tf i n a m :(DC -)"3) 13
DC p"3 ;Dibp5ifi) PB3n3 .nmMa (nb) :(DC) IPDIB 13131 D'PDP p b ,PI3P3P
pb fJBt .013:133 Ibpb) PPfl 'Pfl '3P1B3,6lP PB'P llCb .IBB Kip 'an (1^) :0
.pp5' nn OBb w p') feiPiP .TODb T P B P'PC ,IPID C"B 3pB' rot fnp>
pobB I t s b'PPO .DP'B PIP 'P'3C1 bnj 'Job pp 'P3P3C '3 t' pB f)BC , P B 6
'P"P '133 ,-IJih .npb 'PP33 pfi lb PBfl -lb PtB DB l'3f) lb PBf) .O'BBD PI '>3pD'l
.ijapyii : P ' P ' i n 3 DJ , ' P D P 3 po3b VCPB , P I P PPIC bs ' P P 3 B 6nc T J P I Pii>
l'B3PPB C'l .(]1B3'1 f)"W p31 (f)':B' D'P31) 3p6l .'>3Pf) 'J13P1 1B13PP3
P'1 IBB D»JC WbB flbf) ,D'rBP t|BCB PPV BP P'P | ' 6 ftbpi / I J l m ' l ( U )
Bit iBii ,3113 R'P 131P)C .'rt ma nwN mw m i a :(33:PB P"3) PD Jl
'obi .0:1D P"3) jp'i piip'i p ' .-|'j i n ' i (na) :(TO P'>BP) b"n ICPT I P .D'PIPP
lb p' 11B1 'HI PIC P'P3 p"3pP lb IPJC ')3 m pfrP .pCflPP l'5Bb 3D1B IBICO
.D'pbfjP IPB ,6"l] .D')P P3PPb C fl 'B1 ,1BBCB3 . D ' a t o n 'jUO :'l31 D'BCP bSB
13C1B P'P' Jpflp '5BCB P B 6 ICBb bsft ,lb p' fib iflb Dft^b p' lb 'l6p Dfl . p 3
,lPbSB PTP P'3B BCBt3 PBbt IPb 13BB1 .lb JP' BtP 1'3 p'lS V3 ,(!3b 'DD jipb)
b33 C'tt PP)1 p ' B b ,13P TbB ftPp' f>b ]'1P I'bB p'lbBl PJlBfi bB3 ftlDC bfiPC
ppf) PBf) p ' D b ,D3Bfl PDIPB 'P33 b3f) ,(Bb:P fl D'pbB) 133b pf) B7P PCft 1'31T
13'f)C P3 'lf)P I'3 (JB plDD DC) 'P330 Tbfl 6pp' Ptfl bP3 P'CBl '1310'BCP BBCP
P B 6 3pB'i ."laK i j a ( o a ) :[(T p' fipinsp) , P 3 P ^bB f n p ' fibt '13 ib JP 'ifn
flbf) 6C3 ttt 1631 ,PlPBfi BB3B D')3 lb I'OC 'Ob ,(D:13B jipb) T3fl '33 PllP'b
OBb33i . i n a Y a n a n i i n K i m K : o o t p"3) iBft '33 iBft ppf> Dcfi
JDIDI ''PID' Dpbpp D'p'ibP . ( B : 1 3 P31B3) pnf) TlPfll i n 3 T3P3B PBlfl flip

a b o u t t h e d e e p spiritual intimacy t h a t Isaac wished to a r o u s e
i n o r d e r t o c a u s e t h e Shechinah t o a l i g h t u p o n h i m , p r e p a r a -
tory to his giving t h e b l e ss i n g s (Ateh/ch).
2 7 . Viaa n'n — The fragrance of his garments. But the
pungent smell of washed goatskin is most offensive! This
teaches that the fragrance of the Garden of Eden entered the
room with Jacob, and it was this fragrance that Isaac smelled
(Rashi).
An inspiring Midrash states: Read it as if it were P"1^13, his
traitors, such as Yoseif Meshissah and Yakum of Tzeroros
{Yatkut Stiimoni 115). The Midrash refers to two renegade
Jews in the time of the Second Temple. They were traitors to
their people and violators of the Torah, but in the end they
both repented and accepted death rather than continue to
sin (see Midrash Rabbah 65:22). Thus, Isaac perceived that
the holiness of the son who stood before him was so great
that even his traitors were exemplary people. This brought
Isaac the joy that caused the Shechinah to rest upon him. It is
equally inspiring in all generations, for the offspring of the
Patriarchs never lose the capacity to lift themselves back to
the ancient plateau of spiritual greatness.
2 8 - 2 9 . The blessing. Since the Divine Presence was resting
upon him, Isaac knew that the person standing before him
was worthy of the blessings.
2 8 . nin'jNn '^'7*ln?l — And may [the] Godgioeyou. Since this
verse begins the text of the blessings, which is a new topic.

IP
 141/BEREISHlS/GENESlS PARASHAS TOLDOS 27 / 37-46

— He took away my birthright and see, now he took away my blessing!" Then he said,
you not reseroed a blessing for me?"
• ^"^ Isaac answered, and said to Esau, "Behold, a lord have I made him over yon, and all his
kin have I given him as servants; with grain and wine have I supported him, and for you, where
— what can I do, my son?"
^^ And Esau said to his father, "Have you but one blessing, Father? Bless me too. Father!"
And Esau raised his voice and wept.
^^ So Isaac his father answered, and said to him: "Behold, of the fatness of the earth shall be
your dwelling and of the dew of the heavens from above. "" By your sword you shall live, but
your brother you shall serve; yet it shall be that when you are aggrieved, you may cast off his
yoke from upon your neck."
Esau's ^^ Now Esau harbored hatred toward Jacob because of the blessing with which his father had
Hatred of blessed him; and Esau thought, "May the days of mourning for my father draw near, then I will
kill my brother Jacob."
Jacob "^ When Rebecca was told of the words of her older son Esau, she sent and summoned Jacob
is Told her younger son and said to him, "Behold, your brother Esau is consoling himself regarding you
Lo Lab^^ ^^ ^^^^ y^*^' "^ ^^ now, my son, heed my voice and arise; flee to my brother Laban, to Haran,
"'^ And remain with him a short while until your brother's wrath subsides. '^^ Until your brother's
anger against you subsides and he forgets what you have done to him; then I will send and brii ui
you from there; why should I be bereaved of both of you on the same day?"
'^^ Rebecca said to Isaac, "I am disgusted with my life on account of the daughters of

land(Ramt)an).
Unlike the blessing he gave Jacob (v. 28), Isaac did not say
that God would grant Esau's blessing, which would have im-
plied that it would be given under Divine providence and
guidance. Rather, Esau's good fortune would come in the
Eiliiiliiiii norma/course of nature (R'Wi/sch).
4 0 . ninn -^ann-Syi — By your sword you shallliue. The impli-
cation was not that Esau would be forced to become a brig-
and and plunder with his sword, for he was blessed with sus-
tenance from the fatness of th.e earth and the dew of the
heavens. Rather, the blessing was that he would be victori-
ous in war and survive his battles {Ramban), Since the Ro-
man Empire, conqueror of the world, was descended from
Esau, the fulfillment of this blessing is obvious {Abarbanel.)
Tajfn "TfriN"]!^) — But your brother you shall serve. This, too,
was a blessing: It is better to serve a brother than an alien
conqueror {Radak).
n^iri nipKS — When you are aggrieved. If Israel ever trans-
gresses the Torah, and is thus undeserving of dominion, you
will have a right to be aggrieved that he has taken the bless-
ings; then you may cast, off his yoke from your neck {Rashi).
This is in consonance with the prophecy given Rebecca while
she was pregnant: Her two sons would not be able to coexist;
when one ascended, the other would decline (25:23).
4 1 - 4 5 . E s a u ' s hatred of J a c o b . The eternal rivalry between
the brothers became intensified with Esau's determination
to kill Jacob when the opportune time came. It was a resolve
Esau's filial devotion to his father was intact and he did nol
wish to cause him grief (Rashi). Perhaps he feared that liiiini
would curse him if he harmed Jacob, and the blessing wouli I
then turn into a curse (Ramban). Nevertheless, Rebect .-i
feared for Jacob's life, even while Isaac was still alive. I'ci
haps she knew that Jacob's daily proximity would ini'liinm
Esau so much that he might lose control of himself and lull
Jacob. Although Esau implied that he would not carry oi.il
his intention until Isaac died, Rebecca could not be rjuit*
when that would happen, so she ordered Jacob to flee bcjloi i*
it was too late {Or HaChaim).
4 2 . ^|^:5^'? "la^J — When Rebecca was told. Esau's int<;nl,l(iii
was revealed to her by vfj^n n n , Divine Inspiration {Rashi),
4 4 - 4 5 . DnriK D''ni — A short while. The Midrash notes timl
Rebecca had innocently hoped that Esau's anger woul<l mil i
side after a while, but she was mistaken. Instead, Edom'.i,
anger lore perpetually and he kept his wrath forever (Ait\(iu
1:11). Jacob was in exile for over twenty years, and she nr-vri
saw him again.
4 5 . D?i''3iP"a^ hyoJK — Bereaved of both of you. This wm *H'
unintentional prophecy that they would die on the siinic ilnv
The Talmud {Sotah 13a) states that, figuratively, su<:h wn'-
the case {Rashi), for Esau died and was buried on IIK' \\f\\
Jacob was brought to burial in the Cave of Machpehil i. 11 MMI ,
it was not their death, but their buna/that took placi- mi I In'
same day.
4 6 . nrjrriaatJ^n —On accounlo/'(he daughters o/7/i'//r, i 'i ,

I
that his descendants would attempt to carry out time after Esau's wives. She did not wish to tell Isaac that J a c o b s llji^
time to this very day, but, as the Pesach Haggadah declares, was in danger, so she used the unsuitability of tin- IIIHI)'-
the Holy One, Blessed is He, rescues us from their hand. women as a pretext for her decision (Rashbam).
^n-^b I T 3 nn'7in runs n'^Kia 130/140

'n3")a '3''ai? 1^3 Kiii a'pj ' n i T a a n; -K'^n "inK'i Tona np"? nnv nam np"? TITD^TIK
airiti;ii^ :Kri3ia''? ripa<y Kbr; -IKIKI
•qb nniuj an K;J itoj;^ nai?! pnv' -\-'% in iwyb ~II3K';T pny^ ivb :nDn3 •'V nbvK ib
n'j rrarr; ' m n s '?3 n;) (ijbv K-I) tt/TTii im DiniiyVi"? ••nni vriK-'^B-nKVi'? Trrato
Kaij '^^1 n n i v p "inni nia'Vl n ^ v ' ? k • : IJT T : • T -: I— • <— T T V T V : ' T J' : —

ciK •''3 Tjia K3K "1^ N'ri K-jn Kna-jan

:Kaai Pi^g itoy nnK) naK KIN
Kn n^ nnKi ' n i a s p n ^ ' a'n!:5io';
N^ipni ^anm nn^ Ny'lS"! Kanuia

b^ ^iiua in3V2 TS 'D'l n^pn iinK

•"pv n'pij.rnj*; itov out?;'! t^nKi:^ "jyn i'?y npnai ^
Knjna 'jv apy^'j laa^ itos; null m
pia'ja itos? ngiji 'iiiatj nana -n ''tt^ b i p ' ' lii'pa iwy "iKiN'i V2K I3")a i\yt<; nin^n
sv blupKi N5K7 n^at? •'K1I' lia^p' -nis npan'? npi s'-riK ipj/^-ni^; nnnK) •'DK "^^K an
n; nggn^ KinfiKian PHK ap^i
m p i nn^it'i Kan nn? itoy •'nana lupn nji^ihpi;,!'? Nnpni n^i^/ni Vnin nj? itoy n.3n
iwy Kr? ab nnnKi Nn''5)i nnsi aps:'?
n ) 3 K m jn
'n3 IvaiiH :Ti^vipta'3 T[h pa i i n i j
'riK 13^ ni"? ^^ yiK Qipi '3U Siap ;nnn ••nK \2b-bijj. ^V't^^? ™i?] '''?i^? ^P^^ ''5?
^5? VTV' T'lP'i' fiijy a'nniin ipn'?
K n n ain nyn» ;iinKn Knin airrn
:^''riK nnq aiu/n-ni^h!; ~\y_ •''nni< n^'n^ tov rau/,';) nn
rh n i a j ; 'n n; 'UJb'i iiap ^inK-j 1^ n''tz;:^-n5^i<; HK ngiyi •^i^n ^'•nK'ciK aiii/nv nn
'73riK Kia'7 l a n p '^anSlVl "^H"?!
npan nnntjiiD nn Kiai' pa'inri qK
DV nD"'3w-m '73U7N nn"? nwn •^•'nnp'ri '•nn'^iyi
J LV •• : - u- : V JT T rt^f • I J- : I- : i.- : - I T :
nag nng in
n i n •'j?)p •'^n^ 'HVp. pnY''"bK ngni "iJpK'n] nnjs; m
lb?b) bin f5"p] (03:|i' 1371)3) bifi'i m: ?CISP pcb .n';ri< :'b D3PP: ,')))3PI
na'i (an) :p OP rJBDb (^"RI .(n DC Y'3) 636 P6 ODif) fibc ,iBJ)i:n3 -)nf) 6bfi .psipfn anif) PCIU 6IPI 6'O P'BOC ir a3-)3 ."i^aa p (i^) :[(p:f)b
• l ^ onann :(p oc i"3) isbs x^on icuc cw ob law c;7ipo nns .npanb 0)pC om lb VPDC T33 n P C ,DP ibp D ' D 3 ) 0^pr> Oh ,03133 ^b Pbl31P Tin ,))
nn opf) 135 ,6")5i .iJ-)Pbi ib ^^spcib mn6 Dspnw 3ipnb oinho bu DP> Cp3f) DD['ft] o'f) .nwUK nu KISK nabi :(D:(D I " ? ) I3T ojp 7313
ftp owpD ,D'mp)P pcb 1V1C9 'Dbi .(DC) D'mp)p be DO Tb» ?PPI v;'n3 Dpnr)3D m? WP ]icb Pcncn ir (i'b .nnw n a i a n (nS) cib Picnb on
:(pibp5if)} D'pmn .t:nnK (^n) :(6 iSi'i IP finipsp) -[pan?? PI3-)3:I be ijwtyn (D^) :(Jb:J 3 bftmp) b3J pirao (: DO ft'o o^nCD (p':r •)37))3)
,bi3C M-)pc V53 nf) i3ipD bB in'b .o^ppn ;:)bi?c o'cif) .f?3iyK nia"? (nn) bi3 p .13-)P31D3 - i m n ^yi (B) :n Dp V's) \Y bp o"f)'bp'f) i t . ' w yiKti
iDPfii 7bD Dip' D6 -CiDiaty m :a':jn ibDb) 'Pb^n 'Pb:c "icfo inft 3p3:"3 i^i Opf33i bu .033103 (13:3b bftpIP') D331P bl5 DP7J333 1D3 ,'? Plfl Dlpn3 fllOP
,lPin' "Vpfl D1'3C Dft3>P)l 03 OpID C7pO P i l l .-ilJi:!'! V:3 n i l B ' P J X P D'bDP) 'p'P3 T-ib 1)53 ,115^ licb . T i n iiyN3 n^m :Dpft3i3 (i3:i Pinp)
:"D3 'Ppfin .«na Tisrp (IM) :(.3' PPID) ippftb ftspn? 'D3 CIIDPI; TO3 P1313P bi3 i»piDb ?D ]ippu ^b P'D'i ?nno bi) bfiip' TOPICS .ipib? .(a:w
born (25:26). But the word can also be rendered outwit 3 8 . ' a a i a — Bless me. Enable me independently to achieve
(Rashi), ordecert(Rada/c). Thus Esau was asking rhetorically: wealth and dominion in this world, and not in the shadow of
Was it Jacob's prophetically given name that allowed him to Jacob. Bless me, as a father blesses each of his children with
outwit me when he took the birthright and again now when abundance {Malbim).
he stole my blessings^ •r|35i — And wept. Esau produced but a few tears . . . But see
Esau had the audacity to assert to his father's face that Ja- how much peace and tranquility God bestowed upon Esau
cob had "taken" his birthright, when in reality Esau himself for those tears! ijanchuma). For we will remain under Esau's
sold it under oath and flagrantly despised it, as the Torah power until we repent and shed tears that can outweigh his
attests [25:341- {Zohar).
n s i a ^^ ri'j^N-Kbri — Have you not reserued a blessing for 3 9 . VINri laigWia — Of the fatness of the earth. This blessing
mePEventhoughyou had originally intended to bestow your does not conflict with Jacob's, since God's natural blessing
superior blessing upon me, you certainly did not intend to is abundant enough for both of them. Furthermore, since
leave my brother without any blessing. Therefore, give me Jacob was Abraham's heir, he would realize his blessing
the blessing you had intended for Jacob (Sforno). in Eretz Yisrael, while Esau would realize his in another
 iiiiliiliiliiiiimii iinnwr
143 / BEREISHIS/GENESIS PARASHAS TOLDOS 28/1-'l

Heth; if Jacob takes a wife of the daughters ofHeth like these, of the daughters of the land, whul
is life to me?"

28 ' ^o Isaac summoned Jacob and blessed him; he instructed him, and said to him, "Do not
The take a wife from the Canaanite wom^en. ^ Arise, go to Paddan-aram, to the house ofBethuel
Admoniiion your mother's father, and take a wife from there from the daughters of Laban your mother'^
Against
Marrying a
brother. ^ And may El Shaddai bless you, make you fruitful and make you numerous, and may
Canaanite; you be a congregation of peoples. •* May fie grant you the blessing of Abraham to you and to
the Abra- your offspring with you, that you may possess the land of your sojourns which God gave to
hamiiic Abraham." ^ So Isaac sent away Jacob and he went toward Paddan-aram, to Laban the son
Blessing is
Conveyed
of Bethuel the Aramean, brother of Rebecca, mother of Jacob and Esau.
la Jacob ^ When Esau saw that Isaac had blessed Jacob and sent him off to Paddan-aram to /aAc
Esau
himself a wife from there, as he blessed him he commanded him, saying, "You shall not tal^r
Marries the a wife from among the daughters of Canaan"; ^ and that Jacob obeyed his father and moOu •/
Daughier of and went to Paddan-aram; ^ then Esau perceioed that the daughters of Canaan were evil in IIu'
Ishmael eyesof Isaac, his father. ^ So Esau went to Ishmael and took f^ahalath, the daughter of Ishm.ivl
son of Abraham, sister of Nebaioth, in addition to his wives, as a wife for himself.
THEHAFTARAH FOR TOLDOS APPEARS ON PAGE 1137.
When Erev Rosh Chodesh Kislev coincides with Toldos, the regular Haftarah
is replaced with the Haftarah for Shabbas Erev Rosh Chodesh, page 1207.

perity s h o u l d be f u l f i l l e d in the l a n d that was p r o m i s e d to J a c o b , Isaac conferred u p o n h i m the A b r a h a m i t i c gill i*!

A b r a h a m , w h i l e Esau's blessings w o u l d be f u l f i l l e d else-
where {Ramban to 27:39).
For the first t i m e in the entire episode Isaac said explicitly
that he was g r a n t i n g J a c o b the "blessing of A b r a h a m . " T h e
Patriarchs d i d n o t f u n c t i o n a s individuals; t h e i r m i s s i o n i n
life required the partnership of a wife w o r t h y to be a
Jewish M a t r i a r c h . This is clear in the relationship of Abra-
h a m and Sarah. So, t o o , o n l y after Isaac m a r r i e d Rebecca
did A b r a h a m give h i m " e v e r y t h i n g " h e had, w h i c h i n c l u d e d
all his blessings (see Rashi to 25:5). O n l y now, therefore,
when J a c o b was g o i n g to find his proper m a t c h , c o u l d Isaac
confer u p o n h i m the blessing of A b r a h a m {R' Yosef Doo
Soloueilchik).
5. There is no m e n t i o n here of Isaac sending wealth along
with Jacob, as w o u l d be expected. Ramban (25:34) conjec-
tures that Isaac was afraid t h a t if J a c o b went w i t h great
wealth, he w o u l d b e c o m e a target for his enemies.
The M i d r a s h , however, c o m m e n t s t h a t Isaac did indeed
send considerable gifts w i t h Jacob, but at the outset of his
j o u r n e y , Eliphaz, son of Esau, robbed h i m of his f o r t u n e ,
liyjri n^jfi DK — Mother of Jacob and Esau. T h e verse repeats
the obvious to i m p l y t h a t even t h o u g h Esau had the same
genealogy as J a c o b a n d it w o u l d have been just as logical for
his parents to ask h i m to seek his m a t e in Haran, t h e y d i d not
do so because the heir of A b r a h a m was J a c o b , not Esau
(Rarnban). O r , it was as t h e l o v i n g m o t h e r of both t h a t she
wanted J a c o b sent away, in order to avert b l o o d s h e d be-
tween t h e m (Tur).
6 - 9 . E s a u marries t h e daughter o f I s h m a e l .
6. mjj K'yvj — When Esau saw that in his second blessing to
Eretz Yisrael, he assumed that he had been stripped ol i l i l ^
blessing because he had wed Hittite w o m e n . Therefore, h-i
now t o o k a daughter of Ishmael in the hope that he would
ingratiate himself with Isaac and regain the blessing ol tin'
Land (Raslibam).
9. n i i a ^ iTirtK — S/s£er of Nebaioth. Citing Megiliah 17a, R.r.ht
notes that the apparently superfluous d e s c r i p t i o n sisli-i {>(
Nebaioth is added to i m p l y the t r a d i t i o n t h a t Ishmael Jii-il
i m m e d i a t e l y after he designated his daughter as i:,..iir»i
bride. Mebaioth is m e n t i o n e d because i t w a s h e w h o a c i . u i i l l >
gave her in marriage.
This passage justifies the portrait of Esau as a scllliih
person, oblivious to all but his own desires. F o r t w e n t y - l l i i i T
years he had p e r m i t t e d the behavior of his Canaanite wlv-1
to cause anguish to his parents, yet it seems to have dawiiMil
on h i m o n l y now. Instead of d i v o r c i n g t h e m , howevi,-(. h^
merely t o o k another unsuitable wife in addition to I h i n i
T h u s he p r o v e d that he had no feeling for the Hoi.t!.i' H|
A b r a h a m , and Rebecca's assessment of his complet'^ unlll
n e s s f o r t h e future leadership of the nation was f u l l y jusi Hi. 1.1
(R'Hirsch).
-^^IKi'D V'hv .Oipvo^ V'p — This Masoretic note I I U M I I H
There are 106 verses in the Sfdrah, n u m e r i c a l l y correspon. I
ing to t h e m n e m o n i c v ^ y [they (i.e., Isaac and J . u c h i
ascended. ]
T h i s alludes to the p r i m a r y themes of t h e Sidrulr Ih..
ascendancy of Isaac as a result of his experienci-i in
Gerar (see 2 6 : 4 , 1 3 , a n d 28) and the ascendancy of J . H nb
t h a n k s to the b i r t h r i g h t and the blessings (R' David I iin
stein).
 illlllllllllllllllli

U"N / n a nn'7in nina ri'iPK-a nsD /142

n59P NnpN afi};:: a^pa OK nijnri
'V Kpb KVjN n35U f^Np nKFin
nri; i i n j i aps:'? pnyi xnfJiK :f»n in'K Tin^i 3|7i7,r'7K pn:^^ x'lfP'i ;D'';in •'^ ni^b Y~}kT\ K na
naatp xrifiK non K^ n^ nntfi nnipgi '-\b cnp tiJ/jB n i n n nti^K njT.n'K''? i"? nipN'^i imvi'3 ^
niaV anx i^gV '^nis Dip 3 :iy33
IBpip t]^ api TiSKT xnnt? "jKina nf K DE/n ^"^'npi "^m •'^ti; ^Kin? nm nn{<; mp
^N^ :^i3KT Kmnf? 15^ n:an Knnis ^1?:!) %'K Tini i^niy bK) qm •'n><; 13^ nijgjp >
'nipi •nsjp^i •^wg:!) Tin; t n a ' ^ E ?
Kri5-)3 n; -^b iri'ii :fpato nu;:?^ nnn^K nB-ia-njs'^^in^l :n''i33; •751?^ n^^m ^i^^:;) T
n; 7]n-jiaV I B J ; ^I'-ja'?) 'iV nnnaNi
:Dnn3N'3.;; an; ''7 •qmanin y^^c
ons ns"? ^!!?5 ^PSl n; pHY' nbtyi n nxnB Tj^ij npyrnjs pn^'' n^ii/'i tDnnnKb D'-n'^is n
KninK riNBiK 'pNina na la^ niV
a'pi;;! DK npnn •'n>(; ''Bni^n '"^Kina-ia 9'?"''^ '^'2^
itoy KTDii :1(?3?) a p s n f'^s"^ 'iB3"'T
nn; nVio) apy;: n; pny' -^na nK in'K n^tt7) 5i7:^,rn>!; pnifi Ti?-''? lii^y ^n;] ntovi 1
la KnpK iQnn n^ apn'3 onK TigV
apn tS apin'? 'nl^s; Tpai pin; 7|na
'f^V •'^?5 in'K ton55 ntPK Dt^n i^"nnp_^ nnt? n.^'i.?
!» apjj; ^'apii •.]vp naaip KnriN a'pj/i yntj/'i] :ij733 nij^n ni^K np.n-K'? ihub ,
;DnK I'lg'? bm nais pi Miax
^a'-ya lyja naa KW^a nx itoy Nmi n
niyn •'5 ituy xnn :Dni<; n n ? TIV^I IQK"'71S) T'3N''7JS "
'pKvntf''' ni'? itoji 'pKi D ^Tiiai? pn^f '7i<5;ni^''-'7JS ityy 'n^p •v:ii<. pn^. •';?.''y3 iy}5 n i n u.
na 'jKyptc'i na n^nn n; a'pai
nb vitt'? b;j ni^an nnrjK nn-iaK
niriN; nnnnK-ii ^Kyi3t^''-n5 1 n^q^TiK np'i
;in?NV .•[n'o vby .n''piDS vp DDD

(]D1' Pft bpT B7b' ICfo 'B'l '631; ,B'B (jDV 7bl3l:)3 ) M B 13C1 ,(fll3:ftb ]bDil
'13 Onini 3pi3» 7-)'C 7D DC151 ,-]bl3C3 B'B B3P 'b |3 (|D1'1 .(B3:b DO '131
B3C pfim D'cbp '11313 '3C '13' BDlOb 313fl spB'l ,3BT bP '31 B31P bp '(,D'3F
fl3P 713 lbl3P13 'Bl <|D1' bp 'bl HDV P7'b '3Sbp B3P l"< 31tPl tt .(BllB t3C)
Dftni O'CbC imt fllBl ,t"Bp '7B ,3"D |3 B'B l'3ftB PTSCSl .f> '7B 3pl3'
y ' ' 73D P'33 |13B> PCT3B b3pC ipfip C7»b ftP .D'3P 7"' O'lCP '7B ,B3P
3"5 f)b6 1'36B <)D1' P T S tt 'IBP ,B31PB P13r3 DO'bB C3B3 tt b3fil D'3P
D'3P '3 DBl .1733 ttl l'3ftn 3pB' PTDP 3"3 7333 ,B"b 7B ("'13 13"P7 ,P3P
|bBb) P13D 0C13 lB3pBbl P'3 lb ]3'1 3'P373 , ^ 7 3 BBPP 0'3C 'PPl 13b R'33
O'BPJB PIB'3 BIB P'37 ,1773 D'P7P p"' BBPP plDSB B(B b"n ''51 ((':3b
7D 1'36B P T D P B b'Db 133PPP O'piDDB ]13Ppbl .B13DB PIB'3 BIB P131D1
P133 '671 fibfl .D'3P 7"' 7113 D'65lB 136 OPP D'3P b"p |3 B'BP D'7i»b 7TP
P3B3 6b B71PB P13I S'3P31 ,1313n B71R 71Bbb ,13b P'3b lP3'bB3 13B P'33
hs :(.('":IB Bb'AB) IB7B 7333 B7B ,B3P 3"3 6b6 1313B i)Dl' PTD 6bl DB'bB
:U':(D 1"3) P131P67B D6 P7J 6bp IPBPT bB BDPT i)'BlB .I'lua
7"i3b B3'75p B3'P b3 .b6iP3 P'3b . b u i n a a t i i s :nsb ii33 . n n a (a)
l'R13733 '7P '13 .11W '7NI (J) :(:3' Pl»3') BD1D3 P ' B Bb b'BB BpbpP3
'13b I C B 6 I lb •3B6P . a m a x n a i a riK ( i ) : i n i K i n a i i'5i3 |'373Pi3b
•f) Pn!B6lPl R13-33 ID16 I'B' .(P':33 OCl 1B7(3 1373PB1 .13:3' b'Bb) bl73
.IWBl 3pS>' DN (tl) :17l3nP B7(B IP161 '13B ID16 65' IPll ,nb'3P3 6"pl
1'33 '3 IPB 6 T 1 .BbDCbp l'3Bb •331P13 . a p y BUB"1 (I) :137PbB OB D71' '3'6
'31 0 7 6 B37S ibBl 1'36 b6 3pD' BBP '31 0 7 6 B375 IPI6 pbp '31 '»1 pD5'
7Bft3P BBPBB .01133 HOTK (0) :b6BBC' b6 61B DJ iboi ,|C33 P133 P1B7
ICBb 07!3'PB b6l3BC' PBP 137Bb 6b6 .Dl'33 Pin6 6'BP B71' '3'6 b6BBP' P3
.D'3P 3"D P p75B IP163 3pB' P'OC 137Bb! .B'p6 Rl'33 B 6 ' P B 1 , B ' 6 I P 3 D71p
ppi'C b6BBP' b n j B'B B3P 7"'P .3pB' 7bl3t3 O'O D'3P 7 " B p b6BI3P' '7BP
"P '3P Ob6l '63P ,("bp I'B l'P13Pl . 7 " D ' 7 B , D P 1 6 P7b3 C3P 'D p ppi'l
137Bbl .B'B 0'3P 3"D p b6B»P' PBP3 3pB' 6i»3 ,((':B3 b'Db) 'ISI b6B13P'
'3Db pb P'33 BBP 6b '7BP .ppb ibB 3"p6l B3P 7"' 73B P'33 ]B133P 163B
p 6 i 3 0'3P PPl TP133 'PP3 B3P 7"' Tn73B '63P ,03P l"' 6b6 <JD1' bP IPTb

28.
1-5. The admonition against marrying a Canaanite; tlie
Abraliamitic blessing is conveyed to J a c o b .
1. iriK Tiail — And blessed him. This blessing is tlie one
given further in v. 3 (Radak). Earlier, Isaac had been tricl<ed
into blessing Jacob; now he ratified the blessing of his own
free will.
2. ^laK 'hK — Your mother's brother. In a home where a
woman like your mother grew up in spite of the proximity of
Laban, you can quite possibly find a worthy wife for yourself
(R'Hirsch).
3-4. nty "JK — El Sdaddai. See 17:1 for a discussion of this
Divine Name. Isaac blessed Jacob wholeheartedly and spe-
cifically gave him the Abrahamitic blessings, which meant
that the destiny of Israel would be carried only by his
offspring.
Jacob's nation would be a congregation of peoples in the
sense that it would comprise many distinct tribes |peop/es]
with different characteristics and missions, but all would be
united as parts of the same congregation {/?' Hirsch).
4. ^'Tl^n yiK — The land of your sojourns. This blessing
should be understood in conjunction with the earlier one
{27:28). Isaac specified that those earlier blessings of pros-

^tgrn
145 / BEREISHIS/GENESIS 28/10-1S

PARASHAS VAYEITZEI
Jacob's ^^]acob departed from Beer-sheba and luent toward Haran. " He encountered the place
Flight and spent the night there because the sun had set; he took from the stones of the phuy
and His
Vision at
which he arranged around his head, and lay down in that place. ^^ And he dreamt, and behold!
Moriah A ladder was set earthward and its top reached heavenward; and behold! angels of God wch-
ascending and descending on it
^^ And behold! HASHEM was standing over him, andHesaid, "lamHASHEM, GodofAbrahunt
your father and God of Isaac; the ground upon which you are lying, to you will I give it and h •
your descendants, i'' Your offspring shall be as the dust of the earth, and you shall spread <MII
powerfully westward, eastward, northward and southward; and all the families of the earth sfuill
bless themselves by you and by your offspring. ^^ Behold, I am with you; I will guard yon
wherever you go, and I will return you to this soil; for I will not forsake you until I will have datw
riah, the site where Abraham bound Isaac on the altar and Greece's 130 — but the angel of Edom/Esau kept climbliiij
where the Temple would later stand. The Sages interpret the indefinitely, symbolizing the current exile, which seem* U>
term Vii?% which usually means encountered, to have the be endless. Jacob was frightened, until Qod assured hint |v
less common meaning prayed, so that Jacob's primary en- 15) that he would receive Divine protection and eventiifilly
counter was not with a geographical location, but with God. return to the Land (Vayikra Rabbah 29:2; Rambam < IIIMLI
Since the verse states that this took place just before he re- Pirkei d'Rabbi Eliezer).
tired for the night, the Sages credit Jacob with instituting o The Land's g r e a t n e s s . Jacob was shown that tht^ iinL|itln
rr-n-jy, the Evening Prayer {Rashi). that protected him in Erelz Yisrael were going back up t.i
••aiaNB n[7»i — He look from tl^e stones. Midrashically, the heaven and were being replaced by lesser angels, wlil'h
Sages render that he took several stones. The stones began would escort him while he was outside the Land. Thi-. IMU
quarreling, each one saying, "Gpon me shall this righteous cess was reversed when he returned to the Land (3^:-'} i*iiil
man rest his head." Thereupon God combined them all into the angels of the Land returned to him. This vision inrd lllml
one stone. That is why verse 18 reads: and [hej took the in him a recognition of the great holiness of the Land ni iit n
stone, in the singular (Rashi). desire to return to it {Rashi, according to Abarbniu-I) My
speaking of angels ascending and being replaced by <ilhtM •
The concept of "quarreling" stones is understood also as
the Torah indicates that Qod extends His protecti<m In Mifr
a mora! lesson to man, for in a similar situation, human be-
righteous ones, though the angels are unseen by nnvdli*
ings would surely vie for the honor of serving such a great
perhaps even by those they escort.
person. The Sages teach that the stones symbolized the na-
tion that Jacob would soon begin to establish. There were • J a c o b ' s uniqueness. The angels, which are God's .-IHIMIIII
twelve stones which coalesced into one. They represented in carrying out God's guidance of earthly affairs, c:oMtt<i|iHi
the twelve tribes — each of them unique and with its own go up to heaven to receive His commands and WM'.U t:(HtH'
separate mission — but all of them united in a single nation. back to earth to carry them out, as it were. Jacob diiij |l||^
1 2 . Symbolism of J a c o b ' s dream. The dreams mentioned Jewish nation, however, are under the direct guidiiiK«i Mt
in Scripture are vehicles of prophecy; otherwise the Torah — God, Who is atop the ladder (Ramban; Ibn Ezra).
which uses words very sparingly — would not cite them. Ja- 1 3 . niri'i — Andbeho/d.'Scripture customarily use;; tiili WfM H
cob's dream at Mount Moriah symbolized the future of the to introduce something significant. Its frequent use li > 1 hit t'l
Jewish people and man's ability to connect himself to God's sion emphasizes the great significance of Jacob''. '||i»4(t>
master plan. Among the many interpretations of the dream {Akeidas Yitzchak).
are these: n'^y 3 3 ^ rtPiN "itt^K — Upon which you are lying, !.<•., lliii MM
• Mount Sinai. The ladder alludes to Sinai, since the words tire land of Canaan. God folded the entire country urnlK-i ihi
••^••0 and ubx} both have the numerical value of 130; the angels cob, so that, in effect, he lay on all of the Land(C7in//lh'JH<I
represent Moses and Aaron; and Qod stood atop the ladder Since the exact site of Jacob's dream was the ful.ui > ii. ^h •• '
just as He stood atop Sinai to give the Torah (M/dras/i). Ac- Holies of the Temple, this symbolized that eveiy hli •> n
cordingly, the Torah, given at Sinai and taught by sages such Land was to be infused with holiness. Similarly, .i U •
as Moses and Aaron, is the bridge from heaven to earth. never be content with an occasional visit to th<! lrn(| ;
n The Four Kingdoms. Jacob was shown the guardian an- study hall; every area of his life should be hallowi'i i
gels of the Four Kingdoms that would ascend to dominate Is- Ernes).
rael. Jacob saw each angel climbing a number of rungs cor- 1 4 . yiKn ^^JI^ — As the dust of the earth. Sfornu '*\\\\m\
responding to the years of its dominion, and then this phrase with the following one, rendering: Only iH»i ytii*
descending, as its reign ended: Babylon's angel climbed sev- offspring shall have become as degraded as the iliiti Hf til'
enty rungs and then went down; Media's angel fifty-two; earth [see Isaiah 51:23] shall they spread outpowcifUllfj Htl*^i

-•=w
i<'f''iiiliiiii
lu-i / na iT'tt'Kna nno /144

vhpnK

n s i)an r a i K-jips? ynvix- m o ' ?

'IWl NllpK '13N)3 a'PJI NWlpte 9v nton nipan inm hi?'] tyKn|?n Kn-'B niy
:Kinrj Nnn^a apitfi 'nnsN
n^p nan) D'7n,ii :Kinn nijJKia DBIJ;/'] T'n'E/j^in)?
Kni KW nix ly '13)5 nwni •'Dhi;'?)? nan] nn^niyn y j n lu/Ki] ny"}^ n^n
;^ KJ41; -\m) Tili^y iriyip ;•••] N-jg;
nnK'i p^y a^a nin' nan) :13 on']';) Q^Vy nin'"???
p n y i ^ nn^Ki "inij Qn-iax-i rtnhs ynxn pn^' ''n'7Ki. r|iiK nnnax in'jK nin^ laN;
nuj;)!? 'n^ n ^ y nitf m 'T K V H ?
n^ni :^j7'i!Vi naanN ^V 0'''?V ^5'^^ 'i?^ i ^ ^
Nn?n)a'?i K a i v n ' ? Hprini K y i i s i na:iai nlQyi nmpi njs'' nviQi viKn nDva V"n
^^•••15 lo-iai^-ii l o o n i V i ' nai'sy'?!
i T j a ^'131 Ny-iK h?y-5j Va
'333 lanyiisi T i y P S ''T?'?? Knim
KV^N'P •qaa'riKi Tinti T n n x
laytf T l y lapS'f'S x ^ ' 1 « NIC

bf) IPB -jbP 1'36 pPi' '5'r3 ]W3 P1J3 P1D-)P b'3p3C '7' bD .3pS7i KSf^l (l)
D% i"' isf) ,331: Dipn ipif)3 -piun jipii .Kinn Dipwa aatyn :(DC ]'bin ;n' ^(p ipappi /iji i^s '3 ipB 6^'i 3P3i 3p»' bp IPPIPS p]?P P'DCP bftapp'
(ai) UDC ^"S) a-51P3 pplC O'DC ,pyb3 33P 61) 13D [pft fj"Dl P'33 CBPC ,ipft'i' T3ro pnbi p n p 3pi:' ib'i 6b6 3iP3b ini P'P 6b .Nrn :]ip6-}p joub
Piip D'6Ji' 1'^ p63 loivlJt; D'3f)bn .D'TII' 3"pfn PIJPP D'IJID .D'TTHI QI^W 6lP D71P 6lP TD3 pniPP lB(3p ,Dpn PPID DlpPP p p'7i p6'i'P 7'JD 6b6
nBCb -vby aara (i^) :(3' DO iPiibb p6b PiiP '36iin mn ,r"pl) IIJBI ,pftb (1:6 pn) Dipno p 6iPi ]3i .PI7P D)D pvf PJD P71P P)D DPD 6i' ,0-57? 6IP pvr
D'p'"7io bi) inc p"3pD ^^"p fnpn3 i:'iB fibp D"»6 .pnifi 'n'jKi :(J:I:D DO w a n (K») :(n DO ]")Pb P3bb fti' .nain i^ii :(i:pp ^"s) pni 'PB)3 iipftp
W ]ft3 ,(113:1P 31'6) \mb' W V07p3 p '6>P Dipn ,'itt> 'rbf) 31P3l) 0P''P3 •3P 6iP f-opft Dipw 030? Dip»3 6b6 ,Dip» Pn63 31P3P T3IP 6b .aipna
.isnn pD5 iJi^ ^i'l ,pn3 ftiD ' x i p'33 6ib3i vj'u ici3p 'Pb ,ppi' bu wp 1133 .wall :(.np D'PDS ;7:33 b'Db) pip-)p Dippp P6 fti'i 13 inft^p PniPP
ppis 6PPP lb tm ,vpnp '"ft b3 n"3pp bs'p .n^^jy aav; :(t pnbip) ftpinsp ppb IPTD 15'P13-)1 .(Dlbp>l6 ;6':P' Dp) PP373 13JD1 (CfU »plP') IP'TS BSDl
ppmi .nifiai ( T ) KDP pbiP) [D76 be inipn Pfc pwft '13] i'33b n33'b •:"3 ;:i3 P13-33) P'3-3D Pb2P ippp i)7J)bi ,(tp:r P'P")') '3 napp b6i in3 ,Pbpp
]3bni ipDJ) fiT o'iPp '5b .^MV laaK (lU) :(y:h PWO IHD' pi in: ,(Dibp3ift) 7'a '53 p^iDpp 1P3 ,ph^ lb PiDpp i7nbb bbsp'i 3P3 6bi 31P3P PS'PI .(p DP
:'3 )icb3 pnp» D6 ^nwv OK -nyx ^y:(' nbp'i ,i p fi»ip3p ;6:PD Y S ) pppp 63 '3 ,Dp ib'i pppp 63'i 3ip3lj lb P'P .vav;n wa n :(:6i pbip) PPJP
,iCBb 6bi 'PPP3P -jb iJDor be ooisftb 'PPP3PP PP .Tbui p'jSb .ib i m a T nufn:(' Dp i'3 ;Dp) Dp ]'b'P '73 ,PP)IU3 6bp ;DI6P5 PPD lb puppp DPPB
0'-)73) pp5' b3 6bi (3':63 b'»b) pPi'3 '3 ftbft D^r ^b fi->p' pPi' '3 ib 'POP^ 6bp.(6' Dp Y'3) mm PVP '>PP 6 T P ip6ib 3'3p 3nn ]'n3 t6pp .unwKiM
ojj 'opp ,P'3v Pn ,bn ]ipb D'PMP "7137 bift D'3inpp opbi ibi ibi 'b b3 ]3i .(.fib fp'j' 'bp Pi»i6 P6n IP6T P6 p'7J P'J' 'bp Pini6 P6I ,II DP IT Pi3nn ib'ppp

PARASHAS
10-22. J a c o b ' s flight and his vision at Moriah. Jacob had
left his parents to begin a personal exile that, unknown to
him at the time, would include twenty years in the home of
Laban, a mendacious rogue, who, as the Passover Haggadah
says, attempted to uproot the Jewish people. Before going
to Haran, Jacob spent fourteen years at the academy of
Shem and Eber, a fact that the Sages deduce from the
chronology of the period. Surely, as great a man as Jacob
did not need more years of study to become a scholar. He
went there for a different reason.
R' Yaakoo Kamenetsky explained that the first sixty-three
years of his life he studied Torah with his father, in an atmo-
sphere insulated from the corruption of Canaan. Now he
would be living in Haran, among people who were Laban's
comrades in dishonesty. To survive spiritually in such an
environment, he needed the Torah of Shem and Eber, for
they too, had been forced to cope with corrosive surround-
ings. Shem had lived in the generation of the Flood and Eber
VAYEITZEl
had lived with those who buiit the Tower of Babel. Jacob's
fourteen years in their tutelage made it possible for him to
emerge spiritually unscathed from his personal exile. That
was his personal preparation for the coming ordeal. Then,
God prepared him further with the vision of the angels and
the Divine promise with which our Sidrah begins. God's
promise sustained him, but it was his own efforts that earned
him the prophecy.
10. vatt* iKan 3(35?? i^TiT!!!! —Jacob departed from Beer-sheba.
For the purposes of the narrative, it would have been suffi-
cient to say merely he went Lo Haran. Therefore the Sages in-
fer that Jacob's departure from Beer-sheba had a signifi-
cance of its own: "A righteous person's departure from a
place leaves a void. As long he lives in a city, he constitutes
its glory, its splendor, and its beauty; when he departs, its
glory, splendor, and beauty depart with him" (Rashi).
11. King nipiaa — In that place. This place was Mount Mo-
147 / BEREISHIS/GENESIS PARASHAS VAYEITZEl 2 8 / 16 - .29 / 2-

ivhat I have spoken about you."

'^ Jacob awoke from his sleep and said, "Surely HASHEM is present in (his place and I did nol
know!" " And he became frightened and said, "How awesome is this place! This is none olhi v
than the abode of God and this is the gate of the heavens!" '^ Jacob arose early in the mornii ii)
and took the stone that he placed around his head and set it up as a pillar; and he poured oil < i/i
its top. ^^ And he named that place Beth-el; however, Luz was the city's name originally.
^° Then Jacob took a vow, saying, "If God will be with me, will guard me on this way tluil I
am going; will give me bread to eat and clothes to wear; ^' and / return in peace to my fatlic.i '•!
house, and HASHEM will be a God to me — ^^ then this stone which I have set up as a pillar sluill
become a house of God, and whatever You will give me, I shall repeatedly tithe it to You."

29 ^ ^ o Jacob lifted his feet, and went toward the land of the easterners. ^ He looked, mul
behold — a well in the field! And behold! three flocks of sheep lay there beside il, foi
sponds to the earthly Temple, so that Jacob was at the place
that is the most propitious for prayer and service (Rashi).
2 0 . THK^ nia a'pyi Tin — Then Jacob took a VOID, saying.
The word saying usually means that the statement was to be
repeated to others, but in this case there was no one to whom
Jacob could have repeated his vow. Accordingly, the
Midrash derives that Jacob was "speaking" to future genera-
tions, as it were. He meant to set an example that in time of
danger or distress, one should vow to perform good deeds,
which will be a source of merit to rescue one from trouble,
n n v nirf^^ niti^"i3N — If God will be wiih me. The "(/" does not
imply doubt that God would keep His word. Rather, Jacob
feared that he might sin and forfeit his right to God's protec-
tion {Ramban).
tu^*?^ iwn h':3ii^ ar^V — Bread to eat and dotties to wear, so
that poverty will not cause me to act against my own sense
of propriety and God's will (Sfomo). The righteous ask only
for necessities; they have no need for luxuries (Radak).
2 1 . Qiri'^N'? -b 'H •nlT}) — And HASHEM will be a God to me. This
is one of the conditions made by Jacob which, if carried out
by God, would require him to fulfill his vow of the next verse-
Jacob was beseeching God to rest His Hame upon him and
his offspring, so that there would be no blemish in his poster-
ity, as God had promised to Abraham [17:7] (Rashi). Gur
Aryeh explains that Jacob's statement cannot be understood
as a promise of loyalty to God, because such an interpreta-
tion would imply that if God did not fulfil! Jacob's requests,
he would not accept HASHEM as his God. Clearly, Jacob
would never say such a thing.
Ramban, however, holds that this was indeed part of Ja-
cob's promise, meaning that if God permitted him to return
safely, he would be able to serve God properly. As the Sages
teach, "He who dwells outside Eretz Yisrael is like one who
has no God" {Kesubos 11 Ob) — so dramatic is the difference
in holiness between the Land and the rest of the world.
2 2 . T[b la'ityiyK ilyy — / shall repeatedly tithe it to You. Jacob's
tithe included not only a tenth of earnings, but also his
pledge to dedicate a tenth of his children to God's service.
Specifically, this was the tribe of Levi, which was consecrated
to serve God, and to whom Jacob imparted the esoteric
teachings and wisdom of the Torah (Bereishis Rabbah 1Q\1).
A Cuthean argued that since Jacob had twelve sons. In-1 lli I
not give a full tenth of his children to God. R' Meir replied
that since Ephraim and Manasseh were considered Jacob-^
(48:5), Jacob had fourteen children. Since the firstborn IKIM
of each wife was consecrated in any case, ten sonsremwlnrd
— so that an exact tenth of Jacob's available sons — Levi
was dedicated to God's service.
That Jacob eventually set aside a tithe from his poittirri
sions is mentioned by Rashi in 32:14 and/bn Ezra in 3!t; I'I.
R'Moshe Feinstein stated that a Jew should tithe not only hU
possessions, but also his time, by contributing time t<t tin*
service of worthy causes.
29.
1-12. J a c o b m e e t s Rachel at the well.
Again, a well becomes the place where a mate is found li n
a major figure in Jewish history. At a well, Eliezer Ibinul
Rebecca, and later Moses met Zipporah at a well. Also, an I Im
stories of Abraham and Isaac have shown, wells were litipi n
tant in symbolic ways. Commentators note that wisdom i^
symbolized by the water below the ground; it is buried diiil
hidden, but it is accessible to those who understand timl It Ih
vital to life and worthy of the intense effort needed lo l>i!|ii.|
it to the surface. Women, too, represent wisdom: W/M/OIIM'/
women builds her home (Proverbs 14:1), as when Abr.-iimui
hesitated to send away Hagar and Ishmael at Sariih'-. IMMIM'
tence and God told him to do everything she asked ol lilrii
(21:12). It is understandable, therefore, that the human -ivui
bols of wisdom were associated with the earthly symhi ih (il
wisdom.
1. vbi-\ 3]?y? Ktp?i — So Jacob lifted his feet. At tliti MUKM
tidingsoftheprophecy assuring him of God's prolcctlfui, hlti
heart lifted his feel and he felt very light as he contlmiful i'H
his way (Rashi).
Dlp-iaa — The easterners. The reference is to AbriilidM^
ancestral home — Aram and CJr Kasdim, the regionn t'linii d
Erelz Yisrael.
2.. . . IN? nani — SehoH a uje//. . ..'TheTorah narrnlcn il-i
incident at length to illustrate how those who lru:il Ih t >>>'
shall renew their strength [feaiah 40:31]. Forthou(|h iti-* i:
was weary from his long journey, he was able to loll IIWMV I ' •=
stone unassisted, a task that usually required thi- rtimlili' i
3 / B3 - m / na xs'i nu7iD n'WNia nao /146
aniisM ^ijji; n y p w m :-i'? m'? i?nT n;

:V-r 'ri'ifi K^ KJKi p i n KnpNa

n n KnriK I'p'ni n a i n i j i " j m i i r
Ki5;n iriK in^ij wyj n n s I ' l n>^
rT'3-DN •'3. nj fK mn nipjan N^irnn IIOK'T
:K;nifi bj^. yii;! im ;^ n i s IP an
Niax n; a^p?i K-igv? apj)^ n'lfiKin'
pnKi KBg a n ; ••W) ••n'nBK 'iW 'a n32fn nn'K Qto^i l•'nv/^^;•^)p tity-ii^t? i5^;n-nN
mv n; K i g i c iaiicT by xniyn
KDiff lib m 3 i bj? n ' 5 Kwn xnm-]
n;p ap5!! u"pjj:> iKn'nijj? KIJ"!]?"; li.^:i- J IT I-T I.- T •• J yr : /,-• i-

••V in'i biN Kjs 'T f i r r Kn^K? '?3a>?'i

lU/Bbtpb wa '^D^ab {arfy K - I ) Kijnib
Kn'l KSK ITa'? Qbt?3 3m'K)K3
(in) aVy nbg ••riK 'T ' D P Kng ••niiu;
K-itey lip in 'b i n n 'a bbi ;; a n g
v ' l b n apK byjiK :nia-|i7, aaiw-jgK
n s nby pya-i ivi piy Nribi;i
n n i V^is^ DD^ •''?"lti3') •^'?'in •'^aK 'Wi;^ njn
•''7 nini mn) ^ N IT'S-'^JS a'i'?^? "•n^ii'') t^'?"?"? ^a
IT'S n^n^ nn^i? '•'rDptyni^t? riK^n i^Kn'i ;D''n'?Kb; 33
U3
nxn nan) Nih ;n"|p.-'p ny~iK •^^^'i vhr\ :i'px. ^

'"CI
131 oc iS'PT . p n fnpf" i>'n7 p» o m » . x i i j Ji» :i(.ns WPDS) ift P'3 Dipn3 'P)C' 6b 'POT' D6C .inyT nb 133m (TU) :pb Diip 131 6b 3pB'
DPSPB pitoi obpp Dipt) .D'Hon -\v\ii rm :t3b»> ID3I ,»Pb3iD TO ,fiB .ninbK ii'a DN 13 m ixi pb'ji) 'nbciT ;P"3-)3 ;PIJ6 ciitt ?!3 pnp
IC C7p»5 P'3 i a 3 11131) Piun iC flpOT P'SC .IPITOI .PD'DCB IPlbSP fl"Dl IBISC D)P6I D3C 1633 TOID PIP DblDS .ftlDI p 'DV '3T 0P3 l(Bb6 •)"6
.nnu ninbK fiin' ax (a) :(OT PI513 'DbciT ;p)v oijnp ;I:I5D T'3) ovm 0)1SS3 D'bClTl ,P71P' be P»m3 7P1» D3C l63P .C7pDP P'3 1J33 13'JI)
inn '3)f) s)5i 'i "infic »3 ,'TOB crai 'jp'UJot to PIPMP 'i i m p D6 1'1)')3 1'3C bl3» )'P')3 pbP) be 11553 P'O b6 P'31 ,1'»')3) PTO' pC bl333
b'pi) lip icfi b33 Tmnti 'b T'('C iM . ' n a m :n:i3 •)"3 ;ii5 piDP b'rt) iDisc D5B6 D'JP b6 P'33 ip6ii B3C16331'bne DbiD 65P) .<IDI' ')31'3!
cp3P51 .(Dpi ot) l3(Bfi 6b '5 TOfiC iro .boKb onb ih inai :(l:V)D •)"3 ;op P'3b 63 PI p'75 p"3p5 i»6c »'Pi3P nn6c '5b3i .(t:DD i'st D'beiT D)
;B3:(b D'bop) onb tp3» itnti 3(K p'l) 'R'fn fibi mfoi; ,3tD5 'np f>io opb D'PD5) b6 P'3 o'bcn'b i6ip 3pD' ,nn6 iiBi ,1:65 pbip) P)'b 6b3 ipo'i >)ib»
.Dibwa :(oi; b'tib) POTfia bfi TPU'COI 'b infic iro .'naici (K3) :(DP Y'3 P'lipp -a ipD)P ')6 ini6 .p i»ib npb p'Pni ,D'bcn' 6bi 6>p lib 111 ,(.np
'be IDE biPT .ninSKb lb 'n nini :i3b 'i-nr> inbf) 6bp ,f>vins p obc ClpPP P'3 63C ,(:65) I'blP pp'DCS DIIDAP p6p P5'5p 6'P ill ,l6Db 631
i> 'P-)3i ipfi c"n3 ,(fib pppfii nsD) 'BID biDP hirs' fibp ,<IID TO obppi) Bnn CIpDP P'3 bo 3pD' P3BC31 ,P"6l .Dlp))3 »)5'1 IPIl ,b6 P'3 ID lp6ppb
inpfi iBiibi D'abfib lb pvpb -mbx ,Dpi36b P'ii35 it ppwri ,(DC b'ub) D'PCO pi l'P136 ibbSPPP 01pD3 bbSPPb P'3b 3'P' 6b IP'6 .DC 13315 6b
C1151) p .riKin laKni (33) ;ibiDs Die 13 fibp' 6bc Dm'u -pin IKV DO ib'l ,P'31» 6ppi ,(De) POP T5 pP53 l)'l))6l3 ,bl6 pp 713 lp'6 ,1P1331)'
•\VK riKin lanni :pf)i DC»6 'J6 <if)i abft pf) 'b PCBP Dfi ,pf>Pi be »i"<i 'PbbDPP 6bi 'P136 ibboppc Dips bD 'Pi3»e "ICP6 ,11)6 pnb hm '3 .P)PP
mfi psc 131W PCB pi .'0 Dip obD pbs 'Dfi imnp3 .'111 a3XM 'Jinw 11DD5 6lP 01 6b b6 n'3) .p6o ib pbapl b6 P'3 70 PIPl ,17P»b P'P137 3P' .13
IB'l 'IJl 535)) 3p»' 3i'l ,DC 11)6) PI) ,(6:0b ibpb) b6 P'3 obU Dip lb •»)6C3 P'71CP 7P 6lPl .b6 P'3 p67p D'pb6P TO DP'PC DP bPl .D'bCll'b ftb6 ,'Db
P153)PP P3)D P11C3 1C3P)C» .I'bjn apS' KWll (K) lO' DC) ID) P'bC 'HI pbKi 13b ,67nj3 n))6 pi .pp5' 13 bbsopc 07co 6ioi ,OPP36 13 bboppc
:(p:») OS! P T 6 I 3 3 CIIDP 13 .P3bb bp OPKI vbn p6 13b 6c) OTPCS i6ipc 3pi3'3 6b6,07c i6opp pn5'3 6bi ,io i6ppp 001363 6b U:3 o'DC)
ward, eastward, northward, and southward. As the Sages from God {Moreh Neuuchim).
have taught, God's future salvation will come only after Is- ni^ nIpBa — In this place. Since Jacob had experienced a
rael has experienced much degradation. [See Overuiew to prophecy without having prepared himself for it, he realized
ArtScroll Daniel .1 that the place was so holy that it was conducive to prophecy
1 5 . ^bl^l-)a^-'^tyI<^l^:— What I haue spoken about you. "Do {Sforno). He bemoaned that he had not known this, or he
not fear Esau or Laban, because 1 am with you and will not would not have dared sleep there! (Rashi). Alternatively, had
leave you until 1 have completed what 1 promised regarding he known, he would have prepared himself so that he could
you. 1 promised Abraham to give this land to his offspring have had the vision even while awake (Or HaChaim).
(12:7), but it is only through you — not through Esau — that 1 7 . QinbK-nia — The abode of God. This is not an ordinary
this promise will be fulfilled" {Rashi). place, but a sanctuary of God's Name, a place suitable for
16. 3pyi y|3'?J — Jacob awoke. He understood clearly prayer (Targum Yonasan). Furthermore, it is the gale of the
that his dream was a prophecy, for when prophets are heaoens, meaning that it is the site from which man's prayers
shown a vision, they recognize it to be a communication go up to God. Midrashically, the Heavenly Temple corre-
149 / BEREISHIS/GENESIS PARASHAS VAYEITZEI

Jacob from that well they would water the flocks, and the stone over the mouth of the well was large..
Meets ^ When all the flocks would be assembled there they would roll the stone from the mouth of the
Rachel well and water the sheep; then they would put back the stone over the mouth of the well, In its
place.
" Jacob said to them, "My brothers, where are you from?" And they said, "We are from Haran."
^ He said to them, "Do you know Laban the son of Nahor?" And they said, "We know." ^ Then he
said to them, "Is it well with him?" They answered, "!t is well; and see — his daughter Rachel Is
coming with the flock!"
^ fie said, "Look, the day is still long; it is not yet time to bring the livestock in; water the flock
and go on grazing." ^But they said, "We will be unable to, until all the flocks will have been
gathered and they will roll the stone off the mouth of the well; we will then water the flock."
^ While he was still speaking with them, Rachel had arrived with her father's flock, for she Wcts
a shepherdess. ^'^And it was, when Jacob saw Rachel, daughter of Laban his mother's brotlwr,
and the flock of Laban his mothers brother, Jacob came forward and rolled the stone off the
mouth of the well and watered the sheep of Laban his mother's brother. " Then Jacob kissv.d
Rachel; and he raised his voice and wept. '^ Jacob told Rachel that he was her father's relaiioc,
and that he was Rebecca's son; then she ran and told her father.
'^ And it was, when Laban heard the news of Jacob his sister's son, he ran toward him,
embraced him, kissed him, and took him to his house; he recounted to Laban all these events.

haps you should ask her your questions directly" {Haamek
Davar).
9. Nirr nUT n ~ For she was a shepherdess. Rachel tended
the flocks alone, for Laban had no other shepherd. Leah did
not share this chore, either because the sun might have been
harmful to her weak eyes [see v. 17], or because she was
older, and Laban was afraid to let her mingle with the shep-
herds. Rachel, however, was still too young to arouse the in-
terest of the shepherd boys (Ramban).
The verse implies that Rachel came leading all of Laban's
sheep, which indicates that the flock was small. Indeed, La-
ban became prosperous only after Jacob began working for
him [see 30:30). Even so, Rachel must have been a skilled
shepherdess to single-handedly tend even a small flock at
such a young age {Or tiaChaim).
1 0 . IBK triN l^b — Of Laban his mother's brother. The need-
less phrase is used three times in this verse, to tell us that
everything Jacob did for Laban's flock was in honor of his
mother. Or, he announced this fact to the shepherds at every
turn so that they would not accuse him of having immoral
intentions toward Rachel. Thus, when he kissed her, in the
next verse, his intentions were already clear to everyone {Or
HaChaim).
1 1 . •^ajl — And [he] wept. Jacob wept because he foresaw
that Rachel would not be buried with him in the Cave of
Machpelah. Another reason he wept was because he had
come empty-handed. He thought: "Eliezer, who was only my
grandfather's servant, came for my mother laden with
riches, while I come here destitute." Isaac had given Jacob
money and gifts when he sent him to Haran, but Esau had
ordered his son Eliphaz to ambush Jacob and kill him.
Eliphaz pursued and found Jacob, but, having been raised
by Isaac, he could not bring himself to kill. Eliphaz asked
Jacob, "What about my father's command?" Jacob told him
that he could be in technical compliance with Esau's ordor
by taking away all of the wealth that Isaac had sent, and thuit
impoverishing him, Jacob, for the Sages say that a poor ]wr-
son is tantamount to a dead man. Eliphaz complied. Thuti,
when Jacob met Rachel, he had nothing to give her {Rml)l
cit'inQ Midrash).
1 2 . Nin niaK itiK ^a — That he was her father's rctatlvr
[tit., brother]. In addition to the plain meaning that Ja<:<ih
introduced himself to Rachel as her relative, Rasht rMr^
the Midrashic interpretation. He intimated that should I ii
ban try to cheat him, he could defend himself by being In
ban's brother in deceit; but if Laban dealt honorably, Jiicoh
would act with all of the integrity expected of a son ol Ur
becca. Or HaChaim elaborates that Jacob was surely woi
threatening to match Laban's thievery. Rather, he meonl lo
say that he would defend himself strenuously, but oiily
within the law.
13-30. Jacob contracts to marry, and is deceived. Jm;ij| i
had come to Haran to find his mate, but to a Patriarcli nl
Israel this meant more than merely finding the woman wllh
whom he would build a family. Jacob was the last of the I'M
triarchs, the one to whom, as he knew prophetically, woiiiil
be born the twelve tribal fathers, and the one who would Im
gin the process of changing Qod's people from a family tu n
nation. His wife had to be a woman ordained for this aui lutil
cal.ling, and for her sake ordinary materialistic coniiklei
ationsfell by the wayside. As explained above (introducll'in
to vs. 1-12), Rachel was that mate, and Jacob devoted wvtin
years of hard physical toil to win the right to marry h(ir. \\\\\
he was dealing with Laban, whose name has become fiyn
onymous with self-righteous dishonesty, and des|iil,(i An
cob's best efforts to protect himself, Laban deceived hlni,
1 3 . innnp'? ym — He ran toward him. The greedy L.tilinu
came running at the very mention of Jacob's name, cinnU
 KS'1 nii>-\s nitvxna isjtj/Ms
N j n w KjTiii ]'ffiia N'nn K-j'a jip •'3-'7i7 nViJ i3Nn) annj^n ifji?'! Kinn nN^n-in
N p K n; i'Ti33)pi KHIS; ' ' ? l ^ c ' ?
j<;:y n; IgWQi KT3T ^^^^ ^VO 13Kn-njs; u^'U/n') iKYriTii^ ij7tz;n) nN^n •'3 '"^yi?
KT3T KBiB 'jy KjaK n; I ' a ' n p i
IM 'DK 5p57i pn'? n g s i i ;nnnK'7 V^P V^ ^h'i?,- DoV ""?''^<5 :i^9'p'?'? "i?<3n ''3"'7V •
I'in'? nnKi n ^KjniK nC"3 i i p s i I'nK
-nK nnvT^n urb nnxM :i3n3>f innip nnK'i DHK ;
KPii dbiti n i j K i PI'? •'?t?n im'? n a s i 1 ibi Di'7U7n nn'? "inK^i niyT nnx^i n i n r n ]'2b
Nn nQKii :K5V ny K;nK pinna '7n"i
n^y? icipKi'? ]ny NV •'JD K B I ' Tiy -iipK'] :iKVn-nv nxa in3 bn'^ hani Di'7U7 n)pN^] •
KV nlpNln iWT I'j'IKJ Kby 1pl?K IK'yn ii7tt;ri najjian qoNn rij/'K'? "jinj ai^n hiv in
KjiK ni ( i n ^ a j n i K«>) i n i i j ' i KjTiy "'73 iDpK;: -i^><; ny ^aw K"? nipK^T ;iyi in'pi
n y o :K3V ••ptofl K T S I Nijra 'jyn ijip.tyni nxgn ''a bvi? X^ii^n-m i"?"?!) nnnj/n
Kjy n y n n s 'pn-ii ilpiny bVnn x i n i
13 P1131' iK'Pi Kn^'yi '-IK Nn«>?^ •••i IKyn-Di; nK3 1 "jn-)) nay ~mp laniv :iK2^n
KPiinis 15^ na 'jn-j n; ifiy:: MO
ntpKi KPiiriK 15'ji Njy n;i PIBKT
-nK npy nxn niJ/KB •'PT'I :Kin ny'n •'3 n'-nx'? nu/K
Kijia ^ y n N p K n^ T I M I apy:: anfJi U7jn iHJs •'^^l; in"? iK:^"nj5) IHK ''HN; 15'?"n3 "^nn
KPiiriK ]2b~f Njy n; 'iJiuKi K I ' S T
n; n-iKi Vn-)'? apy^ piyaiK- :nBKT
nK ^ m ' ? npy;: 'in^i- : N 3 5 1 Pi'pg :';i:?;'i iVpTiN; Mto'i •jnn'? lapy,! pit?'] IIKIK 'IIK in'?
KiPi KPinKT e n s 'IK K"i) n n x la
riK'ini n u r n i Kin ni7a-i la n i s i
n p m - p •'31 wn n^K •'HK '•n 'jrn'? •:ypv ni'i
LT: • I •." J- : T - T (- - : j- •• T ; I -:i~
anvi n; l a ^ yniu la nipii r :Kniai5^
pinraip'? u r n i P i n n s l a a p y : I ynuz-rus; p^ y^U73 ^ri';] -.mKb i j m ynm wn
nri'a'? Pi'?i;Ki n^ pnaii piV q s j ) I'i'-pt^:^! 'l'7~P3ni] HnN-ipb yn';] innK-i3 nf^yi
il'^NPi Njajna b^ n; la^"? •'yrii^JNi
•.nbKT} nnnnn-'^s nf< in^b napp in''3-'7i<: inN''3p
'"CT
•JfD'bfl pp6 .Pl'Jp'T D'T3 foe 'Db ,6"l .(DC) D113pb 11)13 PD)3) P)'flC CllpP (J) :5iip Iieb31316ip»5i .D'liDP pf) D'BiiP D'pcn . n m y n ipwi (3)
(|nC 'Ob .(DC) Dlb3 'T3 I'ft ')f)l ,P137)1)1 D'TPSl 0')313 l'T3 I'P 636 '3f) 13B rouipi ,1'bbui .IWAI ipbii) pfio 5P'PC 'sb ,<|Dfipb I'o D'b'n .isoxai
pp5' be ip'n3 iB'b6 bue 'obi ,u'eoi .inipb n p 6 i'3fi piii)3 ici3 is lo'bfi I'BP 0150 131 bse '9b ,13B 'b31 TDB pcbs 13lb 03PeP 511P pcb bj .fTOjm
,'T3C 51) blB ,3pB' lb IPfl .fofl be 'llib P6B6 51) ,b"6 .IT 1C1) (3:3 P31 D'137) D1313P .iKxn DS; nK3 (i) :i'3'pm iciiip .niwni :Pi'ob I'PDI O'O 133
D'pfl O'Ofl 1»3,5'3f)b 3np .Kin n'3K <nK 13 (31) :(P"313) Pl)3 31CP '31301 llCb pCfllO .PPfl inUIPl ,p"'33 nbl31)b 013135 563 bpil .6'Pli 113U1P1 ,f|"bfo
,PI6P-J3 1'P6 '3fi Dj 63 615 Pi6inb oh ,iei7i)i .(I'bo fi"Pl!3 ;P:j' b'Db) i)D)f) 113D3 o'i3ii DR16 ofiic '9b bni Dm 11SJ in (1) :ope» pcb ')poi ociis
:(.»p 3"3 ;)' De ^''s) PieJP IPIP6 Pp3T 13 ')fi 03 f)i5 ICP oifi D6I of) ,11)lb3 ,bl13 Dl'51113 p 05b 11)6 .TO 113T flbl 5P'35 03p»5 tjioftb O'bllC
ynii (ji) :(De •)"3) lb fibfi T35b pb P'5 fibi 5p» 5»fic '9b .ni3i<b -am tJDKn nS Kf? 3"513fl DDbC Pll)035 Ofll ,01'0 pbll39 DP»beO to Opfl 01"1'3e
0'3roi3 D'bl33 aieD3 ifob 63 P'35 13B 'IOC ,1113p flip 111)1) 11303 .lIlKnpb Pf .ft^ii :obn3 pfiPt '9b .piptob .^313 xb (n) :(f>':i31"3) 'Ui napnn
:(oc) ip'P3 03516'35 o'3ipr fine -inb Dibs IBB ofn fibC3 .[A] p3n'i :(De) P6 1'31313C Dlfl3 bm 3pBl WJ11 (1) :1'P13 pcb fllPC '9b ,111133'! DAIIPB
tof) fo fibc .phb nsD'i :(De) rw 0516'35 Pi'b3-)i) fine inl) .ft pmm P113 P9)e '9b .1311 («') :(3':» 1"3) bll) in3P IC'llpb .P'Plbi '9 bl31) pp90

effort of all the shepherds, as they explained to him in verse
8(Rainban).
In the plain meaning, their reason for putting such a heavy
boulder over the well was to protect the scarce water or to
prevent children or objects from falling into the well. R'
Hirsch comments, however, that it gives us an insight into
the base character of the Arameans. Mo one trusted another
or allowed anyone a possible advantage. There was a selfish
fear that someone might get a bit more than his share of wa-
ter, so they made it impossible for anyone to get water un-
less others were present to monitor his use of the well.
5. n n r i a p^ — Laban the son [i.e., descendant] ofl^ahor.
Laban was Mahor's cjrandson; his father was Bethuel.
6. ft nftu*n — Is it well with him? Jacob's sensitivity
prompted him to ask about Laban's personal circum-
stances. Since he was about to visit Laban, he wanted to
know how best to approach him (Sfomo).
Realizing that Jacob wanted to know more about Laban's
personal life than they could tell him, they pointed out his
daughter, as if to say: "Loo/c, his daughter is coming — per-
 Jacob '" Then Laban said to him, "Nevertheless, you are my flesh and blood!" And he stayed with him
Contracts g month's time.
to airy, ,5 y^g^ Laban said to Jacob, "Just because you are my relative, should you serve me for
Deceived riothlng? Tell me: What are your wages?"
"> (Laban had two daughters. The name of the older one was Leah and the name of the
younger one was Rachel. " Leah's eyes were tender, while Rachel was beautiful of form and
beautiful of appearance.)
'* Jacob loved Rachel, so he said, "I will woric for you seven years, for Rachel your younger
daughter."
" Laban said, "It is better that I give her to you than that I give her to another man; remain
with me." ^° So Jacob tuor/ced seven years for Rachel and they seemed to him a few days
because of his love for her.
^' Jacob said to Laban, "Deliver my wife for my term is fulfilled, and I will consort with her."
L^aban 22 So Laban gathered all the people of the place and made a feast ^3 And it was in the evening,
SLtbstituLes that he took Leah his daughter and brought her to him; and he consorted with her.
Leah for
Rachel
2" — And Laban gave her Zilpah his maidservant — a maidservant to Leah his daughter.
^^Anditwas, in the morning, that behold it was Leah! So he said to Laban, "What is this ynii
have done to me? Was it not for Rachel that I worlced for you? Why have you deceived nn •,'"
term has become the idiom for terms spelled out as clearly concern was to serve Qod, not physical pleasure {Rashi).
as possible. Knowing of Laban's proclivity for twisting the 2 2 - 2 5 . Laban s u b s t i t u t e s Leah for Rachel. Living up lo
truth, Jacob specified as carefully as he could who his bride his reputation as a deceitful rogue, Laban substituted Lt-.ih
was to be: not just any girl named Rachel and not just any for Rachel on the wedding night. Jacob and Rachel expei-led
daughter of Laban, But all his precautions were to no avail Laban to attempt such a deception, and they prepaicd
(Rashi). against it by arranging a secret signal between them. Semiji
that they were about to substitute her sister Leah for hoi.
ttf^j J a c o b ' s voluntary separation from his p a r e n t s .
however, Rachel confided the sign to her sister so that Lcnh
Jacob was taken to task for voluntarily offering to remain would not be put to shame. Laban "magnanimously" pn'
in Laban's employ and not seeking to return home as soon sented the bride with Zilpah as a maidservant, but this W.IN
as possible. He was away from his parents for a total of part of his ruse. Zilpah was the younger of two maids in t!it>
thirty-six years, of which he spent fourteen studying in the household, and it was assumed that she would become lln-
academy of Eber. For those years of study, he was not maidservant of the younger sister, while Bilhah, the oUli'i
considered negligent for failing to honor his parents. For the maid, would become the servant of Leah. Thus, by present
next twenty-two years, however ~ twenty years of service ing Zilpah to the bride, Laban fortified the deception that TII m
with Laban and two years of journeying — the Sages hold was Rachel {Rashi from Megillah 13b).
that Jacob was derelict in failing to return home. His punish-
ment was that Joseph remained separated from him for a All of Laban's machinations, however, could not h.ivn
like number of years. succeeded had not God wanted them to, for it is illogic:iil hi
believe that Jacob could not have detected something arnl-n
2 0 . ^n')^ — For Rachel. The Torah repeats for Rachel until the morning. Despite Rachel's incredible unselfishn'-nn
because Jacob constantly let it be known throughout his and Laban's equally incredible dishonesty, the marriatii- in
service that he was working only to marry her. He wanted the Leah took place unimpeded because God's plan requJM'J
bargain to be known to all so Laban could not deny the deal that Jacob and Leah become husband and wife— in hut, in
later (Or HaChaim). a real sense, she became his primary wife, because she hml
nriKinariNa — Because of his loueforher. Only his great love as many sons as Jacob's three other wives combined, .mil
for Rachel permitted Jacob to consider seven long years as she, not Rachel, was buried with Jacob in the Cavi- ul
if they were only a few days; for Rachel's sake they were a Machpelah. On the wedding night, Jacob's acute spiiliiml
trivial price to pay (Mizrachi). antenna recognized that he was with the partner who w.i
2 1 . '>nt£J>i;"ni< nan — Deliver my wife. After seven years, destined for him, and that is why he detected nothing wn M II I
{R'Aharon Kotler).
nil Laban said nothing; Jacob was forced to approach Laban to
remind him of the arrangement {Ralbag). Michtao MeEUyahu explains the respective roles of tlic liwi.
Jacob's expression and I wilt consort with her would have sisters. Rachel was Jacob's intended mate for this wodd
been vulgar in a lesser person. Jacob's only intent was that Leah was his intended mate for the higher world of the i\\ >ii ii
he was already eighty-four years old and he had to begin his Rachel was the wife of Jacob and Leah was the wife ol hn.-u'l
mission of bringing the twelve tribes into the world. His — the name signifying his higher spiritual role of the luhn.

Jiiili!
 illllllllllllllllllllllll

nD-T /133 NiSfl IW-\S rruPKna nso/iso

u/n'ri Day ii^jii nriK nc/^i 'KiifV 'HK ]2b \b I^N^I T
p^ ^l^^?llD n^'P'i' nn;! niav a^ri'i
••in i j g '?3n'?ani riK 'riN'nipn ap^::'?
mn •'3n'75J7,i nm ''nJ<"''5n npy^i'? p^ "iipK^i iDijp;; lu
•Ito Ija l'n-)131 pbblro :'q-13K m i"?
'I'vir Ann KrnsJT mitfi riK^ KnjT
nn^n ''7n"i) nia-i mb iry) ;'7n-) muifn nu/') nkb v
Kp-ia K-j'sw nir; '^n-j) i;jj^ nK^
'jn-j n; apif;; D'niin- :Ni!ria nK;i nnK^T "^nn-riK 3|7j7,''. nnf?,^] :nK']n np'-i "iKri-nsi n^ ^w^^t^r

Tinna ^n-ja i^jip vaw •qan'??!? i n x i ]ib nm^i :naui?n ^n? ^nn? mvJ ynt/ '^"layN u^
1^ Fin; ]nis;T au p^ ^nNl »< :Nri-)};!
••BV aw nriK laiV nn; inijTO :ni3j; m\^ npK K/IK"? nn'K •'rinn T[b nnx •'nri niu
nni ]':Ef vaw 'jn-ia apy; n^gia n^in^a Vry? i^nn D^'^W ynt;; '7nn? ^2^^ ""^V.-^ =
Fin; Finqiia in'yi I'pi'a ^rilj'j/a
nN TinK n; an p^'? apy; "iipsi K3 HDH p'7-'7K i p y "iMK^i ;nn'N ironKa n n n x N^
jT T 1T T I < ~ : I- V - IT I. T - ; I - : • t -:
nni"? ^WK) 'in'?? 'g1' n'lp^toK
nayi KnpK •'iiijN 'ja n; p^ uJiaiaD
]2b ^m^;) •.T\''bK nKpN] •'•gi w"?)? p irii^K-riK 33
HK^ n; nail Kitfnna nirji«:K;ni4')p
nni'? ^5?5 nni"? nn; "jyij) nnna IP'] :n''^K Knj] p^K nn'K Knji ina nK^riK ID
ni<hh nnnt? nsVi n; nV la^ an'ina
K'nKniK-j9yaninin3:innN'?nnn5
•'n^i :nn?tt? inn nx^"? 'innau; nsbiTiN; n"? p^ m
K^n •>b niajf KT nn p^'? nuKi nij^ hKTnn ]ib-^^ "^W"} i^K^ Kin'nari) -ij^ig
'a niijic Na'?i "inv n ' n ^ s 'jnna

0'7P6 0'))'3 V5'B3 VO'l 3'P3 nPC ,6P pP DIP! .(1P:(3 i'Ob) D'lpft D'C
top 13 Oil' D'nc 'D1 .pnb ibbp O W D P b3 .niupn i n a ^ m a :(t' op i"3)
tepi .1P3 b"p ,pipD i» P-)P6 bPT iBfip topi .bpi3 P 3 B 6 lb infj .'dm
'ISC ,b'»ip 6b 3"sBf)i .Djpps b"p ,bPT PUP ftipfii pnp aftb <i'bpft i»fip
,P3P i's p ')fi npp,'»' ittn ,7iBi .>nft 'b Pinftp .m' iK^n (K3) :(DP) wm
,p inifi 15'6 D'bp3P bp fibpi ,P'bfi Dfti3f)i infrc cti .o'»3P 3"' Tnofi 'Pn'6i
b3fi .nsh Kv\ nmi i p a a >n>i (tiD) :(P' DP) p infi pnbip Tbipb ttfi
pftb lb l'B')3BP bm Opf)lP31 .bmb D'3»'P 3pB' IDPP 'Ob .pftb PP'P 6b Pb'b3
:(.j3p 3"3 y.i' pb'jB) D'MJ'D )Pi6 pb aiDBi PIDB ,'PIP6 objp I'PSB Pinft
PPBB . n a / a i >MSSI I K ( T ) :(J':B I " 3 ) IJBB DIBB ibuspi ,i'n6 D)* ^ P B
D'B' C7P p bSUft 0311p '3DB f)b6 ,Dlb3 1T3 I'fll b'fjlp PP>35 ppflb 'b pfl
ppb .nriK 'HK 'an (lU) :i)M PBIT O'DP ,D)nb fib ii (jfii ,0PB pi (T oc)
pi .(Blbp3lfl) ')13BP11»3 .Umayl :D3P 'nSBP PPfl 'Pftp b'3P3 'Dl .P»'P
.niai (!') :63Pb P3'PP R3DIP frai 5c6i3 i"'i c|Cip 13B ppb 6'PP P3'P bs
•PPl pp3lb D'33 ')P D'-jmft b3P 1>0P ,P3131 IPB bp lb-)lJ3 Plbsb 0113D PP'PP
piii flip .-\Kn] :(.j3p 3"3 ;(13 DP Y'3) jopb pjcppi bnab pbnjp pbb P133
I't flip .riKin :t"Bb3 pfi"sjip ,(3':1B P'BP') 71P3 iPiftp' ppb ,<II5-)DP
IBB P3P'i ,iBf) lb 5IB6P D'7P6 D'B' DP .D»v nvj y\svK (ni) [npDbp

dent that Jacob must be laden with wealth and precious
gifts. If a mere servant, Eliezer, had come with ten richly
laden camels (24; 10), surely Isaac's heir must be enormously
wealthy (Rashi).
Seeing that Jacob was empty-handed, Laban thought that
he might have money hidden on his person. He therefore
embraced him, to feel surreptitiously whether he had any
hidden treasures {Rashi based on Midrash).
1 4 . n n « ^>'^'VJ:^^ inrs? 1i< — Nevertheless, you are my flesh and
blood! The expression nevertheless indicates an alternative
to the most desirable course. Indeed, in Laban's mental
world, if Jacob had no money, then he was not worthy of
hospitality; nevertheless Laban "magnanimously" put family
loyalty ahead of his usual mendacity and invited him to stay
for a month as a guest. As indicated by the next verse, Jacob
worlied even during that time, and Laban realized that he
was a valuable commodity, so he invited Jacob to negotiate
terms of permanent employment (Rashi).
Before recording Jacob's response to Laban's inquiry, the
Torah interjects the parenthetical information that Laban
1^
had two daughters, the younger of whom Jacob loved. This
digression prepares us for Jacob's response in verse 18,
where he requested the younger daughter in marriage (Rash-
bam).
1 7 . n^3"! nsh iryi — Leah's eyes were tender, because she
wept constantly in prayer that she not have to marry Esau.
People used to say that since Rebecca has two sons and
Laban two daughters, the elder daughter would be married
to the elder son, while the younger daughter was destined to
marry the younger son (Rashi).
Great is prayer, for Leah's prayer brought about annul-
ment of the decree that she marry Esau, and even allowed
her to be the first to marry Jacob and have children with him
(Midrash).
1 8 . Qiatt* yau* ^1?!^^ — I ^^''^ work for you seuen years. In
response to Laban's wish to negotiate monetary terms,
Jacob said,"Do you think I came here for your money? My
wish is to marry Rachel your younger daughter and begin the
sacred task of building Israel!" (Chasam Safer).
mo|?rT T)n3 ^ m a — For Rachel your younger daughter. This
i;U!!iji!!J!!!!i!
 PARASHAS VAYEITZEI 29/26-30/1

2^ Laban said, "Such is not done in our place, to give the younger before the elder. ^'^ Complete
the week of this one and we will give you the other one too, for the work which you will perform
for me yet another seven years."
2s So Jacob did so and he completed the week for her; and he gave him Rachel his daughter
to him as a wife, ^s And Laban gave Rachel his daughter Bilhah his maidservant — to her as a
maidservant. ^° He consorted also with Rachel and loved Rachel even more than Leah; and he
worked for him yet another seven years.
Leah 3^ HASHEM saw that Leah was unloved, so He opened her womb; but Rachel remained barren.
Bears 32 Leah conceived and bore a son, and she called his name Reuben, as she had declared,
Four Sons
"Because HASHEM has discerned my humiliation, for now my husband will love me."
^^ And she conceived again and bore a son and declared, "Because HASHEM has heard that
f am unloved. He has given me this one also," and she called his name Simeon.
^'^ Again she conceived, and bore a son and declared, "This time my husband will become
attached to me for I have borne him three sons"; therefore He called his name Levi.
^^ She conceived again, and bore a son and declared, "This time let me gratefully praise
HASHEM"; therefore she called his name Judah; then she stopped giving birth.

30 ^ 1^30/16/ saw that she had not borne children to Jacob, so Rachel became envious of her sister:
of Leah, the Torah states that HASHEM — the Name signifying
Mercy — saw her plight (v. 31). But when Rachel complained
to Jacob about her barrenness, he told her that not he, but
ELOHIM — the Name signifying Judgment — had deprived
her of children. The implication is that Leah had children
only because her predicament, as the less favored wife,
caused God to have mercy on her. Otherwise, Judgment
would have dictated that she, like Sarah, Rebecca, and
Rachel, would have been barren until her prayers succeeded
in changing her nature (R' Hoffmarm).
3 1 . HKb ^TKiato-ia — That Leah was unloued |lit., hated]. Ram-
ban cites Radak that Jacob surely loved Leah, but that his
greater love for Rachel made her seem unloved — or even
hated — by comparison.
3 2 . piKT — Reuben [lit., see, a son]. The Torah explains
Leah's reason for giving this name to her newborn son: In His
mercy, HASHEM had seen her plight as the secondary wife,
and He had given her the first of Jacob's sons, so that he
would feel an upsurge of love for her. Sfomo comments that
Jacob must have resented her complicity in Laban's plot to
deceive him at the time of the wedding. Now, however, that
God had ratified her conduct by giving her the first child,
Jacob would surely realize that she had acted properly.
Rashi cites the Sages, who see a further prophetic conno-
tation in the name. God placed a prophecy in her mouth, as
she said, in effect, T-^ W ) , "See the difference between my son
and Esau, the son of my father-in-law." (The word fa with a
yud means between.] Esau despised the birthright and sold
it contemptuously to Jacob — and then vowed to kill him!
But Reuben lost his cherished birthright to Joseph (/ Chron-
icles 5:1), and not only did not hate him, he tried to save his
life {see below, 37:21).
3 3 . 'H !jnitf~i3 — Because HASHEM has heard. After her first
child, Leah was confident that Jacob would love her, but God
knew that she had to be consoled with another son whilf
Rachel was still barren. Leah herself had been unaware thol
Jacob's love for her was still lacking, but God, Who searchivi
the innermost recesses of the heart, heard what she had no!
sensed (Kli Yakar).
3 4 . lib — Levi. The Matriarchs were prophetesses and knew
that Jacob was to beget twelve tribes by four wives. O I K I -
Leah had three sons, she said, "Now my husband will have tn i
cause for complaint against me, for 1 have given him my lull
share of children" {Rashi).
3 5 . n"inn» — Judah. This contains the letters of God's Inell.i
ble Name, as well as the root that means "thankfulness" and
"praise" (Sfomo); thus, the name has the connotation ol
thanks to God. She was especially grateful now, because, Ji?i
the mother of one-third of Jacob's twelve sons, she had be(in
granted more than her rightful share {Rashi).
Chiddushei HaRim notes that Jews have come to be called
Yehudim, after Judah, because it is a Jewish characteriHlk
always to be grateful to God, with the attitude that He hns
given more than our rightful share.
30.
1-8. Rachel is fulfilled through Bilhah. Rachel longed loi
children, but in vain. She begged Jacob to help her, to no
avail. Finally, she chose to follow the course of Sarah, wliu
asked Abraham to marry her servant Hagar in the expectci^
tion that she would raise Hagar's children and be fulfilled vl
cariously.
1-2. brtn KJipni — So Rachel became envious. Ordinarily,
envy is not a commendable trait, but there are exceptions,
The Sages teach that envy of another's Torah achievemttnl -»
leads one to study more and results in an increase in knowl
edge. Here, too, Rachel was certain that Leah had earned lhe>
privilege of having so many children because of her suptM !< n
righteousness. Such envy is wholesome (Rashi).
K / •? - 13 / 0 3 KV"! n t t n a n'ttTNia naD/152

K3"ii;iN31'la I3j;i;ia Kb ]^b I D K I «

KT n; qK -^b in?i K I T Krij/iattf nKt-ni;i;-n^ ^V niini) riKi ygt?; N^n innpi^n ra

f3Kf mvJ 11V 'tpv n^?n '-1 Kjn'?a5 :ni-inK n''3U7-v5ii7 Ti:s7 niay Taj/n -^VJK n"jn4[3
nbMJti) 13 3p¥! lavin^ :VnniJ
nriig 'jn-i n; FI^ 3ri''i K-IT Knsntf^
n; n m a 'jn'i'? 15^ an'i 0= linjKV 7\b n"? innair; nn'73-nN im Vm"? p"? in'i iniyKV i"? m
ni'?ciK^vi'':innNVn'jpirHpKnn'ja
HK"?)? bnn-nis'm nni^ijT Viin-'?!;); DJKD^,] ••r^n^'^b b
;i KTDi fb :T'3nnN pity 11311; Tiy PIBV -••a mrv K•v^ :n1•^^^l; Q'-iiy-ynw Tiiy IKJV Ta^;;! ^'^
•jn-ji ••ny FiV 3ri'i ntth Kris^jto nK
na mi'?''! nij^ ns'iyia'j tK-ijjj; •inn] innjjy bvi-)) nprin-ni^; nnD'i HK^ H K W a-,
'•71 n s rnm ' I S p w ) nniu mi?!
ngn-'a nn)?K ^a piKT w Ky^m p iVp5 HK"?
ns n-jia^i 13 m^'?'! Tis; riK'iyi A p -\hm niy inn] :'"[p''K ''ijn^;;, nnj; ^B '•''3^5 nin'' A
•''? 311^1 Nas Kns'jto n t ; ;^ DIU y'tjitf
•.XiSW anii; m p i pi n; HN
•nN-ns •''^-iiT'i •'DIK nNi3te7-'3 mni ynuz-'a -inKm
- >.- I V - • T JT : 1- <~ T I-

K-jn niijjji -13 mi'?''! i t o nt?'''!!;') I'j

nnv -iipK'ni p n^ni niy "inni :11V'?^ 'i^K' i^?J?Pi i^I. "•''
nS n''T^^ •<-\ti '•'pya''? l a n n ' KJOI
i^l'? ani;; K-)f) 19 '75? V33 t^oVP 13-'7V n^n niy''7ty i"? ''n'l'^r''? '''?^ ''^''^ mV'! nvsn
K-in n ' l e s i 33 nT'?>i Tiy nK''i3Jii,i;
nnw n-ji? p by ;i n-;;? nftK Nini
''IN 'jn'n ntnn K n9'n'?p nnij-j rriiir
•.mbn -favrf] rnin"" iniy nxnp p-bv nin^i-nK
nrinK3 '7113 nK''32i 3py::'? PIT'?'' K'P nn'nK3 "^m K3pm :6v'h n^^h•' Kb 13 bn-i x i m N
ftT -: I- I." T J" I- ! - I ~: I- : T : IT < j- •• T V J- -

,6p D'W '•?! 3pB')5 D'ftSv Dip3c: ^\ niD7n I'd n # 3 i ppn6:it: 'Db
6j5in)p ;n"3-)3} D'333 'pin b^ 'nbw npc 'bu :ID JIPPP ib ]'f) DPKD ,Din6
?'? p^6ol; ,'ib» "(in ,i'Dib:if)3 osnn p b^ 13 "Jftfut m b3 .p "JSJ :(P
,n6-ip [fi'OCl ,6ipPi 3'P3 Dbra .ii'? iiaty N^p :n:f)» Y'3} OD3 ob^n
bf)n3a D"3p? pbpc 03i on^io Pbfts f)"n c'l .ft-jp 13 3P3 on
Pi)pn3 iciibc DC bDi ,03P3 pisnn f's ib )P)I pr ot ib 6")pi v;Db I6'3DI
ipv 'PbiDJP .miK njran (nb) :(i"bD f)"T7Di ;p"3i3 ''») 'ib iftip
pfop .njinKa b n i Kapm (K) :(DI: ^''S) pnipb 'b c OPP» 'pbniJ
:0:DI: I " 3 ) D'53b PP?r fib ')nj5 Pp7Sc 'bibfi ,PI)56 .D'3TOP ?'i;»)53
(Dibpsif)) p6r bp ui3n .fjVP3 7ip5 n p t ,lSp pi37 . n s t jraii; «'?tt (13)
Df)C ,cpn P13C -jnib h%] .(f:6) p"n3 p'nbtn' 'nw .PDCW '»' pust jPi
Plni3C PMC 3'PP7: ,")DI llCb B13CP ,71P1 .f'tP PPD3 7p5'b T^^ P'P p
:[r"Bb3 f)"5"15C ,PWt ^6 D13C BttCP I'ft p'Sb .(P:fP Dn37) lb I S P P
IPji pcb ir ^f5 (i,5:f)^ b^»b) pb3>i PTJ) ,PD-)P51 m? D'31 ptb .-^^ nanii
nsippi ,iPncDP 'jj' nwc pnftb] 7'J) .JIKT HK m 'lai nanai :(Dibp:i1i)
pi^icfiT pn ^Pwcftib iP'pP .JTi-ihK a'3U; vatp my (b) ip'ftips -)p6b
:0:i: -)"3} vba 63 p t o s c D"3;f)i ,p;inf)3 Pisnnfjp ^fi p;in63
'fip pb '33 p on if)i ,Pinli oc^'s 13'PI3T . p m i in«r N i p m (ab)
f)bp 7113 6bi ,vbi3 133-)D fibi f|Dvb P-::J3 f)b pn ,3pi3'b :>-iW^ -)3nc

It is illustrative of this concept that Rachel produced Joseph,
who would save his family from famine, but Leah produced
Levi and Judah, the tribes of priesthood and the Davidic,
Messianic monarchy. Because his destiny was to become Is-
rael, he had to marry Leah, and God arranged for him to do
so, contrary to his perceptions at that moment. The Midrash
declares, "Jacob dedicated his entire being to work [for La-
ban] only because of Rachel." Rachel — the "beautiful" one
who attracted the notice of people occupied with the activity
of the material world — represents the mission of elevating
and ultimately conquering Lhis world. Because "Jacob" had
the task of turning the resources of this world toward God, it
was fitting for him to unite with Rachel. This is why he was
attracted to Rachel as soon as he saw her; his prophetic soul
recognized in her his helpmate on earth.
2 6 . WMV^a I? ntpvr^'b — Such is not done in our place. Our
citizenry will not permit it {Ramban); the people would not
allow me to keep my word {Sforno). Ever the rogue, Laban
justified his wicked act by shifting responsibility. He por-
trayed himself as having been forced to do so, because the
community, or some vague influential body, compelled him
to act in this way (R' Hoffmann).
2 7 . r\^13'3.M)~ The week of this, one. Laban promised that as
soon as tfie seven days of Leah's wedding feast were over,
Jacob could marry Rachel and then "pay" for her by working
for another seven years {Rashi). The Torah included Laban's
sanctimonious statement to allude to the rule that two cele-
brations should not be mixed {Yerushalmi Moed Kattan 1 -.I).
3 1 - 3 5 . Leah bears four sons. The Sages taught that She
Matriarchs were barren, because God desires the prayers of
the righteous (Veuamos 64a). Presumably, Leah would be in-
cluded in that dictum, yet she began to give birth as soon as
she was married! A clue to this anomaly can be found in the
use of God's Mames in this chapter and the next. In the case

"" "'"" irriiiiiiiin ffi"--

 JBI
155/BEREISHIS/GENESIS PARASHAS VAYEITZEI 30/2-1S

Rachel is she Said to Jacob, "Give me children — otherwise I am dead."

Fulfilled 2 jQcob 's anger flared up at Rachel, and he said, "Am I instead of God Who has withheld froi > i
Biit^ah y^^ ^^"'^ ^^ ^^^ womb?"
^ She said, "Here is my maid Bilhah, consort with her, that she may bear upon my knees an* /
/ too may be built up through her."
^ So she gave him Bilhah her maidservant as a wife, and Jacob consorted with her. ^ Bilhuh
conceived and bore Jacob a son. ^ Then Rachel said, "God has Judged me, He has also henh I
my voice and has given me a son." She therefore called his name Dan.
'^Bilhah, Rachel's maidservant, conceived again and bore Jacob a second son. ^AndRachfi
said, "Sacred schemes have I maneuvered to equal my sister, and I have also prevailed!" Aiu /
she called his name fiaphtali.
^ When Leah saw that she had stopped giving birth, she took Zilpah her maidservant iinJ
gave her to Jacob as a wife. ^^ Zilpah, Leah's maidservant, bore Jacob a son. ^^ And / *'.'J/I
declared, "Good luck has come!" So she called his name Gad.
^^Zilpah, Leah's maidservant, bore a second son to Jacob. ^^ Leah declared, "In my fnxnl
fortune! For women have deemed me fortunate!" So she called his name Asher.
The ''' Reuben went out in the days of the wheat harvest; he found dudaim in the field and broth thi
Dudaim them to Leah his mother; Rachel said to Leah, "Please give me some of your son's dudalDi,"
'^ But she said to her, "Was your taking my husband insignificant? — And now to take cvt'it
giving her maidservant Bilhah to Jacob, she was eventually the most puzzling in the Torah. What were they? Why Wdif
blessed with children of her own. Those children, the Torah they so important to Rachel, Leah, and Reuben? Why dipim
states were in response to her prayers {Sfomo to v. 22). the Torah relate the puzzling episode? Regardin<i OIIUM
6 an'jN tan — God has judged me. Rachel said that at first verses, it is axiomatic that human intelligence is capiihlti of
God had judged her and found her wanting, so she remained only a superficial understanding of God's word; riN|nhllltt.|
barren but then He judged her again and heard her voice, the verses of the dudai'm, it is obuious beyond doubt lli.il Hut
giving her a son through Bilhah (Midrash). episode is filled with mysteries of the Torah. Indeed, lliti
Sages and commentators found many teachings in tli*>mi
8 D''ibK'''7inp3 — Sacred schemes... "I have attempted
cryptic verses, among them insights into the noble < lintfl*
every possible scheme to influence God to grant me chil-
ter of the people involved — and even the stateiiieiid iti
dren as He did my sister" (Hashi). deeds for which they were reprimanded are indicallv** nt
9-13 Leah follows suit. Knowing prophetically that Jacob their greatness, for only people of very high stature <:nil ltd
was destined to have twelve sons, and seeing that she had held to such high standards.
stopped giving birth, Leah gave her own maidservant Zilpah
1 4 . DtNnn — Dudaim. The commentators suggest \Mt\v
to Jacob as a wife. She did not have the motivation of the
possible translations of this word, among which are joitiilt^iHi
barren Rachel but both righteous sisters had one thing in violets, mandrakes, and baskets of figs. Some of thiisii ll«r|(H
common Each wanted to have the greatest possible share in were reputed to induce fertility and others were fragi.unt niui
laying the foundation for God's Chosen People. capable of inducing good feelings.
11 ^A KSi — Good luck has come! The phrase is written
According to Sfomo, Reuben deliberately sought Ihn ihi
(n'-n^) m the Torah as a single word, naa, but pronounced (nj?) dairn, because they were believed to have fertility Indui 1M||
ds if It were two words, 13 N3. Rashi interprets la as niu bm, powers, and he knew that his mother Leah longed to \\t\\H\
good luck R Shimshon Rafael Hirsch explains that the birth more children. Or HaChaim comments that, by sn ilnlnUi
of this son was an unexpected bit of luck, because it would Reuben displayed his unselfish devotion to his MIH||I*»
not have dawned on Leah to bring a rival into her household formally, a child as young as Reuben, who was only ^t!»'«
had Rachel not set the example. years old, would not want more siblings in the hoMrifhnhli
The spelling "1J3, as a single word, implies betrayal [^3a, to but he put his mother's happiness ahead of his own MH
betray] because it is a betrayal in a sense for a husband to showed the same filial devotion when he moved Jiinnl I'h ItHl)
take another wife {Rashi). into Leah's tent [see 35:22].
13 niaa tjnu/K — Women have deemed me fortunate. This 1 5 . Rachel had asked Leah for some of the plants, nlthiM lit
son represents another instance of the good fortune about the hope that they would be a stimulant or to pciliinnf \\¥i
which the women have been praising me [Rashbam.; Ibn room, but Leah reacted with annoyance, for R(i< hK>l «*•
Ezra) acting as if she was entitled to whatever she wlslitnl, wl|||»
14-16. The dudaim. The incident of the dudaim is one of Leah was treated like a handmaid {Ramban). SfoiiU) i(i**#

w
 TO a ih K5:ii nu7"ia n'lUNna ^aD/154

Kn'D K'J DKi i'35''? an apj?^'? n-jriKi

iMKi ' j m a afivn K u n ci'i7i;ii3 ;K3K
in K'JT K'ya nij Canr! K-n) '•an Kn •'3% dTi'??? nnnrj lipK'i ^nn? ipj7,i ciS'iti?.!!
p v m Nib"! ^'3n yijp 'i I'vjn;; niij nrj'jn •'nnK nan nnKrii :lpa"'"i? 'qjan j7p.)3—n^i?
nm'; biv m'73 injpK NH n-iipsjj
nin KiK qK 'lariiji ^anij KJSI T'JIHI ;n3}3n •'5'3K"m maK) •'ii'ia'b'V n^n) rxb^ K'3
•jvi injK^ ^nnN nn'?a n; n^ nan'i i
m ' ^ ' i in'pa ntj^vin :aj7y: nni'?
flNi " ' a n hn-\ mmh tia afjvi'? ••35^ ""jn") nnN'ni :i3 ^i?^,''.'? n^ni nnV? inni
-[Tw mp p biy la ••^ an'i 'nl'jv ^'au
KHDN nn'ja nT^'i nw n s ' i s i i :n
•jn-i moKin '^'pTb i;3ri na 'PR-IT :a'pj7'''7 •'3U7 p "^m nnaii? nn'73 n'^m niy nnm :n
Tii'pxa 'rmanriKs 'niva ;; 'p'aj?
an^riK CJK 'nnNa n^i''? 'm nn'ijq
nK nN"? nmio I'^pnga mnto nnpi '^ nnnj7 •'3 HN^ Knni :'''?ri95 'mj K'Tprii ••nVDi
nriDN ns'71 n' rray\ n^'n'pi? nni?
^3'3lr^''7'l in3K'?3p^i^nri;nan''i
a|7J?,!V nn'K inni nnnaa; MB'PTTI}*; hpni ni^n
I K ' ? maKi K na aps!'? nijb"; NnpK inK'riT :i3 3'p57i'? HK^ nn9ii7 ng"?! n^ni :nwK'?
riT'^'ia ij -rwj n; nnpi ii Kn»5
apy'7 f i n na n x ^ i Kni?K ns'pt
nnaw HB"?! ~kiy\ ni int?7Tiis; KTpm n n ° r\Kb 3' ? I J tf-t
nK ''7 nn Nnnai4?n nij^ nin^sip
-\VK -Kw IT rr\^>^ KJWJ '?ari3E'' pa
nacNi y^n -\m ••DI''? p w ; 'JIKIT
--I'yp ' n p inwn T|^n ni^K int^-nis KTpri] nija n.
riK^'? imn; •"n'Ki K^png I ' n n ? ] ^Ky'7^<; nn'K iqr\ nity? 'cKnin K^ip'i n-'uin
•b ISP pn nxV? "pnT irjioisi n»K
Tyin Pi^ n-|5h(im ;':ina^ ' n n a ! n
tjK (aDK)'?! K-n) i p p n i '^y a n; 01371

•ynfii iiD3 .HD'JI n^ni {') :(n:6B V'3) ppnBij iic>3 D'3i p ft"w .'PJDP
i"3) P3 ->y> imp I'fti D')|:3 Rp«'pi [iisn a')ro3 PP'BC 'Di ,psSt» pn jvip
pc ott nfi li i'P'53»t; I'y Wt ,P6J|! i3b P>P) aps'ii] PTOII '73I .(p:te
3113 ill) fi3 .ni K3 (N>) :P)Bpi p>Bppi pbiub oimp ppsc P ' i ]»)»
P'BP') IPip Ui D'SllBP ll BUni ,(:ID P3C1 W pBDl '73 13 1133 ,(p>l' 6mP)
flil .(D136 CIIB ;fr:T ifl'3fl 6>i'f) 113 1133 ,blP13 liBC ,P13f) CIIBl .(fi':PP
P133 1B3 133 ,PI)ft n3'P p6lp3 P13i ,lp6 -]31] .Ppf) P3'P 3P33 PB iB 'PB1'
i'3Pi xmn Titp ima ( T ) JD'IIBJ pcfo I33t; cfis ,'pnsc ifi pfoo '3
flifl D'llBCl D'13P fi'3ni it33 IT BCO flbl P'P "I'ipO PBt ,D'B3C bC 1P3C
.D'Knn :(;B5 )niP3D ''Bi ;3:3B -I'yi 13 I'spB oifi j'fip ipso -331
riK nj tirtp^i (iti) Koc pipjo) I"'BD' ifoBc iii;j3i ,fii5 36BI ,'b3'D
:3D'Bii iBmpi .'33 '6in pft 03 np'i pfit IIB pipBii ,P'»P3 .133 •'vrm
lfi3B .'33K n n n :(I:6B i'-i) P'iB bippp to iB6i T3fi OCB •^•3 '31 .'b nan
:'3ft iBipB3 '31 .nnnn m :(:ID O'-ns ;I:6B I " 3 ) PB3 31CPI: O'33 ib i'6c '»b
0'33 lb I'P ftb f)3fl .63fo 'J'li '36 6363 PCBftC P1Bl6 P6 -IMn m^ IBN
:'3lfl ftsfll IBUIPB .1313 ^y (J) :(t DC I'b) '3B» ftbl B3B IBB .D'33 'b C '36
l'3r» 13P1 P3PB 0'33 li I'P OP13fl 13pt lb P1Bf> .03 lOB .133N DJ n33Kl
nin 33BB PIP 1310 oft lb BIBft .PP'3i SPlS PD'33P 'P3pt pi PBli .PPC1333
'331 .nw^K '3J1 (1) :(oc) Bi^s m a n i s m nj njaw [nn'33] »nnN
I'Bi P13PB3 ICTD plID p Dn3» .n>n^!J( ''jinSJ (n) :(0C) '3311 ')3"D1
'3f>l .D'33i P13fi 'Plpft OB 'P')3PP3 Oip»P p6» 0'113P ,(IB:B' 131B3) b'PD
P31P 0'blPB31 PlP'bB 'PljBPl 'BCpBP3 ,(P:3i D''331) blPbPBl CpB pci 1C1BB
,P1BP JlCi 031P Plbp3lfll .'T is D'3PP .»n'j3< QJ :'Pinfli PIC Pl'Pi OipBb
ai3pD3 I'n'jnD] .'Pipfo 'MPBSI 'Pi3pP3 l'3Bi P13'3PP plCp3 ,lBlb3

1D3K n n n — / am dead. "If you do not pray and gain children
for me, I will remain childless and be regarded as dead," or,
alternatively, knowing how much Jacob loved her, Rachel
sought to frighten him by saying she would die from grief.
The Midrash adds that she also held up the example of Isaac
who prayed for Rebecca. But her tactic backfired, for Jacob
was angered by this threat and by her implication that it was
in his power to give or withhold children. He replied, " Why
do you complain to me? Am I to blame for your condition?
Am I instead of God Who has withheld from you fruit of the
loomb? Moreover, / am not the barren one — it is from you
that God withheld children, not from me; as for the compari-
son with Isaac, his prayer could be effective because he had
no children, but I already have children."
The Sages say that God took Jacob to task for his insensi-
tivity to Rachel: God said to him, "Is this the way to answer
an aggrieved person? By your life, your children [by your
other wives] are destined to stand humbly before her son
Joseph!" Gndoubtedly, however, Jacob did pray for her, but
he admonished her for wrongfully implying that a tzaddik
has the power to coerce God, as it were, to respond to his
wish {Hamban).
There was a positive result of Jacob's displeasure. Rachel
prayed fervently on her own behalf, and, after unselfishly

P*^P
157/BEREISHIS/GENESIS PARASHAS VAYEITZEI 30 /16-26

my son's dudaim!" Rachel said, "Therefore, he shall lie with you tonight in return for your son's
dudaim."
^^ When Jacob came from the field in the evening, Leah went out to meet him and said, "ll
is to me that you must come for 1 have clearly hired you with my son's dudaim." So he lay with
her that night
Leah's ^^ God hearkened to Leah; and she conceived and bore Jacob a fifth son. ^^And Leah
Last Three declared, "God has granted me my reward because I gave my maidservant to my husband."
Children
So she called his name Issachar.
^^ Then Leah conceived again and bore Jacob a sixth son. ^° Leah said, "God has endowed
me with a good endowment; now my husband will malce his permanent home with me for I
have borne him six sons." So she called his name Zebulun. ^i Afterwards, she bore a daughter
and she called her name Dinah.
Rachel ^^God remembered Rachel; God hearkened to her and He opened her womb. ^^S/ic
Conceives; conceived and bore a son, and said, "God has taken away my disgrace." ^^ So she called hi.'>
the Birth
of Joseph
name Joseph, saying, "May HASHEM add on for me another son."
25 And it was, when Rachel had given birth to Joseph, Jacob said to Laban, "Grant me leui«'
that I may go to my place and to my land. ^^ Give me my wives and my children for whom I
have served you, and I will go; for you are aware of my service that I labored for you."
1 7 . D'l^^K I'Mtt''!] — God hearkened. The Torah stresses that 2 2 - 2 4 . Rachel conceives; the birth of J o s e p h . God H-
God responded to her prayers, not that there was some mag- membered Rachel in the sense that He took cognizance nl
ical power in the dudaim. Children are a gift of God (Radak). her virtue, of her fear that Jacob might divorce her and shr
18. ^5^£'t{;» — Issachar. The double \u in Issachar refers to a would be expected to marry Esau (see commentary to
double nDtiJ, which means both reward and hire. Leah hired 29:17), and her fervent desire to participate personally in tin*
Jacob with her son's dudaim (v. 16), and she was rewarded creation of Israel. God's desire for the prayers of the righ
for her prayers and pure intent {Rashbam}. But since the first teous had been sated, and He gave Rachel her first child:
of these connotations is uncomplimentary, one tu is not pro- This auspicious event took place on Rosh Hashanah, the Diiy
nounced. Thus the name is pronounced Yissachar and not of Remembrance {Rosh Hashanah 11a).
Yissas'char, as it is spelled (Daas Zekeinim; Baal HaTurim). 2 3 - 2 4 . c|pii .. , tjpK — |God] has taken away .. . Mdjy
2 0 . n^rt'?^ i5"iat — God has endowed me. God was generous [HASHEM] add on. The name Joseph is a play on two con
to me, because my actions in the affair of the dudaim were cepts: that the birth of a son had removed her disgrace- ttn<.l
only for His honor (Sforno). that, knowing that Jacob would have one more son, Rjichnl
•'Viiti •'J^ai? — My husband will make his permanent home with wanted the name to embody a prayer that she become lli«
me. The word "PIDI, meaning abode, became the basis for Ze- mother of that son. Her choice of God's Names in these ld<!(in
bulun's name, because now that Leah had given birth to half is significant. Her disgrace had been removed by Elohini •• •
of the sons Jacob was destined to have, she felt that she the God of Judgment — for she recognized the element;i thdl
would surely gain the company of her righteous husband. had moved God to answer her prayers. But her requviii U>f
Proximity to a tzaddik has always been a goal of people who the future was a plea for mercy — to HASHEM, the Nanm p(
are attuned to spiritual values. As the Sages taught, even Mercy — for the righteous never place full reliance on l,hii|t|i
Pharaoh sent his daughter Hagar to be a mere maidservant selves; she knew that she was dependent on God's mercy,
in the home of Abraham and Sarah because he valued their Rashi cites the Midrash that one aspect of her disgnu <• v/iirt
sanctity [see introduction to Chapter 16|. Surely, therefore, that a childless woman is blamed for anything that dotin
Leah would cherish the privilege of being Jacob's primary wrong or breaks in the home, but when there is a baby, i.tiit
wife. blame is placed on him, and people do not mind. R'C(t(//i//(i/(
Sc/iorrexplained that this seemingly strange comment tciKth
2 1 . nan — Dinah. Rashi, citing Berachos 60a, comments fies to completeness of God's blessing. In Rachel's CMIKI, It I|
that the name comes from y"^, Judgment, for Leah passed example, not only was the blessing of a child of vital iinpui
judgment on herself. She reasoned, "Jacob is destined to tance to her because it gave her a share in the destiny ol lli»
beget twelve tribes. 1 have already borne six, and each of the Jewish people, God's goodness extended even to such IIIVIHI
handmaids has borne two, making a total of ten. If the child matters as diverting blame for the breakage of a diMli,
I am carrying is a male, then Rachel will not even be equal to
one of the handmaids." In order to spare Rachel from such a 2 5 - 3 6 , J a c o b wishes to leave, but concludes an cttiitlrty^
humiliation, Leah prayed for a miracle — that the fetus be ment contract with Laban. According to the Midi.vih, nl
changed to a female. though Jacob's fourteen years of service for his wivt-j hi^l
ppiiiiiiiiiwiiiiiiiiiiiiiiiiiiiiillll

ID-lD / h ayt nwia nnoKia ^aD/156

pa bm nnipKi nai mn?' n;

lip ypsi CJVI K"I) Knijito :Tini7 Nyn] n-jya ni^n-ia a^JVl KSJ] :'n3? •'J^l^T nnn
HniOTj?'? riKb nj???! KWiana N^pn
•T'n'iJt'; ^3'I^ ' i t j ''iv'n 'ni'p mips^
Ki'7'Va n n v a'piui '-lai ' n n a s

niijKin- :'KW'ipn na afsi!"? riT"?'!

'n^N rTan'T ' I J K 1] an) nij^
Kipm ••tt7''K'? ''nnaiy TinriiyK nnto D^'H'^K inj
nK'''7y)D' nauifc" nipte mp 'VvaV
iajjj;^^ •'Kn'rit?; la n-i''?'! ni<'? i i v
ao p^n 'V n n ; ; ) an; HK^ nTjsia
hj/Bn :3iu nat ^riK i n'-n'^K •'innT nkb iipKrii
'ni'? '^yaT n-inij in; Kmi K-jn
j-rt: • - AT jT • V, - : j-r i- • j - : : • (
n; m p i f?:? KM r\b IT'TVI nK
na riT'?? 15 i n a u a -.I'jo; rmi
tWT nns^-riK KTfjni na ni"?] inK) ;ii'7nT iJpH'
KJian 'jviaa ;nrT Figtfi n; m;?i
;? nnl'jy 'j'aj;! ;; oijj 'jn-ji
na m'"?'! nK^njiiia i^ny n^ an'i
n; m p i i a ; m o n n ; ; ' twaa r n n s i
inCJiJ ^a 1^1;; ^w nn'n'? cioii nniy
ciD'i'' n; 'JDI nT"?? la niqin^
-iriNM qpi^'TiN; "^nn nibi nt^Ka ••n^] n n x 13 -b,
•HLPKI •'inV© 13^'? apv' ^n^5l ;''pK'7i ••nip)?-'?!!? ni'pKi '•'jriW ]'^b-bi^ bpij,!
n;i HU3 n; arria i^yiK'?! '•-tmb
n i j -qriK; ling •^n; n'nV? T 'ja
i^nn^an 'in'?? n; n v T i;is i'^T'maj; -w^ •'m'aiz-nN; nyT nnK ••a, nab^i

.nftip 6bc oip»3 ao'JJP .tioK (J3) :nbB3P>i ib opnpb P35 ,5bP fibc P33
(TO:I bfii') oox laofi (P'ru Pi»C) PP'3n cpb' ftbi (fi:7 P'BP) BPSIP <ID6 pi
I'Pi .Bipu ')fic PDipb 'P"Dt .>ii3nn :pB' ftb (3:D B'»P) <)p|i' to im'i
]»t b3 ,Pijf> ci7m .(DC IP finirop) BCIO ICB bp ipbnb pbufip 'bu o'luifi
•1)3 ,DI 'b3 ISC '1) .13 BblP ]3 nb PCI) ,m\mt) Plbpb '1)3 Bb I'ft 13 BCflb ffip
BP'B p»ii' .nnK p •h 'M t]Di 03) :(n oc Y'J) 1)3 ,ibfi O'jfip b3l) 'c
fllBC IPlliC pjTB' ,Bll)fl .D'133C ")CB D')C ttfl TDBBb TPB 3pB' J'flC B613>3
nwNa (na) :(1:3B DO -IP6 p bo fib6 abbcP) to I3b ,'>i)» fo' TBBBb T P B
P'31 Pfl 3pB' P'3 B'Bl IBftJC ,1CB iC TOC ibBCl) .tlDl' HN ^m m b '
iblJCB .pmob BblC B'f) B3Bb to3 Cfl ,(P':6 D'131B1 Cpb ICB p'31 B3Bb <|P1'
:(:J3p 3"3 ;r:JB Y'3 ;» |P fmW)P) 3icb sht n"3p03 3p»' PP3 <ipi'
:03 IP 6»1P3C ''B) P1C13 ofi '3 pfiib Bin 'J'fi .'111 <WJ ON mn (la)
.p3 'bin ppp lb B5P1) ')fii It Bb'b P3'3C BP'B 'bc . H W H "pn a a w pf;
.•i'tnaw l a w (lO) :(J:3B Y'31 II)B ispBb BP316b p'lis 33CB3 BbrbiC 'Bbi
B7)) IJCC DC» to'C Pb B"D fl'B] 1B"P B"3pB .Kin nfjl^a : B 1 3 C bp-)b 'PP>
1"3) D'P3C P131Bb PlItlBl niflPB BP'BC .tlK^ ^K D'abK S U W l (tl) K.flb
.(i':p fi D'3bB) bi3( P'3 pcb .u'sati :iBmP3 .aio nat (a) :(B DC
PC (Dlbpjlfll 'BB bib 1PT1 ip'B 6BP to BPBB .IIIB P'3 ,l"Bb3 (i"'T'T3TB
B)ip B'P131 IPTB .run (Na) :(Bb-lb :B3 b'Bb '"CTD ''BI I'B bs i « 3 D')3 'b
ISBSl I'bB BbbSPBl ,P1PDCB ppfo 'Plpft bpi 6BP ft ISl B( Ob ,BB5B3 I'l Btt
BiDDC Bb 131 . b m riK mn^N i i a m (aa) :(P fiBiPjp ;.D PUIS) B3p)b
ICB be lb->»3 BbBP toe BTJl) BP'BP .(7:JB Y'3 ;.J3p 3"3) BPlpto B')1)'D
13b3 Bbo p ISC-C 1C» I)fW ,(3 )P foro») D'>3 nb I'flt 'Sb 3pB' BJCIJ' fWC
irolftB (P'lPC D"17 'b Dl'b P13np3) B"5B 1D"P ftlB ,D')3 Bb J'flC B1)CC3

further: [He was my husband before he was yours. Once I was
already married to him] you should have never have con-
sented to become my rivai-wife.
n^i^rt 1113V aai^' — He shall lie wilh you tonight. Rachel and
Leah each had their own rooms, and Jacob alternated be-
tween them. That night, Jacob was to have stayed with
Rachel, but she ceded the privilege to Leah in exchange for
the dudaim. Because Racliel made light of being with that
righteous man, she was not privileged to be buried — i.e., to
lie in eternal repose — with him iRashi). Rachel's commend-
able intent was to soothe Leah's hurt; nevertheless, she
failed to attach the proper importance to the companionship
of a historic tzaddJk. It would have been demeaning for both
sisters to be buried with Jacob, because the Torah would
later forbid the marriage of two sisters to the same man. In
choosing between two supremely righteous women, a lapse
as relatively minor as Rachel's in this instance was enough to
tip the scales in Leah's favor {Gw Aryeh).
1 6 . n^^ Nvni — Leah went out. The Sages viewed this unfa-
vorably, as an immodest act, and because of it, the Midrash
describes Leah critically as a n')Ky^ "one who is fond of go-
ing out." See Rashi to 34:1.
1 7 - 2 1 . Leah's last three children. Despite Leah's impro-
priety (v. 16), God recognized that her motive was a pure and
overpowering desire to serve God by participating in the
building of His people {Or HaChaim), and He rewarded her
with more children.
159/BEREISHIS/GENESIS PARASHAS VAYEITZE! 30/27-37

Jacob 27 But Laban said to him, "If I have found favor in your eyes! — / have learned by divination
Wishes to that HASHEM has blessed me on account of you." ^^ And be said, "Specify your wage to me and
Leaoe, but
Concludes
1 will give it." ^9 But he said to him, "You know how I sewed you and what your livestock were
an Em- with me. ^'^ For the little that you had before I came has expanded substantially as HASHEM huH
ployment blessed you with my coming; and now, when will I abo do something for my own house?^'
Contract ^^Hesaid, "What shall I give you?" And Jacob said, "Do not give me anything; if you will do
with
Laban this thing for me, I will resume pasturing and guarding your flocks: ^^ Let me pass through yoi ii
whole flock today. Remove from there every speckled or spotted lamb, every brownish latuh
among the sheep and the spotted or speckled among the goats — that will be my wage. ^' / «•/
my integrity testify for me in the future when it comes before you regarding my wage; uini
among the goats that is not speckled or spotted, or among the sheep that is not brownish, in
stolen, if in my possession."
^^ And Laban said, "Agreed! If only it will be as you say."
Laban's ^^ So he removed on that very day the ringed and spotted he-goats and all the speckled ,VHI
New spotted goats — every one that contained white, as well as all the brownish ones among Itu
Deceit
sheep — and he left them in the charge of his sons. ^^And he put a distance of three duy.
between himself and Jacob; and Jacob tended Laban's remaining flock.
^^ Jacob then took himself fresh rods of poplar and hazel and chestnut, fie pcrUul
3 1 . I^'int^ nn — What shall I give you. Laban pressed fur- mals left with Jacob would bear only a trifling percentagf < i(
ther, asking Jacob to spell out what he wanted to be paid to discolored young. Small wonder that he accepted the inn
compensate him for what he could expect to earn if he were posed arrangement without hesitation.
to work for himself (Sforno). 3 5 - 3 6 . Laban's new deceit. As an additional precaullini,
Jacob consented to remain and he proposed an arrange- Laban kept a large distance between the flocks he sepanilci I
ment by which, in the natural order of events, he would gain and the flocks he left with Jacob, lest the animals mingle m u j
little. Knowing Laban's larcenous and conniving nature, Ja- mate. All of this would seem to have been Laban's liiihi,
cob knew that Laban would balk at paying him what he was because anyone is entitled to protect his interests in a bu'il
worth, but would jump at a ridiculous arrangement under ness arrangement. In practice, however, the deceitful l.nl mii
which Jacob would be fortunate to earn more than a pit- did not keep his bargain. The full extent of his dupliriiy h
tance. impossible to fathom, but a reading of Jacob's outrage; wh«'i <
nniKM I'j-^nn-Kb — Do not give me anything of the flocks you he had had his fill of Laban's thievery reveals how mui h li>
now possess. Whatever you profited from my past work is suffered at Laban's hands. It is noteworthy that Laban ni(iil>
yours, because I worked solely for the right to marry your no reply to Jacob's defense; he knew that Jacob was ri(|lii In
daughters. My wage for continuing to tend your flocks will every respect and that Jacob's loyalty and honesty w(!H' hr
come from those unnaturally colored animals that will be yond reproach. In fact, as noted below, the highest stam l.ii. I
born in the future (Rasltbam). of an employee's responsibility to his employer are dciluioi
Although the commentators differ as to the precise inter- from Jacob's conduct, even when he was dealing wilh '
pretation of every detail of Jacob's proposition, his arrange- rogue who attempted to cheat him at every turn [see /l I !)•
ment was basically as follows: From the flocks in Jacob's 42 with commentary]. Commentators differ regardlnn i'*
care, Laban would remove all animals of unusual color, leav- actly what Laban did, but, as Jacob later charged, Lnlnih
ing the normally colored ones with Jacob. Of the animals to unilaterally changed the terms of the agreement a humlinil
be born from the flocks he would be tending, Jacob would times (31:41), all to Jacob's disadvantage.
keep only the abnormally colored ones. Since such animals 3 7 - 3 8 . Citing//Samuef 22:27, with the trustworthy, a<7//iM(
are freakish, and since Jacob added that existing animals of ingly; and with the crooked, act perversely, the liiliiin i
unusual colors should be removed from the flocks so that (Megiliah 13b)teaches that while it is never permittedtonj- '
heredity would not contribute to such future births, the ar- or lie, one must protect himself against thieves and nn.
rangement would be entirely to Laban's advantage. nivers. Consequently, Jacob resorted to several devi(<tti |
outwit his uncle and retain what was rightfully his umlri ih
3 3 . inw m^a ''r\^~i^ n-nnaiyi — Let my integrity testify forme original terms of the arrangement. He placed colored 11»|i. 1M
in the future. Should you ever suspect me of taking animals front of the flocks at the time they conceived, so llml \\ii<\
that are not due me, an investigation of my flocks will verify would bear lambs having the same markings as the loi In llifi (
my integrity (Rashi), for if any normally colored animal is in were facing. R'Bachya and others comment that Jin::iili ill i
my possession, you may assume that it was stolen from you. not adopt this course until instructed to do so by nn nhu''
34. Laban assumed that the pure white and pure black ani- (see 31:10-12).
 Mlilill lllllllllllllll

^lh KVi nipia n'WNna nao/iss

niODBK IV? QK 15^ a^ T?Nli3
l ^ n a " '53151 Ti'DJ '^n-ig I'pnT
iriKi 1^3; T|-;}K w n s nptjina :n3nKi •''7V :i-oty n^pa IUK'T ::i'7'7a3 mn'' ''5513''] np i'^^^nn
n;i innb?'! n; KIT, )?IK n^ injji »= •niytc nNi ^•'n-iny 'WK HK riyT nnx r^K -IKIK';I m
mn n T-J;! '"IK b •:<w Ti'v? nip'i
"W " T"i?' ^SP'p'? IVI' •'Pli?: ^V
3^^ y-ia'] '•'^a'? ^"7 nJn-nt'K uyip •'3 i^rus ^?f?>? n^n •.
K3K ciN nayjj •'ryipK i5?5i '^ns ''5'3K-nj nte;j7K inn nnv) ••^^'n'? ^I;IK np'' Ti^l]
ai^y nn»<i ^^ ipij KIJ -yam ^b pnn'?
•'^irin-K'? hpj;,! IKIK'^I "i^"!^^ '^'9 i'?^?^ •''^''5'? •'''
navKai nij!? '^jy 'VJK ainhi; inn ^?Ky nyiis n^iu/K njn ni'in iV'ntyyn-DK nnwfp
(nvN K 1) njfn in Kpi' "i;:!! b-xi
iHK ^Di vVli "iin; "113K ba iiann I rw.'^'2 u^-Q ipn ni'D •ii?K:y-'753 TiyJ? n'pii'^ p'^
K;TS;a nra?! VVT NniaN? mnK? nnya -ipy\ Kbm n''nc7?5-bin-nfe7-'75) w'^u) Tj^J
di'a 'niai 'a nnpniA :''-I}K 'PPI
n b^ "inig nw ^y '^ivn nK nnni -•7^ Kinn-'B "inn Di^a'''rii7-7y 'a-nnav) •?'y}'^ n^n) ^h
mnioi Kjiya Vipii niaj Tiln'^ bin) nnya ivb^o) Tpj i^''^""^'^^ '''? '^'^5'? '"^^H'
p^ i n g l nb :1BV Kin N a u j Nn)pK3
Niji'a nyKir^ ^^njijia? 'n' 'i"? ana ;:in.3iD •'Pii lb in in"? IKIK'^] t^riN Kin m^i •''itt'sa -f^
rm KjjJipni K;^IJT K;p;n n; Kinn r\K] ti''K^i?n') n'''ipyn n''C7:;rin"nis Kinn ni"? no^i n'7
nin n ^3 K;5?ip-)i Knto? K^iv ^a
13 arpi KjnsK? ninto "jai na
-by\ 13 p^"nii7i<; "J:) rik^uni ni^j??,! bnyn-'73
'nun fDV Kn^p •^^DS 'itol li" -mXa D'')?^ njyV^; TinT Dtoi] i v p - n p in'i n''3ty?5 mn *
15^-; KJV n; 'J/T apy^i apy! mi
pnuin apji; r\h a'pjii^ iinKriWNi
:n-ini3ri \-^b iKy^nx nyn ipy,!) ni7j7,! Ipi i r ?
lina q'^pi cii^nii n'^ii fa'an la^i 103 bi:?^] lto-iy) tibi n^ nj?'? ^p.n 3py,l '^Yw^- >''

DC I'O lift PPB13 D'7ll30 iB >i PBftp frit ,733 T3 DTpDOl DPP C1DP
P13p>P P>7jp D'ftlipi D'71p3 DPS O'PPrP '"» 'i PSftP ttp ,11131 ,PipP)3
oii3 ibcp bBi3 'sftc 'sippp oft .'iji 13 nnjsii (I'j) nb'fti jftpp IPPAII
Dft >3 mB3 ftSPP ftiC T3Di nsc iB TBPl 'Ppii ftl3P 'P ,'PjPl5 '3 n3BP
l'P33Ji; Bn'3 DIP ift ftlbp ift lip3 13'ftP 1P3 ftiPPC i31 ,D'ftliPl D'lip3
Vfl •h :(|P3i' Dijip) D'-)37 Pi3p 'i -in (nb) I'iift 'nc ftiD P3'333i li
'HI Ninn ni'a pi .ID>I (n^) Kpiipsifti DO p3 psppp 'ftiip - l i a n a
P33i PP1313P 13 PP'P left bp .13 p^ ^VK '73 :DnPI D'(B .Dl|l"nn
Piiipp ,1P3C piBiBpp . m n i m (•h) :i>J3 T3 pi .iii'i Kpsi' oijpp)
^pa (A) :(P:3B •)"3 ;1P It' ft»lP3P) li PPB pift ,D"TC ftift p'ftc pnpBPl
.(J':l BCIP) P33i! Jlift PPP ftB'p'7 ftPP ,(Dlbp3lft) P33b IBCl ftlP JB .T[ab
ppi iiBi .11^1:3iB-) ftippp sh :i3b ftiPC ft"i33np jnipc fto ,'3ft iBifti
:('l3i3 •3""3BCp .pmSll :("Bi3 'Sliip ,D'pi O'luft 13 )'i'7JC p ,(li bpB
ended and he was theoretically free to leave at any time, he
waited until after the birth of Joseph, because he knew
prophetically that through the merit of the tribe of Joseph,
God would enable him to conquer Esau. Once Joseph was
born, Jacob was ready to risk Esau's wrath and safely return
home. Out of courtesy, he asked Laban for permission to
leave. Laban, however, was reluctant to part with Jacob who,
as he admitted — probably with reluctance — was serving
him well, and in whose merit God had blessed him.
2 7 . in iriKyw K3-aK — Ifl have found favor in your eyes. "If
you love me — as a relative should — you would not desert
me" (Sfomo). Laban went on to say that he had divined
through occult means that he had become a wealthy man —
Iftpi Bft3C3 .PPP3 'b Pft3 IT bpp 'bp C1P33 '"'B^ .'P"' WJB .'nwnl (13)
lb V PtPft ,(»P i'Bb) iftiP OB Pft3 1P3 bPP 53P1 PB63C ,D'33 'i I'P fti
'PS'? pft BBPl PBfBC ,D'33 li I'P I'tPBl ,0'BnP bift 1P3 pilC ftlPl 0'33
V->r> ,iBmpp .nnaiB nspa (n3) :(ip pwc '"'IP3P ;ft:fti )ipb) I3b '33
'Ti 63C ispp piBP 113CP pft .ijiN nipn n"i •""« INI (u=) T i w
IBP .P3P3P liift Pft3 'i3P Pft'3 i'3C3 ,'i3P OB .ihi-h fy) :1'P PB3 piPPP
P"3) 'BB D'ft3P (0:P D'PDIH 'i]P3 PCft OPi (Plft' PIBB Tb3P3 PPft DBP
ftbft 'PPib I'PIB I'ft VCPB .(1P31' DUPP) 'P'3 piSi ••""ab '33K «:(P:3B
.npj (Pb) :(0r P"3) 03 lOtl ,13BDi OPPB '3ft 03 PCIB Pl'pi '3ft ylit ,"33
,'ftbp jlCi .Xhv :rBi3 ft"plB3"lD ,pnlp3 1B3 Plpl Bni3P3P3 PB13B
,P3C» ppi .i"Bi3 p"n ,Dnfti pnn (oiip'*) owp -""n IPIPPP pni3P3P
niii'p pift .naw t r m :pfti3PP i'3Bi CJP ^PP^ ft33) P33i pft5B3i P'PBPP
I'PPB pP'P piftl ,'bC I'P' D'3P33 O'BIPPI 0'rB3 O'ftlipi 0'llp3 ftpoil iftPB
and been blessed with sons (RasH) — only because of Ja-
cob's presence. Laban may have been trying to make Jacob
feel guilty, for his departure would cause a disastrous fall in
the fortunes of the family of his wives and children.
2 8 - 3 0 . Laban had hoped the pious Jacob would be flattered
by this acknowledgment of Heavenly intervention, and de-
clare himself willing to remain without pay. But when Jacob
remained silent, Laban realized that he would have to offer
an inducement. Accordingly, he asked Jacob to stipulate his
terms (R' Hirsch). Jacob began his response by reiterating
that he had served Laban loyally and well, saying, in effect,
that he had no reason to feel guilty. To the contrary, it was
Laban who had been taking advantage of him all those years-
161 / BEREISHIS/GENESIS PARASHAS VAYEITZEI 30/38-31/7

white streaks in them, laying bare the white of the rods. ^^ And he set up the rods which he had
peeled. In the runnels — In the watering receptacles to which the flocks came to drink — faciiuj
the flocks, so they would become stimulated when they came to drink. ^' Then the flocks became,
stimulated by the rods and the flocks gave birth to ringed ones, speckled ones, and spotted one^.
"" Jacob segregated the lambs and he made the flocks face the ringed ones and all the browiwih
ones among Laban s flocks. He formed separate droves of his own and did not mingle them tiillh
Laban's flocks.
"' Whenever It was mating time for the early-bearing flocks, Jacob would place the rods in tin-
runnels, in full view of the flock to stimulate them among the rods. ^^ But when the sheep un-tr
late bearing, he would not emplace; thus, the late-bearing ones went to Laban and thr
early-bearing ones to Jacob.
"^ The man became exceedingly prosperous and he attained fecund flocks, maidservants .unl
servants, camels and donkeys.
31 ^^^ hen he heardthe words of Laban's sons, saying, "Jacob has taken all that belonged in MI»
The father, and from that which belonged to our father he amassed all this wealth. "^ Jacob .ih-n
Decision to riotlced Laban's disposition that, behold, it was not toward him as in earlier days. ^ And HK.I n i< t
^I ™'" ^^'*^ ^'~' ^^^^^' "^sti^ff^ to the land of your fathers and to your native land, and I will be with i/m /,
"^ Jacob sent and summoned Rachel and Leah to the field, to his flock, ^ and said to tl\rn\. "I
W ^'^th ^^^^ noticed that your father's disposition is not toward me as in earlier days; but the C h utul
Consent of ^y father was with me. ^ Now you have known that it was with all my might that I served i /(u it
His Wiues father, '^ yet your father mocked me and changed my wage a hundred times; butGoddhhit>t
degree of their moral and spiritual purity will affect the souls I will be with you, but as long as you remain here wllli llin
of their children {/?' Munk). unclean Laban, My Presence will not restonyou(/?a.s/i/), I III'!
4 0 - 4 2 . In the course of attempting to influence the birth of removal of God's protection, as evidenced by the displnn'iHi'
the animals to his advantage, Jacob separated the flocks, of Laban and his sons, was designed to provoke Jficfh 1 •
making the newborn spotted ones lead the monochrome leave Charan and return to Eretz Yisrael(MaMm).
ones, so the latter would be influenced by the leaders and bear 4 - 1 6 . J a c o b wins the consent of his wives. Jiicob'B lii
similar offspring. He did not apply these measures indiscrim- step was to summon his wives and explain his [»OHII|(IM I
inately. For maximum advantage, he set up the peeled rods them. Knowing how difficult it is for people, cspml.''!.
only when the early-bearing sturdier flocks were about to women, to uproot themselves from their home, JiK 111) h|M|i 1
mate, thus securing the hardiest animals for himself, convince Rachel and Leah of their wicked father's tli:ilii ini^^-i..
31. and to impress upon them the necessity of an <(Npr»il|f i-
1-3. The decision to flee. After twenty years of labor in departure, since only God's protection had preventcJil Liil->-
Charan, Jacob left with his family to return to Eretz Yisrael. from harming him until now (TzrorHaMor).
The decision was precipitated by the clear perception that Instead of telling them immediately that God lioil MI'I
Laban's family was resentful of Jacob's success. Like Pharaoh manded him to return home, he began by deplclluij 1^
and Abimelech before them — and countless others since — difficult and unfair their lot was with Laban. Evo-u IIKIUMI'
they were convinced that the Jew was an interloper, and that person's most meritorious course is to ignore .ill P(I|»MM
whatever he achieved was at their expense. In a prophecy, considerations to do the will of God, it is usn.illv wife*'
God instructed Jacob to leave and, with sensitive concern for minimize the challenge to one's faith [|'i''ti3n riK ]M;IJ,'MV| '
their feelings, the Patriarch informed his wives and sought looking to the advantages of doing the right th|n(|, I Iml ti
their consent, which they gave wholeheartedly. line of reasoning was correct is indicated by tlx-li firi'UVM
1-2. pb-135 ngn-rii;; unif^'ii-— Then he heard the luords of La- which they, too, spoke first about their plight in ' llKiMiiii =' '
ban's sons. Jacob heard the angry slanderous remarks only afterward about the Divine command.
against him, caused by their jealousy of his success (S/bmo). God's tests are always calibrated to corr(;:i|inri(l hi I
Regarding Laban, the Torah does not quote him, but verse 2 strength of the person being tested. This chapk-i wnuM IIMI
states that his face showed Jacob that all was not well. The that for Jacob, the Divine command was the only t Miinlfl
crafty Laban's displeasure was more internalized than that of ation he needed. For his wives, the challenge liml hi liitrlli
his brash sons, but he could not completely conceal his frus- "practical" considerations, as well. This is a vciv lni)HilM*'
tration. A man's face mirrors his feelings {Akeidas Yitzchak). lesson for everyday life.
3. "^Ki); rt^riK) —And! will be with you. When you return home,
7. Qijia niiyjririi^if'n-ni;!: ^hnrj) —Andchantinliuy Mll^f^
\ / i(h ~ nb Ih KSfi n^p^3 ri'ipuna nao/ieo
:Knpin bs •'•1 ^ l ^ cjiVp i''-iin ysbp^ li^] :n'iVi?>3n-'7V -iE7J<; \i^r\ ntynKi nih"? rrtbir? "'>
iriNT nriK KJST K;|?© n^a int?
•[•in''^3i?'? 'nif'n'? xav (ijnijn K-O
••''BV'oi I1nin''i33 iniiwpi Kjyi
Kiy K.yb'''] Nnijin'? KJV IpD^npi D'?

•puiT Sa K3V juna ari'i afi^^ toi9>(

iK^n •'53 iri'f ip^.i n n s n nntyani :n''K^t?i o'l^j?; n
f-i-iv n^ 'Wl l?Vl NJV3 mnK/n '731
:ia^-i Njv ny li33iy N^l 'nmnVa
Njy inq^i^pT nv '75a 'inim
nij; Knpin n; apyi 'iiuipi Kmaan
ixnpin? iinriinri^V K;eoi? "^JV
lln'i 'i\£*n N^ Kjv nwjj^aian lib"? niDuyn nini n'-iyi K"? iKJfn ^ u v n ^ i ini'ppna an
apy?'? KjTaai ]^bb ti^'^jh iKv'i'7-in^,l TNip TKi? u/iNri y^9'] aiJJi.lV n^^i^ni m
nV nipi Kiq^ Kin^ K'nsj q'pi;!! M
ip-iHDi rVnJi n ? V ) 1™1S11?'?? 1¥ •riK vnu/'i t o n n n i •'•VKin nn^J?!! Viinas;/! man K K"?
a'pi ^n'l^'? 15^ ••33 imipg n; ynt?i« lanxV -vvK-b'z riK Spy,! np.'? TaNVinb-'S? n n i
KiiaK'J •'•njpi tt.mt<h '^ ^a n; 3f>3;:!
n; 3pK Ntqi 3 :'nii Kjoai "pa n; KJJ? Si^Jf,- ^^liil :^i!.'^ T??ti"'73 nK ntyir la^iK"? nij^i^ipi n
Pinv 'nliT'^ KO) RV ' 9 S ^^p
aps?^'? ;^ nnNi 1 :'rii)3|7m 'VpriNipa -inK'^i ;nHi7'?E7 '7tain3 toy la^K nan) 15^ •'3?"")!? >
'n'! ^nhV^'?! •^nnagn KV-^K'? am
K-j^i ajjy:: n^iwiT :^iyDa nip'Ki
:H5y ni'? K^i?n'? nij^^i Vn-jV nnton nK"?"?! '^ri")'? KTp''] i p y ! n^i^'i I'^BV n^^iNi 1
'SN nsp n; Kas nn inV l e s i n
••^nriKn? 'Bsi •'iiin''^ nis iai3K
:''7K!y n;'n •'DK •'ribK). ti\abvj "^nn? •'^^K WK
'V'D ^53 ns I'riyn? rri??!' i^VPs p-':?Kiiigntf-riN;•'ni^v••n'B"'??:?''SlDV'l':nariKi n
'3 li^itf RiaNii :l3i3»? ri; i r n ^ a
ngsE* K^i i'']^T ntoj; njK n; 'itpsi

,DmP3 .nnwpnn (KW PPCTDP ITO ,nmy iS nwi .pb iKxa
(6b:ro 3 Jftac) Dnpip3 ipp'nfi DB n3P DDOT .fnpnj TO li I'h ,PITP30
.tjiBOTSi (an) :pi3p lonl 1P' pncppno p* ,(3' oc) j'pft icpa 'D'l
O'BC) piDB£j»Bi piJbpno DD1130 Dpjm [.PiPpto] ,mmP5 .IIR* neb
on"pob Piiftpc p'h ppbi piB3 PIDPDPB ,imb3 ,PID3 PS'UB peb {33:J
nmsBi :|W ifiCB [IPW P1311 piiD .niaT IKJT (inj :Dn3tp '"B
.nw» (N) :m IP ftmp)P) obft b3 ib npibi o'lp' D'OT3 uftb ->on .nnasi
•TniaN yiK ^K aiw (j) :(p»:r 6 b6iBB pbuB p6 T' b'P CB'I TOJ ,P53
6"11D) Tbo 'P>'3C pnPBb IPPf) 'fl fopb 131RB111B3 b3f) ,1OT niriN DPI
6'5P ,sfibb O"P6I nbnp bpib .nubfji bmb Knpn (i):(' fmipjp ;i"bs
,1313 D'lm pftb be P')3 C|f)l .pb DP 3pB' JHIt) ob'3C3t: ,P'3a Ip'B DP'O
'l:l DP'PC «3 left Dftbsi bP13 Onmf) D I D ' P 3 C » VI P'31 tB13 'IOC
.D'ln mwy (t) :(ji>:t 031 Pn ;3:6B I"3) ofibb bm iB'ipo (f)':i pn)
.pi'TPB pi ,ii3CP0 bbs D1DD iipb .nmn :onB i"3) OICBB PIPS D'JTO ]'b
3 8 . When the female animals would see the rods in their wa-
tering troughs, they would become startled and recoil bacl<-
wards. At that moment the males would mount them, and
they would later give birth to lambs having the same mark-
ings as the rod they were facing {Rashi).
R' Bachya observes that this concept contains an impor-
[pb 6"D] I3ib 'ibJ .p^n tjiurm :IB«B IOCIB O'OC .o'Dibp o'Dibp .ntea
:(1P3V Dmp) iibpo DipB3 ibc I3ib objji ofn> o'o iBbip o'oP3 .bpi) bi:
11BbP3 P 03101 .'»lfr |lCb3 6lO Pb'BSl 03'PP pCb .I'BIl IBUIP .JUll (tlV)
Pfl ibpBC ttfl ,0iB1 IBS Dbl .CJb I'iW 'T" 5'= P <:> !"» OPbCl 051
pipcob p63 pi'iCBO Pi3'i33 [.mnpioal .O'BO PISIIBS .moma :i)ii:b
yJo DC .ninii''' }Ksr\ iKan IWN D>POI3 .-m inan I B N :|ft)o Dc
froi Pibppo pf) ofin 0B030 ."iji nMiTi :(DibpMfti itan naA pibpno
I'CBJ D'BO .IBlft fl'BC* '31 .13 ftil'3 Olbl'l 0B3n 13t01 O'lipflb PBP1)
:(':» i"3) mnw'j jKiaa njnn'i loti ,i3ib Piyib vo ftbi io'Bn3 BH
,lPTpB oipn3 D'3icB .nnpy :(D0 pibpBO p*i» bfi .nibpnn bK (D'J)
D'ib«o .apSJi Tisn mawani (W ;(|P)i' DUIP) DO'bJii DOT 'bipip DO
IP* Ttei ,"5^ •>'"'"'™ P* "^'" l"*''^ '^'"'°"' ^'"' "'"P" °'""P"
IBfoe 101 .OO'bfl P1P15 DO'lpfi P13blO0 ittO 'JDl .jMo ')Sb lipBO 11B0
6)BP nin ^a ^KI ,D'iipBO bfr itto '35 I'oc ,nip» ^N iN<m >J3 inn
tant lesson. If imagination is a determining factor in the na-
ture of unborn lambs, as this verse indicates, then how much
more important will it be when sensitive, thinking human be-
ings procreate! Therefore, when husband and wife unite,
they must purge their minds of all impure thoughts and every
element which is foreign or which concerns third parties. The
rFfllil

163/BEREISHIS/GENESlS PARASHAS VAYEITZEI 31 / 8-20

permit him to harm me. ^ If he would stipulate: 'Speckled ones shall be your wages,' then the
entire flock bore speckled ones; and if he would stipulate: 'Ringed ones shall be your wages,'
then the entire flock bore ringed ones. ^ Thus, God took away your father's livestock, and gaoc
them to me. ^° It once happened at the mating time of the flock that i raised my eyes andsiuo
in a dream — Behold! The he-goats that mounted the flock were ringed, speckled, 3n<l
checkered. " And an angel of God said to me in the dream, 'Jacob!' And I said, 'Here I am.'
^^Andhesaid, 'Raise your eyes, ifyouplease, and see that all the he-goats mounting the flock:,
are ringed, speckled, and checkered, for I have seen all that Laban is doing to you. ^^ I am llu •
God of Beth-el where you anointed a pillar and where you made Me a vow. Now — arise, lem n •
this land and return to your native land.'"
^"^Then Rachel and Leah replied and said to him, "Have we then still a share and .tii
inheritance in our father's house? ^^ Are we not considered by him as strangers? For he has salt I
us and even totally consumed our money! ^^ But, all the wealth, that God has taken away fn KM
our father belongs to us and to our children; so now, whatever God has said to you, do."
Jacob's ^^ Jacob arose and lifted his children and his wives onto the camels. ^^ He led away all hh
F^^gi^i- livestock and all the wealth which he had amassed — his purchased property which he h<nl
amassed in Paddan-aram — to go to his father Isaac, to the land of Canaan.
^^ Laban had. gone to shear his sheep, and Rachel stole the teraphim that belonged h >
her father. ^^ Jacob deceived Laban the Aramean by not telling him that he was fleohu\.

speaking of his own superhuman dedication to his job, yet
your father mocked me, meaning that instead of showing
appreciation, Laban took advantage of him,
1 0 . Jacob revealed for the first time that he had been shown
in a prophetic dream that the birth of unusually colored
young was God's compensation of Laban's ill-treatment of
him.
1 2 . n'>'?Vri nnnsrn-ba riNii — And see thai all the he-goats
mounting ... Ordinarily it is forbidden to watch animals in
the act of mating {Auodah Zarah 2:2), so Jacob realized that
there must have been some practical reason why the angel
told him to do so. He inferred from this that a miracle was
about to occur and he should therefore peel the rods in order
to conceal God's miraculous intervention, as noted in the
commentary to 30:38 (R' Bachya).
1 3 . As God's emissary, the anget spoke in the first person,
describing himself as the God of Beth-el, i.e., the God Who
appeared to you in Beth-el [see 28:13] (Radak), and Who
promised you My protection, assuring you that I would bring
you back to that land {Malbim).
Jacob's account included two dreams. The first described
the miracle of the flocks.which occurred at the beginning of
his six-year service; the second was the command to leave
Laban, which was given the night before this meeting in the
field {Ramban).
1 4 . pbn 13b liyn — Have we then still a share.. . What
possible reason can we have for attempting to delay your
departure? Have we any hope of inheriting anything of our
father's estate together with his sons? (Rashi).
1 7 - 2 1 . J a c o b ' s flight. Jacob purposely left in a grand
manner — leading his flocks and systematically gathering
all his wealth — so as not to arouse the suspicions of Laban's
people. Anyone who saw him leaving so openly wuul.l
assume that he was departing with Laban's full knowli'ilr|n
and consent. Had he gone stealthily, he would have b ' - n
stamped as a fugitive (Abarbanel).
17 .vvJi-T\K)V3h-T\ii, — His children and his wives. In the* uno
of Esau, the order is reversed: He toofchis wives and his •.UMI
(36:6), because Esau married only to satisfy his perMimil
lusts; his children were always secondary. To Jacob, hnw
ever, his primary responsibility was to bring the Jcwluli
people into being {Gur Aryeh).
1 9 . nigN"? nif^jc •'•D'lliri-nN brr-i a'j^rii — And Rachel slolr th-
teraphim thai belonged to her father. The teraphim were Idi il-
and Rachel took them to keep Laban from idol woniliiii
(Rashi). The Torah records this episode because her inlm
tions were noble (Midrash).
Ramban derives the word from the ro'ot nD~i, weak |'I(HI
Exodus 5:17], alluding to the "weakness" of their pronn" 'I
cations. The Zohar relates the word to t^nn and namn, d"in -i
ing obscenity. Many consider them to have been hoii,'i<'liM|i|
gods, supposed to be the protectors of the home, simllni M.
the later Roman Penates, which were consulted as onii I. .
(R'Hlrsch).
20-21.3^-nNa|75Jia:a^i —Jacob deceived. The "decoil" wc
that Jacob did not reveal that he knew of the displea-'uiifi i<l
Laban and his sons. This lulled Laban into feeling sr-r m^
that Jacob had no thought of leaving; otherwise IIIIHIM
would have taken steps to prevent Jacob's possibk- (l"|i.ii
ture {Sforno).
Jacob assumed that God would prevent Laban from k'nn i
ing of his departure. As has often happened in Jt'wUii
history, however, God did not act as people wanted lllm !••
Laban pursued and caught him — but God saved Aiv I'lt
3-n / ah KS'i n w i a

iBN nin i n ? Dis n ^'Jpy NE'!J3K'? ;I ^•^Dt/ n^.n;'b'''ij7^ nm-' n3-cii< :'''iKiy vin"? D''n'7i<; n
i n t o : Njy '33 Tyb-'t injK Kn; I'Twi
Tj^N xn; iiVliT ^n8 nin n? QKJ
n; ;i UJiaKio :r'?lbT xny '33 IT''?^I ^3j7)?-n^<; n''n'7^ b^,n •.m:py^ iK^n^'^a n'7,^,'1 -^iDiz; v
11V3 niqi- :'•? 3n''i ii3i3Ki 'n'j
n'ini •'3?y rcaijT^ K:V Kiarj^j;!!^^
Kjy Vly l''i?'?VT *<;i^'ri Krii KiaVljB ••'•1173 o'l^ipj; iKifH-by n^'Vyn b n n y n mn) ni^rig
n'i7i7i Dl'7D3 D''n'7N;n TJK'PK) ^^K IKIK'I :D'''n"iii K^
Nil nnn«5 3i35;i Kn'prjs;'-! K3K'3n
ha nrii •riJ'j; iJi? qipt nnKia- ;KbN b''invn-'73 HKni T-py x r K t ^ iipK^i •.•'m i g x i a-.
riK •'iT'K'n •'3 m~a'\ •''•ni^i c ' l p j / iK5fn-'7V T2->byn
13^ ^ ^33 n; 'ijip, 'bj ns vniysi
iVi? ''n'''?ariKT Knhs KM X> \'^b l a y V -: •• •• •• T <.• IT UT V J li,T T ^v - ; T

'1 Niag iBn Krinwip IT bn. rras mj7 nrij7 T I ] D\^ ••V n n i j -H^N ni^fj? bt? m^ii'a
1)3 pi3 rap 1513 njp iian iianp Knip'p

lyn n'3 KnipNi nij^i "jn-i n3'n?i;iT rr-na ?hr\r} p^n laV nij/n 1^ n n n K m r\kb) hn-}
;K313K n'33 KJDIJKl pbn Kl'7 (1¥3)
nK n'3 KpWDPK ri<13M N^rjio
- m '75K'^i i n ^ n •'51"? I3:?\i7r;i5 n i n n j Kibn :13''5K m
nK TO ;K3ap3 n; '33')a CIN '33KI KM3T bn'"?!*; b'-yn n\i7>f nii/yrj-bD •'5 :ii3p3-n}<: "^PK m
Kib Kbi3Na ;i ©iBN T K-jnw ^3 n->T}bi<; npK 1E7N '73 nnj;) i3''n'?i Kin ii^? i3''ii<p
n a y -qV 3^ nias 'T Vs I3?3i Kins'?! Kin
'3vnW3n;i''n1]3n;'3Q)i3p};!i3i3ir -bv vu/rnKT vB-riK Ktff'i 3'pv npM :nt7V 'n' '7j< P
'33 n;i n'n''3 '33 n; ^ ^ ^ l n ' ;K;^)PJ
n s 3 Kjp 'n Fi?;5p ' n ' J K j p i nj^np
Ky-iK'3 iriUK POy' ni'? ^ y n " ? D-IK -bK Kn"? niK nQ3 ti73n IU/K lii^^p njpn u;3~i
ajv n; TSip'? '31K 13^10' •.]Spl i^NY-nff naV Tj^n in^i :ij7a3 HY-IN vax pnv'' "^
Kiinb^ n; '3nT (ns^pai K-I) nKiB3i
13^C]K3'3)lP3p5;i-'B3)3:Knl3?5'3'T
npvi 33P1 :ri''3K'7 1U7N: D''Dnnn"nt<; '^nn 3nri] 3
!Kin bm nK n'3 ' i n K'3'I by nK)3iK :Kin 0^:3 •'3 1"^ T i n "•''?3-'7j/ ''Janisn p^ 3^-nK

')3 •ym PDCJ ib'pft .A uawnj ni'nai Ki'3n (ID) :D^3ro i'3 Dib3 )5'3ft Db'i30i: p"i3ft .minjin nam (i) :(3;ft!31"3) D'DDP nftn ift)P •I'bpop i)inb
PI:DCI lb in3)3 'a ,pn3J3 DOT JOJ .I'ftic) PBCJ ,i'D))3b fi'jn; pnb oift T31101)011131) IPlft f ft'3i) D'3fibnn vo ,|ni)in jftio nscp' ftbc Dbi3 )3b
13C 'HT 33DC .13303 OK :Obl»SP nJW Iftbft lb «)P5 ftbl 05C l"' 1)3 IPlft .l"i3b3 i'V'S .I'p'bPI ,11)U-)P3 . n m 3 1 :(';)C 00 3pB' 1'3C 11»b pb ')3
i>b I'ft i)'3ft bpn inibs .ftbft jinba w o ) a '3 nifsm '33 '3 (lo) ^pbiup |ii) ft"Di II bft 111) ncbipm onipp ibc Pii333ni ,3'3D JPU pft I'pi) pb be Bin
b3 pi .(D)bp))ft) CHPS jicb ^ S f i :ftio i)bc i3'3ft]) o"3pn b'bPC on ftbft Dib3
ft"oo bft n'3 bft TOP hK ni3 bxn (Ji) iftipnn p IB ft'3ob 'b j'fti )\i bft
nxi W3 nn d') :3'ifto i»i ouio p IPIBDC .OCIPP ppb ftipD3C obio |icb ;(3:lb •)31))3) 1B)3 pfto bft 0'ft3 Onft '3 11)3 ,13 13lb Plftlpl) p i l .PTP'
I'C: Pft 1C13 Dp'l luftsC .D'lPrb D13p) D'lpo 1031 ,P13p)b O'lPI O'lpO .HWJbB \K pi'113 ,Di3bi)b pernios (p)i' omp) obrai 'I3T ptb .av nnwn
D'i3i3 ,i5fti» Jjpc 01) .imp njpn (n') :(O:ID Y'5 ;):)b ibob) 'ui V)3 pfti Tlii .''3 i m n » K :(n nbc'i fti)in)P) P3ii)b BPIO) pi'ob (P';D3 b'Bb) otfti
PtbC pi 1')3 T3 1P)C .USX UK m^ (131) :(DC l"3) D'linp) D'bDJI PIPPO ft'lIP) P1)3ip DC 3'lpPC (33 DO D'pbft P'3 O'O' P3»ftc (DO IDbCb Dpft
D113PD p'3ft pft pipab . o i s i n n nw ' j m aaani :3pi3' psi i)'3 DW '03)1) CTb Dlbp"l) 1)ft Dlb3 ,3iebl) p' bB 33B) 51)b .la's IWn (T) :(3"bP

hundred times [lit., ten tens].
R' Munk notes that the Torah specifies only one example
of Laban's deceit [see 30:35]; however, as Ramban empha-
sizes in a comment that is fundamental to a proper under-
standing of the narrative, there must have been many such
instances which the Torah does not enumerate. This is
evidenced by Jacob's direct reproach to Laban regarding
Laban's pattern of constant duplicity, as well as regular.
unilateral changes of his wage (vs. 36ff), a reproach that
Laban did not deny. It is common for the Torah not to supply
all details. Indeed, the unabridged versions of S(/se/
Chachamim record a hundred different ways that Laban
could have revised the terms of the agreement. This is a
further element: One can persecute by stealing and one can
persecute by falling to acknowledge another's honest ser-
vice. As Ibn Caspi comments, Jacob began this point by
 PARASHAS VAYEITZEI 31 / 2U:\A

2^ Thus, he fled with all he had. He arose and crossed the river, and he set his direction toward
Mount Gilead.
22 It was told to Laban on the third day that Jacob had fled. 23 So he took his kinsmen with
him and pursued him a distance of seven days, catching up with him on Mount Gilead. ^^ But
God had come to Laban the Aramean in a dream by night and said to him, "Beware lest you
speak with Jacob either good or bad."
^^ Laban overtook Jacob. Jacob had pitched his tent on the mountain, while Laban h.ul
stationed his kinsmen on Mount Gilead. ^^ Laban said to Jacob, "What have you done that (/< K /
have deceived me and led my daughters away like captives of the sword? ^'^ Why have you lU'tt
so stealthily, and cheated me? Nor did you tell me — for I would have sent you off Willi
gladness, with songs, with timbrel, and with lyre! 2^ And you did not even allow me to kiss niii
sons and daughters; now you have acted foolishly. 2^ Jt is in my power to do you all harm; hiil
the God of your father addressed me last night, saying, 'Beware of speaking with Jacob eilhn
good or bad.' ^o Now — you have left because you longed greatly for your father's house; I n il
why did you steal my gods?"
31 Jacob answered and said to Laban, "Because / was afraid, for I thought, perhaps you
might steal your daughters from me. ^2 With whomever you find your gods, he shall not live: in
the presence of our kinsmen ascertain for yourself what is with me and take it back." (Noui
Jacob did not know that Rachel had stolen them.)
^^ Laban came into Jacob's tent, and into Leah's tent, and into the tent of the lu.'o
maidservants, but he found nothing. When he had left Leah's tent, he came into Rachei'a
tent. 34Now Rachel had taken the teraphim, put them into the camel's packsaddle arul Nti/
They are placed later in the narrative in order not to break A misguided desire for independence from hl.s lovitiji
the continuity of the story. father-in-law did not give Jacob the right to stciil mii h
Though Laban was a cheat and his companions were precious possessions!
idolaters, God came to him in a prophetic dream in honor of When Jacob's sons heard their grandfather speakltHidl hi*.
the righteous Jacob (Ramban), just as He had once come to "gods," they exclaimed, "We are ashamed of you, Ciriindli*
Abimelech. in honor of Abraham (Radak). ther, that in your old age you can refer to them as yoi ir i |o> Ur
Vi"\ji alUU — Either good or bad. God warned Laban not to (Midrash).
speak [even of doing good] to Jacob, because the good of
the wicked is bad to the righteous. Righteous people despise 31--32.TO Laban's personal abuse, Jacob did not riispi'I 111 IH
any benefits they may derive from the wicked; their benefits kind; he was calm and understated. As for the inni'hili),
are not truly good (Rashi). Jacob invited Laban to search for them. Unaware tfiiii K'diihfl
had stolen them, Jacob pronounced a curse on imyilh^
According to Ramban, God told Laban not to offer Jacob
among his company who had them, a curse that ciifrin l(M<1
anything good in order to entice him to return, or to threaten
with Rachel's premature death. For, as the Sages te.i<;h, n*i»f\
him with harm if he failed to do so. an unintentional curse that escapes the lips of th(? rl()hltti:nlM
25-43. The confrontation of Jacob and Laban. In verse 23, comes about (Rashi).
Laban merely overtook Jacob, but now, in the morning, they By saying Noio Jacob did not know that Racho.l hmt HU i/«!
met in a face-to-face confrontation {Lekach Too). them, the Torah testifies that Jacob uttered the im|:iri*c flllt^ti
26. Typical of charlatans, Laban tries to put Jacob on the because he suspected that an idolatrous servant h(i(i »tOl«(l
defensive, accusing him of chicanery for having stolen away the teraphim to worship them in secret. Had he had pvptl I hW
with his daughters, as if they were prisoners of war. slightest notion that Rachel had stolen them, hi- woiiUll (^^)
Portraying himself as the aggrieved father, he speaks of his not have denied it so boldly; and (b) never havi- uttorwd H
daughters before mentioning Jacob's flight or the theft of his curse. He would have known that she had no di?»l|i* Ml
teraphim {Haamek Daaar). worship idols, but that her motive was to wean Imi lfl(h*(
29-30. Continuing his diatribe, the "innocent, well-mean- from idolatry (/4/ce(das Yitzchak; Sfomo; Alshich).
ing, victimized father and grandfather" says that Jacob Because of her utter contempt for Laban's "gods," Uflt.lml
deserved to be dealt with very severely, but that he, Laban, placed them beneath her (Zohar). in the plain sriiHti ul (llM
would desist from that course only because God had come verse, however, she simply wanted to hide them, Afiil MIIH
to Jacob's defense — but that did not absolve Jacob from knew that if she explained to Laban that the tu.ny o( iilixMHM
responsibility for the heinous crime of stealing the teraphim! was upon her (v. 35), he would not trouble her to t\*p,
 Illl Illllllllilllllllllllllil

ibi-KD / K^ X2:'i ntwns n'urxia 130/164

n; ^^¥l niji n^ T ^55 Kin ^IIJIKD
nv"?}! K"IID'? 'niaK n; 'it»i nng
ns nKn'''?n Kopg p^'? Niqwiaa nnn is •'tp'-V'^n ni^a in^^ l^-H :iy'?^n nn T'3|i-nj<: 33
t i n i ni3V vinK n; l a i i i a apj;] bm
nn; p3"!K) rp1' nysto -^hna •'n'noa
nvau; TI-JT i n n x ci^-i'i l)3y,Vnf<:-n>i; ni".] ai?^! ^
;? Dig in ngip KPIKI na nyViT K'lma ig^"?}*; n''n''7i5 N:I;] nv'^An i n ? in'K pai^i n^izi i3
Tnm K;'?'^T K^VO? riKB^K 13^ ni'?
aps^ ny 'j'^nn Kia'?''i ^^ ^ls)^PK n^ nan];!-!? ^"7 -i)pK?n i? iipK^i nb^^n n'7n3 '•Kj-ni^n
nijyii ij^jfrnK in"? ato^i ;yn"ny niipn ^'ijy.r'^V ^3
15^1 K-J1U3 Piaatpg n; Dn? 3py!5
i»Ni» ny'?iT K-jim 'ninij ny ntoK njj'pan nng T'rjN-n^ j/^n inV) iiia H'^nN-riK yp_n
'an KPi'Dai n-jay nn apy^'p ]2b
•• - : - A T : V •, : • - T • T JV I -;I- ; 1 T T •.- <-
Kn'?a :Kann maty? 'na? n; n-ia-ii
Kn'in Kbi 'an Kn'ogi bmh ri"5nipK
inawmai Kiing 112 ^anViuKi ^b
KijE':'? 'anpaw K^I na ii'iaaai I'sina qna nnu;:?! nnnwa ^D^E'N:} '''? n-iin-K"?] •'HK
naynV xri^apK lya 'nag'?! 'aa"? n^Bpn nny ''rt^V') V-^V PW^"? ''^'t^^^ K"?] :"iip5i n3
itf'a Ilany "layij'? 'T-a K^'n n'Noi
nn'ta'p''? nnj? Ntopna ilaiaNT Kn^Ki nfipN; "ribK} yn ngipy nityj/^ ^T '^Kb-'^l •'^'^V, °3
ny aipip apy; oy K^VQ"!"? 1^ ""SPPis
Kinn ns n'?!!? ^pn lyaii; lE^'a
n; Kriapa KH'? ^ B K rra'? Nn-jnn nriapD? qto?"''? riD^n rjhrj hnyi ;yn"iv aiDi? •,
n!5 p^V iiasa af>y^ a'nsi xv :'n'?ni
n; D'an KH'?''! n n n g 'nx n ' ^ ' m '^^aK]^ ^2p^:g^^_ iv^i :''n'^K-njj; n^n nra^ :i''nN nn"? K'^
n; n3t4*n n {-\m x-i) ny ='' :'an •^na? r'-iayn :i''nin-nis ^^ri-is •'n-}J2K IB •'riKT ''3 p^V
Karjs n-jij D»pn' K^ iri'?ni
VI? K^i t]^ api 'pyn KH r^b yilnrnaN -"i3n iJ'nK ny. n^n;' Kb '^''f}bi^-r\i<. xyjpri nc/js ay :,b
pb byiA :iiana'pa bm nt? apy?
nK^T Kaaif/pai apy?T Kagi^na
:Dn33i "^nn •'3 nijy yn''-K'7i n'^-npi nHy nn ^b
- ITT : i." T r I -!i- j-T I : 1/,T I-: L- T • JT yl :
n3t?;K K^i Knain"? pn^n-: Kaaipnaa
Na3Wn3 byi nK^T KjaEinn pgai Tiu/ briK'D.^ nkb brinyi I npy-'7nN3 pb K:I'I i',
J" V y : T •• v J : I j -! i - •.• i : 1 T T T-
K;anV¥ n; na'pa 'jnaini I'jn-j-j
na'n'i K^nn KU'aya liai^'ii?! t'^nn "7^153 N3'^i nkb brim ky'.i KYI? K'"?] n'nahiin
3u;ni "7)3111 nj? nptoin] n'-an^nnTiN: nnp^ "^nni -,b
•"CT
I3'ca .'IJI inKii 13 (Kb) :(ip:T 3Vfi) ([TOP yr PCBpb ,(a:7P D'bpp) D'O D'B' PCbc Tn 'PPC .'Bibif n nii3 (33) :(P:7B •)"3) naiispj 0'33i:
:((b j'-nfi ;13 piDD b'Bb) 'ui 'PP3 Pfi anjpi lb icfic ,]icfn jicfii bB D'B> 'a pif) bj .mni ny3ti -\i-\ :i'3np .HHK nx (J3) :DP'J'3
lbci5 . n n s nn :(p ,i DC i's) p i 3 bpT PP» pbbp ppitoi .mm xb (3b) ,0'B' PCe pbn plPT 3pB' fljB) .IPPlb 3pB' liS pbb Tjpb TJBP ibPC
:pB' P'DC (P DC Y'3) bPT bpf) 6in .3pBi bnK3 (ab) upav omp) 7pfl Dl'3 13b •\)0 O'O' PB3C3 3pB' ibPC PB bPC IWPb .pb U'CP 'B'3C31
IBfo fib )bl331 (P':1B )bpb) 3pB' PCfl bPl '53 OB* 6lP pi ,Bb5f) TIP DC 1"3) ID'B' '( I'PPfl C|m'l -)Bfo ftbl ,D'B' PB3C pi npfl (jllTl 'foCl
bpfib lb itp nftb bpftB fib'cs -bm bnK3 N3II :(3:ID I " 3 ) 3pB' PCf> P1B3') D'p'7iP bbf) fl'P PBI D'BCT bc 1P31P b3 .BT IV 311113 (13) :0
P'PC 'Pb ,5Bb p b31 ,lPin5CB fl"Dl PlOnfe bnft3 CDPC CTip bPI 3aam (I3) :3PP 'np pnpbBb fi3D b'P bs .ann tiiia\u3 (13) :(:ap
onp |icb .bnan n33 (nb) :(P:7D DO P'JCBCB fi'PC P3 T P » 'T3 b'Pi DP c .im bKb tt" (03) :(p>i' Diapp) 'PBI pfi P3)a .miK
pn'B31 .13 I'BP P'ICBP PB7P» fi'Dl ,flb»a7 ftp'3B3 ,l»laPP3 ,P1PD31 :fiip D'jif) 3ni ri(B DC bB cip pcb fiiPC bfi b3i (Dibp)i6) BP D3»B piCBb
:I"B13 |)"'PC3 ,(3:a3 O'bj) O'bBJ ' P ' 3 B JDl ,|'P'3B3 PlD'pp (.IP) 'CP) ppbp oai PDDP) ,6ppB3 p P3P51 .(Dibpjifi) P7BP .ansD3a (b)

through other means. God's protection, too, is a common
thread in Jewish history (Haamek Dauar).
2 3 - 2 4 . Laban's pursuit and God's warning. When Laban
set out in pursuit, he intended to kill Jacob, and the Torah
speaks of him as if he had actually done so, as the verse
quoted in the Haggadah states. An Aramean was the
destroyer of my father (Deuteronomy 26:5). For the gentiie
nations, God reckons evil intentions as if they had carried
them out (Rashj), because their general performance justi-
fies the assumption that they would have done so if they had
had the opportunity.
2 4 . >B-!Ji;n isb-bs n ' n b s N3>! — But God had come to Laban
the Aramean. Before Laban caught up with Jacob, God had
already come to Laban, There are many such verses {Ibn
Ezra) that are not in strict chronological sequence, but that
supply more detailed information about an earlier incident.
 PARASHAS VAYEITZEI 31 / 35-46

on them. Laban rummaged through the whole tent, but found nothing. ^^ She said to her father,
"Let not my lord be angered that I cannot rise up before you, for the way of women is upon me."
Thus he searched but did not find the teraphim.
^^ Then Jacob became angered and he took up his grievance with Laban; Jacob spoke up
and said to Laban, "What is my transgression? What is my sin that you have hotly pursued
me? ^^ When you rummaged through all my things, what did you find of all your household
objects? Set it here before my kinsmen and your kinsmen, and let them decide between the two
of us.
^^ "These twenty years 1 have been with you, your ewes and she-goats never miscarried, nor
did I eat rams of your flock. ^^ That which was mangled J never brought you — I myself would
bear the loss, from me you would exact it, whether it was stolen by day or stolen by nighl.
^^ This is how J was: By day scorching heat consumed me, and frost by night; my sleep drifted
from my eyes. ^^ This is my twenty years in your household: I served you fourteen years for
your two daughters, and six years for your flocks; and you changed my wage a hundred times.
"2 Had not the God of my father — the God of Abraham and the Dread of Isaac — been Willi
me, you would surely have now sent me away empty handed; God saw my wretchedness am i
the toil of my hands, so He admonished you last night."
"^ Then Laban spoke up and said to Jacob, "The daughters are my daughters, the children nr< •
my children and the flock is my flock, and all that you see is mine. Yet to my daughters — wli, il
Laban could I do to them this day? Or to their children whom they have borne! '*'* So now, come, U •/
Proposes US make a covenant, I and you, and He shall be a witness between me and you."
•'^ Then Jacob took a stone and raised it up as a monument. ''^ And Jacob said to his brethrvi i,
"Gather stones!" So they took stones and made a mound, and they ate there on the mouiul.
38. ngty ni"il£»y ni — These twenLy yeais . .. Indignantly, Ja- God, and Jacob credited this merit with defending him
cob defended himself, by recounting the hardships he en- against Laban's machinations {R'Hirsch).
dured in Laban's service. Given Jacob's consistent honesty »D3 ynynisi "3!!; — My wretchedness and the toil o/ niji
and devotion, therefore, Laban's suspicion that he would hands. God perceived that whatever I achieved was by < |i mi
steal his gods — or anything of his, for that matter — was toil, so He pitied and vindicated me accordingly.
wholly unjustified (Haamek Davar).
"Had I been dishonest, you would have discovered it by 4 3 . iriaa maarr — The daughters are my daughters. . . I .i
now, for no one can conceal dishonesty for twenty years. ban's arrogance is astounding. He began his diiiiilli"
Furthermore, these years were spent with you, the ultimate against Jacob with protestations of aggrieved inno<rMi n
rogue; no one could better sniff out chicanery than you!" and victimization. But as soon as Jacob exposed hi;; l-ilmi
(Or HaChaim). pretensions, he blurted out his true feelings.
\h3p Kh — Never miscamed. Jacob always made sure the 44-54. Laban proposes a treaty. His fulminations cndnj,
sheep had enough water and pasture, so that miscarriages Laban resumed his self-righteousness and demanded 11 mi
did not happen (Rashbam). Likewise, Jacob continued, he Jacob promise not to mistreat his family, asif thirte(!ii yrfliH
paid for animals that been attacked and mangled by beasts had not proven that he was a model husband and Liiliwii
of prey, even though a shepherd is exempt from such dam- The agreement included two parts:(l) Jacob would noi mini
ages {Nachatas Yaakou). Alternatively, Jacob's care was so treat Laban's daughters (vs. 48-50); and (2) neithn [inity
exemplary that his flocks were never attacked (K' Bachya). would pass a designated landmark with hostile inl.cnlluil^
(vs. 51-53).
4 1 . T>riJ5 '•rittfa nM uyievv^')^ -T-ri-TajJ — I serued you four-
teen years for your two daughters. Bitterly, Jacob alluded to 46. vnis}? — To his brethren, i.e., Jacob's sons who sioml hv
Laban's trickery, which caused him to work fourteen years him in trouble and battle, like brethren (RashO- Jacob i uii|(|
for two wives instead of seven years for Rachel, as he had not have been speaking to Laban's companions: llrrtl, IMI
originally proposed. In consideration of Leah's feelings, cause he had no right to issue orders to them; and M I
however, Jacob was not explicit (R'Hoffmann). because a company that was ready to kill him at Labni i - ' •<
4 2 . pnar'TniQi —And the Dread of Isaac. This appellation for ders could hardly be called "brethren" {GurAryeh).
God refers to the dread that Isaac felt when he was on the avj i'73N^i — And they ate there. A meal was part of llir' • • ••
Akeidah and he felt the knife on his throat. This fear was in- mony of the covenant, signaling the mutual accepUlin • •!
stinctive, but Isaac conquered it and dedicated himself to the pact (Radak to 26:30).
in-n"? / nh N::'! nipna n'tyKia nao/iee

in njj'n'p 'JIBN N ^ •••IK •'jlaT 'I'jjg mj?^ VDIN K)b 13 ihK •'r}75 hn^-'^K n-'ii<.-bt<.
:D''Q"irin"nN; NVp K"?) tuln'^] ''h u^m TiX''^ 'li?'?
2p5f2'? ^'pipiA •t^ii^i'^ n; naWK
lab"? nnKi np^^i a'ntjj lab ay K^JI -nn 15'?'? "iQK'^i bpyi i^^i 'in'75 DTI n'ijyi'? inji *
nn 'an Vs n; Kntpiiig nKi^
-"ja-riK rii{;wn-'3 :n,nN rif?^-] --B inKtin na'^'yii/g t;'>
Dig K3rr •'IE' •rinn 'an '^an Knnaii/K ••nK nA3 nil wu? ^jo''?-''^? Van nKyia-nn i^a
laTn^ :Kai-iri I'a iin'ai'i 'ii'ntsi 'HK
K^ TJV) T^D") T3V Kas f aE71'npv •^liay b'3N mK7 nnwy n| :']yw i^a m'-Di'"'] ^••nN) n',
n''?3{? N^ •qav 'naTi I'p'aijiK ha-iy :''ri^3K K"? ^JKY •'^•'KI ^ B E / K"? '^inyi ^''^n'-i *
K-i) nirj-i -\b 'n'n^K K^ K-j'ap'io'j
n^ 'va riK 'm Najania K;JW (nir?'! •"nnB n|wi?5i;i nji? naun^? •'D'ax •^•>% inNnn-K"?
'ri'ir;» :K;'?'^3 n'lyai Kian'a n'-im
(nirjj K-j'^ai Ka-iE7 'a'pajj xnia'a nbi^5 nnj?.] nin •'ib'Dii ni^n •'n';i.n :n'7^^ '"p^ui DI^ n
'a'yn 'naw (i^ai Kj'j'^a 'by irria :i''rii3y ^n''53 n^iy nnt?;y il-nt t'-^'-yn ••raip ™] m
"inn^g i n ' a a I'attf pipy ''j la^Kn
nitfi ^na5 I'nina I'au; '-ipy vaiK
ntay '13K n; Kja'aipNi tiay? paia
bx •'n'7>i; •'b^b twp nitoy •'n-i3ton-ni^ I'^CjiDi an
HaK'J nn^K 113 N^lb'Kan :l'ap!
nin p n i ' (n^) '^'n-jii cin-jgKT an^s
'•^nv n; 'ann^B IJJ'T lyp '-iij "jypg
nalKi ;^ anu ''?| ' T ; n w ^ n;i nni^i D^n'71? HK") •'33 V j r " ? ) "iiV"^^ ''^ipn'pu;
apv^'? inisi 13^ 3'nijiM iXiyn-ag D'-nni •'n'3? nihri apvr'pK liaX") ]ih ij/n :E7nj< .n
"! ^ai 'av Kayi '33 Kjaai '033 una?
i3yK nn 'naa'?) Kin '^"i 'm riK •'nn^i Kin-''? nKT nriK-iwj<; ^3) ^ky iK:^n) '•'J3
NT'?'T lO'??'? ^K n ral' I'^K^
nij3 Nas D;;? njaa Kns lysino
nriyi Aibi IU/K; in''?:?'? IN ni'n h^N^ ntow-nn m
3j7y2 3'painn :^a'3i 'a'a Tnp"? 'rpi nj?'] :'qp3i •'i''3 ly'p mn) nriNi •'JK nn:; nn-}?? ng"? nn
3py:! nnKiiD ;Kng nggii Na3K
I'a3K a'pai i'?9?? 'luij?'? 'ninNb luj?^ Vnis;'? nfjjf,''. iiptC'] ;n32fn nnn^i 15K 3i7j7,i m
N-ila-7 bv inn ibajji KnttT nayi :'7jn-'7y DEj i'7?K^i "^rwy!] n^'^nN iti;?'] n''hK
."PI
Bsei) 'D61B (6:6 03'6) PD'TOJ 'Pit o'uj 'P3-) 11)3 .'naa :('i)Ji:n'i 1831 ,(»':7 03'6) Dlpbl D'IPP b» 11)3 ,(Plbp)l6) PST! .Hp^T (1^)
ri3i6 (6 ]icJ .a^^ 'afjax (M) :(6':' BCro) mi TO016 (63:6 O'uc) ,1'7P '» 013 i-nj'i .iniai'i (A) :(a3:r' 6 b6mc) O'PcbB '1P6 pibii)
.injB :6Tbj lump (P:t»p o'bpp) ipip Tien 1P3 .mpi •.m•.^ onai) BCro) b'3Ci3 Dm 1)33,0113'B ib'DP 6b .AsB N^ iuh) :r"Eb3 i"'anD6
iip)» i)'3'3C '63P njci) P"0 .ima«»n rm; n'jmni (NH) :5)'C Jicb 13 b'6 ni36 16313 .-iJKsr '^J'KI :(':63 31'6) b3CP 6bi inis pbsp (T:p
aiiij DST 6i .pnjii inai (an) :(n-r D'pips b'ob) O'lnsb onipuni 6iJpb 61a ib(3 3"6 ,b36 D'C33 b36 b36 6b D'b'6 ,V3t an 3"b6p ,b'6 'np wv
ip6i3 lb •m6c r>"B6i .oo"m O'p'ita b» inc iP"n p"3po r6c ,pp)' 'ab6 13JK :(]P3i' omp ;Dibp3i6) 36(1 '•36 '"» .nsit3 (D'J) :(:ap 6)3p 633)
103C b'3P3 ,(a':p3 b'ub) ppi' 'ab6i 736 DPI56 'rf6 '0 '36 DJC I63» anbc '331 '36 ((p:3 O'PDIH 6'PP' 6bi aioca b6 1363 i3bip pcb .nauriN
in6i ,'nb6i anib 6')"P) spo'i ,(r pnbip 6I)1P5P) PP3 6IP 'ini v)'i> mnc ,'b a-ipn mpp D6 ,n3iDP6 '336 .O'lpp (63:6 6 D'3bw D'6PP
ma (an) :(p>i' ouop) 5P3ip jicb 6bi 610 5D31P pcb .rai'i :7PDI PipD3 ap'ac ,63'3Pi3 6'ac pm mmr> .naonx laaK inawpan
:o"3pp .ny? wni (in) :pb opb '3b bu sbop T6 .n^xb nosji; inaaa :6ae 6bi mmp (pi3:6b i37»3i i:'6 I3»B ipD3 6bi 1)33 ,piDin)3i
:(a':l» i"3) I'bc pppbnbi Pi5b o'CJ) D'P6 lb vnc i'>3 DO .I'nxb (in) |P3i' DijiP) 'Pnbp b3a ,ab'b n3i3j 16 ov P3133 .n'31'j main ni'

3 6 . The Torah does not record whether or not Laban
searched through the belongings of his grandchildren and
the servants. Perhaps he did; or possibly Laban felt that only
Jacob or his wives would have the audacity to enter his tent
and steal his "gods." Nevertheless, when Laban had finished
ransacking Jacob's belongings and failed to find the tera-
phim, the outraged Patriarch — who had painfully main-
tained his silence all these years — could contain himself
no longer.
al^y^*? nnn — And he took up his grieuance. Originally, Jacob
had invited the search. Now, however, that Laban had
turned up nothing, Jacob suspected that Laban's charge
was merely a pretext to enable him to make a general
search. This is what angered him.
 -T T-IT-r T ItTK T T P ' * « " " " " * ^

169/BEREISHIS/GENESIS PARASHAS V A Y E r i Z E l 31 / 4 7 -" 3 2 / ;•{

^^ Laban called it Jegar-sahadutha, but Jacob called it Galeed.

^^ And Laban declared, "This mound is a witness between me and you today "; therefore he-
called its name Galeed. ^^ And as for the Mizpah — because he said, "May HASHEM keep watch
between me and you when we are out of each other's sight ^° If you will ill-treat my daughters
or if you will marry wives in addition to my daughters — though no man may be among us —
but see! God is a witness between me and you." ^^ And Laban said to Jacob, "Here is this
mound, and here is the monument which I have cast between me and you. ^^ This mound shall
be witness and the monument shall be witness that I may not cross over to you past this mound,
nor may you cross over to me past this mound and this monument for evil. ^^ May the God of
Abraham and the god of NachorJudge between us — the god of their father. "And Jacob swon •
by the Dread of his father Isaac. ^^ Then Jacob slaughtered for a feast on the mountain and
summoned his kinsmen to break bread; and they broke bread and spent the night on f/ic
mountain.

32 ^ A nd Laban awoke early in the morning; he kissed his sons and his daughters and blessei I
them; then Laban went and returned to his place. ^ Jacob went on his way, and angels o/
God encountered him. ^ Jacob said when he saw them, "This is a Godly camp!" So he calUu I
the name of that place Mahanaim.

THE HAFTARAH FOR VAYEITZEI APPEARS ON PAGE 1139.

been severed. Jews owe their loyalty o n l y to the G o d of the
Patriarchs.
5 4 , Vt^l^b K"7i??i — And summoned his kinsmen. Mow t h a t t h e
pact had been c o n c l u d e d , J a c o b referred t o Laban's c o m -
panions as his k i n s m e n [see v. 23] (Rashi), a n d invited t h e m
all t o share a m e a l s o t h a t t h e y w o u l d part o n g o o d t e r m s
{Ramban).
32.
1. a t i n x "Tian ~ And blessed them. A l t h o u g h t h e Sages have
t a u g h t t h a t even t h e blessing o f a c o m m o n p e r s o n s h o u l d
not be d e n i g r a t e d , S c r i p t u r e has a deeper purpose in m e n -
t i o n i n g that Laban blessed his daughters a n d grandsons. It
m e a n s t o t e a c h h o w effective a blessing c a n b e w h e n i t i s
conferred w i t h total sincerity, f o r Laban was surely sincere in
blessing his o w n daughters a n d their c h i l d r e n (Sfomo).
2. afri'bi< ' a K ^ n — Angels of God. T h e y were angels w h o
m i n i s t e r i n Eretz YisraeL T h e y c a m e t o m e e t h i m t o a c c o m -
pany J a c o b to the H o l y L a n d , replacing the angels t h a t had
been w i t h h i m outside the L a n d . T h i s reversed the c h a n g i n g
of t h e a n g e l i c g u a r d t h a t t o o k place w h e n he left Eretz Yisrael
to go to Charan [28:12] (Midrash; Rashi).
3. D'ri'^K rrariKi — A Godly camp. J a c o b m e a n t to assure
t h o s e w i t h h i m : "These are n o t t h e t r o o p s o f Esau o r
Laban c o m i n g to attack us; t h e y are camps of h o l y angels
w h i c h G o d sent to p r o t e c t us f r o m o u r e n e m i e s " {Taiyuni
Yonasan).
n?3RM — Mahanaim [lit., a pair of camps]. T h e r e were twii
c a m p s of angels: t h o s e w h o m i n i s t e r e d o u t s i d e t h e H. ily
L a n d w h o h a d a c c o m p a n i e d h i m , and those of the Holy L*ii !• I
w h o now c a m e to m e e t h i m (Tanchuma; Rashi).
Ramban suggests t h a t t h e p l u r a l refers to J a c o b ' s camj^ i 'i i
earth and t h e c a m p o f angels o n h i g h . The title i m p l i e s i h m
b o t h c a m p s are e q u a l , because they b o t h exist o n l y to blc-i-
G o d a n d assert His u n i t y .
f ^ ^ p i D D'-ijima . p i D i"p^rT .••'piDD n-ap — T h i s M a s o i c i l -
n o t e means: T h e r e are 148 verses in the Sidrah, numericinllv
c o r r e s p o n d i n g to the m n e m o n i c s d'^jnia, two camps, U I K I
•'"p'^n, my portion, each of w h i c h totals 1 4 8 .
The Jewish p e o p l e are referred to as God's p^o, porlioii. ivi
in i r a y n p^n •>2, HASUEWS portion is His people [Deuterondiini
3 2 : 9 ] . T h u s t h e b i r t h o f eleven o f t h e t w e l v e t r i b e s , a s d -
scribed in this Sidrah, constitutes the n a t i o n t h a t God J-
scribes as"'p^n.Mi/port/on. A d d i t i o n a l l y , the final w o r d ol lli-
Sidrah is n^jqn, Machanaim [lit., a pair of camps] t h e n.inn
J a c o b gave to t h e place. It also alludes to J a c o b ' s abund.inl,
f l o u r i s h i n g g r o w t h , a c o n d i t i o n w h i c h he was to describe In
3 2 : 1 1 as h a v i n g g r o w n i n t o m^qn''^li', two camps{R' l}.inhl
Feinstein).
| m ^ ' Ww^^^^^l

i / ^h - m / tfh K2P1 nu/na n'ttrxia nsD/168

p ^y n NDl' Ti:'3i 'jia Tno p i n •Kng i3-'7y Di^n ^ r a •'^•'5 nv mrr Wn l i ^ I^N'^] nn
••a :^3''3i •'ji? nini fi^;; nnK nu/K hsYKini nv"?? int^ ™
DN^ 'nja n; '33;];i DNI :ni3nip ^3J np.rTDJsi •'nj^-n^ niyrrDK :inynp iy''i< nno? j
'tn KJBv K'3t? n-h ••nja ^y I'KJJ anri ••ra 1J7 a''n''7N ni<-i UBV ly'-K J^K '•nj?-^}; b-'U/a
^aslKl :-]j'3i 'j'3 THc ;n Kypa
Knpj? Krii nn K I U T NH 3i7y?^ ]3^
xnMT TTTDaj :13'3i •'J'a n^'p^pij ^ nnyian m v i nin ^in l y .••nj''m T 3 •'JT'T' IU/K ^i
layis N^ Nnt;: CIN Kpg Nnnoi i n n A T " - - IX" V - J " •= Itv •• J- •• k'T j\- -;

^ayl;l K^ JIN QKI pin Knli^ n; •^ni^ -ab nriN-DKi njn '7Jn-nis V^^ "''^ifl?''^''' ^?JJ"Dis
Kin Knipij n;i p i n K-JUT n; 'ni'?
nrr^Ki orj-jSNT nn^Sn :iti;''3'? in^/n"? DN^n nnyan-rnsi mn "^iriTiK ''PN iri^n
linojjT mbti Kjj'3 i^iT u n i T 'n'^K* ij'-rn ly^t^^ hinj •'n^Ki' nnn^K 'n•^^? «
K-)pi N-jica Nnpg; 3py] oajin n|7j7i nat'i :pn:?f^ I ^ K i n s ? apj;,''. j/Df'] DrfnN; n^
KUD^ i^a?i;i NDnb ^a'n'p ••n'inKb
N-jsya )a^ Q-ipKiK :N-jiDa irrai a^
^!{5i inti; ijnai rinp'?! 'nU3'? pttfji
•n-Q''i TTilJi"?! Vi:\b pw3''i npiia p"? nat/'i nna K
' V JT : - LT : • : UT T : 1 i " ~ ; - Iv - I T T " : — IT T

pin-jK'? 'jiK afjyjia tmriN';' ]3^ an) IB")-]"? ^i^n apy,!) :ta'p)p'? ]^h 2'0J^ -\b^,] onnis ^
13 apy;: nni5i > :;n NpK'pn na wnyi
»<li?i n ;; n^i?. lip Nn'''^'?? I'^JD DKn nK/K3 b'pj7,! nuK'^] :n''n'7K ''p.i^b'Q I^'IVAD'] J
:n'ann Kinn KIIIKT KWJ :D''3nn Ninn nipHn-aty KIJ?'] m n'-n'?;^ mnn

'"PT
Dpfi >3f) -j^iu :ipf) '6 Dm!) .ns7ib insT '^37 ip6 7D icn'pi (3b:7D (DM) :7D bi .ivbs. :(IP3V DU^P) 7I?1JJ bc WU^P .wnnniy n3i (in)
:iip .^^^3 mbKi :t:7p .amaK irr'jic (33) :(Dt; ^''s) 6'i5»p-DPi 13m PDin pft •:3D'i c"n3 ,7DI)JP •)D3 ip^ DPinpi .'i3i n»i< IUTK naifiam
Dinr3 ppc .naT apsii rratii (iJ) :(P:7 D^DID PPDJ)) iin .arraN in'jK nsnl) D?n 7n61)3 in^p 'pb ,PDin PDP nh-^p onb ,(U3:6' cppip) 7Pbji
isftn 137 is -Dn^ ^3K^ :(]p)V Di.np) pi DPC V3PI61! .THK^ iPPcnb :PI3T pft P'f) P6I) ftbi .inw 'a :pn3D P6 II3PP D6 la'ai ^3ia -n t)ar'
(1) :(P':6' D'n-3») ipnii3 p PP'PP {6:P 1)6')7) 3T opb 73P TOP ,DP!) 'np ;j':7i? i"3) c;>pJ3 TD i'PP3 ocbn Pob3 ^6 ,0'nPD '3 .inaa man (3)
pW iPiibb ipfJipb ifo b6-5C' pb ic o'^Wn .ain^K UK^M U lyaaii (N3) :(:rp 6nr) p'ppp P?ID p)5 DpDb .'•naa nw nsyn nn :(i"bp h"-:is
,163 vu TOD if)3C pf)l) Piip ic ppp» 'PC .Q'anM (3) :(j nbpi 6Din3p) Dp i"3) [p')no li"D] po PIT ftipp pr3 .(7:ip pwp) D'3 OT I»? .••nni
:(Dw ipfj^pi 163c ifJic ph ici b'Db) n37 'p-)37 D6 71! ins ,"3p6 'I13 PRPD D6 np .UK DK (13) :(ip

4 7 . Jacob and Laban both gave it the same name, but Jacob
used Hebrew, because he would not abandon the sacred
tongue (Sfomo), and Laban used Aramaic. The name means
the mound is a witness (Rashi). The place was formally given
that name in the next verse.
4 9 . n3a:Brii — And as for the Mizpah [ = watchtower]. Accord-
ing to Rashi, as explained by Ramban, the UJafc/ifotuerwas a
high, conspicuous structure on the mountain; it was not the
mound or pillar. Thus, our passage is elliptic; It explains that
the structure was called Mizpah, Watchtower, because .. .
(see Judges 11:29).
5 2 . nTn '7Art TJ; — This mound shall be witness. These land-
marks will serve as reminders of our pact {Ibn Caspi), They
went on to stipulate that the pact prohibited them only to
cross the landmark for unfriendly purposes, but they could
certainly cross it to trade with one another (Rashi).
5 3 . nnnK irihK — The god of their father. Laban referred to
the god of Terach, the father of both Abraham and Nachor.
The Pesach Haggadah states that Laban wished to uproot
everything — but the commentators wonder where we find
Laban attempting such far-reaching destruction. R' Yaakoa
Kamenetsky finds it in this verse. Laban "benevolently"
wanted to find common ground with Jacob in the god of
their forefathers, but for Jacob to acknowledge the existence
of any god other than HASHEM would uproot the very basis of
the Jewish people. Jacob took his oath only by the Dread
of his father Isaac, making clear that he owed allegiance only
to HASHEM, for all ties to Terach's family had long since
171/BERElSHIS/GENESIS 32 / 4-7

PARASHAS VAYISHLACH
Esau ''Then Jacob sent angels ahead of him to Esau his brother to the land of Seir, the field (>/
Advances Edom. ^ He charged them, saying: "Thus shall you say, 'To my lord, to Esau, so said youi
to Attack
Jacob
servant Jacob: 1 have sojourned with Laban and have lingered until now. ^ I have acquired oxt -n
and donkeys, flocks, servants, and maidservants and I am sending to tell my lord to find faom
in your eyes.' "
^ The angels returned to Jacob, saying, "We came to your brother, to Esau; moreover, he /,s
heading toward you, and four hundred men are with him."

5. "fnnh DOK \u]'] — He charged them, saying. Jacob wanted
his messengers to deliver the message verbatim, including
the fact that in his conversations with them he had referred
to Esau as "my lord" and to himself as Esau's "servant."
This was part of Jacob's tactful approach, because thereby
Esau would realize that Jacob truly held him in great
esteem {Or HaChaim).
'•ri'ja l^^-ay — / haoe sojourned with Laban. The verb "'nna,
lodged, implies staying as a stranger [from nj = alien]. Thus
Jacob meant to tell Esau, "1 have not become a great prince
nor have 1 achieved status . . . i remained merely an alien.
Therefore, you need not hate me for having received Fa-
ther's blessing [27:29], since it has clearly not been ful-
filled."
Midrashically, the numerical value of "'nna equals ^"•'in,
613. Thus Jacob implied to Esau, "Though /haue scy'ourned
with Laban, I have observed the 613 Divine Command-
ments, and have not learned from his evil ways" (Rashi).
This was a message to Esau that he should not trifle with
Jacob, for his righteousness was still intact.
7. liyi7"'3K ^iTTK-bis 13K3 — We came to your brother, to Esau.
This was part of their report on Esau's intentions. "We came
to the person whom you regard as a brother, but he behaves
toward you as a wicked Esau — he still harbors hatred"
{Rashi).
8 - 2 1 . Battle, prayer, and tribute. Jacob prepared for the
confrontation in three ways: He readied himself and his
camp for a battle to the death, he threw himself upon God's
mercy through prayer, and he sent a lavish tribute to ap-
pease Esau's anger. On the surface, these courses of action
convey contradictory messages; aggression and servility
seem to be irreconcilable characteristics. Total faith in God
would seem to rule out either form of reliance on human
effort [see Faith and Trust, 40:15|. Of course, one can view
such a combination of approaches pragmatically; people
routinely adopt tactics without being troubled by a lack of
sincerity — if it works, do it! But Jacob was the embodi-
ment of truth; it is inconceivable that he would adopt
insincere charades.
That Jacob could dedicate himself with conviction to
contradictory courses of action is testimony to his self-
discipline. He could cast his lot with God, yet not fail to
make the necessary human responses to a crisis; he could
recognize an element of justice in Esau's hurt at losing the
blessings, yet prepare for an attack as if there were no
defense but his own strong arms. This chapter teaches Ihni
Israel in exile must always be able to recognize and act u])iiii
the varying and sometimes conflicting elements in nny
situation.
^ J a c o b ' s fear.
On the surface it would seem that Jacob's fear of Es.ii i (v
8) betrayed a lack of faith in God's promise of protfTcllnn
when he went to Charan (28:15), a promise that God u-\\'\
ated when He commanded Jacob to return to Eretz YIHIIK I
(31:3). Rashi (v. 11), however, explains that the rightcuu'
are never sure of themselves, and that is why Jacob w.i =
afraid that he might have sinned in the interim and tli'n'hy
forfeited his right to the Godly shield from harm. Ih'v
know better than anyone else how awesome are tln-ii !•
sponsibilities and how easy it is to fall short. Accoidin.i l>i
the opinions of the Sages cited by Rashi, Jacob dirl lU'i
know of any specific sins, but was sure that then^ uiinhi
have been some. The Midrash suggests that he w.ri ill'i
tressed by the very fact that he was afraid, for suc;h Irm
indicated a lack of trust in God's promise.
Others comment that the sin that concerned him w.r- liMi
approach to Esau, his archenemy, for, as noted above, IIIM
Midrash cites that as an error. He might have felt that h'- wiM
at fault in sealing a covenant with Laban, or it m.ty hitWH
been his failure to honor his parents for twenty ycin-i MMII
troubled him. The Zohar comments that God instilled lhi4
fear in Jacob so that he would be forced to pray. Ini (HMI
craves the prayers of the righteous.
Rambam (Yesodei HaTorah 10:4) discusses the rule ol lh»
Sages that God never withdraws a prophecy to do u'Hii-l
{Berachos 7a); if so, how could Jacob have doubted ||ti|.
Divine promise to protect him? Rambam explains tlmi Ihjtt
dictum applies only to a public prophecy, but not on" (|lv»n
privately to an individual, like God's promise to Jacob; niit h
a prophecy is subject to the continued worthineHSi nt tlm
recipient.
R'Hirsch notes the contrast between Jacob's conllil-.. •
during his years with Laban and his fear at this timn, ,l.»i > i<
knew that Esau had felt personally injured by Ja<:(>i' n>.-i
this might influence God to take pity on Esau.
8-9. Military preparations. Jacob divided his ['cuplK in
such a manner that each camp had some of hl'i i\mf\,
maidservants, and cattle, but he kept his wives and • I illili »MI
together. His strategy was to station the family camp In l||M
rear, so that the other one would be a buffer betw(t<*n llivMI
and Esau {Abarbanel).
T-T / ab
•.Dliti ^i3n^ TviyT KVIN'J ininh?
ay apy^ 'iias? "inN ] n ? itoJ?"? 'iiaiV •'rinj ig/'-ny 3|7jf,! ^^^y S a x n'3 wyV \3-IK^
''? niriiT :iv3 ly nnnlKi n'Tj p^
n^V) IKY "linq,! "ilty '•''p-'n^i :nri}7-ny ipKi i
I^POT KnaK/N"? '?lai'? nttirr'? ::i-'3''V3 in-Kyn"? •'hK'? inn'? nn'7u;Ni nnsu/i
• IV •• : I V
nn''n'? af;^^ ni'? unajK lani t ^'^J'ya
•p'tN c]Ni itoji ni'? ^inK ni^ KJ'HN
:ni3V n a u nijn va^iKi •qninij?'?
'"C-)
n'3P^ -jnif) D76 .-jip c^s":? oniic bi> ^Kib pf> T;7 m m i -»m; :(n ic
^lan^ nnbttJKi :(DC) C^WS^PO i6":p ^m6 i)'6i > J J - ) P ? 6"5p ,Di'i3
np3m iniJ Die 06c ."I'a^w in K::nb i^b^ 1S3 ')6c ^'71011 .''niAh
ii3f) (7 DC V'3) 6w mf) inifj P"op .itys? ha ^ H K bx lana {t) :-p2^f)
:{t DC i"? ;i ]p fimnsp) ipfoC3 i37i]3 ^Bpx inu? ini) jou 610
PARASHAS VAYISHLACH
4-7. Esau advances to attack Jacob. After he had re-
ceived the Patriarchal blessings from Isaac, Jacob had been
sent away from home to protect him against Esau's threat-
ened vengeance. Mow, thirty-four years later — including
fourteen years of study in the academy of Shem and Eber
and twenty years with Laban — Esau's hatred remained
implacable and, as Jacob advanced toward Erelz Yisrael
with his family and entourage, Esau advanced toward him
with an imposing, frightening army, determined to carry
out his old, but still-fresh threat.
According to the Zohar, Jacob took the initiative in
seeking a reconciliation while Isaac was still alive, because,
given Esau's great respect for his father, it seemed logical
that he would make peace with Jacob to avoid saddening
their father. Ramban notes that Jacob could not avoid this
potentially dangerous confrontation because the direct
route to his parents' home in the south of the Land took him
through Esau's habitat of Edom. However, according to the
Midrash, J a c o b should have taken a roundabout route to
avoid Edom, for the Sages fault him for "taking the dog
[I.e., Esau] by the ears . . . Esau was going about his busi-
ness and you send messengers to say. T h u s said your
servant Jacob!' "
The confrontation between the brothers is recorded to
illustrate how God sent an angel to save His servant from
the hand of a stronger enemy. Furthermore, it shows that
Jacob did not rely on his own righteousness, but strove
mightily to ensure his safety through practical measures.
Indeed, our Sages saw in this chapter the textbook of
Jewish behavior in this exile, and, accordingly, we should
follow his example by making a threefold preparation in
our struggles with Esau's descendants: prayer, gifts
[ = appeasement], and battle, as will be noted in the com-
I J- - : T : : -.• rtT : • :
IT
p6b .niyty n a n x :(7:DD -^"3) cnn oofiin .a^aw^M apv^ nbv^'i (n)
:(:3' Pi»3») 0P1P3 ft'b 31PD? D> l)'pn OPinPs V'nli o::nii: CJ'P !)3 ,"5'DC:
I'sf' Pi3")3 iiJ 'P16 ftiscb 'ft73 i^'f) .13 ttf) sicpi •)!: 'p'cp; 6b .im:i (n)
.(0 ic f)nip:p} '3 Dj5"pp> f)b nDC ,(p3:r5 b'ub) ^n^b T 3 J ?P ^:?-)3t
piin y'npi 'P-3J Dcin pb DD .inib^ ,(P"3-33) ^''^-JP 6npn':3 'P^3,6"7]
bp» 'b -31)6 63f) .iiMm nittr ^^ irri (i) CD'IJIP rccnn 'P7nb Wi 'Pine
mentary (Ramban). Indeed, the Midrash (Bereishis Rabbah
78:15) records that in Talmudic times the rabbis who had to
intervene with the Romans to counteract oppressive de-
crees would study this chapter before they went. Once, R'
Yannai failed to do so, and his trip was a dismal failure.
Obviously he remembered the narrative, but, just as obvi-
ously, when men of his caliber study it to find guidance
regarding specific situations, they see messages and nu-
ances that escape others.
According to the view of the Midrash that Jacob erred,
Jacob's decision to honor Esau portended a tragedy that
took place during a power struggle between two Has-
monean brothers in the Second Temple era. The loser
invited the Romans to help him and they complied all too
happily. Thus the Roman Empire gained a foothold that
grew and grew until it controlled the country and eventually
destroyed the Temple and exiled the people.
4. a'aK*?^ — Angels. He sent real angels (Rashi), in order to
both impress and terrify Esau. This teaches that righteous
people are greater than angels, for when Jacob had need of
emissaries, he had the right to summon angels to do his
bidding (Tanchuma). The reason for the greater stature of
human beings is that angels are created with a particular
degree of holiness, and they remain forever static. Human
beings, however, achieve their standing through their own
striving, and they can grow constantly.
According to another view in the Midrash and the com-
mentators, Jacob's emissaries were human — the word
••'3N'?n can be rendered either as angels or human emis-
saries.
TViff nx'iK — To thelandofSeir, i.e., the mountainous region
from the Dead Sea southward toward the Gulf of Aqaba.
173/BEREISHIS/GENESIS PARASHAS VAYISHUCH 32/8-18

Military ^ Jacob became very frightened, and it distressed him. So he dioided the peopie with him,
Prepara- g^^/ f/^g flocks, cattle, and camels, into two camps. ^ For he said, "If Esau comes to the one
'*^"^ camp and strikes it down, then the remaining camp shall survive." ^^ Then Jacob said, "God of
Prayer my father Abraham and God of my father Isaac; HASHEM Who said to me, 'Return to your land
and. to your relatives and I will do good with you' — ^W have been diminished by all the
kindnesses and by all the truth that You have done Your servant; for with my staff I crossed this
Jordan and now I have become two camps. ^^ Rescue me, please, from the hand of my
brother, from the hand of Esau, for I fear him lest he come and strike me down, mother and
children. ^^ And You had said, 1 will surely do good with you and I will make your offspring lih •
the sand of the sea which is too numerous to count.'"
The ^"^ He spent the night there, then he took, from that which had come in his hand, a tribute /(>
Tribute £sau his brother ^^Two hundred she-goats and twenty he-goats; two hundred ewes aiul
twenty rams; ^^ thirty nursing camels with their colts; forty cows and ten bulls; twenly
she-donkeys and ten he-donkeys. ^^ He put in his servants' charge each drove separately ani I
said to his servants, "Pass on ahead of me and leave a space between drove and drove." "*//r
instructed the first one, saying, "When my brother Esau meets you and asks you, sayiiuf,
8. n:iii. .. K"]'*! — Became frightened. .. and it distressed. In punished for not having achieved their full potential. Of thl^,
the plain sense, Jacob was apprehensive at the news that Jacob was frightened. Perhaps he had failed to grow as lYiui 11
Esau was coming with a sizable arnny to attack him (Ram- as he could have. Similarly, the Torah demands that om-1 n )l
ban). He was frightened that he would be killed, and he was merely study, but exert himself in his Torah study. And il t ii if
distressed that, in defending himself and his family, he might fails to do so, it is tantamount to not learning (see Leiiitl< ici
kill others {Rashi). Distress is a stronger emotion than fear. 26;.3,15). This is a challenge to every Jew to strive to live up
The prospect that he might be forced to kill was more dis- to his potential (R' Moshe Feinsteln).
turbing to Jacob than the possibility that he might be killed nianw latt**? — Two camps. From Jacob's remark we !<'MIII
(Ralbag). that during times of tranquility, a person should recall lil'i
9. nv'^hsh ~iKi;;3n n^nw-i n^ni ~ Then the remaining camp shall travail, so that he may appreciate his advantages and lli.inli
suruiue. While Esau's force was fighting Jacob and the first God for them (R 'Bachya).
camp, the other camp, with Jacob's family, would flee to 1 4 - 2 2 . The tribute. To show his good will and reiterate hi.
safety. Ramban comments on what Jacob's strategy por- subservience, Jacob sent a lavish tribute — actually a M-I i< >
tended for the future of Israel. Various countries will decree of tributes — to Esau in the hope of assuaging his wralli In
the extermination or the crippling of the Jewish people, but so doing, Jacob set a pattern for future generation-, iliul
the nation will always survive, because Jews in other coun- would confront Esau's oppression. In times when ISLH-I h
tries will be treated benevolently and thus insure the survival powerless to fight its enemies, it must forgo the "luxmy" '•'
of the nation. asserting that its cause is just. Instead, it must appf^ain' itt,
enemies in terms that they, in their greed, can compi < I n-i i< I
1 0 - 1 3 . Prayer. This was the second component of Jacob's
Commentators note that before assembling his gift, lin i''i
three-pronged strategy, for he knew that without God's help, spent the night in his camp, hoping for a prophetic viiili n i
all of man's plans and exertions are in vain. but none came. Radak comments that by not appeailuti !•»
1 1 . ""na^i? — / haL?e been diminished. My merits have been him, God was implying to Jacob that even the mostt tiijii
diminished by all the kindnesses You have shown me, and teous people should not rely on God's miraculous intrn i^t
that is why I am afraid. Since Your promise to me, I may have sion, but should be vigilant and make all rational [)I<?|IIIMI
become soiled by sin and not deserve to be delivered from tions.
Esau's hands {Rashi). According to Ramban, Jacob's fear
was not that he had once had merits but that they had be- 1 4 . nn Kan-in ~ From that which had come in hi'i Ihvui
come diminished. Rather, in his humility, he declared / am Jacob selected his gift from the livestock that he hin I iv i ii
unworthy, i.e., he felt that he had never been worthy of all the mulated during his years of unremitting labor. The nn ist i>\
kindnesses God had done him. fective gift is one that someone has earned through filfi <iMi|t
toil and labor (A/shfch).
Kindnesses are benefits that God confers without having
first promised them; truth refers to the kindnesses He does in 1 5 - 1 6 . As a skilled shepherd who was fully familiar wlili KM
fulfillment of earlier promises. imals' breeding habits (/bn Ezra), Jacob sent sufficient nifll"*-

Jacob knew that he was being escorted by angels now just
as he had been when he left Erefz Yiisrae/to journey to Laban.
Obviously, therefore, he was still righteous. Why was he
afraid? This shows that even good people can be judged and
I
for the needs of the females (Rashi).
1 7 . I'la'? TTi)' TT57 — Each drove separately. Jacob Wfliil'^.l
each drove to be distinct, so that Esau would take nolt* iil III*
proper proportion of males to females. Thereby he WditU
riMiiiiiiiiiiiilll

n'-n / abi ^hvJ•>^ n i y i a

n; vbm r\b npj/i Kin^ apj;; "jinni n iriN"-iU7K n5;nTiii5 ynh 1^ i:^,::] TKJ? i^i'Ji',! KT'T n
itoj; 'n'] DK ^K1K^D :intsi3 m n ^
K"j) TPi mnm Knq Knnwn'?
K-j>i;rny''T Nnniuij (^rroi nanKi'i
Drnnx nN M'7K i p v nnK'T inxi-'bsb -\nv;ir\ ^
ni3K 'T;? p n v Najjn nn^Ki nrr-iaK T T : - J- T •• :•: I -:i- v - IT •• : - kx : - -
ul : : - : s - " j - IT I AT : • j- T V I-
:T|)3V 2'U1K1 •^nnV;'?! •qvi^'? am 'V
I p y '73)31 p i p n '73n ' n p i ITJ?!"' •'73nib''-ipDn Van '•ri^'DiJ ;'TI)3J7 nn'-u'-K) ^ijii'pin'?! K^
K"i) inriV ^ms ivai p i n KI'I-); n;
-FIN; '•'nnnv ^i?'?? •"? "^pvriN n^'toy IK7I<; nioj<:n
K.yn 1V5 ' p W a ' nn'^S (rtiin'? 'i!?? w ''^'^•'vn :n'iai:})3 •'iti/'? ••rT'in nnv'i n-in ip^n 3-.
naip Kjij 'jn-i ni? itoyi K-i'ip 'IIKT
:Kj53 "75? KBK 'lanipi} 'n';; ra'?''!
DN •'ihn) Kin;;"!? inx '''Dm Kn^-ia w^ n^jp •'HK
^nv a^uiK KaulK nin?? ijiKii- -nifi; •'rupK/'i TiQy D'-U'-K nu''n n i m nnNi :Q'';!5-'7V P
IT Kian vbm phcjo ^'33 n; 'itosj
K;'?''?? iBp naiT ;''3Bip iwipn' Kb
Knaij?" riTa m^NT IP a''p;i w n n D''jy tTiriN itoyV nn^n iTa KBrj-in njl^] Kinn m
K;tt';rii inKn 'lyio :'ninN; ityvV
:inpy pnai^ |nKa pVoT mpj?
Q'b,-'^) w.r\Ki2 wbt}-) nn.U/y n'-w^ni u-'hm
Kniin f n ^ p prrigi Nngi^ij 'bpj ra nins n''\i''7i^ nn^pi nlj?''?'')? wbm :Dnto:^ m
i n p y ijtiK K-jpy n i n i vv?!??
u n i y 'nnas? np an'i r iK-jtpj; n ' v i
tnnti/j? D'ljyi nnt?;}/ nint? nntyy nnai b'-ya-jN
n 3 v Vn3v'? ^nS] '^^^i^'?3 Kni}? Vnny-'jK 'xan'n ^Tib -qy, T ] ^ T-nny-T? in"] r
I'ai KTty I'a iiiwp Kni-)i in-ijj
n s i n ' n ^ nKipip n; ngoin^ :K-)-]3;
-riK ly^i nnj? ini -|^5; T'3 in'-ti/n n n i •'la'? nny m

'"Pi
(11) tUCin 1C133 flbfl Pft3 'PE JPl) ]'f)C 'Pf) TP .IBS TM 'HN n<)3 (31) finipjp) D'ipfi pfl fiio inp' ofi lb ib'i ,)15" bw fiT'i . i s n K I " ! (n)
DN mniBi :((:iB p"3) TPi3f) Pi3t3 3'P'f> ,lDi3t3 3P'P .aiU'N amn .03p> licbi I3t jicb CBPB P5PB .mam nnNn n m n n (u) :(3:IB I " 3 ;I
b'cb) pf)n osBP iB-)t P'Pi f)b6 b"f) fib fibpi ,p b"fi p'Pi .tun bina i j n i |icb (p:jb jbpb) prp ajpBP ,a3p5 jicb 'ia (J:t3 o'bap) P)PB 'bB a)pn of)
,1P OB lb 'PP37 ICfl Pfl 'D'CB Dfl icfi IB isrsft fib '3 b"6c flbf) .(T:P3 b'Bb) pfta bB f)i' CBtO .a3p5 JlCbl 131 |lCb O'CBCn 0'131 l6p P pi .131
ICfl blP31 D ' P P '3313D IJJH pft n3Pfl D3X Pn6 DP136bl .(DC '"CT ' " B 1 D'BB bB apir CBCni ,i3t pcb 'ia (I:B' O'bap) ifiim o'pca abpn ,(J3:p'
liifi b3 pft pp'i pi ,ipir)3 .n<3 Kan ( T ) :(P"313 ;I':3P D O O'P PDC is 'ia (P':6 3i'f)) afi3 abm pii ajai ,pn i3i .a3p) pcb 'ia (33:13 O'sbB)
D')3fl ,n'3 f53P 1» ,f)"»l .(P"B I'p'O DTOCP flpb'3P ;13:fl3 131B3) ITS piDP pipi abnj mil ,i3t pcb 'ia (00 p'3S PDS B3if)3 BJ'I ,P3p5 ppb
,np6 1311 .& IP fiBTOP) n'3 ofifDi ")i")i3 IS Dific Pi'bj-iBi ni3ip 'a pf)» afii' cfii ,cfi pi .a3p) ptbi ipr ptb 'ia (fi':»' fi cabp) D'la
b'Bb) lb 15ICB6 PPB -mb pfn P»3 .ICBB bpjc .I'bins p ,n'5 f)3n ]» n m n n nini :i3i jipb (i:ip O'bap) paib cfi .asps jipb (ab:ip I31B3)
niB'ni mnNH n ' w (iD) :[(("bD h'ns ''BI ,t"DD) opsn ppb n n i ,(33:P3 pmb ,D'i3i acbcb IBSB I'ppa .IPB opbfi '3 ,ipi3 bB .noi'sD^j nKwin
.P13p» p i 5 '13 0'13ro Obl3 pi .O'C'P D'lCB P13'P5 D'rB D'PfbP .DniBSI •abfi .abspb .(33 piDS jbab) VJD bp ansna IDBPI .pinb .appbnbi abppb
D'Pi: D'bElDO ,DV bP3 D'b"PO .P11P3 PllPflO PJffib |fi3P Clll (DO l"331 (1) :(i IP fipipjp) ap'bob ifiwa ajpna a'ai .anpbBb .c pios) oai3f) '3fi
5 K b ppfl D')DDa .01' D'PbCb PPft O'bBJB ,B3M ppf) D'IBPP ,P3C3 11BI .(DC '"ci ''Bi ,3n:f)b b'Bb) ppj' 1PS1 iBifi 610 jbabi .pnan laK in'jKi
1)1»bC '5'B3 P 6 I ) -p ,|1133 PIP CIIBP l'13b B11' 'J'fll .CftO P131P3) O'CIP 13 flbfl .'iji liifib 31C 'bfi ipifia 3iP3b lb a'S ,ini'pa oc I'stai iipc lap
IPnC Ifl3 D'bBC ,1'bB bPlBP P11» 'Db flbfl Difl b33 51C P51BP I'fip lfl3» lfl3B '3fl P'3B 'P653 PPft ,'3PPP3P PlPB3a 'PC ,a"3pa '5Db 3pB> 1B6
C'BCP P13ipb p i 1 PPflbPB D"15B OPC 'Ob ,b'fl bsb pi O'lB I t B PP bsb 'b pipfi DC1 (J':P3) pPb' 'abfti T3fi Dai3f) 'Pbfi 'a 'jfi 'b pinfic ,B3C
I'pOlBP O'IPI .13t Rb3pB 5>'f) PP3BP)t;B aBD31 ,P13p) ICB •)3Bbl IPibipbi I'pufi pb bfi 31c 'b Pin6 pb n'33i ,(IB DO ibp icfi bP3 T P I B O
P13p3 'PC PplPP p l 3 iblPC TBPbl ,P13p) B3l6 flbfl 13(b 1DB 6b P3f>bn3 3pB' bfi 'a infi'i iBft)C ,n3b inrpa DC3 'bfi P'bj) oci ,(xbi) yis a'afii
P131P3 'BbPT) P3(b PPfi P3p) PpiPI IPV 111 0'3blPC D'bBjbl ,P3tb injBp (Ki) H'spb 63 'jfi ibfip pipp3a 'PC3 .(oc) 'ui TPi'fc pfi b6 31c
DP')3i ,DIJ6 fUBi .DPBB on'53i .Dior'jw Jiipmn nibnj (tu) :(I:P P3C ;:3 p'jBP) 'BB p'CBC PBfiai D'iDpa '"B 'Pi'31 IPBBBJ .nnonn ton
:(DC P"3) 31P3P IBDID fib PBCD3 BljiC 'Pbl ,03p3 13» l:r ,0P'flJ3 IPB 1'3 IDBab 'b Olli'l f)PP3 'B3b3bP) ')Pnp3aCB f)BC ,f)1' 'Jfl pb .(.3b
:(p 00 iBjBb t'Bi I'B b3 . n a ^ ma ms> m :(oc) D'PSI c i i n p . n m u i PIPCC T131 PPBf) .nuKn toui :(3b:B' I"B3 ;.I PI313 ;P3 nbC3 fiBipsp)
•JIB .iijiwn n n i :D3'ipfi fii3fi 'jfii PIPS if) Dv pi .ija^ nasi pjpB fibi 3a( fibi qD3 fib 'BB P'a fib .i^pna la :')PPP3BC prop3aa b3 'b
:(oo iniip '131 bB iPiipbi BCI ipifi be D'B B'3cpb '13,1'B fibp n3P 'ssb :(J flb'l IP ftBlP)P) )1TP Bp351 pT3 ibpB )P3 Pljft CIIBl .llsb 'bp» flbfl

-IP
175/BEREISHrS/GENESiS PARASHAS VAYISHIACH 32 / 19-2r*

'Whose are you, where are you going, and whose are these that are before you?' — ^^ You shali
say, 'Your servant Jacob's. It is a tribute sent to my lord, toEsau, and behold he himself is behind
us. ' "
^° He similarly instructed the second, also the third, as well as all who followed the droves,
saying, "In this manner shall you speak to Esau when you find him. ^i And you shall say,
'Moreover — behold your servant Jacob is behind us. ' " (For he said, "I will appease him with
the tribute that precedes me, and afterwards! will face him; perhaps he will forgive me.") ^^ So
the tribute passed on before him while he spent that night in the camp.
2^ But he got up that night and took his two wives, his two handmaids, and his eleven sons
and crossed the ford of the Jabbok. 2" And when he took them and had them cross over the
The stream, he sent over his possessions.
Struggle
with the 25 Jacob was left alone and a man wrestled with him until the break of dawn. ^^ When he per-
Angel ceived that he could not overcome him, he struck the socket of his hip; so Jacob's hip-sockel.
guardian angel of Esau (Rashi), in the guise of a man. The turned to fetch them. From the fact that Jacob returned for
Sages teach that every nation has a Heavenly power, an an- small pitchers, the Sages [ibid.] derive that "to the righteous,
gel that guides its destiny on earth, and acts as an "interme- their money is dearer to them than their bodies" — the rea-
diary," between the nation and God. Two nations, however, son for this, as the Talmud explains, is that they scrupu-
are unique: Israel and Esau. Israel needs no go-between; it is lously avoid even a suggestion of dishonesty. Since tfiey
God's own people. And Jacob, because his image is en- earn every penny diligently and honestly, it is dear to them.
graved upon God's Throne of Glory, symbolizes man's Clearly the Sages do not mean that someone should put
highest potential. Esau's guardian angel is different from all his life in danger for the sake of even significant sums of
the others, for just as Esau epitomizes evil, so his angel is the money; they mean to stress that Jacob went back for trivial
prime spiritual force of evil — Satan himself. objects because honestly earned wealth has spiritual value
"Satan descends and seduces man [to sin], then he as- to the righteous and should not be treated indifferently. As
cends to incite [God, by prosecuting man for his sinfulness], noted in connection with his sojourn as Laban's shepherd,
Jacob's mission was to bring holiness into the most mun-
and then he receives permission to take man's life . . . Satan,
dane pursuits. Consequently, by investing even small pitch-
the Evil Inclination, and the Angel of Death are one and the
ers with his zeal for honesty, he turned them into bearers of
same" {Baua Basra 16a). The angel of Esau had to attack
holiness, and as such, they were as precious as jewels. As the
Jacob, because, as the last and greatest of the Patriarchs, Talmud remarks, a judge should be as scrupulous in decid-
Jacob symbolized man's struggle to raise himself and the ing the ownership of a penny as of ten thousand dinars.
rest of the world with him — and Satan exists to cripple that
effort. Thus the battle between Jacob and the "man" was the Day tt/iK pSK*!! — And a man wrestled with him. God dis-
eternal struggle between good and evil, between man's ca- patched the angel to pave the way for the ultimate salvation
pacity to perfect himself and Satan's determination to de- of Jacob and his descendants. Just as Jacob was temporar-
stroy him spiritually. ily injured in the struggle but prevailed and went on to
t*^ The prime target. greater accomplishments, the Jewish people would suffer
The ChofeLz Chaim used to say, "The Evil Inclination losses in the future, but would emerge with even greater
doesn't mind if a Jew fasts, prays, and gives charity all day victories and blessings (Sforno).
long — provided he does not study Torah!" Abraham repre-
sented kindness and Isaac represented service. Kindness inttfri nl'jj; iv — Until the breakofdawn. The angel of evil will
and service are two of the three indispensable pillars of the fight Jacob's descendants throughout history, until the
world (Aoo.s 1:2), but the third pillar — Torah — is the cru- dawn of salvation {Lekach Too).
cial one for Israel's success in carrying out its mission on 2 6 . lb by* Kb — He could not overcome him. The angel could
earth. Jacob represented Torah — and without it, Israel will not prevail because Jacob cleaved tenaciously to God, but
fail. That is why Satan did not confront Abraham and Isaac, then the angel informed him of the sins of the future leaders
only Jacob. of Israel. In his distress, he stopped concentrating on God,
Jewish history bears this out all too tragically. In countries thus enabling the angel to injure him {Sfomo).
where Jews invested heroically in synagogues and charities, The Midrash perceives the angel's crippling blow to the
but not in institutions of Torah study, they assimilated and hip as symbolic of a weakening of commitment on the part
nearly disappeared. Only where they remained loyal to the of financial supporters of Torah education. It also alludes to
legacy of Jacob did they remain strong. the persecution of Jacob's descendants, ^yv ''is:i"r, literally,
2 5 . •iiab a^j;^ ini^i — Jacob was left alone. Rashi cites the the issue of his loins. As an example of such persecution, the
Taimudic interpretation [Chullin 91a] that J a c o b had forgot- Sages cite the terrible Roman atrocities against Jews
ten some D'auij n'-as, small earthenware pitchers, and re- during ini^ bw 'iTii, the generation of religious persecution,
1D-0'' / Hb rhun ncna IT'U'K-na 1 3 0 / 1 7 4

^m m IK'31 (riK \Km K-I) m ]A ^•n55;'? nnuKi :':i''^3'7 n^N ''n'?i •^'7n niN) hriK"'')?'?
t]iayV nia'Dio' :l9"!iJT ri?K in'ji
Kri3-)j?ri ti^vv] •q^33?T K-3) af'j;::''? •nj r\m) ^\uvb ''pKb r\n'b\g kin myn ^'PJ?,!"?
Kin CI'N Kni itoy'? i;l3-i^ m'v'iim Kn
ni qK ( c r w n; qt? Tjjsia tKjnns ' n x
Dj_ •'u;'''?!^n-riK ni, •'iwri-ni^ na li^i iirnnx Kin
K m y "in? p^!!<T '75 n; t]K nKn'Vfi h-in ng'i? i^pK"? nn-jj;n n n x n''5'?rin-'73TiK
itoy DV ii^'piap I ' l n Kajins? n)a'ip^
Krj t]K inijiniKD •x\ni i i n ^ f r i 13
nm ni Dnin>i;,i :inx ngNXw:? ityj;-'?^ IH?"'^
nanjK niaij n t j x n r i a 'JIK npV^ T53V nn?H5 vys nnsDK laN-'a i^nnx npv! ^'igy
nnni ••gigV KVIKT N n j n p n a v\nrb
n-jajii 33 :'EiN a s ' D ' r a 'riiaK nnK i? :''3D Nte^ •'J^IK T'k HKIK p'^QN) '^D"? HD^nn
K ; ' ? ^ ? n j Kini V I S K ^ y Kii3")pri Kinn-n^';5?5 l^ wm T'33-'7V nn^ian Tnj/p]
Kin N ; ' 3 ' ^ 3 Dj3ii3 :Knniz;n3 Ninn
fn-iri m ••rfvii) fri-in n; 3'p3i -riK) VE73 ''FiwTiN n;!'] Kin rh-h-^ i ng^i :n3n)33
n; n 3 s i 'niJ? "loy in n;i n n r n ' ?
n; \vrss) 1131371 la ;Ni33i' 33575
nnyn HK n5^,^i vn^^ nt^y nnKTiKI rnn^t/ ini^
ajpjj; "iKni?K) na :nV'7 H; 33yKi N^nn :i'7-i^7K-nK -i3J7,!3 "^nanTiK onny,!! nng'i rp'a;:
p^OT iy niay K-131 "jinii/Ki ' n n i n f e
33f)i r\b b^Ji Kh ns Kmiis iN3DV
nnc/n ni"?}/ nj; Day 'E/'-K piK;-.] ip"? npy,! nni'i
3 p y n K332 '•ng yn n33^ ••xm

'"CT
,BP'P p'P P3'7i yibi "iwy im< nw (A3) :(P:IB i'Si PI tol TPi P'PC
,Vpft)3 PB515C 3pB' t5B) pjl.)')'» ICB P3 p' ttC D'3P3 >B31 P3'P3 05P5
3BK nx (13) nP5P OC .p31 :(C OC) D3C T3 PjS51 ,3»lBb 15T(PP flBC
:(DC) |f)3 P'5»l p3B Ipl) ,1C53 IBJB PCB .O'bpiBBPl PBP3P ^b
SB D'DR o'p'ijpc lfi3W DP'JB ->m D>5Pp o'ps P3C . a p y i n i ' i (n3)
,C'f) PSBP'l ''S On)B .lt7<N P3N11 :(.6i I'blP) [bf 33 DP'T ipbr flbC ,05roB
,lCpP'l pCb 61PC Pfn5 'bl .DBBB) '"B 0P'bn3 PDB O'bBB I'PC ,p36 'bl5
'b (.3)5 P1P)») p3')5 P'b p3f)) cap p1P)p) P'3 1p'3fn 1P3 ,f)lP 'Dlft [ICbl
l'plBnr3 ip3lfll lp3inC IPBP Pfl Cf) b'POb D'B5BP1)C OC pi ]3C ,P3'3B
1)33 vm (13) :(P 6)5iP)P ;3:tB i"3) ICB be nc ftiPC b"n ICTDI .(OC I'biP)
be <13 |'153 P'bBC 3C3PC C"B ,1)3 'np PD13b'p3 Bippp ITP P'blp .13T
P'BT) yin 'CP3 Bpp )D lb pi)ni .ppi3Rn Dipnn PBpcpp) .ypm :PT7p
:)P'Cic CPCb (n:i3 p"p'" Pi'5 BpBpb ,53i:)53i .(DC i"3) P1BP pcb ,(P:i
•Tia^ nbn in^i :pfi itoi ouipi ,ipbic'»,ppfi 'B be .nnj< in^ (.m
P3'PP Cf'13 PCBCB 7"Bb .OPlbC P6IP OPJBP '»b [,DP 'B bC T'^^C '^^'1
pflP 'Pb .flip 'be (3B*b b'Bb) flip 'b Pfin PPfl -lib b31 1B3 .be OipB3
bBi jicftT liefiT bB .apyib ywh m a w (cn) :'p be (6:73 D'bpp) p6ibni
.3pB'7 173B7 IBIJPPI ,'3f) 3pB'b 173Bb ,PPfl 'l)b pbfteC .pPPfi inpfl
:3pB' .[unnN] wn Di tum ;'i3i ppibc ft'P PI53B .T5Db pbft 'cbi pbficci
tt (P':P3 P'BC') piB pfl D3P'P3 PD31 )3i .inn bp3fi .I'Js m a a x (K3)
lbl3 D')D bbfll fbPRl 11B bbfie DPB3 bsC '5'B3 pftP31 .(f)':m 00 PPD3 'bpip
'B3 (.73 B"3) P ' T P531,71BbD3 P31P1,6lP '15Pf) pCbl ,p PP3BP1 PDp jlCb
C7p be D'piIBP D'fnps filpBP |ieb3 DJ1 .(.13 J'13'3) fn33 fllPP3 P'T '1!D3b
:(:35 D'P3() plIBP PDe3 p3 I'T n3p» p3Pe OC bB (':fl fniB) 3PI 'TO3
pi ,((:! P'13T) TBP '3D bB P3 BBC' 7iei D»P pi ,l'3Bb 1B3 .I'JS bv (33)
DB33 >nC fblP qfl ,V3D bB ,P73fl CP7B1 .(3:PD P'BC') '5S bB 'plfl D'D'BSBP

realize that Jacob planned the tribute to yield maximum
productivity {Sfomo).
He instructed his servants to keep a distance betv/een the
various droves, so that the greedy Esau would see animals
coming toward him from clear across the horizon. This
would make the gift seem even larger and more impressive
(Rashl).
1 8 . . . . rtriN-^u'? — Whose are you. . . Homiletically, Esau's
questions fell into two categories (a) Whose are you? — to
whom are you loyal? And Where are you going? — What is
your goal in life? To these questions Jacob's servants — and
his progeny throughout history — reply that they are and
will always remain dedicated to the ideals of Jacob, (b)
IWlose are these that are before you ? Are you willing to con-
tribute your possessions to the benefit of society? To this,
Jacob said that the answer is yes — Jews pay taxes and
strive for the betterment of the lands where they live. But
this loyalty is predicated upon the unyielding recognition
that he himself is behind us. Though we are loyal citizens, we
never forget that we remain servants of the ideals of Jacob
(/?' YosefDoo Soloueitchilc).
2 0 . in'K t33N^tia — When you find him. Following the
broader concept that this sequence applies to future genera-
tions who must defend themselves against Esau's descen-
dants, the implication is: In this manner shall you speak to
Esau whenever you encounter him (R' Munk).
2 1 . i>a3 nnaaw "iMN-ia — (For he said, "I will appease
him . . .") According to Raslii, Rashbam, and Ibn Ezra, this
phrase was not part of Jacob's instructions to the messen-
gers, but a parenthetical explanation of his motives in send-
ing the tribute. Accordingly, the word said should be under-
stood as he said to himself. Ramban, however, maintains
that this phrase did form part of Jacob's instructions to the
emissaries. They were to tell Esau that Jacob had sent the
gifts to appease him.
2 5 - 3 2 . The struggle with the angel. The confrontation
between Jacob and a "man" was one of the cosmic events in
Jewish history. The Rabbis explained that this man was the
177/BEREISHIS/GENESIS PARASHAS VAYISHLACH

was dislocated as he wrestted with him. ^' Then he said, "Let me go, tor dawn has broken."
And he said, "I will not let you go unless you bless me."
^^ He said to him, "What is your name?"
He replied, "Jacob."
^^ He said, "No longer will it be said that your name is Jacob, but Israel, for you have striuei i
with the Divine and with man and have overcome."
The
^° Then Jacob inquired, and he said, "Divulge, if you please, your name."
Prohibition And he said, "Why then do you inquire of my name?" And he blessed him there.
of Eating ^' So Jacob called the name of the place Peniel — "For I have seen the Divine face to face, yi I
the Ten-
don of an
my life was spared." ^^ The sun rose for him as he passed Penuel and he was limping on his i\lf >
Animal's ^' Therefore the Children of Israel are not to eat the displaced sinew on the hip-socket to this d.iy.
Thigh because he struck Jacob's hip-socket on the displaced sinew.

33 ^ J acob raised his eyes and saw — behold, Esau was coming, and with him were four hundi i •< i
The men — so he divided the children among Leah, Rachel, and the two handmaids. ^ He {ml
Encounter f^g handmaids and their children first, Leah and her children next, and Rachel and Joseph I. ml
^ Then he himself went on ahead of them and bowed earthward seven times until he reacht-t
his brother.
"^ Esau ran toward him, embraced him, fell upon his neck, and kissed him; then they un-pl.

nniy\ to prevail, over bK, the Divine, i.e., the angel.

3 0 . ^jnip — Your name. An angel exists only to perform
God s will, and his "name" is a reflection of that mission. In
asking the angel his name, Jacob sought to learn the nature
of his mission, but the angel replied that he had no set name,
for the names of angels change according to their assign-
ments (Rashi).
"Knowledge of my name can be of no use to you. I am
powerless except for Hashem. Should you summon me, I
would not respond nor can I help you in your distress." But
the angel blessed him, for he had been commanded to do so,
not because he had independent power {Ramban; Tur).
3 1 . "jNiaa — Peniel [lit.,/ace ofGodj. In verse 32 the name is
given as '7Kiaa, Penuel. Both names are identical since the
letters M,n,K are interchangeable (Radak).
For Jacob, the name '7N;"'J3 had a first-person connotation
— •'33, my/ace [is toward] bn, God. But for future generations
the place name will signify the imperative; "jKias, turn to God
{R'Munk).
3 3 . The prohibition of eating the sinew of an animal's
thigh.Two primary tissues are forbidden in the hindquarter:
The inner sinew — the sciatic nerve — which branches out
from the rear of the spinal column and runs down the inner
side of the animal's leg, is forbidden byTorah law. The outer
sinew — the common peroneal nerve — which runs across
the thigh on the outer side of the animal's leg, is forbidden
by the Sages (ChuUin 91a). Every last trace of these nerves
must be removed, and the fat covering the sciatic nerve is
removed, as well (ibid. 92b). Additionally, the six nerves
which look like strings and certain other veins are removed.
The pertinent halachos regarding this prohibition are found
in Shulchan Aruch, Yoreh De'ah %65.
1-16. The encounter between Jacob and Esau.
1 - 3 . . .. yrt»i — So he divided ... Despite the angel's bUisi
ing, which assured Jacob that he would prevail against Fiidii,
Jacob did not rely on miracles. Radak comments that Joiiol'
kept the children with their own mothers, because matoriliU
love would stimulate the mothers to do the utmost to unv^
their children. And if that was impossible by natural mi.'niis
they would be the best ones to pray for God's help. Tlicit
Jacob placed himself between them and Esau, so l.hni II
there were an attack, he would bear the brunt of it ami Ih*
families could escape. His preparations ended, Jacob con
fronted Esau, not knowing whether the result would hit M
bloody battle or a brotherly reconciliation.
4. inp^n^i — Esau. .. embracedhim. Esau's compassion WMf'
aroused by Jacob's seven prostrations (Rashi from Miili-'i'ih i
lMi3U7»] — And kissed him. In the Torah Scroti, there aic ili 'U.
over each letter of this word, an exegetical device thnl • ^Ih-
attention to hidden allusions. The Sages disagree regiii'lli'it
the significance of the dots in this verse. Some holil lli'*'
Esau's kisses were insincere; but R' Shimon bar Yochal mw
that, although it is an immutable rule that Esau hate.s Jtii f tl'
at that moment his mercy was aroused and he kissed Jiii i >i-
with all his heart {Rashi).
13?i1 — Then they wept Following the above vi<;w llmi
Esau was genuinely moved by the sight of Jacob, R' IIIIH' II
comments that one cannot cry unless he is gc:iiulM*'li
moved, for tears flow from the innermost feelings, 1 npiirt-
kiss accompanied by tears proved that he was moi<' 11 inn «
selfish, violent hunter; he, too, was a descendant ol Alu-i
ham, who was capable of setting aside his sword in l.ivi i| nf
humane feelings.
T / i ' j - ID / a ^ nhivi rittna r ' u / K - i a -130/176

TianVipi? KV naKi Knsy p'bp nx

-]i2Vi nn FiV ^g^^ln3 :''W5na in^N -i^K^i ^gi^^'na T-JjK inKn :''jr)D"i3"nK ••3 ^ n W x np
nntjin'' apv! K^ nijsi oa ajj^? "i5!?i
na-jgn ns bK-\^ ]rh^ •^•av Tiv
VNI?;!'; :Kri'?3'i KniM Dvi ;•• nnip ^'pif,! '^isii''] :'73m] D''K7^K-ny'] n^n'^N-Dy nnw-''3 ^
KD^ -lUhfi Tintf 1J;3 'in nBNi aj?:?^
rt- : • J - : • !.•: T J T V - 1 •/ : JT T I- -
:]iari nn; ii'-iai ••npb bK^ riN in
'7K'']9 DipKin nK7 3|7V NIp'T :nU7 InK •n-Q''1 K^ 'i:;'',^;
'7K'351 NllpNT KDIf apy^ K"li?lKV rt" • ; li. -r - J" la -:i- JTI ; • - IT i. I •.•JT;-

I'SK? f 3K ;n KpN^n ' n n n 'it?

12 KWiaiw n^ n n i a^ ••''WX'i namiyKi
iPia"!^ '331 y^un Kim ^wa? n; nay
K-j'j n; ^Knto' 'ja ii^a'; N^ p 'jy ji
] n n Nnl' is? K S I ^ ' n ? ^y 'i N;i?n
Ki'ja afjyn Na-i^ 'naa a'np nx i n a 317571 Ti2"15? '^^ ''I' 'i^H ^^'ili ""J? Tl''^ ^3"'^^
Km Kmi 'nU's? ajj};^ qgiiK :K;iiin lay) K3 ityy mn) K-in T'j''^ ^py,! K^"] :nw}n « a"?
in3J nNn yaiK niavi 'riK itoy
^yi Sn-j '7571 riK^ b^ Kjia n; rbm
Knj'n'? n; 'ittfia :Kri3''ri'7 ymn
Kmgi HK^ n;i I'^^SIp P''?? f^^l •riK] niriDiyriTiK nw^i imnaiyn ''ni?/ "^yi ^ n i p
:]''K"iria qpl' n;i ' j n i n;i I'Kina
KVIK '311 T i p i lin'niij nay Kini>
(ni'p K"i) ly na-i|?n ny I'jipt yai?
pininijp'p itoy uri-iii :'mnK
;laai r\^Wi) nnKiy 'py '7931 naaji iti?y Tli^ :T'nK-ny i n i ^ n y ••'ipy? ynty ny")K i
inpiwi

]pif)i.(' ]C' 6»in)P p Dp ^"3 p:i '^bhn) O'D3?3 6D"3ni :)p7i cnc 6»'P7 on?
;':np i"3) lit'sw nnri ci^ci'iJ wp -i^sn bK:> ii'3P3 mppi ;:i^?'»p niup
TJ {ib) :pnpp :)mrp? DW :>V .vh^ Kim :(:Di p7WD ;DC ip' 6nin)P
pi ,oi'D() ppl) 61:11 ,abDi inipDj) DP5P 'D1) -OP?:) 7'j IDP fr-jp; mbi .nu?jn
jipi) 'bnij l):3 pfi D'ol)6 ')P5 '3 pi ,(.f)J j'bin ;I):6) D'J)-)') Dmi3i onp?
7» 1R5,9 'np bum biljpi :ii3j -jps b .r"i3b f5"Dl)iD .^^»n c)3 bs7] :(6::6n
.Diannw rtn'7'11 nxb niti O) [:(:m si?;) pnj3 ')n'D3 9? "j-jjinpt
upT 1P16 63' of) ,-)nf) .nmaa^ ^aj; (a) :0:m -)"3) 3'3n jnpf) jnnf)
)o PinDPD 1D6-3P3 vnm ibabin; .inpin^i {^) :(DP) DIIPP '3 opb' onbcib
HDDT 6P""533 :ii? ^3731'pbip C'l .i'l)» 7ip? .inpiy'i :(DP) ibbo Piftiipppo
,'f)m' p punp -)"6.131) b33 ipp) f)bp ^nib ir 07ip3 ip-J7p c ,(PD •iPbup3)
:13b b33 ippsi oDp opi63 vnm nn^jp 6b6 ppp'b fuip iPDP »17'3 ,f)'D rsbP
:(:f)5 I'bin ;ft:pD Y'3) Di'3 o-)'p "jnib ':6 inii .nniyn nf?x; 13 (la)
.apyi Kb (U3) :p'bi5 •>»-)iin ipi:p ,'36 ')3-D3P Pi5-)3r bis 'b D7I:I .lanaia
•JDIPI ,D'3D 'ibjl :)TDP3 D6 '? P'mi P3pS:3 lb 163 P12"330P 7m -ifih' 6b
•]b D7i6i D'p6 op '561 ,V)3n fip DPI inp <i'bnj)i b6 P'331'bi; oba: o"3p?p
•j6bj5D D?3 ,(r:3' »pp) ib pPP'i P 3 3 b3i'i •]6bn b6 ip'i 3iP3p on .p'bu
,(D:3' Dpiw isnu 137' Dpi D6in' b6 P'3 ,ib pw> PJJI .(.3i |'bin) ib JJPP'I
•i-53'l IDfl .p'b» lb D71;:! VIO ))» ,3pl3' 05-3 6bl .DP DBD 137'P 715 'b p»0
J3bi ipr .nucaw avi :(3 Dp i"3} cii") 6bi ib I'pnob pppD D'DP ,DP IPI6
nt nB*? (b) :(J:PI3 I " 3 ) Dob -bDini :(a,6:PD Dp ''iJi ,J DP i'^ ;f"DD)
D6P mn'bp:i P713U Pii» 'pb [b?p] IJ'PTOP I')PP» ,i3i3p DP 13b i'6 .^xurn
i)i3jpp3 ,610 076 ')3 ppb -wnurn ^b rc^m (ab) :(7 op i'2) o'nbppp
,iPBbJ n6 pi6D'3b ,i:iib ,ib mm ,6"m .ipip^ iDr .IPPD i)b T 6 P ')ibp oipnb

two generations after the destruction of the Second Temple.
Ramban comments that later generations would suffer even
greater persecutions, but, like Jacob, who recovered from
the angel's onslaught (33:18), the nation will emerge intact
and at peace.
2 7 , lartbit* — Let me go. The angel asked to be released
because it was his turn to sing God's praises as part of the
heavenly chorus, but Jacob insisted on receiving the angel's
blessing before he would let go. This blessing by the
guardian angei of Esau was an acknowledgment that Jacob
was entitled to Isaac's blessings (Rashi).
2 8 - 2 9 . Rhetorically, the angel asked Jacob his name in or-
der to introduce his statement of blessing. Then the anget
declared, "It will no longer be said that you deserve the name
Jacob — which implies nj^y, heel, deceit — because you ob-
tained the blessings deceitfully, as Esau had charged in
27:36. Instead, Jacob would receive the additional name Is-
rael, from nnty, preoailing; superiority. From then on, it
would be acknowledged that he received the blessings be-
cause he prevailed \Ti~\~\v3\ in an open competition to demon-
strate which of the two was more deserving {Rashi). The
angel did not have the authority to rename Jacob, nor was
this name-change to take effect immediately. The angel
merely revealed to Jacob what God Himself would do later
(35:10).
The verse explains the name Yisrael as a combination of
179/BEREISHIS/GENESIS PARASHAS VAYISHLACH 33/S-l/

^ He raised his eyes and saw the women and children, and he asked, "Who are these to you?"
He answered, "The children whom God has graciously given your seruant"
^ Then the handmaids came forward — they and their children — and they bowed dottm
^ Leah, too, came forward with her children and they bowed down; and afterwards, Joseph mul
Rachel came forward and bowed down.
s And he asked, "What did you intend by that whole camp that I met?"
He answered, "To gain favor in my lord's eyes."
^ Esau said, "I have plenty. My brother, let what you have remain yours."
^'^ But Jacob said, "No, I beg of you! If I have now found favor in your eyes, thenaccept /ni;
tribute from me, inasmuch as I have seen your face, which is like seeing the face of a Dlohu
being, and you were appeased by me. " Please accept my gift which was brought to //CM.
inasmuch as God has been gracious to me and inasmuch as / have everything. "He urged him
and he accepted.
^2 And he said, "Travel on and let us go — / will proceed alongside you."
^^ But he said to him, "My lord knows that the children are tender, and the nursing flochi. i/n/
cattle are upon me; if they will be driven hard for a single day, then all the flocks will die. ''' / vt
my lord go ahead of his servant;} will make my way at my slow pace according to the g, ill < i^
the drove before me and the gait of the children, until I come to my lord at Seir."
^^ Then Esau said, "Let me assign to you some of the people who are with me."
77,g And he said, "To what purpose? Let me Just have favor in my lord's eyes!"
Parting ^^ So Esau Started back that day on his way toward Seir. '^ But Jacob journeyed to SUVA «ilh
7. hri'}) tiDii — Joseph and Rachel. In the other groups, the quickly as possible; whether or not Esau's kisses went ulii
mothers went ahead of their sons, but Joseph stood in front cere (see above, V. 5], the momentary friendship could iml hw
of Rachel to shield her from Esau's covetous gaze, since she expected to last indefinitely. Obviously, however, Jacuh |i*»|
was very beautiful {Rashi). to cloak his rejection of Esau's offer in very diplniiirttli^
8. . . . ^'j 113 — What did you intend. .. Esau inquired about terms. Heprotestedthat he could not allow Esau to ini nuvH
Jacob's intent in sending the immense tribute; whom did he nience himself to such an extent, because the chihlifn ititi
consider worthy of such an enormous gift? To which Jacob Lender — the oldest, Reuben, was only a little moM- ll|i)|i
replied that it was in recognition of Esau's superiority (Ram- twelve years old at the time (Ibn Ezra). Furthermiiiti, Kw
ban). flocks will die (Rashi) irom fatigue if they are not pernillUMl Ih
go much more slowly than Esau and his troops would iini
9. "n^TiyK '^'3 '•rri — Let what you have remain yours. Esau mally travel.
told Jacob that there was no need to honor him {Sforno), but Jacob's primary concern was for his young childu-n, hi<i
the underlying meaning of the statement was that Esau ac- delicacy did not permit him to speak of their possible •U<i\\\\.,
quiesced to Jacob's right to Isaac's blessing {Rashi). because, as the Sages put it, "a covenant is made wlili ^\\^\
11. h'^-rb~vf->^ — / have everything, i.e., everything that I re- lips" (MoedKaHan 18a), meaning that even anunint'-nl|i'i|Hl
quire. This is typical of the righteous, who feel that no matter implication, much less an explicit statement, may alhiiU' |(i
how much or how little they have in absolute terms, they are future unpleasant events. Such unintended pronnMnllm
content, for they feel that whatever they have is everything tions often become fulfilled as if they were prophci v
that they could possibly need. But wicked people like Esau 1 4 . nT>!J^ —At Seir. Jacob had no intention of goiii'i titt ltd
(v. 9) speak boastfully: nn i'?~\U^ / haue plenty, emphasizing as Seir — indeed, he did not go there — he merely vvriMU<-^t
the abundance of their possessions and proclaiming that Esau to think he would, so that, in case Esau planrn'd in rt^
they have accumulated more than they could ever want tack him later, he would be waiting for an encounini |h*»
(Rashi). would never take place. (It is axiomatic, however, th.ii .]IM II(JI
In the plain sense. Jacob had to exhort Esau to accept the who was the very epitome of truth, would never ulh-i ii li|((
gift, but the Midrash teaches that Esau had no intention of tant falsehood. If so, he must have intended to go l'> •M\ Ml
refusing it; his protestations were but an outer display of for- some point.] The Sages explain that Jacob was alluilliiM IM
mal, insincere etiquette. the End of Days, when, as Obadiah {Obadiah 1:21) Mtn|i||ti
sied, Jacob's descendants will come to Mount Seii in MMHIMI
1 2 - 1 3 . In their new found brotheriy love, Esau insisted on
judgment against Esau's descendants (Rashi).
escorting Jacob, and offered to slow down as much as neces-
sary to keep pace with the slow-moving flocks and family 1 6 . Apparently there was a coolness between J.n nh tt|i-l
(Rashi). Jacob, however, wanted to end the reunion as Esau at the parting. It was not accompanied by kl-i'iliiii H"
 I / ih rfrvrt nl£7^^ n'luK^a "lao/izs

T K;53 natfi •:\^ P'PK ^D •mm K^jn

t'l^Sj; (n; ;; ID K"3) Vs ;; on TIN n->Ti% ]yr\—\\iJK wib'^x} iioK'] '^V n'?K-'n
nnai m^jpi urij?! riKV C\N Kanpii
in "igijin : n n p i bin-ji qpi' anj? p
inKi n•'v^¥ 'T p i n Knntpn '55 -^V
184(10 t'Jiai ' i ' v ? VPnn Knaws'?
: l ^ n 3 n'?VN 'HK •'jn 'V n'K itav an ib-vj^ itoy npN'^T :''pi<; •'rya ip-K^f)?'? "inK'n D
riTiaii/K 1V3 DK lyaa aps;; in??!-
••1^ in 'ria-ii?n ^aijn I'j'jia p n q i
••BN ipna 'T'SK'? iianiD 13 ''S ''IS p-'^y •'3 •'Tn •'nnin nnpVi ^I'-^va in TiNyn
n; 1^9 '^ajjK- :'S n^viOKi K p i g i
d ' n i •'"I!} lb riKininKi 'fiaifJp
TIN Nrnp i''?i["irii wribii m t\K)3 •^I'-k Ti'-Nn K^
K^i ''? n-'K n i j i p (Dig 'V57 •7:1-"Viy^ •'51 n''n'7N ''3jn-'3 "i"^ nK^n niz;h? inD^ia
K"j) bai inNia' :'7''ai3i na iipoi
nb i n i j i r iiV?!?'? lO'Si inji 610
qn.^i?'? ng^N) nD^j) nj/pi inN^i ;np,'] Bnya;i.3 ^^
Njvi p a ' a i Kjp?; nis v i ; •'I'lai ip^anr) IN'^H') n''3i nn'^in-'a Vn'' "'j'nN; T'^N iipN';! i^
in KDi'' iMpin-ji I'jv Kni33''n •'ilni
Dijj •'3131 lya l a v i ' :'<3V "'J 'n^Dn
NrniJi;! :iNvn-'73 mni nriN nil nipa-ii •'bv rii'7V i-
'731'? n'sa l a i t j K3SI n i a v ngN"?)?!! bn"? •'UN'? n'^nariN •'?NI I'n^j? '>)^b •'iiis
ly Kjjjp •7ji'?i ^nip •'1 Nnialv
iDSiio n^vto'? '^lai niV b'wK ^
''pK-b^ N3N-i\^N nj7 nn'^in Vn."?! ijsViii/N;
' n v i KB5? in •rinv IS?? p^aipK itoy -IU;N nj/n-p %v Nrnr^fN ityy inNM in^yti? m
'3'3;3 p p n i najUK 131 KnV inKi
itoj; Kinn Kni-'? ani™ ;''3iai 3iyn :''3'nN •'pya in-NYpij n | nip"? nnK^] ••FIK m
map'? '7U3 apj7:iir nivtoV nniK"? nniip vm 'ipy,!) :n'i''yt' is-)!"? itoy Ninn ni'3 .^

')i3t WB i»3 CTO'cb P'PbCCT ]"'>» '>!; f)b3 |)P I'fip .'«)P omb lb o ' n t ]"'>i) P1C33 piPBfia ib33 .'mm noi' IBJJ (I) :ibc Pi'ab abfi 'B . 1 ^ n'jN in (n)
13B -itm IVf ,(B plPB b'Bb) 3 T b P iSti llt;b3131 ICBl .'piDP bj .ba 1^ 1)1 l'3'B a3 abP' line ,->b\r> P D ' ' B 6 ,lBfl .P'SDb C53 <1P1' bP13 bsf) ,D'33a 'JDb
,Pbp ,BBC TO3 fioc ( P ' : B bfrji) ,5PbD ,nBBC 1B3 .ram {y>) :[> ftBipjp) ' 3 i i ibab) PB 'bB B313b t|Pl' a 3 ! jfiSB .a3 b3PPabB 1333Bfll aiJ33 llBBfl ,BCT I P *
103 nBP5 fO flfl H P : J » ibSb) 1B5D PPbC (J':Vlb O'bOP) 'PbCP P B B C »3 f)"Dl 'PC3B icf) a3PBP bs 'B .™nun ^a I'j in (n) :(3' I"PB ;':PB I " 3 ;33:BB
l63B BO) 3pB'b mb iCB , p 5 i biB DibpJif) be m n p i . P 3 ' P 3 I I D ' f'lwi , B D ) be P1P3 ,iciiBi ,aP3i3a '3'biB bB fnpB be iBiCB .lb fna PBb iBibj ,ibc fiiac
Bfib B3bb 'P3bDB 'B' T-jfific lb ncBfi It D3)p .-(> P1C3 . i n j A n a b w :ib)i Oab D'lBlf) DPI ,DDfl 'B be Dab D'IBlfll l'C3f) pfil IDlf) I'DPII I'PC B3D D'3f)bB
pibB pc ip30> ifiip .•hs ni"?!! W') nb oit3,1ii3b inn ."I'li npft ppfo O'p'jen va tti ,fiia ppi' be 133 ,TO'3a D ' I B * ibfii .13a 13a D'lmfi pi ,itB be
bSlB pCb (IP)I' POTPl Olbp)l6) ,p'bblB Plb'?3B .mhi) :13f)b lb03b 'bB PlbBIB 3"f) Dab D'lBif) ,f)ia 3pB' be I'pf) .D'P'jcn va fibi ,fiia omjfi be ra p .I'bB
("Bb3i ,(':> 6"C) PibB PHD 'PC ( 3 : P P ' ' B O D ' B ' biB (f)':3 P3'6) p)i'i (1) :(oc) Pi3i3a bB lb aiia jfo .I'j IIUK I ' J 'm (u) '.(f)' DC •)"3) opfi i3beB
i m a i 5 i n » 3 p i s DBj'b infi o v mpDT ofn . i n n a n n i p s i i :c""WD)f) nnp'ji i i 3 i » in mKXn xi nn :(IP3I' DUIP) p 'b infip 63 b6 .K3 'JK
1 3 » l (11) :Pbl3 CplJ (3:p D'TW TP) p s n ' i n bip 1B3 .DIpBll •.\KSr\ bs bB ,'pn3» b3ppc lb p»i 'f)i3 '3.1111'la miKT p bv 'a ' T B iiin3n
i^niHK :ppipp of) cfjy p i i 'D3 II3B ,iP3'ba 'B' I'lftp fi) bf) . U I K N3 D'bipsc bB ,iiBi ,ibe ic 'p'fne ,if)bBa >3B P " 6 I 3 'b pjicn pi yx 'P'fn icft
.'be Uflb .'OKS :(n:13131B3) DBBCf) (fl3:P' b'Bb) Onfl 1B3 ,5TP' f)";i ,bP3Pfl nfn -jBfi'i i3B'a fiT'P'C '15 n^Ba P"ftp ib T3ia a»bi .'spiip bs binob 'b
p i"Bbp 'Bfib .(5:p' 3 bftw) iBjb 'b p6b (I:P O'BC) BW O'sbiBP IB3 ,PP3 peb pi .'b PD"DP3 .ujtini :(HB i"3 pfin apip) apBP ib bi3' '3'f) ,bli'3i [D]'3f)bB
'bn P3'bp piS 'ob .naK'jni 'jjnb :'bt; PPJ bajpfi .PCBCB oi'fii HB'P (3:33 fnp'l) D3b O'P' p53b fib '3131 .("Bb3 p"3B"Sf) ,B1'D pcb fnpB3C pi") bj
D'bP' oaf oP'bJT 'Db .nnbin b i i ^ i Tbcb ['35b 6"DI 'bB pbpiBP osfibBO D"5b D'BIV (3b:' 'bCB) 11)3 pBT p'lS 'PDC pi .Plilbl B"Db Plfl3 P1331pa
6bfi P3bb 1BB1 a'P fibc , p i a lb 3'Pia . m s i B I31N '7N K S K iwK isi :lb'b afi3 a3'f) D'piDbi ,o'3D P"fti bs af)3a 11 SP3B ,'PP3B . ' n a n a («') :piilbi
fim .(:a3 ail aii3B) ibbfi '613 is J'DB' BBT 'b piCBb IPBI ot) ,infi .P)31B IB lb.Pb) aB3B pf) 3pB' 113'1 p j 3 ,D')S P"fnb fl'aC a313 b31 .Dlbe Pb'fieb fibfi
ICB ia pfl plDCb p'5 ->S3 D'B'CIB ibBl 'fop .p'CPa 'B'3 ,1b' 'PB'fll ,lba f)b 3 bfilBC) 1313bl Dlbeb lb bl6Cb pi ,3'1P3B1 ( t o ' 3 D'3bB) a313 'pfl ICB ,(':IB
aCBP .ni nnb i n x n (lu) :O'3T K acisb t' f)"Bi . 0 ' ot i'l ;f)3:f) a'i3iB) ,n"'fiibe 6"Di ">"'iibe r"Bb3 piipe ,p oibe P 3 1 3 pcb obis ,PBP ibp 'BIPI (':P
(iu) :biB3 oic aPB 'b obcp fib) MtK i r a a in K M K -.ab Tib '3'6c 11 P3IB 'b IB PB'jab 'PBJ' '3f)i B3 ppip fib .-p n x a n lion :i"lbe fiB ,'P3-)3 ,ii qfi
ibifiB w»t3 IBB i3bac pf) pifiB '11 ,n3b ICB .•\3T6 WSJ Kiln n r a awn 'PC DipB3 PCBCB fi'ae 'sb PCJIIB a3icfn l"l3 .'311 :(3':PB I " 3 ) ii'b afise
5. Though Esau haci asked about the women also, Jacob stood from his answer that the women were his wives (Ram-
delicately answered only about the children. Esau under- ban).

'-^m
 PARASHAS VAYISHIACH 33/18-34/7

and built himself a house, and for his livestock he made shelters; he therefore called the name
of the place Succoth.
^^ Jacob arriued intact at the city ofShechem which is in the land of Canaan, upon his arriving
from Paddan-aram, and he encamped before the city. ^^ hie bought the parcel of land upon
which he pitched his tent from the children of Hamor, Shechem's father, for one hundred
kesitahs. ^^ He set up an altar there and proclaimed, "God, the God of Israel"
'TNOUJ Dinah — the daughter of Leah, whom she had borne to Jacob — went out to look
Dinah's over the daughters of the land. ^ Shechem, son of Hamor the Hivvite, the prince of the
Abductionregion, saw her; he took her, lay with her, and violated her. ^ He became deeply attached to
Dinah, daughter of Jacob; he loved the maiden and appealed to the maiden's emotions. ^ So
Shechem spoke to Hamor, his father, saying, "Take me this girl for a wife."
Jacob's 5 How Jacob heard that he had defiled his daughter Dinah, while his sons were with his cattle
Family ^^ ^^^ ^j-^^^, ^^ Jacob kept silent until their arrival.
^ Hamor, Shechem's father, went out to Jacob to speak to him. ^ Jacob's sons arrived from
Outrage the field, when they heard; the men were distressed, and were fired deeply with indignation, for
Torah vouches for Israel's ownership, for as our verse tells ter of Jacob — she is called the daughter of Leah becau^.(•
us, Jacob bought it with uncontested currency. The other Leah, too, was excessively outgoing [see above, 30:16]. With
two places are the Cave of Machpelah. bought by Abraham, this in mind, they formulated the proverb, "Like mother Wkt.'.
and the site of the Temple, bought by David. daughter" (Rashi). Even though the Sages teach that Dinah
2 0 , n^fn — An attar. Jacob named the altar "Qod, the God was lured out of the house, this implied criticism is valid, loi
of Israel" [not in the sense that it was a deity (Sefer she would not have gone if it had not been natural for her lo
HaZikaron)], because he wanted God's praise to be evoked at be too extroverted. She is also called the daughter of Jacoli
every mention of the altar's name. The meaning of the name (vs. 3,7), because his distinguished reputation [in addition In
is: "He Who is God — the Holy One, Blessed is He — is the her great beauty (Radak)] influenced Shechem to covet IHT
God of the person [Jacob] whose name is Israel" (Rashi). (OrHaChaim).
By erecting the altar and naming it as he did, Jacob ful- 2. '•nnri — The Hiovite. Was he then a Hivvite? — he was an
filled the vow he had made twenty-two years earlier, before Amorite, as noted in 48:22. Rather, •'iri is an Aramaic wonl
leaving the Land (Alshich), meaning serpentine. It describes the serpent-like, treaclun
Jews have always sought to identify God as the Author of ous manner in which Shechem acted {Midrash).
their salvations and triumphs, and Ramban notes that names N'toa — The prince. It is to Dinah's credit that she resisU-d
have always been a way to do this. Thus, we find such Scrip- Shechem's blandishments even though he was a prirn:!-
tural names as Zuriel, God is my Rock; Zurishaddai, Shaddai (Ramban). Because of his royal status, no one came to 1)1
is my Rock; and Emanuel, God is with us; and the familiar nah's aid, despite her screams (Or HaChaim).
names of the angels which end in £( [God), such as Gabriel, 5-12. Jacob's family learns of the outrage. Jacob's suspi
power is God's; and Michael, who is like God? The sense of cions must have been aroused when Dinah did not return
such names, and of the name Jacob gave his altar, is that home. Presumably he inquired after her and heard the t<'r i i
whenever one thinks of them, one is reminded that God is ble news that she was being held a prisoner in Shechein';i
the Source of power and blessing. home and had already been violated. A/shich comments 11 i.il
34. if Shechem had not yet assaulted her, Jacob would havr
1-4. Dinah's abduction. Jacob had overcome the terrible risked everything to rescue her, but since it was too late, li<'
trials of over twenty years and believed that at last he would waited for his sons to come home so that they could [)l.ni
find tranquility in Eretz Yisrael — as the end of the last chap- their response.
ter indicates — but suddenly he faced an unexpected crisis.
7. 1N3 2"pi|5 ''351 — Jacob's sons arrived. They arrived at ahoi il
His family, which is called on to be a nation of priests and the same time as Hamor, and did not have the opportunilv
God's standard-bearer on earth, had to experience a moral to consult privately with Jacob (Rashbam; Malbim).
outrage upon its own flesh and blood right from its begin- Leuush explains that Rashi understands the verse to siin:i',
ning. It had to undergo this ordeal so that the world could see that Shechem had committed an outrage in/sraei — anatinn
in its swift and uncompromising reaction the sacred charac- that had high standards of morality and viewed such d<i:i
ter of its purity, that it could not tolerate what other nations tardly acts with utter contempt; such a thing may not be diuu-
might consider to be commonplace (R' Hirsch). — for even the heathen nations had renounced immorrilily
1. riN^'na — The daughter of Leah. Because Dinah luenl out after the Flood, since such conduct had been a cause ol' tin?
— in contradiction to the code of modesty befitting a daugh- Destruction. - ,
 'IlllliilllUlllllllllii

rh\tn-s nuris n'ttTKna IBD / iso

Vy i^u^ nay n-iiyaVl Kn^a n^ Kjai -Diy NTj? i3-'7V riiip nwv inipn'?! IT'S i"? pn
Knsin- iniap K"II;IN"7 Knw KIJ? ^a
KVIKa IT na?JT Kn-)j3 D'^?? aps;:: Dili? T-y n'^tt/ ipyi K:IJI :ni3p nipKin n^
Vagb K-jKJi nnh?T i i s n Fining ivpT iT'yn •'^33-nN in^ii nnn TJB)? I K 3 ? lyi? y'iKa HE/K
••I K^pn njDDS n; p i i »• :Kri'ii3 (^BK)
TiDD •'laT Nn^n njatpn inn o i ? -••33 n^n I'inK ntu-nyi ntz/t? niti'n np.VoTiis ip^i D^
l a n DJ7K13 :is")in nKiaa QjttfT ' r t u s •f^li?'] naiK) DW-n^^];nu''U7p nKn? DDI^ ••ih? iinn a
nrj^fj VK Dig 'ni'?}! n^si nrrain n"?
1^ nK^ na nji-i ngaau ;'7Nntan
iNV^K n p a 'ID'?'? apV''? AT'?? K1^] :y"l?<n n i n a niKi"? ipy!'? nn'?,'; -\\UK. nkb a
nan UKvn ^1nl^ la naii nn; Ntrii a
:n!?5?i nn; apE/i nri; la-ii KI)-IKI
nnK np.'3 y-)Nn K'-tyi •'inn Tinq"]? ° 9 ^ i^t^'^
ajjv:: na n j n ? nv??3 nK^jiniiiKii :3|7i;,rn5 nrna iii;?? pa-ini inayi] nnx :33u;'i i
^V r>?in5n '^''r'ni Nnip^w n; D'nii
nton^ D3!a natfiT iKnipbiwi KaV
D3C7 "inK^i :nj73n n'7-'7y lan^] nyarj-njs 'an?s;!,l T
Nin Knn^w n; -b ao nn'n'? T m s nKin m^'n-nK •''7-np lionb rax nton-'^K
V - j-T: V -J- 1- f, " I-' T > -:
na'T n; a>Kp nK siniu afiy^i n iiniK'?
K^pn? ••nwj DV "nn Tiuai n n i a i^n vyy\ inn np^n-nx k)3u •'3 m^ 3i?y,!i inE/K"? n
ninn paaii iiininin iv ajj^; p^niyi
"iton KY!!] :nK3-nv n^pj;,! E/nnni nntpn inipn-nis 1
:PiBv K^teV afjj;; niV ogiui irnaK
wpi? la N^i?n 113 i^v apy; ' p i i "in 1K3 3pj7,i •'m :inK nsn"? ipy^r'^K ngt^z-nh? i
nK Kirj^ lin^ ti'pni NnajnoiprnKi •"3 TKn nn"? "in'i n''u;3xn bsryri'i nj7ipE/3 hntyn
•:P6 ID? p'f) Pi6n D3^f5 of) '3 '6?p ,i\i 'no ,o"3pP oDb DID ]5'OI .7n6 7n6
Dip» >c in3P pvoi ,D?D oc ijj n3ino op 6-)p ib'ioi wr D"3pn O'PC DC: I>U ,p7n p"' Dp wp .ma i"? p i i (v) :OV>:PU ^"3 ;P:b 6 b6inp) cinan i>35 13:T
1:1 .ift-}p 'DCi: 'i D'cibfib 610 ,D"3p^ fiio ,1)6 6 P P 'n pnib? .on? p6np3 i^o .nbiy (n') :(.r Db'3» ;ip op o"3) pp pi3p ,q-)in P'3 ,i'p POD -ppi <i^im rp
ft-jp Dw DP bD f)l>fi /o 'np wmop fiii Op:r' nmp) 'p) 'D TOP f)-}p'i opw D'in Dip -inn ipif) b3» oii: oon 6bp ,i;i»n3 obp .ip»l)i» fo-)p)p ,i5U3 oip
•3'r)I) in: .nau? "I'y :p:pn i"3 ;:ji P3p) p) P'33 ninbp P:p 6bp ,ip-7iP3
omftD 0 7 b .mK pSM ii<aa :(P':6 pn) opb P'3 P:6I3 7D Pin?i (Pibpjifi)
,3pp P3 6bi -HKb na (N) :'Df)3 f)~)pTi bp i^ipD 3p»b ^361 ;(:PD M P ) D'ODV isbn ,D-)ft ]7Pn obp f)3n 163 ^f) .obp f)3i Pin6 '3[']p pn 'sib? M' n'3nb
ipfi-)pi Dbb fiiPi infop OP':) p'3f)S' fi'n (jfip ,:if)b P5 p6")p: :ipf)'i' P"D Wft '6n6 3-37 Pipi6p3 .n':^ p3p 3")B . i^yn »3D riK imi] :T573 ib WJii7r:c ipi^ni
.nniK aaty'i (a) :{kv •)"3) [0D5:J onftD bpn? ibpn O'IJDI] (n::b i'cb) oV'Pp onnb p i p V? c:) '3-53b 'P3bpp3 ,p'S6 .PBJ) .nD-nyp {m [:ii op Y'3)
D'3p"PJ5ft on^T .myan ab by (i):(? op i"3) 03-}73 ttp .nayi :P3-)7? b'ub) -jpiDb 131^ \\iD ,oipn b53 O'D'-JD ,D'31P ,1D")1P lnlJ^Pl] .(.1? o^tzi p6i)

was Jacob's departure from Laban [32:1] {Haamek Dauar).
1 7 . map — Succoth. It seems strange that Jacob named the
place for the animal shelters, rather than for the houses he
built for the people. OrHaChaim suggests that this may have
been the first time anyone took the trouble to shelter ani-
mals from the sun and cold; until Jacob, shepherds consid-
ered livestock to be nothing more than a means for suste-
nance and profit. Because Jacob here made a public display
of compassion for ail living creatures, the place was named
for that precedent-setting act.
18-20. Jacob arrives in Shechem. Jacob arrived in Eretz
Yisraei after an absence of nearly twenty-two years. Immedi-
ately he purchased a plot of land, to symbolize that he was
no longer a transient, but a resident of the land that God had
promised to his offspring. There Jacob erected a monument
and gave it a name that would always recall the eternal truth
that his powerful God is the God of the Jewish nation.
Jacob felt secure only when he reached Shechem because
- as the Torah emphasizes — it was in Eretz Yisraei. He knew
that Esau would not molest him there, either because Isaac
was nearby and the inhabitants stood in awe of him and
would protect Jacob, or because the merit of Eretz Yisraei
would protect him. In contrast, Jacob felt no such security
during his sojourn in Succoth. The Midrash points out that as
long as he lived there, he kept sending extravagant gifts to
Esau in Seir, to appease him (Rambart).
18. uhfa — Intact. Literally, the word means whole; perfect;
unimpaired. The Torah intimates that he arrived intact phys-
ically — having recovered from the injury inflicted by Esau's
angel; intact financially — lacking nothing, though he had
showered a lavish gift upon Esau [for, as Midrash Tanchuma
notes, God had replenished everything he spent on that gift];
and intact in his learning — having forgotten nothing while
in Laban's house {Rashi from Shabbos 33b).
1 9 . li?'! — He bought. Jacob wanted to establish an inalien-
able right to the land by means of purchase (Ramban). The
Midrash notes that this plot became the eventual site of
Joseph's sepulcher. It is one of the three places of which the
183 / BEREISHIS/GENESIS PARASHAS VAYISHLACH 34 / 8-21

he had committed an outrage in Israel by lying with a daughter of Jacob — such a thing may
not be done!
® Hamor spoke with them, saying, "Shechem, my son, longs deeply for your daughter —
please give her to him as a wife. ^ And intermarry with us; give your daughters to us, and take
our daughters for yourselves. ^^ And among us you shall dwell; the land will be before you —
settle and trade in it, and acquire property in it."
" Then Shechem said to her father and brothers, "Let me gain favor in your eyes; and
whatever you tell me — / will give. ^^ inflate exceedingly upon me the marriage settlement and
gifts and I will give whatever you tell me; only give me the maiden for a wife."
The ^^ Jacob's sons answered Shechem and his father Hamor cleverly and they spoke (because
Deception fiQ /la^/ defiled their sister Dinah). ^^ They said to them, "We cannot do this thing, to give out
sister to a man who is uncircumcised, for that is a disgrace for us. ^^ Only on this condition will
we acquiesce to you: If you become like us by letting every male among you become
circumcised. '^ Then we will give our daughters to you, and take your daughters to ourselves;
we will dwell with you, and become a single people. " But if you will not listen to us to be
circumcised, we will take our daughter and go."
^^ Their proposal seemed good in the view of Hamor, and in the view of Shechem, Hamor'^-
son. ^^ The youth did not delay doing the thing, for he wanted Jacob's daughter. Now he uJd.';
the most respected of all his father's household.
^° Hamor — with his son Shechem — came to the gate of their city and spoke to the peojyit •
of their city, saying, ^^ "These people are peaceable with us; let them settle in the land and track-
in it, for see, there Is ample room in the land for them! Let us take their daughters for ourselvc:-
deception by saying parenthetically that they resorted to it the Shechemites in order to inflict injury on the organ llmi
only because he had defiled their sister (Midrash); they could Shechem used to assault Dinah (Sifsei Kohen).
not sip tea and trade pleasantries with the criminals who 16. ^^^ ny"? laiin^ n^jiN i3:;tt*;) — We will dwell with you, .vi-l
now sought to clothe their lust in the respectability of the become a single people. This statement was the sourct; ul
wedding canopy. But, Radak explains, because their re- Jacob's anger when his sons took the lives of the Shti'
sponse was not truthful, Jacob, the embodiment of truth, chemites (see below). Though Shechem and his people werti
remained silent. evil and deserved retribution, Jacob could not countenariort
Ramban wonders, however, that since Jacob was present, a broken word: His sons had no right to break their woi'd.
he must have understood what his sons intended and ap- They should have clothed their deception in terms thni
proved, at least tacitly. If so, why was he so angry when they would not constitute a promise (Ramban to v. 13).
acted as they did (v. 30)? And why did he limit his anger to
Simeon and Levi, who carried out the plan? Ramban ex- 18. nlMirt ijiya — In the view of Hamor. The father win oh
plains that the original intent of the brothers was that the foolish as the son! {Lekach Tou). Both were so blinded by
Shechemites would release Dinah because they would never greed — Shechem for Dinah, and Hamor for the profit;! of fl
agree to be circumcised. Even if they were to agree, the business relationship with Jacob's family — that they illd
brothers would be able to seize Dinah and escape while the not realize that the brothers were looking for a way to !inv(i
Shechemite men were ill and weakened. Then, in carrying their sister.
out their massacre, Simeon and Levi acted unilaterally, with- 19. na:?? Kin> — Mouj he was the most respected. As piini:(i
out Jacob's knowledge. of the city, Shechem could have circumcised himsell Intit,
14-15. njri na-rn nlto}jb Saw ah — We cannot do this thing. but hisdesirefor Dinah was so overpowering that he did mil
The brothers said that it was beneath their dignity even to delay; he made himself the example and was circumclrtml
discuss money before a question of principle — circumci- first (Sforno). As the next few verses imply, he did so nv«H
sion — was resolved {Akeidas Yitzchok). They argued that before his fellow townsmen agreed to the proposal.
marriage to an uncircumcised man would forever disgrace 20-23. Hamor and Shechem summoned their people to \\\^
the family (Ibn Ezra). city gate, the place where — as is clear from many pb* on \\\
They said, "To us it is a blemish that goes from generation Scripture — the courts and decision-making elders woiilijl
to generation. If one wishes to insult his friend, he says to meet. Thus the gate was the place where importanl, |iMii
him: 'You are uncircumcised,' or: 'You are the son of one posals like this one would be discussed. Hamor pn^stmlm^l
who is uncircumcised' " (Rashi). the plan in a glamorous and unselfish light. Tactfully, hji
They chose circumcision as the means by which to disable made no mention of the persona/benefit his son souiihl; ||^
 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiii iiiiiiiiiiiiiiiiiiiii

K3' n / ih rhvji'x n u r i s niUTNia n a n / 1 8 2

^ k": I ^ : i - - V - : • •• T : • : JT T T T :
'ji'jSl n :K-!55fl;iK'? I P ? K^ pi 3fi5J?
ng D3itf na'ia'? ilnny linq W35 ngtt/n •'J3 agii? THK^ DjpK -iinrj njn^i :nu7V?.
nn; lyp «n lUfii?? no3?3 nK-'Vii;it<
lia'nig K I 3 iifinoisio ;in]K'? n^
\rp'n'n MTSK wrinnn) ;nii7N'71^ nn'K N; lin ninaB
:lto'? lapri Nini? rm NI^ iiipn viNm xivjT\ iiriKi :nD'7 inpn irnn-nKi i^n^nn
I V T T : ft" •• I.T • : IV T J I; • i." v : T
lU'Dnij i™ Ny-^Ni lurin Kaay)'
:na irpDpNl Knlnp na n ' a y i la^n DDE? nnK^] :n3 iTDKri) nnnpi biy ni^^D'? njiriri
naiWK NijnN'ji Knias^ nai?; nnijiK'
qrii? -h \T\rim -"ii ilaii'j;? I'pijT
"iwKi np''3''V3 in-KYpis; n''DK-'7N;) rp'iK-bi^
]piK) ijpni Tl^'in K"!D^ '^5? 1JPK3' niriKi inni nn)3 hxip ••^v lii-jn •:\T\i(. hi^ nnKn
Krifp^iy n; •h larji -b i n a ' n n Kna
n;i naip n; ajjy:: '13 n ' r i s i r :iniN'? iij;,!i :nE7K'7 nyan-riN 'b-^'ir\\ 'bK nipKri ~nyK3
aKD '1 6''jlai Nnpsn? 'niSK itaii rorp}. ng"i)35 TOK IIKIDTIN;) D3K7-nj< ip^,!"''??
K^ lin'? n n s i T :llnriiiK n i n n;
n; itjnb i n n Nniips nayip'? 'jiai h^ii i(h nrxbK n?pN'^i :DO'nj<; n r i nx KKIU -i\y}<;
ns Nn'?-)v n^ n naj'? Kinnj?
D3P3 K'lg an? 10 ;K3^ N'n N-jion
i'7-nc7N; U/IK"? ijnnhfTi^: nnb nin ^^^T\r\ nit/j/b
•ja I'la'? nHip"? Nini? ingij DK iia^ DK 03^ niK3 nKn-TiK '^ib Nin nsin-'B n'7iv
•« rt-.T J " >• : I - IT I.- JT : ..- I- AT : T
n;] 113'? Ninia n; iniim -.K-fa-^
'nil il3)3y 3in3i KI^ 353 iia'nig
Nim ii'jsjjri K^ DKii' nri uny'? nnf<; DJ;'? ipini DD^^K ii?K?^l "^"nj?? DD''rt5"nhf;'|
n g » i n' :'7n3) Kinns n; naiii inip'p
na lajttf 'I'yai nmn 'i^ys ilrrnipg
nsyn"? Kn'^iy aniK K^IB. mnin "13 DDE; •'ryni "iton •'^yg a n n n i nu'';:] ;W3^n)
Kini 3py^ nja 'yiON n i j Nnana -nng fsn IB ni'in nit/y^ hyin inN"K'7'| ninq
atan KriNia :'iiia{! rra '^aa -Vfi:i
Dy i'?''?ni iinij-)j7 ya^i"? iiia ngipi i n nDU7i "linn K'nji n'-nK n^B "J:!)? nia? Kini •i'pX-
I'^NH Kn3iK3 nij'ip'p Ilni^-ijj 'EJJS
Ky)N3 iHiri'i Kiny IISN: fn^EJ
D'-E/jKn nnK^ DTV •"iy3K-'7K n-iTi DTy "lyu?"'?^
ni'-ns Kn KyaKi Nn-iinp na ingy^i nn'N nnp'ii V"tKn XlW-;^ I^HK nn D^'a^ty n'pKn
Ni^ 3D1 ilnini3 n; lln'!j-;g n^
i:i^-nj7J bn'i3-ni<; on''??'? nn^i-nnqn ran yixni

nw :133P31 ,l"'313 'PC DipP3 PCnB3 fl'PC 'Ob PCIITO P">C l"l3 .linU (IB)
3pi3' '33 P31CP31 3pi3'b 11»P ^IJftC '63P3 ttlP PPft .117 Opl n3ini3
13P' D5'D1>31 Dpb nP3'e pfl D5C P133 pp'b 3pB' '333 P13'CPP ibPC PlPPb
b3P ,13b Pp3 D3'P133 Pfll ,13PB7 'Sb ,13'P133 pft 13P31 3'P37 ,DPC7 'Db Opb
OP133 Pf) ,D'13W DOT DTB '3C1' bfl 133 D3C1 11W n37C31 .pBP3 ICft
:bmpb IPlfl'C DPlilb '13 (63 piDD tbpb) Dab |P3 13'P133 p6l OiC3b l)b pp3
53m iTC Di65 .o'li n a m niti yaKm :obt: 3b3i DibC3 .nirhv ( N 3 )
:D'3ip Pb J'6l ]63b 0ft3 D31P ft'VmpiD ,Dlb3 ITDDP f)b ,imb3 .P'3apll
TOP '3ppl iflCft 'ifl ,1313 p»P PP3 P3»p P:C PpbP3 T3f' ,'6^ .3bP b»
mi piBifiPC ,pibiP3B P6 DiiBb .niiiyi xf; jai m :(t:s P"3) P'PHC bpi
P31P3 .ania (ai) :P5DP .npwn (n) :(i DC f's) bi3B5 >T bo Pi'-mp ]» p i s
.NMO ao»K :p»3n3 . n m n a »') :(r pp't) D'BDCB fipb'pn ;i DC p"3)
(T) :(P DC P"3) Dplpf) P3'7 pf) f)BP 'IOC ,P'BP PP'P f)bC 1»lf) 31P3P
if) ppli bPD lb iijif) nsp fjipb ft3P .ubift f)ip biDS JBC .[lA] Nin nann
D'JDDP ipifi'i pcb ,D3b P5ip3 .nab niKi (IB) am Dipn b33 PDPP .bpu p
:bcspb pcb ftbfi bicsb jicb 13'6 .biB3 pi'Pb bmh :[DTB'3] (P:3' 3 O'jbp)

Ramban, however, maintains that the Canaanite nations
were notorious for their immorality. He interprets such a
thing may not be done as a reference to Jeivish standards of
morality — Canaanites might condone such high-handed
behavior by their nobility, but in Israel, everyone must main-
tain equally high standards.
8-12. Hamor and Shechem took turns offering Jacob
and his sons extravagant proposals to gain their consent
to a face-saving wedding and a permanent friendship be-
tween the families. In verse 11, Shechem went into more
specific detail than did his father (Abarbanel), and tried to
make it more acceptable by offering a huge dowry {Haamek
Dauar).
1 3 - 2 4 . The deception. In order to dispel any notion that
Jacob's family could have acquiesced to an intermarriage —
even if faced with superior force and certainly not for finan-
cial considerations — the Torah says at the outset that the
sons answered Shechem and Hamor cleuerly, meaning that
they had no intention of accepting the proposal of Shechem
and Hamor (/y.3ame/cDauar). The Torah (v. 13) justifies their
185/BERBSHrS/GENESIS PAJtASHAS VAYISHIACH 34 / 22-31

as wives and glue our daughters to them. 22 Only on this condition will the people acquiesce with
us to dwell with us to become a single people: that all our males become circumcised as they
themselves are circumcised. ^3 Their livestock, their possessions, and all their animals — will
they not be ours? Only let us acquiesce to them and they will settle with us."
^'^All the people who depart through the gate of his city listened to Hamor and his son
Shechem, and all the males — all those who depart through the gate of his city — were
circumcised.
Simeon ^5 ^ ^ j ^ came to pass on the third day, when they were in pain, that two of Jacob's sons,
and Levi Simeon and Levi, Dinah's brothers, each took his sword and they came upon the city
Sh^^^^ con/i'den%, and killed every male. ^^ And Hamor and Shechem his son they killed at the point
of sword. Then they took Dinah from Shechem's house and left.
2^ The sons of Jacob came upon the slain, and they plundered the city which had defiled their
sister. ^8 Their flocks, their cattle, their donkeys, whatever was in the town and whatever was
in the field, they took. ^^ All their wealth, all their children and wives they took captive and they
plundered, as well as everything in the house.
^^ Jacob said to Simeon and to Levi, "You have discomposed me, making me odious among
the inhabitants of the land, among the Canaanite and among the Perizzite; I am few in number
and should they band together and attack me, I will be annihilated — / and my household."
3^ And they said, "Should he treat our sister like a harlot?"
By permitting Shechem to act as he did, the people of the their credit, only Simeon and Levi proved themselves as
city transgressed their responsibility to enforce the laws — Dinah's brothers by risking their lives for her (Midrash).
so that they, like Shechem himself, were liable to the death la^in W»>( — Each [man] took his sword. The Midrash notes
penalty Simeon and Levi, therefore, were enforcing the law that Levi was thirteen years old at the time. Thus, as Lekach
that had been ignored by the entire Shechemite population. Too points out, it is implied in this Midrashic comment that
• Ramban disagrees with the above on various grounds. He whenever the Torah uses the term ly^JS, man, it refers to a
maintains that Simeon and Levi were justified in killing the male at least thirteen years of age. [Cf. Rashi to Nazir 29b,
people because all of them were evil and had violated the S.V., 'DP m i . ]
Hoachide Laws repeatedly in their own right, apart from any- 2 7 . TiirC i''^!!! — ^i^d they plundered the city. Although the
thing Shechem had done. verse does not make clear whether the plunderers were only
• Gur Aryeh contends that the act of the brothers was en- Simeon and Levi or all the brothers, Or HaChaim maintains
tirely unrelated to the Noachide Laws. He suggests that na- that they all participated in taking property. Since the entire
tions that are the victims of aggression have the right to city shared responsibility for the attack on Dinah, all tht!
retaliate against their attackers. In this case, the city-state of people were responsible to compensate the family for it.'J
Shechem committed an act of aggression against the nation humiliation.
of Israel, so that Simeon and Levi had a right to counter-
3 0 . Jacob directed his anger only at the two sons who had
attack.
killed. As explained above, the plunder was justified in th<'
Whatever the interpretation of the legal status of the at- context of the city's crime against Dinah and her family
tack on the city, the other nine brothers apparently refused (Akeidas Yitzchak).
to take part in the attack, and Jacob was sharply critical of
Simeon and Levi. inn tiniay — Vbu haue discomposed me. By their rash vio
lence, Simeon and Levi disturbed Jacob's composure and
2 5 . •>v}-hviT{ d1»3 — On the third day. The third day after placed him in a potentially vulnerable position should the
circumcision is the most painful (Ibn Ezra). Alternatively, surrounding Canaanite cities choose to attack him (Raahl),
they waited until the third day since it took until then to The Canaanites will say that we broke our word after thf
circumcise all the males; by the third day, alt of them were Shechemites had circumcised themselves (Sfomo), a partli:
circumcised and in pain. Furthermore, the verse does ularly galling accusation for Jacob, the paragon of truth. I<
not necessarily mean physical pain, but grief and regret Hirsch adds that the family's reputation and honor had bff fi
over having submitted to the circumcision {Daas Zekeinim; crystal clear, until Simeon and Levi besmirched it.
Chizkuni).
3 1 . Simeon and Levi did not respond to Jacob's charge thdt
n j n 'PTN .. . 31?j;?-''ja — Jacob's sons .. . Dinah's brothers. their act had put the family in danger. Instead, they in;iliilt*d
The Torah mentions the obvious to stress certain aspects of that there was an overriding issue that they had no right Its
their daring act. Though they were Jacob's sons, they acted ignore, no matter what the consequences; "Should lu- lit^at
rashly without consulting him (Rashi). On the other hand, to our sister like a harlot?" Should we have permitted Sh<!(;h>f fii,
N";9 on? 33 :]ln^ in; Njnja n;i pw;"? ^:h ^nki nKfl-TiN :an^ in? wrta-nis;) wiff? aa
N3HV ann'? K n a i Njb iiD?rii
K i n ^ '73 Nj^ nija^ nn Niay'? ••iqip'p ijf biKirta nnK nj?"? ni^n'? um n5tj7'7 b^'i^jKii
lln;;3pi llri'ri'} u :pTi» IMK 'T KM
Dgipa D-15 lUN NJ^ K^rj i^ni^yg 'JSJ
Dri!pn3-'75) brjp'i ami?!? ID^VKI? m ntyN;3 niir^a ^
TiDij ]n ib'gijina :KjHy i n ' n ' i pn'? "^K ivipif''] :i3riK ni?/3) oriV nnlxj •qx an i^J? Ki^rj na
n u i nn-ijj v i p 'psj '73 m? ngw |ai
nirji ns :Piri-ii3 v i p 'f??; ^3 K-JI3T '73
••73 \b'm lyy -ii?t£7 ''^?^'?''75 'i^? n3U7''7Ni Hinq
jln'^S; iB'piji 13 nNn^bfi Kipl'3 nni''i73 •'K''''?if'n D1'5 ^n^] n-iiy -lyu; ''KV'^-^a "lii n=
liyipte 3p^^ 'IS inri w p j i iirr-a^g
^5? i^yi ns-jD "13? n j n ' n s 'i^i h r n •'pK n^) liyjpK' 3|7y,?-'j?-''3u/ inf?'] n-'fiKa
iNiUT ^31'pypi IVD")^ f<a{i;T Kriij? •n>f;inDT-'73 i n n y nm T'^n^'^y Wnji lain E/IK ^
DjnB'p i^uj? ma naif* n;i i l n n n;i w
iipQji aaiij n^an n j ^ n; n a i l airiT
1131 Nj^'Uij Ky^n'? I'pv ajjyi '»!=
linjv n;'n3 :|inipriti; la^Ko '•i nm^
iinj] D'''?^i:|n-'7y wa apy^. •'53 .-wy:!! DDE? ir-ntp «
Nri-ij3a '1 n;i iinnnci n;i jlrriin n;) Dnpa-nNi DJK'y-riK :Dninis WBU lE/h? Tyn n^
llrrpaj "73 n;i D3 ;1I3 K^pcja 'T n;i
iiai law iin^iuj n;i imbDp ^a n;! nnK/3 nfK-nj^i T-ysnt^K m) nnn>3n-nK)
apj;:! nsRi^ ^Kn^aa 'T ^a n;i 13^; Dn''tt/rnKi b9U-'73-nKi D'7''n-^3-nKi -.mpb m
laa^ isip'? 'ri; iiniay 'i^'?i iivipw'? V T V •- : V : X — T : (T " T V IIT T

nKjjjjaa Ky^N a o ; I'ai KjJ'a X\VW'^^ 3pV! nipK"^] :n^33 "l!s7^"^? nK) 1T'5J1 ^
'^3f jwaaO'i lytpT ny KJNI nNnpai
i'lpia tujjj! NJ{f '5fniyKi 'urin'i
na^ip' Kia njjajarj nmiK'? ''JV355 n W ^^'''? ^''^V^'^^Tf? ^n'K DnnD:y ^I'P'^K)
:(KjnnK n; nay;: K-J) K:nnK^

:ijninK"nK n w v nilT^n nDK^i tTT'Di ^JK K^^

:(6':)5D D'bop) DVP onn^b ismi (p':73 137»3) i'n DCID 36IP'I (r':p lav^i p '7' I)DI or ^s?!) .nn^ nniKJ iw {A3) liw; Pr;:i3 .biann (aj)

I»i3: nppp 'Pi .nan iriK :V:s i'z) un*? oiu lip? Wp ,i';3 oj'ftp D'CJ6
P^DP IP^ 713 Onplft VDC 61)6 3pJ3' 'J3 7'3 te'p D'JIJJP 7'3 OP'D p-)1DJ5 ip i':i D'piiDS ,?7:jfj P'37ni .D'36I:J r^ip .nua :(Dp) P'P6 ift^p? D'IJD
.naon ' n n :(3' oc -j''^) ppmn VD p ' s i ( i r r pmc) j"'^^"' P 6 P!)P)1 f)i>nb ,iS"p pi] .o'ibp:) pft pps!) .ni^^nn hiJ (ta) :(DP) ipr be vo
:fopp6 P' .'ijmnK riK :(Dt;) ipsp .nainn (j<^) :0'\>v)n D'C;6 D'-)37f ofsT b'Do p6 'b ?Pi3 pi .<Dibp3i6} D;mj3 .afjin (ua) :[6>b^fp

spoke only in glowing terms of the benefits that would ac-
crue to the whole city from the association with the distin-
guished newcomers. Hamor portrayed himself as a leader
who was selflessly interested only in the community's wel-
fare (R' Hoffmann). Furthermore, he cleverly changed his
tune from the one he had used when he spoke unctuously
with Jacob. Then, he had implied that the decision on
whether and with whom to intermarry would be up to Ja-
cob's family and that they would have the initiative in their
commercial relationships (see v. 9). Mow, he said the oppo-
site; The Shechemites would do as Lhey pleased in absorbing
Jacob's family.
2 3 . aT\Mh KlhTi — Will they not be ours? To induce his people
to accept his suggestion, Hamor promised that ii: would be
profitable to them and they would gradually absorb the
abundant possessions of Jacob's household. Contrast this
with the seeming cordiality of Hamor's invitation to Jacob in
verse 10! This is how it always ended: The Jewish stranger
came, toiled, and accumulated wealth that ultimately re-
verted to his hosts (/?' W. Heidenheim).
2 4 . »KSr'i-b3 — All the people who depart Ch/z/cunf infers that
all the residents of the city wanted to flee from the decree of
circumcision, but no male was allowed to leave the city un-
less he had been circumcised; aW//ie mates. .. hadtosubmit
to circumcision.
2 5 - 3 1 . Simeon and Levi decimate Shechem. As noted
above, the brothers intended to rescue Dinah while the She-
chemites were weak and ill, but Simeon and Levi acted on
their own and carried out a death sentence on all the males
of the city. By what right they did so halachically is discussed
by the major commentators. Following are three primary
lines of reasoning:
D Rambam (HU. Melachim ch. 9) codifies the Seven ISoach-
ide Laws that are incumbent on all human beings, and whose
violators are subject to the death penalty. One of these laws
forbids theft, which includes kidnaping. In taking Dinah
against her will, Shechem violated this prohibition. The sev-
enth rSoachide law requires all people to carry out this code.
 187/BERBSHlS/GENESlS PARASHAS VAYISHLACH 35 / 1-a

35 ' 0 ° " ^ ^^'"^ ^'^ Jacob, "Arise — go up to Beth-el and dwell there, and make an altar there to
Jacob God Who appeared to you when you fled from Esau your brother." ^ So Jacob said to his
Journeys household and to all who were with him, "Discard the alien gods that are in your midst; cleanse
° ^ "^ yourselves and change your clothes. ^ Then let us arise, go up to Beth-el; I will make there an
altar to God Who answered me in my time of distress, and was with me on the road that I
traveled." "* So they gave to Jacob all the alien gods that were in their possession, as well as the
• rings that were in their ears, and Jacob buried them underneath the terebinth near Shechem.
^ They set out, and there fell a Godly terror on the cities which were around them, so that they
did not pursue Jacob's sons.
^ Thus Jacob came to Luz in the land of Canaan — it is Beth-el — he, and all the people who
"T^e Luere with him. ^ And he built an altar there and called the place El-beth-el, for it was there that
'^T^h^^^ ^ ° ^ ^^^^^^'^ '"^^^^^^^ ^^ ^'"^ '^^'''^'^9 ^'"s fligi^t from his brother.
and ^ Deborah, the wet nurse of Rebecca, died, and she was buried below Beth-el, below the
Deborah plateau; and he named it Allon-bachuth.
give him time to remove the idols that were part of the She- 1. bw-nia h^ —• El-heth-el. The intent of the name is: God
• chemite booty and purify the people who had become con- makes His Presence felt in Beth-el (Rashi). Jacob had named
taminated by corpses in Shechem {v. 2). That done, Jacob the place Beth-el twenty-two years before; now he added tht:
would erect an altar. Or, Jacob was to remain there before Name El, to imply, as indicated by the next phrase, that by
erecting the altar so that he could attune his mind to the appearing to him now, God had associated His Presence with
service of Qod (Ramban). the place called Beth-el {Or HaChaim).
Ti^N nK~iari '?N^ — To God Who appeared to you. When Jacob 8. The deaths of Rebecca and Deborah. Rashi and Ramban
fled from Esau's death threat, God had appeared to him at discuss the Midrashic tradition that this verse, which men
Beth-el and promised to protect him (28:10-15). Now, he tions only the death of Deborah, is an allusion also to the
would thank God for having done so, just as one who is saved death of Rebecca. Midrashically this is implied by the name
from a disaster blesses Qod for performing a miracle on his Plateau of m^s, weeping, which the Midrash perceives to
behalf (Sfomo). mean double weeping (interpreting the word mnia as if it were
This Mame of God \bt<\ indicates a boundless degree of the plural Bachoth, n'l^^a] — weeping for Rebecca, and weep
mercy, far surpassing even that indicated by the Tetragram- ing for Deborah.
maton {Gur Aryeh, Exodus 34:6). The Torah did not mention Rebecca's death explicitly, be-
2. igin tnbK-riN nprr — Discard the alien gods. For Jacob's cause those who attended her decided to bury her secretly,
family, the ascent to the place where God had revealed Him- at night, for if she had had the sort of burial she deserved,
self to the Patriarch had the same significance as the assem- Esau would have come and people would have spoken disre-
bly at Mount Sinai for his descendants. Therefore, Jacob spectfully of her as the one who gave birth to such a wicked
wanted to sanctify them, just as Moses prepared the people person. Since they kept her death quiet, the Torah, too, only
for the Revelation at Sinai: he sanctified the people and they alluded to it {Rashi from Tanchuma). Ramban comments
washed their garments (Exodus 19:14) (R' Hirsch). The order that her death was kept hidden, as it were, because she was
to change clothes was because some of the clothing taken buried in tragic circumstances: Isaac was blind and could not
from Shechem might have been used in idol worship (Rashi). leave home to honor her properly, Jacob was absent, and
3. nat>3 nUT" frit's I?") — / i^iW make there an attar. The entire fam- Esau would not come because he hated her for securing the
ily would go to Beth-el, but Jacob would build the altar him- blessings for Jacob. Consequently, she had to be buried by
self, because only he had suffered the affliction of flight and her Hittite neighbors.
exile and been safeguarded by God's miracles; his children Why Deborah was with Jacob at this point is the subject of
were born later. Only he who has eaten must recite grace, another dispute between Rashi and Ramban. Rashi cites R'
not another who is at the table but has not eaten (Zohar). Moshe HaDarshan who states that she was the nurse Laban
5-6. mn"?^ n n n ~ A Godly terror. A casual observer could had given to Rebecca when she left to marry Isaac (24:59).
have assumed that the Canaanites did not attack because Ja- Rebecca — not knowing that Jacob was on the way — had
cob and his camp were a military force to be reckoned with, sent Deborah to Haran to tell him that it was finally safe for
or perhaps the Canaanites held the Shechemites in disdain him to return home, but the aged nurse died on the way
and did not care to avenge them. If so, then God took no role home. Ramban maintains that it is unlikely that Rebecca
in this matter. The Torah, however, states that it was a hid- would have sent an elderly woman on such a strenuous trip.
den miracle, that what deterred the Canaanites was a Godly He suggests that Deborah had returned to Paddan-aram af-
fear, not a military or political one. Part of this miracle was ter Rebecca's marriage, but when Jacob left Laban, he took
that all the people who were with him arrived safely at Beth-el Deborah with him, so that in tribute to his mother Rebecca,
— no one died in Shechem or on the journey (Ramban). he would support her childhood nurse in her old age.
n-K / rh nbiiw'i rwo nnoifra lao/ise

Kri^K^ Knain ]i3n nayi iBn

rh
'31312 ^D"]5? T'?^*^ 'i??"??ti "^^^ ri5I'? OW'^^^V)
'7i'?i nn'? itfaK^ apji^ ^l^^l;la i^nnx 1I3V iiyj<;"'73 '7N'] irr-a-^ b|7j;,''. nipK^i q'lnN itoy a
n K^nwy nijru n; n v s f"?V 'T
IJW) latlKl (li3T5 K"3) l'iD''5'3 nD''7Dn) notani oi^na IU/N; hD3n •'nb??-]!}*; npn
navtt) VK irgV po^i mpii > qlanioa nifa DE?-nt^j7K) ^N-n''^ n|j73) naipj) :DD''n'7)?t;/1
Tilfjy V'ap^ xn'jK^ Knain iian
n y p a mn'ri nim 'npyn xniia •^?^!; TIU? ''i^i? 'TI^I •'n-jx Ql^? 'TI'K niyn VK^
n; ap5{i'7 larjiiT ;n'''?m T xniKa "nyf? hnan '•n'^f^'Va nx 3'p5{,!"'7iS i^iji'i :''n3^n i
n;! iinn'a '"i Kjnnv nijiu ^a
apjji linn; ngui I'o'j-jKa T K;II;-JP 3pi7''. briK fttp'T DrfaiK? nu/K ninjan-nKi D T S
njni i'7U?i n :datw lay'T Knua irinn nin'?^ nnn i •'m wp :D3K7-Dy IU/K H^NH nnn n
N^i iin''5-iDDai 'np ^v n K^DT
T n'j'? apy; ^yi 1 :apj;; 'na nna lain ••33 n.DK lain KV) Dri''nl5''np hc7>!; bnvn-'?^;
•jai Kin "jK n'a K'n lyian n v i s a '7K-n''3 Kin 1575? Vixa ht^t? np"? n^pj;,! Kfij] Oi^j?,! i
Knain lan xjaii ;nBy ••'i Kay
inn ns bK. rv% hv. KViKb unpi
knp'i 05])? nty i3;ij nay-nf h? njjn-'?^] Kin i
pninx D-ip^ p np-iyna;' rh •bmv. ln-]53 ^''n'^^n V^N ib^i? mi? ••3 bN-n^s 'JK nipiab
npaiT KFipan nniai nn^nin
'VlSK'a ^K n'a'? ya'pip nnapnKi
nnni? n3pn3 nij^n npa^'n nT3T mpni :T'ni< '•^BI? n
;Kn'aa nii?^n rmvj arm NnEJ^n :ra33 ii'pK w NTp'i p^Nn nnn '^K'nin'?

n n n i (n) :(:pb ]'^7^:D ''») D'3T 'b h'>w fib DTOPP ifip i3» inb b6
'ppbpi 3pi3'ii ppsi mnfip 'pi tt6 .3pD' D'33 DII37 )O» D» . n n m
,DCJ: pWi D^6 psb il)i6 OII3T ^nip (?n:o b'l^l)} Dt:» ^Pppbi
yti^ bit. n u b n n n n :(P"3-)3} O'PI»1) ICTIO :^CP '"^ n37n .-j-ns wm
,(Dibp5i6) fnp'j) 'biD'p3 -ii^Kn n n n ^ P P 'bJ^3 P-)3p5i -JPS D3P1'
lb imp I'P b6 P'3 be -^icm -ciiDnbn p-)i3pPi XP BIDI;3 cibDnbn -jic'n P'PC
•)n6 '3V 'b3 lib6i ,PP»P in6 bi? ib laiPp ,'5C b3ft3 op ^p3P5 ,P'!jf)i .jib6
6bp PPin Dv pf) [in'bupp '&bi 6"D] wbDp iD'sbi .{z>:bt> •)"3) !b36 6"pi
:0 MP '3 6nin3P) onp-^p f)b 31P5P ^iS ,it» iw» M'p D")3P PVISP ibbp'
6)MP3p) ^P3p P6I lb 631 pp)n> Li-)7J 6"p] p i 3 p-)p6p '5b .nby nip CK)
laibnm:("»».nnoni :D3P bp bbpn O : T 3 CP .naan O) :(3:f)D V's ;P
DID jb'f) im .n'?Kn (i) :u DP I"3) t"i? bp PID3 D?I'3 p finp .aa'nbMU'
bi^ CT) :(Dibp5if)) "ypD .nnn (n) :(IP)V OU^P) MP bifi .Daty ny :(DibpJif')
ppnppp p"'3 Pipn P3'P p' .b6 P'33 iP5':!p 'ib'a ,bfi P ' 3 3 p"3pp ,SK nu
p'3 ,T3n P'33 w? n:v) 3 b6TOp) bf)'n» 13 y:>r> n'3 hw PiP iw ,Ppf)-53
op p' P31P PiRipn3 .Qinbxn vhv. I'saa : T 3 6 P ' 3 3 m^ (f)':Pb jbob) 736
,(7':35 PTOp) TO15 vbr!3 D6 ,D:i5b jbobi ^[01' 'sif) m? ,D'3T 'b3 Pi)7fti piPbft
.(n-i:25 pmp) D'3-3 'b3 isf; pnm ppip 'b ftipp PiPbf) 1:1 ,ibD3 infi) 6bi

unchecked and unpunished, to treat our sister like a loose
woman who has no protector? {Radak). As her brothers, we
were obligated to defend her honor (Sfomo).
Most commentators agree that Jacob did not condemn
armed resistance under any circumstances; there are times
when Jews must be ready to fight to defend their self-respect
and the honor of their families. Each such instance must be
carefully evaluated on its own merits, however, and it was
upon such considerations that Jacob criticized what they did.
Jacob remained silent. He did not agree with his sons'
contention that their extreme violence was justified, but he
stifled his outrage. Only on his deathbed did he curse their
anger (49:6) — but not them (R' Hoffmann).
35.
1-7. Jacob journeys to Beth-el. Nearly twenty-two years
earlier, Jacob had vowed that Beth-el would be the site of
God's House (28:22). Now God commanded him to return
there, implying that he must fulfill the vow without delay.
Because he had not done so sooner, he had been punished
by the abduction of Dinah {Rashi; Radak). Clearly, the com-
mentators explain, God did not make Dinah suffer for Ja-
cob's oversight; people bear responsibility for their oion sins.
The sense of the teaching is that the righteous Patriarch
always benefited from Divine protection that prevented ene-
mies and brigands from harming him, just as God warned
Laban not to meddle in Jacob's affairs (31:24). Had Qod not
intervened, Laban would indeed have harmed Jacob, as he
intended, but because the merit of Jacob and his family was
so great, the miracle of God's vision to Laban restrained that
wicked charlatan. In the case of Dinah, however, Jacob's
failure to promptly carry out his vow caused him to forfeit
this Divine aura of protection. As a result, there was no
miraculous intercession to protect Dinah from Shechem. A
further outgrowth of the incident was that the surrounding
cities hated Jacob and his family, frightening them and
putting them in jeopardy. But as soon as Jacob went to Beth-
el and fulfilled his vow, God cast His fear upon all the cities(v.
5), so that they were no longer a danger to Jacob.
1. aiy-at^i — And dwell there. The reason for this command
is not clear. Perhaps God wanted Jacob to stay in Beth-el to
189/BEREISHIS/GENESIS PARASHAS VAYISHIACH 35/9-l't

God ^ And God appeared to Jacob again when he came from Paddan-aram, and He blessed hbn.
Blesses lo fj^Qf^ Qod said to him, "Your name is Jacob. Your name shall not always be called Jacob,
Renarnes ^"^ ^^''^^1^ shall be your name." Thus He called his name Israel. " And God said to him, "I am
Jacob S Shaddai. Be fruitful and multiply; a nation and a congregation of nations shall descend from
you, and kings shall issue from your loins. '^ The land that I gave to Abraham and to Isaac, I
will give to you; and to your off spring after you! will give the land." ^^ Then God ascended from
upon him in the place where He had spoken with him.
" Jacob had set up a pillar at the place where God had spoken with him — a pillar of slorw
— and he poured a libation upon it, and poured oil upon it. '^ Then Jacob called the name nf
the place where God had spoken with him Beth-el.
The Birth ^^ They journeyed from Beth-el and there was still a stretch of land to go to Ephrath, when
°l^ Rachel went into labor and had difficulty in her childbirth. ''' And it was when she had difficullii
^do'^^th "^ ^^'" ^9^or (hat fhe miduJi'/e said to her, "Have no fear, for this one, too, is a son for you." ^^ Ami
of Rachel it came to pass, as her soul was departing — for she died — that she called his name Ben
Oni, but his father called him Benjamin. ^^ Thus Rachel died, and was buried on the ro.ul
name, since the old name was contained in the new one — 16-20. The birth of Benjamin and death of Rachel. Ai iliU
Abraham. Thus, to use the name Abram would be to negate time Jacob had eleven sons, one short of the total of twflvn,
the existence ofthe enhanced soul implied by the new name. which both he and the Matriarchs knew prophetically wnitl<l
1 1 . I'lU' fjN ijit — / am El Shaddai The Name El signifies be the number of the tribes of Israel. Rachel had been barrtm
God's powerful attribute of mercy (see comm. to v. 1). Shad- for many years. She had seen not only her sister, but IIIM
dai comes from the word "'"i, sufficiency, so that Name has the maidservants give birth before her, and she longed for cmt;
connotation "The One Who is Sufficient," and it signifies, de- more son. Now she was finally pregnant. On the way to llii*
pending on the context in which the Name is used, that God home she had never seen and eight years after the birth til
has sufficient power to bless, for the blessings are His, and her son Joseph, she gave birth to her cherished second sion
He weighs and measures how much blessing one requires or TheSagesobservethat a woman's account is examinful In
deserves, and conversely, how much suffering one can bear heaven when she is in labor. When Rachel improperly ^itt'k-
without breaking under the strain {Rashi here and to 17:1). her father's teraphim (31:19) without Jacob's knowleili i--, 11..
Sforno interprets the blessings of the verse in the plain told Laban, With whomeoer you find your gods, hesh.ill N. '
sense: Be fruitful. .. continueto have children even if you are //tJe(31:32). Asa result, she was to be punished; but th'- IU'IM
disappointed in their behavior; Ihis will assure that the na- ment against her was not carried out until she was in • hiM
tion of Israel will survive, for, as El Shaddai, I have the power birth. The idea that people are judged in times of din n i' ' i
to carry out My blessings no matter what happens. Further- expressed in the adage, "When the ox is fallen, the kml' I.
more, 1 promise you that kings shall issue kom you; your de- sharpened" (Midrash Lekach Too). It may also be th.ii ' "> \
scendants will beworthy of the throne and they will not need delayed herUeath until she could give birth to BenjaMiiu, t- •
leaders from other nations. otherwise this woman of historic righteousness would li.p •
been denied her full share in the building of the natii •! i
According to Rashi, based on the Midrash, the reference
to a nation alluded to Benjamin, the only son of Jacob who Ramban {Leviticus 18:25)seesthe timing of Rachel':, tl. ^ih
was yet unborn. The plurai congregation of nations alludes to as an indication of the great holiness of Eretz Yisnul I \\-
Joseph's sons Manasseh and Ephraim, who would receive Torah would later forbid a man to be married to two .i t^ i
the status of full-fledged tribes (48:5). and the Patriarchs observed the Torah before it was •\i'--- ^
According to Ramban, it was only outside of the Lai id Hi.i
12. As part of this pledge of abundant progeny, God reiter- Jacob would be married to both Rachel and Leah, bui m ih
ated the promise ofthe Land, since the nation of Israel is as- Land, with its high degree of holiness, he would nt^vii li =
sociated with the Land {Malbim). married Rachel after having been married to Leah, l i n ,">
13. wrihK vhiJ'a Sy^i — Then God ascended from upon him. of Rachel's merit, she did not die before they entrinl ii,
This was not a vision or dream, for the Shechinah actually Land, but because of Jacob's merit and the sanctity i '1 M •
"rested" upon Jacob. This verse is one of the bases for the Land, he could not remain married to both of them in / i- 'r
Sages' expression that the Patriarchs are the "chariot" of Yisrael. Thus, she died only after they entered the I nnJ
God's Presence, meaning that the thoroughly righteous are
the bearers of His glory and that it is through them that He 18. iJlN-15 — Sen Oni, literally, Son of My Mourning. i\\\ II i-.
displays His sovereignty among human beings (Rainban). say: His birth caused my death {Ibn Ezra; Ramban).
Dtpaa — In the place. At the very site where God had come Tnia? — Benjamin. Rashi offers two interpretation:;: (nl I Mr
to Jacob when he had left home for Haran, God now ap- name is a contraction of the words pn; 13, son ofthe right, |l .-u
peared to him again, and then ascended (Sforno). is,, son of the south, since the south is to the right oisoMH^Mut^
 nhw>^ rmna n''l:7K^a nao /188

•qnn^] D^K I'jBD iKn? niy b'pj/.r'^i^ co'^S ^ T 3 "

apy;; iintf;;; ab ngsi > :nn; ^nni nnij

t'jK-ito'' nniii n; Knpi ^BE? KH^

ny 'jpi Eii3 '••IE* 'jK Kjs 11 ni: imi •<•
1'D'?QI 7131a (ilnv-i) Kin? VP?'?' ™??51 •'U ni~\'] n-)B '•'•W bK '•it? wrtbK f? %Kh •b^'W'', K'
n;i3' :iip9' Tjan Kjgipya i'U''?tiiT -nKi :iKifi ^•'y'jDn ^''^bm •^Hn n^m D;;1J '7nf7i 3'
7]^ pnsr?'?! an"i3N'? n'am '^ KynK
iKy-jK n; iriK Tiipa Ti'ig^i nuptj
^j7'-it'?i namx ^"7 pny^"?! nn'inK'? mn; -W!^ y^kn
'•7 K-jtiK? ;n K-\^i Til^yia p^noNip DifJHg tfrib^ vb^r: ^y^i :i'-!Kn-ni<; inj;; ^ n n x 3^
Knipp 3p332 Q'pSlT iPiny b^'ba
Ti'DK) N33K nnp na V ^'^n '1 K-ioxa
ng'n-nwN nii?a3 n32?n ipj;^ nin :lnis i^TniyK T
K-ipi ID -.Knwn a^y p'-iiji paisa nbx Nnp'] :'inE7 n''^j7 py^i •TIPj h ^ v 15!315J< "5?^? iriK m
a a y 'p'Vn 'T K-JI^KT KKE; n; apy;
nirji ^K ri'an 1^03110 bK n^a;; irap
-n''3 n^n'^K nty irix -I5T nt^N; mpKin DE7-nj<; iiJjf!
rrngfi:'? ^yn"? xy-iK n a n a i l v Kin^ •^'-jKn-mn? niv"''n^i '^K n^nn wp'i :'7K m
nitiii- :ni'?'n5 riK-'K/pi Vnn nT'?'-!
lib N)j;n n^ n-jipKi nn'p'ipa ani'i^/pg
nnV/prin ''n''] •nmb:?. u/pp] "^nn n^ipi nnT.?ii<: r
nirjin' na TJI^ in rjx nh? I'jqin •r\b nray^ •'kyn-bK hi^im r\b iipKrii n m ^ ?
(Nn^n K"j) nn^n ' I K niz/an pana
ab Knp Tiiaiji 'n na niatt; nnpi
•'jiN-p iniy Knj7ri] nnn ''3 hiya? nxirg ••n^i ris m
mKa nnapj^Ni 'jn-i nri'iaio' :l'n;3a •n-n3 Snpm '7m nnm ipwu I'^'Kiip PDNI ^
I •- jv : •• I T • — A" T T 1.T - 1 I- T : • J TBT V T :

n i M (TU) :i5"7nSin nn D7T '3'f) . i n K " i m nu^N m p n a (>i) [:(D DP ;OC
P3pi;m ciiibn pf)?c ]W3 jCnafii .3") l i o n ,'13-5 , T 3 2 'IJ ''D D P W . y n x n
be 1P1C5 711 ]'f)l .(f DC) f)3 f)) I'nn 3-3C?l •031? I'PD? ,'liP TiOP P^353
' 6 P P '>b ii3if)i .(p':;:5 3 O'^bn) p6 m 3 5 inftn ib'i w'in I»nj3 '-JDC ,fnpn
I ,(':D P'13P') D-:3 7))i i n i 6 ?n6p in:? p n v i6 IDDID -jbDB TOD 33p")p mn op
^ -jicTO TO? r)p-)p mn f)"Dj 07n op ]ni) 076 "jbow p ,(P':jb b'Dii) a7p ppbn
' 153P b? DD ,1P17 I5'm3-}1 .^DV bp lb qDlJ .HI 03 13 {t') :pf) p-)3: EbTO
p -•'aiK ta (ni) :(n DP ^"3) O T P ' onifip P7bi5 ]TO'>3 D D I ,OJ)I6P ?7bi)
3333 fj^op p)D p 6 3 7bi> 173b 6wp 'pb '3'i33 of)-)i .tiwiaa :(p Dp) n a i
351D31 llbO ,(»:jb •)37J)3) p)D pfi^ 3J)3 •Jpftip TO? ,DnD) Dlf)» 63 D7f)PD
.(3':P9 D'b;pp) Dp!i-)3 np6 p ' l pci 'b .pn' ]3 .^Miaa :(p:3' b'pb) ?3J3ir
TO? l"l)3 3P?J1 ,lP)pf PDb 7bliP ,DTO' p ,]TO')3 ,6"7] .6b» 6lO p'Sb
•3"3 ;o IP' 6nir)5P) 131P3 7n6i ip?b3 ir^h ,w? Dipj33 P'JP D » D .^ly (U)
msj ^>3^; « " i p i Kb (1) :(D:fo Dp i's) D'b3f) P?":3 .iriK l " i a ' i :(a:3P
VK laK {K') :(.3i ]'bin) 7U3i ip 'b fibfj ,P3pi!i 3^6n3 fo? 076 'b .api?''
P'7PC P"B . n a i l ma :[D':-)3pnb '7] 'bp P I 3 1 3 ? P . p ^ i ' ^ T ? 'jfjp . n w
:ip:j) .a^iJ :!TO'J3 .IIA :(7:3P Y ' 3 ) isnn oi3»P3 "JSPP D"33fti ]TO';3 7bP 6b
PP13 C'6i bi6p .ni3f?>3i :{DP) O'P3PP p;n3 D P I (IPITO P6ib D ' T P D P D'-3D6I
,npi3 p'ft TbfiDp: 1536 pi7 Df piDCi] .(op) 7bi: 6b p D P ITO')3 P3PJ) v:ip
op6b iTO'33b 1P3 p6 ]n' 6b i)ji» p'6 3'P37 ,pn')3 i3-:pi PICOT D'U3PP q6i
•TO16 o"3p? DT 6b D'p3pp ]J5 obTO ;:^'D 6bRb6 n n 6 i nrni ,(6:6? D'PSIP)
D'uc . a i u " j n p i iu :(p? jp 6nin;p ;DP ^ ' ' S ) i 6 i ' T^bnn D'?bni 3pi?'b
6)5in)P) D'D3P p703DP b? pi .PTOI6 'D DClp D'lJO pSD? PiPP'b l';3 D'7'P13
6mn:p) P'b6 TO'3 o'la? PTO3 ^lp'6 PUP3 3'0p?b v)3 D'7'PDP ,6"7 .(b jp'

9 - 1 5 . God blesses and renames J a c o b .
9. "tly — Again. Qod appeared to Jacob a second time, after
the weeping had ceased, since the Shechinah does not reside
where there is sadness (Sforno).
in'K Tnan — And He blessed him, upon Rebecca's death, with
the blessing of consolation given to mourners (Rashi).
1 0 . ap^i ^J?u^ — Your name is Jacob. Although He was about
to give Jacob the additional name of Israel, God told him
that he would continue to be called Jacob (Ramban; Sfomo).
From that time onward, the name Jacob would be used for
matters pertaining to physical and mundane matters, while
the name Israel would be used for matters reflecting the spir-
itual role of the Patriarch and his descendants (R' Bachya).
ttf^ Abram/Abraham and Jacob/Israel.
Although both Abraham and Jacob were given new
names, there is a basic difference between them, for the Tal-
mud states that anyone who refers to Abraham as Abram is
in violation of a negative commandment (Berachos 13a),
whereas both names continue to be used for Jacob. R'David
Feinstein comments that this difference is implicit in the
verses themselves. Our verse begins with the phrase your
name is Jacob, a clear indication that this was to remain his
name, in addition to the new name of Israel. In the case of
Abraham, however, there is no such indication.
Or HaChaim explains the reason for the difference. Every
name in the Torah represents the soul that God empiaced in
that person. Consequently, the name "Jacob" represents his
soul, while the name "Israel" represents an enhancement of
that soul, which Jacob earned by growing and transcending
the mission signified by his original name. Since both man-
ifestations of spirituality were present in Jacob/Israel, he was
known by both names, in the case of Abraham, however, the
original soul of "Abram" continued to be signified in the new

"^^•i jUjiUIUiaU^^
191 / BEREISHIS/GENESIS PARASHAS VAYISHLACH 35 / 20-29

to Ephrath, which is Bethlehem. ^'^ Jacob set up a monument over her grave; it is the monument
of Rachel's grave until today.
Reuben's 2^ Israel Journeyed on, and he pitched his tent beyond Migdal-eder. ^^ And it came to pass,
Error and while Israel dwelt in that land, that Reuben went and lay with Bilhah, his father's concubine, and
Partial
Vindication
Israel heard.
The sons of Jacob were twelue. ^^ The sons of Leah: Jacob's firstborn, Reuben; Simeon; Levi;
Judah; Issachar; and Zebulun. ^'^ The sons of Rachel: •^Joseph and Benjamin. ^^ The sons of
Jacob and Bilhah, maidservant of Rachel: Dan and Maphtali. '^^ And the sons of Zilpah, maidservant of
Issac are
Reunited
Leah: Gad and Asher — these are the sons of Jacob, who were born to him in Paddan-aram
Isaac's ^'^ Jacob came to Isaac his father, at Mamre, Kirlath-arba; that is Hebron where Abraham
Deaifi and Isaac sojourned. ^^ Isaac's days were one hundred and eighty years. ^^ And Isaac expin < /

the tent of Bilhah, Rachel's maidservant. Reuben considered
this an affront to his mother Leah, saying, "If my mother's
sister Rachel was my mother's rival, should the handmaid of
my mother's sister now be my mother's rival?" To defend his
mother's honor, Reuben took it upon himself to move Ja-
cob's bed to Leah's tent. This is all that transpired {Shabbos
55b); nevertheless, Scripture describes it as starkly as if
Reuben had sinned grievously. This follows the dictum that
even minor transgressions of great people are judged with
the utmost gravity, because their conduct is measured by
infinitely higher standards than ours. This is explained at
length in the Ooeroiew to the ArtScroU edition of Ruth.
Jacob moved to Bilhah's tent to honor Rachel's memory
because he had labored fourteen years for the right to marry
her and she had been the mainstay of his household. In trib-
ute to her, he assigned this honor to her loyal maidservant,
for even after Bilhah's marriage to Jacob, Bilhah continued
to serve Rachel loyally {Maharsha). It may also be that Jacob
did so because Bilhah was raising the eight-year-old Joseph
and the infant Benjamin, who were not only his youngest
children, but the only survivors of his most beloved wife.
22. 33itf?i — And lay. As noted above, Reuben did nothing
more than tamper with his father's bed, but the Torah de-
scribes it as adultery because he interfered with another's
right to conduct his married life as he saw fit. The Sages
teach that the privacy of the marital relationship is a prereq-
uisite to holiness. Figuratively, therefore, for someone of
Reuben's stature, such a deed could be described as an im-
moral act {R' Daoid Feinstein).
itpy laiJiy — Tioelue. Although this phrase is written in Torah
Scrolls as the beginning of a new paragraph, it is part of
verse 22, in which Reuben's transgression is recorded. By
combining the very First complete listing of Jacob's twelve
sons with Jacob's knowledge of what Reuben had done, the
Torah indicates that Jacob did not banish or disinherit
Reuben. To the contrary, despite the sin that caused him to
lose the privileges of the firstborn (see 49:4), not only was
Reuben not rejected, he continued to be listed first among
his brothers {Rambctn; Sforno). Since all twelve sons are
grouped together, which implies that they were equally righ-
teous and meritorious, Sifre infers that Reuben repented.
2 3 . p1K"i :i]>v,1 ^1^2l — Jacob's firstborn, Reuben. Although
the birthright was later transferred from Reuben to Joseph
{see I Chronicles 5:1), our verse calls Reuben the firstborn in
indicate that he would continue to have certain privileges ul
his status. Joseph would receive a double share of Erety- V/.-.
rael because Jacob would later give his sons Ephraim .iinl
Menashe the status of separate tribes [see below, '1B:.'i|
Reuben, however, would be considered the firstborn in lii'^
following ways: (a) regarding the inheritance [for he peiMm
ally received a double share of Jacob's estate and his i.i il ir
would be the first to receive its share of Eretz Yisrael {Y.it<h
To'ar)];(b) regarding the sacrificial service (for before tin: -.in
of the Golden Calf the altar service was performed by IIH-
firstborn {Malanos Kehunah)]; and (c) regarding the ccii:iti:i,
for the tribe of Reuben was always the first to be counifil
(Rashi).
25-26. nnpuj — Maidservant The Torah refers to Eiilhiih
and Zilpah this way because even after they were fixicJ ii.
marry Jacob, they continued of their own accord to s n v
Rachel and Leah. However, all of their sons had the ;.ani'
status as the other children {Haainek Dauar).
27-29. Jacob and Isaac are reunited. One can (ii'li-
imagine the emotions and tears at this reunion, in addilli-M
to his twenty years with Laban, Jacob had spent two year'. • • >
route home, and fourteen years in the academy of Shem tuil
Eber, for a total separation of thirty-six years. He had lili ,\ -.
an empty-handed fugitive, and returned with twelve ii'ih
teous sons and a large camp. But the joy of the reunion vv>'
clouded by the absence of Rachel, who had died in tin' ' i '
terim. Father and son remained together until Isaac -II' 'i
twenty-one years later; nevertheless, as is customaiy IM
Scripture, the Torah records a person's death when his i<'i>
is over.
27. attJ"!^ — Where . . . sojourned. The verb indicates lii'ii
Abraham and Isaac lived in Hebron as tana, a/iens. They wi i.
separate and distinct from the rest of the population, livh. )
their own private lives as servants of God {Sh'lah).
The Torah mentions Jacob's forebears because theii |" i- •
residence in Hebron had a positive effect on Jacob's i- i.
tionship with his new neighbors. The recollection that S<JIM-
one had distinguished parents and grandparents r,\< ih .
good will toward him on the part of his fellows {Sfom-i i
29. prtif 7 S?53i?l — And Isaac expired. In recording Isaac's di .it 11
here, the Torah does not follow chronological ordci, IMI
Joseph was sold twelve years before Isaac's death (R^'i/il t
03 •3 / n i ? nh\pi\ nte'\s rruTKia naD/i90

apy; Q'i?Ki3 :Qn^ i r a N'n nisK

Kriiaj? naij NTI npiaj? ty Nnnj;
'jK-ii?;' 'jp^iKD :in Nnl-" ly bn-n
:i7y7 K^^jaV xVcVn mstfo 079i
K'rin Ki7nK3 'jK'iit" K-;?; na nipiaa
Nrirn'? nn'?a oy a'attfi jaw-i ^TNI
ajjy:: ':a lini '^K-ito' vntf i 'niaNi
apvn K-i5ia ntfh '5313 :ipy ^aiyi
naiutoi) rriin^i 'ibi iiyipwi iaiN-i
3|757i -ii3? HK"? m ntov °'?H' ^PJ?.-"''^? ^^'i''^ "
'531 n3 :ia;;ai cipV ^n-j '5313 qibM

':a I'^K lE/Ki i j nKbn KHPK naVt

tD-its 1753 rtb n'-'p'riK '7 ajjy^ -n'?:' "it;/N: ::p57,i m n^N "IU/NI ni HK"? nnsiz; na"?!
N7^n '7ia{5 pnsri ni'p ajjy^ Knsi.a n n p K-)m viK pn:^^-^Kbpif,! K;J] :nnK 1^,331"? 13
IBri n7 •'1 i n a n N'n y37K nni?
pnv' 'ai' iininD :pny'i D773N
:pny'!'i DnnnK nw"ir-n^K iin^D Kin VB-INH
piny' TuriNioa :i'n^ imipi nKip p n y yn'i ;n3tt; nianK?! naiy DKB pnv. ''p'? I^HM m-n^
1 < T : - : - - ITT J - tTT j - ; l A T . J . i-.i

ra'PD Dfi")3 ropij ft'b 13 i'pni iiSin D6 ,l)f) p'3 ,ii» >3fi ,Dni P'3 liJ3i ,5( |«3
P'3 Sfrn n)3 (73:1 D'PDIP) nrun of) PIOT3 (fcip f) iftroc) 'BPJP n'3 . P ' J P
.Ci D'PDD) miP3 ipiftm Dipin I'fi .pnx' yijn (ua) :05:n3 6 o'3to) 'ifin
'D )3 pp5' P'P 3pB' 7i»C3 nop ,0)C 3"' ppi' iC IPP'Di PB7p (IPV IC 1PT3B
fi'ilP D6 ,3pB'l 3"p PJM PB pPi'U13:P3 ll'Bi) 'ill PJC O'CC 13 pp5'l 'bit ,P)C
PjiBCi pfo P)P P)t: ppifii 0)C 1"' p isB) f|pi'i .f'p n6c> P)c sV O'CC
C37(ll .13361 D'B3l; '7P .73B P'33 p P ) P)!: l"' .•]73P) CSCl D'CP p ,l5'3.3pB'b
<lBi' pfi 5PP P I 5 ' -lih 'O'l 'hi ,<]DI' 7ln> P I C B B37ft ^ I D 3 I .pcfo 1 3 B P I C B
11B] .051BC1 P 6 B ' 7 P ,t|Dl' P3»3 MC IB l"'l ,Ppfll O'BtP HP ,(P3:i S'Bi) 'ill
<1B1'1 'foe ,P)C 3"3 WniK j p B ' bX 7B i)Dl' PSBSCB .flPpUP )B [/ilPi CllDB
'B' 3'P31 .3"3 'PP ,3BP O'PJP B31C O'lC '[1 .(1B:6B [iPS) '»1 PJC D'CJC p
:[D"P I<IDV ici 1PT3B3 3pB' bim ,(p:(B jipi) p;p pfiBi O'Cbc nm 'X
in3Pi 6 3 t o t I D . N i n n r n s a ^ K P « " p o a ( a a ) :[U':3' ifi'Ji) I'B'P ipi
piBB PPCB ll3i3C IIPB . a a O ' l :(fl plDB i'Dl '"CP ''Bl pift ip IPlBPft pPS' iSP
PP'PC 1P13B 3PB' SP5 bpp PPBCSP ,1'B* iSPl S3S3 PBJI .P33I; li'fo 31PPD I'iB
P3JB D3P1 ] 3 I 6 P 63 .PPl3 ipfo PJPM O'iPfl PflC3 ttl bpP S P 6 3 T7P P)1P3
!)3l>3 pi ,'Bftb PPi 6 P P 'Pfl Pipf) PPCt ,'Btt PPS PP'P 'Bfl PlPfl Ofi ,PBf) ,lBf)
PBip3 ]'B';3 VSDCB .pCflP IPBb i'PPB .IVV DUIB apS!' <33 Hn'l :(:P3 P3C)
oJlPl I'lC DblPC fl3 UTObi ,1|:P7 1>'P13P1 -ifoBl ,Pl)BPb D'lfn PPBBl PPBP
P133 i/ipp Pbpbpp PBW ib'Bfi .apy i i a a (aa) :(DP) I3iftp 6PP ftc ,o'p'75
PP133 P>P3 Ml .|')Bb P133 ,P113Bi P133 ,Pbp>b P133 .apS" I D a :(fl':3D P"3)
DC . K l n n (13) :(.13p fnP3 ft33l 0'P3e ')Cb PCBJC ,D'P3eP pJBb f)b6 t|PVb
P'pp be piPB b/) .yanNn t^'^^p Nn»n :TBP DP .yanx n n p IPICBP
,blD3 IBCC P31 b33 fjPpBD 1P7 p .B3Pf) Pnpp fiPBB 31P3b lb P'P P 'fll .B3P6

facing the east (the primary direction in Jewish thought).
Thus, the name honors Benjamin as the only one of Jacob's
children born in Canaan, which is south of Paddan-aram. (b)
The word a'n;, days, can be spelled ]ml as in Daniel 12:13.
Thus, the name means "son of my days," as if to say that
Benjamin was born in Jacob's advanced years.
Ramban comments that Rachel, near death, called him
Ben Oni, or Son of My Mourning. Jacob wanted to preserve
the form of the name she gave, but wished to give it an opti.
mistic connotation. So, giving the homonym Oni its other
translation of strength, he named the child Benjamin [lit.,
son of the right], i.e., "son of power" or "son of strength,"
since the right hand is a symbol of strength and success.
19. bn7 nwril — Thus Rachel died. Seder Olam cites a tradi-
tion that Rachel was born on the day Jacob received his fa-
ther's blessing. Since he was sixty-three then, and ninety-
nine when he entered the Land, Rachel died at thirty-six.
nri^SK 7Pna — On the road to Ephrath. Rachel's tomb was on
the roadside, outside of Bethlehem: in modern times, how-
ever, the city has grown until the tomb is now inside it. Instead
of bringing Rachel the short distance to Bethlehem, Jacob
chose that site because he foresaw that his descendants
would pass it on the road to the Babylonian exile. He buried
Rachel there so she should pray for them as it is said concern-
ing that tragic journey (Jeremia/i 31:14): Rachel lueeping for
her children. Jacob set up a monument over her lonely
gravesite (v. 20) so that the exiled Jews would recognize it
and pray there as they were led into captivity (Midrash).
To this very day, Rachel's tomb is a place where men and
women shed tears and beg "Mother Rachel" to intercede
with God on their behalf.
As a further reason why Jacob chose not to bury her
within the city limits, Ramban cites Sifre, that after Israel oc-
cupied the Land, Bethlehem proper would be in the territory
of Judah, while the roadside burial site would belong to
Rachel's son Benjamin. Mor did Jacob wish to bury her in the
Cave of Machpelah because he married her after he was al-
ready married to her sister — a marriage of the sort that the
Torah would later forbid — and "he would have been embar-
rassed before his ancestors," had she been with him in the
Cave. See also introductory comments to 29:1-12 and 22-
25.
2 2 - 2 6 . Reuben's error and partial vindication. After
Rachel's death, Jacob established his primary residence in
 t ..r^-^iHtlHini

193 / BEREISHIS/GENESIS PARASHAS VAYISHIACH 36 / ^-^2

anddied, and he was gathered to his people, old and fulfilled of days; his sons, EsauandJacob,
hurled him.
^ A nd these are the descendants of Esau, he is Edom. ^ Esau had taken his wives from amomi
The the Canaanite women: Adah, daughter of Eton the Hittite; and Oholibamah, daughter of
Chionides /\nah, daughter of Zibeon the Hiuuite; ^ and Basemath, daughter of Ishmael, sister of Mebaiolh.
of Esau 4y\(^a/i 5o^e to Esau Eliphaz; Basemath bore Reuel; ^ and Oholibamah bore Jeush, Jalani
and Korah; these are Esau's sons who were born to him in the land of Canaan.
Esau ^ Esau took his wiues, his sons, his daughters, and all the members of his household — /i/'i
Separates liuestock and all his animals, and all the wealth he had acquired in the land of Canaan — and
went to a land because of his brother Jacob. ^ For their wealth was too abundant for them l> •
dwell together, and the land of their sojourns could not support them because of their liveslm A.
^ So Esau settled on Mount Seir; Esau, he is Edom.
^ And these are the descendants of Esau, ancestor of Edom, on Mount Seir. ^o TTzese arc Ihr
names of Esau's sons: Eliphaz, son of Adah, Esau's wife; Reuel, son of Basemath, Esau's wih-
1^ The sons of Eliphaz were: Teman; Omar; Zepho; Gatam; and Kenaz. ^^And Timiw
was a concubine of Eliphaz, son of Esau, and she bore Amalek to Eliphaz; these .u-
uttony when he sold the birthright for nothing more than Esau's decision to distance himself from Jacob, the loi •!
red beans (25:30). That greed and depraved set of values refers to Jacob as Esau's hrofher, implying that the anliuM
characterized him all through his life (Sforno). ity of the past had been erased. The Torah explains that Hit
could not live together because their flocks were too hini
2. iisjay-nanajr-na--Daug/i(ero/"Anah, daughter of Zibeon.
for the country to support, but the commentators inliM Hh
As noted above, the Sages and commentators derive from
there was an underlying reason why the one who ni-ivi-
various parts of the chapter that Esau's family was perme-
away was Esau rather than Jacob. They offer varkuDi i' •
ated with illegitimacy. Though this commentary cannot deal sons:
with those many allusions, this phrase is an illustrative ex-
ample. The verse implies that Oholibamah was the daughter Esau left because he had come to fear the military pi uw'
Jacob's family displayed in Shechem {Targum Yona!4uii), I
of two fathers, Anah and Zibeon, an obvious impossibility.
cause Jacob, who purchased the birthright, was eniiil-.l i
Furthermore, verse 24 describes Anah as Zibeon's son. Con-
Canaan (Rasl-ibam); or because Esau wanted no paM. d M'
sequently, our verse implies that Zibeon cohabited with his
decree (15:13) that the one who lived in Canaan wdiiLI i'
own daughter-in-law, Anah's wife, and Oholibamah was the subject to a long, hard exile (Rashi). R'Hirsch comnici it 'i 11
product of their adultery. Thus, she and all her offspring despite their "brotherhood," the spiritual and moral <|MII i-
were illegitimate (Rashi)- tween them remained as gaping as ever, and Esau could i
3. '7Nj;9i?'^"^5 rintya — Basemath, daughter of Ishmael. in tolerate Jacob's proximity. He would have remaiin-d il Oi
28 9 which states that this woman married Esau, she is land could support them both — for Esau's greed ' ivc^i i n •
called Mahalath, which implies forgiveness, from the root ered all other considerations — but as it was he loiiml i
'pnn From this the Sages derive that one's sins are forgiven reason to stay.
on the day of one's marriage {Rashi).
6. y^iN-^K — To a land, it was an unspecified land; liLtiiii* i
4. TSibK — Eliphaz. There are traditions that Eliphaz, Esau's Canaan for wherever he could find a suitable spot, li^ il' •
hrutborn, was the most deserving of his children. Rashi (Rashi).
(29 11) notes that '"he had been raised on Isaac's knee, and
8. "i^ytu ~ir\^—-On Mount Seir. He successfully capluti--1 M
did not obey his father's command to kill Jacob."
fortified mountain from the original inhabitants, tlie UP II n
5. m^-—Korah. Later (v. 16), Korah was included among the descendants of Seir. Esau gained the territory hy hi •
chiefsof £/iphaz son of Adah, while here he is listed as a son sanction, as it is written [Deut. 2:5]: because I h.i/ir' ,,
ol Esau through Oholibamah! This implies that Korah was Mount Seir to Esau for a possession.
really the illegitimate child of Eliphaz, Esau's son, through • n K Kin itpy — Esau, he is Edom. Until this point, only t
an adulterous union with Oholibamah, his father's wife h/mseZ/'was called Edom, but when he established Ivirii =1 '
{Rashi from Midrash). Seir and had grandchildren there, the entire nalion < •«i|.
1J733 yii^? — In. the land of Canaan. This concludes the list of be called Edom. In the next verse, therefore. h(* \u • n
Es,au's offspring who were born in Canaan. Later, the chapter ancestor of Edom (Haamek Dauar).
will list those who were born to him afterwards in the land of 1 2 . u>ab''Drrn'jn v3Kini — AndTimnawas aconrulilnt- ii-
Sen {R-Hoffman). mentioned [although the wives of Esau's other y.uw. HH
6-8. Esau separates himself from J a c o b . In telling of {Ramban)\ to emphasize that Abraham was held In taii!
 -K I -h n^u^'i nttria D'tPKna ISO /192

I'nl' yaiui a'p nia^'p ly'isnNi rrai

1'^K5K prmg apji^i itov nn; n5i?i
n; 3'p? ito5?3 :dn^5 Kin itoy ni'pin
ll^'K na niy n; ivja nign TIW? v]gym np.^ itz/y tni-iK Kin wv nii^n n^Ki ^-K lb
na naj; na nna''?nK n;i nKnn
na nnt4;a m% inijin ^waif nnn''^nN-nJs'! •'rinnii'7''N-n3 mv-riN; ]vp ni3?ip
n-jv nT^'1-i ^nvan nnnti; 'pnynif' '7Kj7Dtf'''-n5 nm3-nN;i :''inn iiiy^v-n? nii^-na i
n; m''?; nntoai la'Vt? n; itoj;'?
luw^ n; nT"^^ nna'''7nKir bmv-) nntoni T3''^^-n^ itoy"? nnv n^ni ;nin^ nint? i
n ntaj; '33 I'^N rrip m abvi m -UK) ii/''37''°"ni5 ni'p,'', hm'-^nKi :'7i<wi"ni<; rrjhi ^
ia-]ii :1V33T KviKa n(? n'V^tiK
nraa n;i v u ? n;i Tiiwa n; itoy 1'-)N3 l'?"n'p:; -1U7^|; ityy ••n n^N nn|7-ni;!:] n^y;:
n;i 'nm's n;i Fin'3 mosi bs m
K3|? T nj^jj? ^a n;i FITV? ^a
-nis) i-'rt^-nf?! raTiK) viyrnis: iti/y nj?'] :i};3? i
riKi 1nn^3-'7^-n^<^ impn-riKi ^rv^ nw^rb^
nirj n s i :'ninK aijyi d-ig ]o
n^'a? N^) Nnrja ann^n ••m ilnjjjp
IP iinn; K"jaiD'3 ilnnianin uiij n'^D'' K4I Tin'' nn\ya m n c / m n'ln-'a n'-nx n p v i
KniD? itoy a'n'in :iin'n''3 di;?
itoy 3\yn :Dn''3i7n •'33n nn'K nxiz;'? bn''-!iA?p ]'1K n
'KB'nj!'! imias itoj; ni'?m •>2i^ itoy n n ^ n n^xi ;n1^^l; Nin li^y Tiyto i n ? c
'33 niintfi PVK- n'vtoT Niiua
itaj; nnis n-jy l a IB'VK ii?y
rTjV"i5 T3''?!? li^y"'';?? riint?/ n^K n'-yw i n ? ninx ^
liniK' ntoy nriK n n t a na ^KIVT ••33 i;'n;:i ntoy ni^N nat^a-i? brnv] "vbv n\^K K^
;i3|3i nnyji tov "inlK in^n I3''?^5 'j?
Ti IS'VK^ Knj'n'? nin y3pni3'
nn'-n i yanm iT^pi nnyai I32f nniK mTi TS'-^K a^
jT : IT J- : • : i-l: I.T : - : j ; T I JT •• IVT • v:

I'^K p^ds? n; iB'''?!?^ nTV'l it?3? nbk p^ny-njs is'''?:^^ n^rii iti/y-]^ t3''?><;^ Si'^'?''?
'"m
:>'? imn M fT)p .-ui m b i nnaibnNi (n) :(.r' ob'an) i»c ^D pft^p) ifipw n p p n DP'Dp c"» pnw p6-5pji .pb'ft P3 Pnp3 ft'o .iib^w na mv (a)
'Silift DD 'i:» f)io nop ,[II:D ncft Dwbof) !»u] r36 PCf) bD f)3t: o'o fD'bfj JM one w'3 ftioi ,p'ivi' f)'o .nnai^rtK :6:D-ob:i3 b'Pi '"m ''u) r"Db D'np3
ifh^ (t) :f)in' ipfts lub .yiK bK ^bn (i) w DC V'S) pw <iip3 fD'bf) na n3i7 na :i'3f) p6 nippob '73 ,(.3' obun ''D) ("D3 P-JDD frop "imb P'lw
a p y 13313 ,P"7J6 CTTDi -Doic nmosi ois-jn p'DDob . n r r m s n ynw n ^ a ' W131 ?'f)i jW3i ')3 obfii '63P ,]m3i bp 1)3 ?)n ,]iD3i P3 to nju n3 D6 ."[lyasr
lli6 ,inli .pni' Sic iinr ii: ipwn ID-JT O':)' la '3 nrra be 3in ipc 'jpn .imK ,DDOp ]'3» onyboft P6S'1 03P np6 ipb3 bu p s i 63p iri'>n .(73 pioP ibob)
ocwn VDJJi ,-)ppci pDiDs ftbi n6tP pf)o il> O:P3C DJPW to pbn 'b j'ft ,ifon 'b na nnttra (3) :(f) 3pi finimn ;ivi:3P i"3) VD nnmn ')3 ]b3p 3iP3? I D ' I P I
:")'»pb ibvipn [VCPD] rw iTbwn nnbipo .nhM (u):«' oc i"3) imD3 i^nc (r"'2) b6wp "JDD P"oi» ^ 3 6 3 P'in .(p:P3 b'ub) Pbnn ob 6iip ]bobi b^vav^
p3Tb D'36P VO DD3 DDi3ft bc ipbna D'7Pb .UTS^iD rtmn sjanni (ai) ,\hyi Dcpp 7nbi .Dpli 6PTOI ,nbnjb obwoi ,-5"JP)P OJ ,]D'piiiD pb cbnin 'j
]Cibi (33 piDD ibDb) »)np ]i3ib pinfti 'fop ,OP'D D'Dib6 P3 ir DWP .imr3 nwn lb Dli'po 6 P P DP b» . m i a j n i n x :VPI5ID ibpnsp pbpp ph-^ps pb

a»W3 ygtin — And fulfilled of days. Isaac was satisfied with his
days; he was fully content with what each day brought him
and he had no desire that the future should bring him some-
thing new. This is a further example of God's mercy toward
the righteous, in that they are content with their lot and
desire no luxuries (Ramban to 25:8).
36.
«^ The chronicles of Esau
It is fundamental to a proper understanding of the Scrip-
tural narratives that the Torah is not a history book and that
whatever it records must have a halachic or moral purpose.
Many important principles of hatachah are derived from a
seemingly superfluous word or even letter, or from allusions
suggested by syntax or construction. Consequently, it is ob-
vious that the Torah would not have devoted an entire chap-
ter to Esau's genealogy unless it contained vital teachings.
Indeed, a section of the Zohar, Idra Rabhah, is devoted to the
mystical exposition of this chapter.
In the literal sense of the verses and from the parallel ge-
nealogies in Chronicles, it becomes clear that many of
Esau's descendants were products of incest and illegitimacy.
According to Mizrachi, this is reason enough for the chapter.
There are other lessons, as well, some of them halachic,
which are discussed by the commentators. Furthermore, the
Torah teaches us the honor that came to Esau because he
was an offspring of Abraham.
1. miH Kin — He is Edom. The name — and the fact that it
was used throughout his life — gives an insight into Esau's
base character. The name was given him as a reference to his

ip
195/BEREISHlS/GENESIS PARASHAS VAYISHLACH 36/13-30

,;_ the children of Adah, Esau's wife.

' ^ And these are the sons of Reuel: Nahath and Zerah; Shammah and Mizzah — these were
the children of Basemath, Esau's wife.
'"And these were the sons of Oholibamah, daughter of Anah, daughter of Zibeon, Esau's
wife: She bore to Esau Jeush, and Jalam, and Korah.
'^ These are the chiefs of the children of Esau — the descendants of Esau's firstborn Eliphaz:
: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz; ^^ Chief Korah, Chief Gatam, Chief
. Amalek; these are the chiefs of Eliphaz in the land of Edom — these are the descendants of
Adah.
^^ And these are the descendants of Reuel, Esau's son: Chief fiahath, Chief Zerah, Chief
"• Shammah, Chief Mizzah; these are the chiefs of Reuel In the land of Edom — these are the
- descendants of Basemath, Esau's wife.
^^And these are the descendants of Ohoiibamah, Esau's wife: Chief Jeush, Chief Jalam,
Chief Korah — these are the chiefs of Ohoiibamah, daughter of Anah, Esau's wife. ^^ These arc
the children of Esau, and these are the chiefs; he is Edom.
The Seiriie ^^ These are the sons of Seir the Horite who were settled in the land: Lotan and Shobal and
Genealogy Zibeon and Anah, ^^ and Dishon and Ezer and Dishan — these are the chiefs of the fiorite, tlu •
descendants of Seir in the land of Edom.
^2 The sons of Lotan were: hfori and Hemam; Lotan's sister was Timna.
^^ These are the sons of Shobal: Alvan and Manahath and Ebal; Shepho and Onam.
^^ These are the sons of Zibeon: Alah and Anah — the same Anah who discovered the mult-:.
in the desert while he was pasturing the donkeys for Zibeon, his father.
^^ These are the children of Anah: Dishon and Ohoiibamah daughter of Anah.
^^ These are the sons of Dishan: Hemdan and Eshban and Ithran and Cheran.
^^ These are the sons of Ezer: Bilhan andZaavan andAkan.
^^ These are the sons of Dishan: Uz and Aran.
2^ These are the chiefs of the Horite: Chief Lotan, Chief Shobal, Chief Zibeon, Chief An. si\,
^° Chief Dishon, Chief Ezer, Chief Dishan — these are the chiefs of the Horite, according to lh>'(i
chiefs, in the land of Seir.

I am u n w o r t h y to b e c o m e your wife, let me at least be your
c o n c u b i n e ! " (Rashi).
Ramban suggests that T i m n a is m e n t i o n e d as A m a l e k ' s
m o t h e r to indicate t h a t A m a l e k — as the c h i l d of a c o n c u -
bine — was of lowly b i r t h , not a true heir of Esau, and d i d not
dwell w i t h the other offspring of Esau on M o u n t Seir. O n l y
the sons of the true wives were called Esau's seed, not those
of the concubines-
1 9 . a i i K «irt — He is Edom. In this genealogy lay the roots
of E d o m , which evolved into Rome, the perpetual e n e m y of
Israel {Lekach Too).
2 0 . TV*?'"'?? — T~f^'^ sons of Seir. The Seirites, an ancient,
p o p u l o u s nation, were the o r i g i n a l inhabitants of the land of
Seir (see 14:6). Esau's c h i l d r e n s u p p l a n t e d t h e m because
God gave Seir to t h e m . The T o r a h does not record how it
h a p p e n e d because it was a " h i d d e n m i r a c l e , " w h i c h c o u l d
have been interpreted as a natural occurrence. [See
Deuteronomy 2:5; Ramban to Deut. 2:10.]
y i K H initf'' — Who were settled in the land. T h i s eni[)li-r.l(t'
that God is the Master of the w o r l d , and He bequ(!iilh't II !*
w h o m e v e r He desires. T h e Seirites were the originul iiihuh-
tants of Seir, yet it was God's w i l l that they lose It I-' ih'-
descendants of Esau (Radak).
2 4 . ^3'T»^ n n i n - r i N KS'M " i ^ K — Who discovered IhriuDh -, a-
the desert. A n a h crossipred a d o n k e y w i t h a m a i v , iind (It-
result was a m u l e . A n a h h i m s e l f was i l l e g i t i m a t e , hii in vtnv
20 he is called Zibeon's brother, and here he I.*} ..stljiiii
Zibeon's son, i n d i c a t i n g that Z i b e o n c o m m i l t ( ; ( l im r--n\ vvitl
his o w n m o t h e r . Thus, the i l l e g i t i m a t e A n a h iiilindii'. cft Ixti
the w o r l d a " t a i n t e d " a n i m a l , w h i c h was b o m nj n\\ ||||ril
breeding {Rashi; Pesachim 54a), thus i n t i m a t i n n HIMI ''\\<^V
begets e v i l . "
2 9 . The T o r a h lists the Horite chiefs w h o werfi pVt1lMMM*H^
by Esau's offspring in order to show t h a t God hOhOI'Pfl NHII*
by g i v i n g his son a heritage t h a t had been tlu^ c h o l ' ; * ilit ^WiW>
a n d powerful kings (Radak).
 •^-p / ^b
bKW) '531'^Ki p ntoy nriN n i y 'ja
'33 nr| i-'^N njni nni? n i i i n n i
'J? 113 1'I?I<1T ritoy nriK naitia
ifc/j; nriN ]Wasr na njj; na nm'bnK
n;) D^y:: n;i luw? n; itoy'? nT'?'i
I9''?f5 •'ja itaj; 'aa 'jan i'i?Km imj?
niplN N3T iip'ri NaT itoyi K-ipia
KaT nif; KaT™ :TJi? NaT lav NaT
la'-'jN-i 'jaT I'VN P ^ 9 ^ N3T nnvj
l'^K)r :ITiy '33 p^N nnST XVIK?
n i l NaT n n j NaT itoj? Ta brnvi '33
'jNivT '5aT I'^N nra NST maiu NaT
npN nntoa '531'J'N Dn^5(T) NVTSa
itoy nriN nn3''?nN '33 r^Nin- :ito37
I'^N nTp NaT D^y^ NaT isw' NaT
ntov npN n35f na nna'^O!? 'Jai
Nin iin'3aT T ^ N I itay '33 T^ND<
'Sti; nNTln T'vto ''33 T^Na iDlTfj
:n35;i iiV3yi ^aWi lul^ xVlt^T
nNTln '3aT p JIN iii/ni T ^ N I }WI) K3
'33 ilDlaa ffllTNT NJ?TN3 T'Vto '33
:V3nri jul'j'j FinnNi DU'rii 'Tin ]U1^
ta'jji rin3ni ii^y Vaiw '33 T ^ N I U
njNl liV33f '33 I'^Nlia :D31N1 laW
N;T3J n; nattfN "i najj Nin na^i
Nnpo n; 'jjT nin Ta NT3T)33
lt£7T n35; '39 Ti?Nln3 i'nias pvair'?
]E7'T '33 I'i'Nin :n3^ na nna'VriNi
'33 l'^Ni3 :1T31 ]Tri') ISttJNl ITHIJ
Jltf'T '331'^N n3 :ljJS3113?n l^I^a T ^ N
NaT nNTln '3aT I'^Noa :|TN1 fW
:n3j; NaT iiV3V NaT 'jsiw N3T upl^
p^N JIU'T N3T T^N N3T ]t/T N a T )
n'vtpT KyTN3 iin'33T'? nNTln '331
n^uni niwns n'ttTKna naD/i94
nBE? n i n nOji "^KWI •'33 h'^k) nk/y ni^K nnj; ''^3
••h vr\ n^Ki ntyy n\uK nnt^n •^' 53 i^n HVK mm
•\\bvb n^Fi] 11^37 ntt'N 'ii:s;?Y-n5 nj^""? nm''^nK
wv"")^ ''Hi'^N n^K :nn|7-nf|;i DjjyrnNil W3;''°"nN; ID ylffliif
iDy qi'pK nniK c]i'7N \n''ri C]I^K ityy 1155 'TB"''?^ '35
n>'i< p^nj; c]!"??? nnvi I^IVN: nniJ-ciiVf? :l?i? I^V^^
••^a n'^k) :n'iv '•n nW ninis y-iN? T3'''?}<; ••HI'^K
qiVK nJ3wc]i^K n i i cii'jN'nni C]1^K iti^y-ia'b'Kivi
natyn •'^33 n'?k nrtK I'IKS '"^KIVI '•ni'^K n^K nm
ni'pK lii/y nE;j< nn3'''7nK •'33 nbh ntyy HK/K
n)33''bnK m^K rbK nij? qi'^K nj?^.^ tqi'pK t/iy^
an''fn'pK nfPKi iti^y-'33 n^K ntyy nc?N myTi3
n n n n''yto-'n nbK -xm^ Kin a •'V^atff
lyKi \w-\) :n3j7,i ii3/?yi "^gW) lui^ ynKn •'3\z;'^
i;;n'i IDIIK y-)K5 T-yfe/ •'B n'nn •'DI'PN; n|{< Tt^n)
m hi'ki rywn lui"? niriNl Dn'-ni n n IDI^"''33
li5;32f-'n rbK) :miKi iQi^ ^3''y) nnmi ii'j'j/ "73 w
-I3-JH3 bniin-ni;? KYD II|/K niy xin myi mK)
my-'U n^K) .•vnij ii:i'?y'7 Dn>3nn-nii; inyig
l^rnn it^n '';3 nVxi :n3yTi3 nn3''^nK] iv/i
:1R¥,1 lW,t1 ID"?? "'^I^""'^? '^VS : 1 P ^ !!'?•'? W^'^)
luiV cii^K n n n •'SI^K n^K ;^^<;,l f^y T!^''1"''J? n^?< ua"n3
cii'pK Tti/T t^i^x ;my c^i^N iiy:5V I^V^ Wliy CII'^N
•['•IK? nn''3^KV n'nn •'SIVK n'?K ii^n qi'^K -iiyK
:T'yto'

xm :(i:iB o'iap) BiDi 33ai o n ; ,(j':p ifiw) Dmo ft3ii f vpi PP ,fnpn3
11B35 ft3i: TOJB .133 iDifi fnip ftia )foi ,\\mi Jc vpft ftiac abBoi irofia .nay
.O'no .D'n'n AN :(.I3 O'PDD ;IC op i"3 ;DC ftmP3P) a3B pfi Tliai infi SB
I'JiDs ft'3ai aiBB P'a fiiai ,(DC i"3''») n o aib'i a3p3 DID JB II»P B'3aa
'31 •)iitn ,pi'a3a JB RJ)3» pB'fic ,D'»' DI3P fiaps aijji .(ot D'PDD) DJIBJ
', 'ipp Jft ,a'Pi |3'm 6p toai] a-pi a33j on5 pais JB tnh 'sJfip to >»>» fis-sn
;:pp(ia toll] [.'Tnn (03)).«I'Jipi [DJIBJ teipp ftj a3»B '3 ,ap'pi to6 a'pi
• 'PCTOC 1133 oaa3ft pjni B'7iaJi BSBP '5D» tt6 'ama PIPDCB 13J 3iP3j
'ftiJa iJ f)C3aJ a3» '3'fi ,aai3f) .owJ 03 i3C'c O'aipa )13 a'a TBC 'JCi' 'BiJto
1'333 apif) B3B (iJ:fi fi) D'13'a '13131 .CIJJ pia3B ''Bi ,T:3B a"3) HJ'B a'Bftc
.ICJJ'B P'CBS OjllCai ,Da'3'3)3 B313P PftS'l TBC Jt IPCfl JB foC TOjll ,rB'Jf) JC
3f)a ))3 toi ofia p ipipfi ap'ac ,TBC '33 DB atop toi ,B3PP |13IJ PIP6I lan
.\-\Kn '3»i (3) :PiPBt;i3 xfn .wv '33 lai^n nbn (lO) ;(fi sci fi)3iD3P)
Jc a3iC'3 |'6'p3 vac icai i3'ni3ai .(]P3i' ouap) ocJ ICB fi3C oiip a'3Ci' vac
aB'B3 ir 'fi I'Bii'i iBBa ppsw vac ,D'3BJJ D( a3p tois ,D'P'(J at a3p ton ,pfi
c B3aBi .a3Bi a'f) 1133 f>iai .aa'P' i"'i .™ai r r w (T3) :(.aB P3C) iJ a'lfta

; teem that people were eager to attach themselves to his chiefs of Seir [andasonofSeir himself (v. 20)], a Horitewho
i descendants. As we see in verse 22, Timna was a descendant lived there from ancient times. Yet she was so anxious to
^of chiefs; she was the sister of Lotan who was one of the marry a descendant of Abraham that she said to Eliphaz; "If
TWf|

197 / BEREISHIS/GENESIS PARASHAS VAYISHLACH 36 / 31-'l:l

The ^' Mow these are the kings who reigned in the land of Edon^ before a king reigned over the
Edomite Qi^iidren of Israel: ^^ Bela, son ofBeor, reigned in Edam, and the name of his city was Dinhabah-
Kings
' And Bela died, and Jobab son of Zer^ah, from Bozrah, reigned after him. 3" And Jobab dim I
and Husham, of the land of the Temanites, reigned after him. ^^ And Husham died, and Hadui I
sonofBedad, who defeated the Midianites in the field of Moab, reigned after him, andthenamr
of his city was Auith, ^^And Hadad died, and Samlah of Masrekah reigned after him. ^'A/iW
Samlahdied, and Saul of Rehoboth-nahar reigned after him. ^^ And Saui died, andBaal-hamni,
son of Aclibor, reigned after him. ^^ Baal-hanan, sonofAchbor, died, and Hadar reigned afhi
him, the name of his city was Pau, and his wife's name was Mehetabel, daughter of Matrc I,
daughter of Me-zahab.
"" Mou) these are the names of the chiefs of Esau, by their families, by their regions, by tlu 'li
names: the chief of Tlmna; the chief of Alvah; the chief of Jetheth; "' the chief of Ohollbanmh.
the chief of Elah; the chief of Plnon; '^ the chief of Kenaz; the chief of Teman; the chief of Mll>/,,ii.
"' the chief of Magdiel and the chief of Iram; these are the chiefs ofEdom by their settlemc.nh.,
in the land of their possession — he is Esau, father of Edom.
THE HAFTARAH FOR VAYISHLACH APPEARS ON PACE 1141.

'^ Genealogical Table / Esau's Family

HACAR ABRAHAM SARAH LON SEIR

i 1 I I 1 { 1
ISH vlAEL ISAAC REBECCA LOTAN SHOBAL ZIBEON AMAH OISHON EZER DIM l/\l
1 I I I BILHAN
I 1
1 1 HORI ALVAN AIAH HEMDAN
JACOB ESAU HEMAM -MANAHATH ^NAH - ESHBAN ZAAVAN AKAM
EBAL ITHRAN AKAN
SHEPHO CHERAN
ONAM

1 1
BASEMATH(MAHAIATH) ADAH (B/ \SEMATH) OHOUBAMAH (lUDITH) DISHON

REUEL ELIPHAZ T/iV NA JEUSH

lALAM
1 1 1
NAHAVH TEMAN AMALEK
ZERAH OMAR
SHAMMAH ZEPHO * See notes to 36:5.
M1Z2AH CATAM Note: White lines connect husband and wife.
KENAZ Broken white lines connect nnan with concubine.
KORAH' Black lines connea parent and child{ren).
Straight type indicates male; slanted type indicates (omnlf

the following parable: The wheat, the straw, and the stubble
engaged in a controversy. The wheat said, "For nny sake has
the field been sown"; the straw said, "For my sake has the
field been sown"; and the stubble said, "For my sake has the
field been sown."
Said the wheat to them, "When the time comes, you will
see."
When the harvest season came, the farmer took the
stubble and burnt it, scattered the straw, and piled the wheat
in a stack, which everyone kissed.
Similarly, Israel and the nations have a controversy,
each asserting, "For our sake was the world created." Says
Israel, "The hour will come in the Messianic fulun .-i,l
you will see how you shall fan them and the wind slu til • . H I ,
them away (Isaiah 41:16); but as for Israel —And ii"" •'' --'
rejoice in HASHEM, you shall glory in the Holy O/ic -•/ '-> - '
(ibid.).
ttf^ .^niD rr-mbp .nipiDa T-ap -—This Masoretic noin in. ...
There are 154 verses in the Sidrah, numerically coi rr!i| ...
ing to the mnemonic n-'y"?!? [related to 'ob^p, refuge, (TI'M./II •• •
This alludes to the theme of our Sidrah whlcli, «- •
pressed by Ramban in his introduction to 32:4, istottiH. h >i^
how to survive in Exile among Esau's descendants (If !>fit}k\
Feinstein).
m-Kb I 1^ nf?uni nana n'lPKia i a o / 1 9 6

KyiN2 ID'^a '1 Kp'jKl I^'^'NIK':' -^by? •'i^b W]!.^ y-)K? D^p "iu/><: n-'i^nn h^k) K^
'ja'? KB^n 7)^n ^ Dig oniST
11V3 na vb-n n n s a 'i^nia^ :'7t?'3to'
nm "iiy?"i3 y'?a ninNia T'pn'] •hK-)\D'', inb Ti^n a^
•q^ni 5J^a n'Mi A :namT nnn]; mW) m t - p 3311 Tinnn Ti'^nn v'73 nnn tn:^nr\ n^v i'^
-I,'.- I V JT T : - 1 J : • ~ - AT T LT- T IT : • l> ^
n^pi I'j :n'5yan nnt na aav Mimnp
NyiKB QE/n 'nininri •^bnt aai' I :• J:- •• K.T \ T : - I J : - AT T LT- IT : T •

nsKin T13-13 Tirj iinnn T)'?)?'] niyn nnn t^Minn n^

^1303 'Jjan'P n; b-'v^i-i n-ja na nnq
Tin n'pii'; :nn3J nriig mwi aKln
inrj nipn -.mv in^y DU;I nkia ni.t?7a in'?"'^^ ^^'
ingnlpan n^ipto 'nininri ^^ipi Ti'^nn n^nty nnn inp^nwnn nbt^iv vmrt TiVp'] A
^iNtt* ••nlninri ij^ni n^ipto n'niii
•q^jji bwvi nipi nb :n-i3 VvT 'ain-jip
Tl''7nn bM<.\u nnn nn3n nia'nnn bM<.\iJ vmr\ ub
n'Hio^ niagv na im ^iia ' n m n p •niaDV'p i)n bv'2 nnn niaav'i? ip,n bj/a vmT\ vh
'nininn •^bai niagy na ]m 'jya
Finnit mW) wa nn^jj D W I nnn
inu7N D(i;i 1J73 n^v DC/T nin Vnnn ti'^nn
:Karin <^-\m na nnpn na 'jKaynip •'Di'pK nini^ nbk) :3nt ^n na Tipn-na ~'7K?y''n)p n
Iinn;^"!!'? lipy '?an nnni^ I'^KIO
Nan Mnn Kan iinnriniua ]innoK'?
ni'jK vjnn qiVx nn^at^a nntipn"? Dn'nBtyn"? ituj;
I J -- irr : • I J — AT : • i-T 11 : - T : : • ; T ••

Nan naa''?nN nan KD :nn; xan ni'pv mbn nbK mbn nna^^nx; qi^N inn^ ni'pN mbv m
I J - I.T •- \ J - UT T I- T : I T I s - I" : I J - LT : I -
in'n Nan IJJJ Nan 30 tp^D Nan n^N
nn^V Nan 'pt'nm Nan m nygip Nan •^Knin c\^bK :"iYan qi^K in^n qi^x up rji^N tfJ^B
NVJN? lin^anta'j DinN ''lian I'^N
i'NninNT liniaN itoy Nin iinri^pnts
y'lK? nmti7)3'? nin>(: •'D^'PK I H^K DTV trji'^K
.i>D
.' n"u.^7' p,D7iDH=i"^p DD3 : n m *'nis itj^y Kin nnmK
'"o
Y'3) 3pi3' TRDP pj)?i ,v? 03»i; .'Ui D's^Mn H^Ki (x"?) :(3' piPP) oinni
Pipj) '-iDD) i6ii:' lin icppDb oiip ICD oub 'KI*3I DI on or D'snn 361P1 ]'7n ;p'36 pMPT ,on!)pi 717 ,Pi:3 cfti l)i6c ,p ib6i ,DP'15'3 ICIJ Pi^bn bp3i (3:JD
wr i'6i D'P TCP ,3Pi iM .int iM na (ob) :(.:ip p7ojp ;j pi3 fimwP ;r;p DP'bS O'bB'l r71D' 7' PPPn 0176 DCS 1'»'3 3'P3 1)3 OV 'n'31 .PPCP' ,6D6
on ii: )f)-}pt .iwy iQi^K ninw n'^Ni {») :(7:DC V'S) Dilisb v)'J33 3ipn Dobw "jbD 3i) ,01763 ]'6 -jbtti ,3'P3 [Oil' 6"D1 bi^c '»'3i .Orp 3 D':>bD) IIJD
OP :iliDj)b D'-)pf3P D'3ipf)-)oi ,ni5bB can inpDPi -no wc -jnftb D:i'Pi;'7n pmp iui in^^c ,6'P 3ftiD nun o^is . m : ; M mt p aai* (3*?) :(PJ):3? 6
f t # DI76 'Dlill V:i'l 770 PD'l (63:6 6} D'B'O '-3373 C^IDD pi .Dni7l)lP PIDP '6;c ,DPn» piplil) OTPD D176I) i^n P7'DDPn 'pbi ,n3:nn D'DI') 'iji :i-3i3 1)DI
.nNin miya ^ n n riK nann (nf?) :(J:DC i'^ ;nb o'nc) :5'7i33 'Db n3r '3

3 1 . The Edomite kings. The Torah lists eight Edomite
kings who reigned before the first Jewish king. Ibn Ezra cites
two interpretations of the period under discussion: a) The
eight Edomite kings reigned up to the time of Moses, who,
as the savior and leader of Israel, had the status of a king, b)
The passage is prophetic, giving the names of eight Edomite
kings who were destined to reign in future years, prior to
Saul, the first Jewish king.
Rashi cites this verse as an example of the prophecy given
to Rebecca that the might shall pass from one of them to the
other (25:23), meaning that the two brothers would not both
be great simultaneously. Thus, when Esau had kings, Israel
had none, and when Israel rose up, Esau declined, and his
kings were defeated by Israel. Conversely, for the last two
thousand years Esau's offspring, in their various manifesta-
tions, have held sway and the Jewish people have been
(!xiled from their land and former glory. In time to come,
liowever — may it be speedily in our days — the prophetic
(issurance {Obadiah 1:21) will be fulfilled: Saviors will ascend
lo Mount Zion to render judgment upon [those who trace
their greatness to] the mountain of Esau, and the kingdom
will be HASHEM'S.
3 5 . When Midian attacked Moab, this Edomite king came to
Moab's aid and defeated Midian. From this we learn that
Midian and Moab were enemies, but in the time of Balaam
they made peace in order to combine against Israel (Rashi).
4 0 - 4 1 . The phrases ibyf/iefr regions, by their names indicate
a change in the manner of naming the chiefs. The earlier
group of kings (v. 15ff) used their own names. After Hadad's
death and the end of the Edomite monarchy, the ensuing
leaders were known as chieftains of their respective regions.
This new procedure is evident from / Chronicles 1:51: And
Hadad (= Hadar) died and the chiefs of Edom were: the chief
of Timna etc. (Rashi).
4 3 . a n w nw lij'V mn — He is Esau, father of Edom. This is
Esau, who remained in his wickedness from beginning to
end, for he never repented (Megillah 1 la).
•^ For whose sake?
The Midrash concludes its expositions on the Sidrah with

'•'^m
 199 / BEREISHIS/GENESIS
PARASHAS VAYEISHEV
37 ' Jacob settled in the land of his father's sojoumings, in the land of Canaan. ^These are Ui''
The chronicles of Jacob: Joseph, at the age of seventeen years, was a shepherd with hi',
Chronicles brothers by the flock, but he was a youth with the sons of Bilhah and the sons of Zilpah, hln
of Jacob
and His father's wives; and Joseph would bring evU reports about them to their father. ^ Mow Israal
Offspring loved Joseph more than all his sons since he was a child of his old age, and he made him
trodden status compared to the lofty level of Esau, Jacob ac-
cepted God's will with perfect faith (Or HaChaim). Indeed, it
would be nearly three centuries and a painful exile before his
descendants would become masters of the land that God had
promised them, but Jacob's trust was undiminished.
2. ciDIi 3^j7i nnypi n^N — These are the chronicles of Jacob:
Joseph ... Though the word miVn generally refers to off-
spring, this phrase cannot be rendered these are the "off-
spring" of Jacob, because theTorah mentions only Joseph.
Consequently, following the context of the passage, Rashi in-
terprets the word as a reference to the settlements and wan-
derings of Jacob's offspring, until they were able to take pos-
session of their land.
riaiy rTii^y"ygtt*"ia — At the age ofseuenteen. Jacob was 108
at the time; Isaac was 168 years old, and he lived for another
twelve years. This incident occurred nine years after Jacob
returned home. According to the traditional dating, Leah
died at about this time (see Seder Olam 2).
m 'lya — A youth. That the Torah calls him a youth implies that
he acted immaturely — dressing his hair and adorning his
eyes to look handsome (Rashi). Ramban, however, main-
tains that it is natural to call Joseph a youth since [with the
exception of Benjamin who was still a child] he was the
youngest and frailest of the brothers.
.. . nn'?5 •'a?~rii? — With the sons of Bilhah... Except for his
work time, Joseph preferred to associate with the sons of Bil-
hah and Zilpah. Because he held himself aloof from Leah's
sons, they came to hate him (Rashbam). Rashi interprets dif-
ferently. Leah's sons always slighted the sons of the "maidser-
vants," so Joseph went out of his way to befriend them.
In a radically different interpretation, but one that is simi-
lar to a common connotation of the word "lyj, Ibn Ezra com-
ments that the sons of Bilhah and Zilpah took advantage of
Joseph and made him their boy or servant
ligij; •'Vfi — His father's loiues. In comparison with Rachel and
Leah, they were sometimes called maidservants or concu-
bines (see 35:22), but the Torah stresses that they were full-
fledged wiues. Alternatively, they may have assumed the
status of wiues only now, since both Rachel and Leah had
died (Ramban).
niJ~\ ninaT — Evil reports about them. Whatever misbehavior
Joseph noted in Leah's sons, he reported to Jacob. This was
one reason they came to hate him. The other reasons are in
the following verses. However, as the Midrash explains,
Joseph misinterpreted their actions, and they were innocent
of his charges (Rashi). Although Joseph was sincere in his
faulty evaluation, he was at fault because he should have
given them the benefit of the doubt and reported all the facts
=*Ji!,
37/1-:i
to Jacob, without forming his own negative conclusifiu'i
{Mizrachi; GurAryeh).
Basedon the context of the verse, however, Ramban inl*M
prets that it was the sons of Bilhah and Zilpah about whi)i M
Joseph brought unpleasant reports to Jacob. This would (ii
count for their failure to defend Joseph when Leah's iiun^i
conspired to sell him as a slave.
3. The Torah now details an additional cause for the bn:il|i
ers' hatred of Joseph: jealousy over the obvious favorilhm
Jacob showed him (Radak). Indeed, the Sages used this iu' i
dent as the example for their dictum that a father should ni a
single out one child among his others {Shabbos 1 Ob).
Nevertheless, Zohar comments differently. Jacob', ht
voritism was based on Joseph's spiritual and intelleclu.il ^m
periority over his brothers. For the same reason God |.i.i
claimed His love for Israel and His hatred of Esau (M;i/*i- la
1:2,3), and Abraham favored Isaac over Ishmael. Siniil.iily
Jacob favored Joseph. In all these cases, they were expi rit=
ing the truth that the object of their favor was the aullicitU'
guardian of their spiritual heritage, a consideration so in ipi it
tant that it overshadowed the danger that others mi(|lii Mt
sent such a preference for one over another (R' Munh ). I\
Bachya strengthens this concept by noting that ths: lui-d'
refers to Jacob here as Israel, the name that express<^^ hi -•
higher spiritual nature, thus implying that his choi('f< •*!
Joseph was a function of greatness, not frailty.
n"ia|?fl3 — A child of his old age. Joseph was born in Jin i ih^
old age, which was why he felt greater affection foi I ill"
(Rashi). Although Benjamin was even younger than Joncj '\ i
he was born eight years later, and during those years Jiii > 'i'
developed an enduring love for Joseph (Mizrachi; GwAi tjrh \
Alternatively, Joseph was a wise son to him [followlhu Uin
Talmudic dictum that the word ij^t is a contraction of rij|f\(i i M
nnDH, one who acquired wisdom]. Whatever Jacob leat ncil Ih
the Academy of Shem and Eber during his fourteen yisfn
there he transmitted to Joseph {Rashi quoting Onkchri |
Before Jacob went to the home of Laban, he studlrii |( -
Torah of exile at the Academy of Shem and Eber (•."« !•
troductory commentary to 28:10-22), Jacob kiu-w Ih
Joseph was destined to be exiled [although he did iml IIM'^ ;
exactly how and where this would happen], and this wnn wi'i
he singled out Joseph to be taught the lesson of Shcui -41^ i
Eber. it was because of this teaching that Josc^ph ii-ni^i
emerge unscathed from his solitary exile of twenty-lwu vi'/t^
inEgypt, just as Jacob had been unscathed by his yrnMi wiii
Laban (R' Yaakou Kamenetsky).
The Midrash interprets the word u^'i'p^ as a conh.T.tii !
of n''4ip''i5 in, facial features, meaning tfiat Jacob Invni^
Joseph because they resembled one another. CU-jiily, tt'^=
 AlHlllilliiliil
i-N / lb
im^K n u n i n KVfm ^PT. 3'n'iK
aijj;; ni'pin I'^Ka nvpT K V I N ?
ninyn I n^K tiyaa Ti^n vnK n w)? y^Ka np j7^^_ DU/p
nin (13) 1131?; n p y yaip na f|Di' i^'riKTiK nvT n^n naiy nnt^/y-yniy-]? qpi'' nijj/,!
D}) 'ana Kini Nijia 'rilntj ny ' j / - ;
'nnt? 'itfj ns'?! '35 DVI nij'pa 153
ni'? KW'a linai n; t]Dl' 'ri'Ni
ban qpi' n; Dri-i "jKita^ii tiimaK <— T •• T : • :
Fi^ lav) n'? Kin o'sn in nx 'riiia i"? ntov) 'b Kin D''3i7ri3i-''3 T'h-'73n qDi''-nt<:
CTf) 3pi3'l) DTftc TO ^31 .(6' 'iipD 6mr!sp ;n DO ib nnn fjDV it ]'3ip'ft TI
0310 pi ,m:ib D'PpsB rn6 on uiob npsn rp6 ot ,DPP) on opp) oi ,qDvi
bp irjn Vl)D PP 0ll)p3 3P'l) 3pr)' pp'3 pn ,15 p-:73 7ir>l .(l op) l"33
DDb IplPDp OD D'p'lib 1"T f)l> ,0"3p0 ^Blft ,0lbP3 3p'l! DTp3» D'pHi .^DV
:(J':J '"D ftisn '"SP ;a op ''D) oro obm^ oibC3 3p'b O'Ppspp 6bf) n30 oiiDi
o'P'C '73 ,V3'D3 pBpRD ,ni?P3 ipPD jPnus opi;» Ppm o'op .nya wm
VDf) vop 'pb ,oob3 '331)56 ii'j-) -)nii: .nnf?a laa riK :{i DP Y ^ ) DP' O6-}5
VP63 oftn o'op ODT b? .nv"i n n m riK:((fininsp) popn fnoi ipifi ptsn
]pnpl! PIPDPD '533 I'brbfRl 'PO JR 13ft I'b?lf) TOP .V36b T3D O'O Oftb '33
ibob) D'fU -J'DP IPPP'I 'no p isf) bu ,Opb ]PPbp31 . P V I D O bis D'71CP1 0'7333
DO'bi: iDpp 037 bDi .[ot'PP3 opb'p '731 'P loib^f) f)bi ipT3n3 (6b pips
,DO'bu iDpp PV1P0 bi3i .{f':op o'bon) cpY ^3n: 73]3b , P ' 7 3 D oo'pftb p i p p
f'nbir 037 ppb b3 .anai:((6niP)P ;f op •)"3 ;r:pb ibob) 'ui v>i76 P P 6 6ppi
TP) D'3P' 'PDP 3317 'b . n m nppn o'o PD-3 DO3 •D37b bi:' o'op on b3 /Db3
O'b 6io D'Dp 13 oaip Dibp3i6i .ipspr pob ib 7bi)p .a''3pi p (a) :(':f D'TPO
PARASHAS VAYEISHEV
37.
1-4. The chronicles of J a c o b and his offspring. After
devoting a mere chapter to the genealogy of Esau and his
progeny, the Torah returns to the narrative of Jacob and his
family. As has been its practice, the Torah gives short shrift
to insignificant people and generations, but spealts at length
about important personalities. So it was that Noah and Abra-
ham were treated in detail, while the many generations be-
tween them were mentioned very briefly. Tanchwna com-
pares this to a pearl that fell into the sand. Its owner will sift
the sand until he finds it. Once he does, he will throw away
the pebbles and cherish the pearl (Rashi).
I. apjri '2p}'\ — Jacob settled. From the contrast between
words used for Jacob and his father — settle, which implies
permanency, and sojourn, which implies wandering — the
Midrash infers that after his long exile and struggles, Jacob
wished finally niVii'? 3^^''^, to settle down in tranquility, but the
iinguish of Joseph's kidnaping pounced upon him. Though
tiie righteous seek tranquility, the Holy One, Blessed is He,
iiays, "Are the righteous not satisfied with what awaits them
In the World to Come that they expect to live at ease in This
World too?" (Rashi).
The sense of the above is not that Jacob and other righ-
leous people are not entitled to tranquility; indeed, Jacob
lumself spent the last seventeen years of his life in spiritual
bliss [see 47:28]. Rather, the sense of the Midrash is that Ja-
' ob's mission was not yet complete. He thought that once he
^"Wt
niiPKia nso /198
lb
IV • -: :• tr T JT T • v l:J" J-T—
ro 6bc ,oiip p 7 3 vpnbipi ip» '3ip' lb 3P2C ipft / u i apyi i i y n CK)
p'-)37) 'iipo P6 ipiio yh DO'pmnbn i7pi i3P'p? ^6'o p-jDb D'31CPI D'JIDP
D'31PP pop 'Db ,DP3P 'bubJ b3 031^6 T}73 VPnblPl 3pl3' '31C' lb PTD ,(3':3
7'bip '3ibD PJ 7D1 P76nn p n n oiC333 6iiD op6 pi .P03 7160b oipno 'jpb
D'JOPJJI ,D03 l i p 00136 7U1P3DP PIIIT 01P3:3 jPl .13 T160 P5b ftspDl ,'>lbD
113131 biP3 PDPDD 076 bipo i'3 obssp P'bJiDb bpn .13 Ti6o D0136 bi6
bpi3i i7'n PII11S0 P6 Tbpn 610 o65»pm p'bjino P6 6iinp 7D 01333
O'SiDiD I'bm 1P333 oro '5PPD0,3pr)' 3P'i ,6"7] .(':i:b i"3 ;6 6)31P3P) p'baino
6ii' 7p6 pi'j ,ib 3'pn 7 P 6 Pp'D o'o .oro JPPPO b: p)3' 036 ,:>w 'WDO .]PPD
in6i OOP ,ob»)5b D'3IP30 p'Dib6o b3 0615pi3' i: .ibi3 p6 ^npp ibp Pisnn
oMi 3'p3i ,(3 pipi3) ^pv 3pD' pnbip ob6 ,opi3b 3'P3 on .jbis P6 Pi33b bi3''»
0b3nP Cpvr) 6iV Ili'3 (P' 0'73113) Ppb IPP P'31 030b <1P1' P'31 P6 3pD' P'3
bp ob6i .apyi T\^'\h^T^ n^K (3) :UO:7P I"3 ;6 6DIP)P) obi3 P6 qiipi
p irpV 03ip6l 03D .31P" bb3b l63P 713 DO'bubil 00'31p' 0b6 ,3pD' pl7blP
6ip)> bp ipipp 31P' i p 6 lOT .o'linb n i ' i ibjbjp) of '7' bD / u i mw u^ty
'39n <1PV3 3pn' V)l'>V 31P30 Obp ,P117 07J6 P17I31 .l'3p6 bP 1137 137 Pl'Ob
had fathered the forebears of the twelve tribes, weathered his
exile with Laban, survived his confrontation with Esau, and
emerged from the travail of Shechem, he had finished his
task of preparing the way for the future of the nation. God
saw otherwise. The ensuing events that began upon his ar-
rival in Eretz Yisrael paved the way for Israel's descent to
Egypt and the momentous miracles that the nation remem-
bers over and over again, especially in the throes of seem-
ingly insuperable oppressions. When Joseph was torn from
him and seemed to be dead, Jacob had reason to be sure that
his life had ended in failure [see below], but his serx'ice of
God did not flag. This, too, was part of his service to poster-
ity, for it taught Jews never to surrender to the "inevitable."
This is the import of the Sages' teaching that this world is not
the place where the righteous can expect tranquility. There
is too much to accomplish and too few capable of doing it.
Knowing that, the righteous are more than willing to sacri-
fice a bit of temporary peace for the sake of eternal elevation
for their offspring [R' Gedaliah Schorr).
vaK ""lian y i N ? — /n ^/^^ land of his father's sojownings. In
contrast to Esau who preferred to leave his native land in
favor of one where he and his heirs would be masters, Jacob
chose to live as an alien in the land that had been promised
him. This was in fulfillment of God's prophecy to Abraham
that his progeny would be aliens (15:13) — and it was a step
toward the fulfillment of the rest of that prophecy, that they
would go on to inherit the land (Ramban). Despite his down-
201 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 37/4-11

a fine woolen tunic. ^ His brothers saiv that it was he whom their father loued most of all his
brothers so they hated him; and they could not speak to him peaceably.
Joseph's ^ Joseph dreamt a dream which he told to his brothers, and they hated him even more, ^fh:
Dreams ^aid to them, "Hear, if you please, this dream which I dreamt:'' Behold! — we were bindlny
MtensiTied ^^^^^^^ ^^ ^^^ middle of the field, when, behold! — my sheaf arose and also remained standingi;
Hatred then behold! — your sheaves gathered around and bowed down to my sheaf."
^ His brothers said to him, "Would you then reign over us? Would you then dominate us?"
And they hated him even more — because of his dreams and because of his talk.
Joseph's ^ He dreamt another dream, and related it to his brothers. And he said, "Look, I dreun\i
Second another dream: Behold! the sun, the moon, and eleven stars were bowing down to me."
'^^m 10 ^ ^ ^ ^^ related it to his father and to his brothers; his father scolded him, and said to him.
"What is this dream that you have dreamt! Are we to come — / and your mother and yiun
brothers — to bow down to you to the ground?" ^^ So his brothers werejealous of him, but hl'-
father kept the matter in mind.
tators offer various reasons: He was young and not mature 1 0 . . . . Klaa Kian — Are we to come ... After scohlli..|
enough to realize that he would be inflaming them {Sforno). Joseph and deriding his dream, Jacob showed thtil Hif
He thought that if he could convince his brothers that his dream was foolish because it was impossible of fulfillTn< nt
eminence was Divinely decreed, they would stop disliking Sincethemoonof thedream wasa symbol of Rachel, J.v -tl'
him {Chizkuni). By showing them that they were destined to contended, "Your mother is long dead |so your di' HM
be dependent on him, he hoped to show them that it was cannot be fulfilled]!" Jacob did not realize, however, th.ii \W
unwise to hate him {Or HaChaim). Joseph understood the "moon" referred to Bilhah, who had reared Joseph iiiii i
dreams to be prophecies, and a prophet is forbidden to Rachel died.
conceal what he must reveal to others (Vilna Gaon). Rashi, however, notes that Jacob did take the JUMUI-
seriously, but he spoke strongly against Joseph to r'.in'i* ^^
7. D'lB^K —Sheaues. The symbolism of the sheaues implied
the jealousy and resentment of the brothers. By ridi< ulin-i
to Joseph that his brothers would bow to him because of
the dream with respect to Rachel, he attempted to ri_-,i' ^MH
their need for grain. That they gathered around indicated
them that it had no validity with regard to them 'illi. i
that they would surround him like subjects congregating
Thereby he hoped to stop them from taking Joseph's ii':|ni(
around a king (Ramban).
tions seriously and being increasingly jealous of hini.
Joseph's sheaf stood up of its own accord, implying that
his rise to power would not be because of his brothers 1 1 . linN la-nKapii — So his brothers werejealous of him 1 i-
(Abarhanet), and it remained standing, symbolizing that he plain sense of the verse is that their jealousy coniiuiM .)
would remain in power for a very long time. Indeed, Joseph because Jacob was not successful in minimizing tin li .•(=
was viceroy of Egypt for eighty years, the longest reign and resentment of the brothers.
recorded in Scripture (Sforno). Some commentators, however, see in this jealoll^y n UM'*'
element in the brothers' attitude, since up to now the I uNih
8. '?'iU7n-nN . . . I^wrj — Would you then reign [i.e., be king]
had said that they haled Joseph, not that they were )i-ii!t|itM
. . . dominate. In classic Hebrew, a king reigns with the
At first they hated him because of Jacob's favoritlriin, lull
consent of his subjects, while a ruler dominates them against
they were not jealous because he was but a child In II.'M
their will. Thus, the brothers expressed their outrage by
eyes; he was much younger and they saw no reason i' • ''
asking rhetorically whether he thought they would accept
him as a threat to them. But, wise men that they wen, >• i.^
his leadership voluntarily or that he could impose himself
they heard his dreams and realized what they [)()it> MI.
upon them by force {Ibn Ezra.).
their attitude changed from hatred to jealousy bi't.Ill - i
9. J o s e p h ' s second dream. The message of this dream — source of the dreams had to be Providential — In- >• ••' '
although it employs a different metaphor — is essentially the indeed become their master, and that provoked limn; t=i
same as that of the first, with one major new factor. This turn jealous (R' Bachya).
dream included the suggestion that even his father and
mother (who was not alive) would bow to him — and that is -^s^ J o s e p h is s e n t to visit his brothers.
why Joseph reported the dream to Jacob. As we find in The stage is now set for one of t h e m o s t perplexinij tiyjtftM
41:32, the repetition of a dream indicates the certainty of its recorded in the Torah: the near killing of Joseph an( 11 ii*^ ^HIH
fulfillment, so that the two dreams with essentially the same into slavery by his brothers. It is axiomatic thai th'' 'it
theme implied that fulfillment was not far off. Although the cannot be understood superficially, for we are not •\- .in .
brothers and Jacob did not actually bow to Joseph until with a band of robbers and murderers who woiil.i !• ii ^ .
twenty-two years later, the process that culminated in Jo- murderforthesakeof acoat; why, then, did the bn ill" •
seph's elevation to the rulership of Egypt was about to begin. Joseph? Sforno notes that years later, when tht; In .n -
K'-T / "h 3tt"i nana
nn; n s ' r u n s ITDIT :''BS"! vs\Ta -b-sn urpii^ nni< in'K-'B rriN; w-i'i :D''D3 nin? n
K^i Fin; upi •'n1n{c 'psn i i n a s nriT
tipl' D^qia iD^i^"? niav K^^SV PV
hoi'' fl'^n"'! :n''?iy'7 n^T i'?^'' K"?! inx maiy'i i^nK n
I •• < - : i - - I T : J ; - v. : IT J : f, <^ : : -i- T -.-

up iw ia''plKi 'nint?^ ' « i Kp'jri

Kn'?n 1^3 WW pn^ nntfii a n ;
inpKM N:n5K Krjit inmbn T nn
13I7315 nfrif :''n>p^n ityx ntn mS'qn Kriynty i
tisi TilPS ngR Kill KVfJD iia DPS -m) ••riJaVi? nap, rani '^1^'^ '^in^biKi^N u^rhm
I'-nia^f?^ P,3nn\i7jni D5''n')3^N; 'r\v%X)r} nan) nivj
u^Dn 'n1nK nV n n » i n : W I P K ^
riN ipViii* 1K Ki^v 'i^ipn'? 'Bin PK Viu/n-DK la'-^v 'T'^'P'n 'n'V'PO "'''0^ '''' I"T?N^] n
nn; 13P11V 13'P1K1 Kia u^twn'? "i'3P
Tiv n^qio :'n'mjns ^'s) 'nm^ci hs
-'7171 T'r!W'7D"'7V in'N Kity' hiv IDD1'] la^ "^V/ipri
VinN^ nn; '•yrni'Ki K H P U KPVO T'pi;;'? in'K napii nriK Di'pn hiv thryn •^•''rr\ D
nnjn) l y w n n3n) nii? bi'^q ''rin^n nin nnx^i
n?P K;3313 nto¥ i n i K"!DP; KU'>PI?
citji TilnNVi 'nnK^ •'VrvtiKy ch r^K-Vij: ~i3D^i I'-b D''3qn(^Q n n a i ? nto:y i n x i ^
nm ni'prjn nn i"? -IJDK^I TIDK lanv^n vnij;-'?}*;')
•rjBK] KiK •'n''5 Kn^Bii Knip^rj r\^nmjTh 'X"hK\ ^iiaw '••aN Klia Klan nn'^n nu;K
1K'3p)K> iKVIK "35? 'l^ "'i'P'P'? TOW J -: I- : • : 1 v - : JI : • : • -: T J -: T : ^T T JV -:
:Ktuna ni nuj M U K I 'ninK na nn'in-riis nnti? TinKi vnis l^'iK^j?^] :ny"}K ^^ K^
lOK VK nat?''! (1) :Dn'3f)b b'sn P'DI; O:?-) DP37 1)D . m a n hv^ (n) ^inn ibp I'sip'h v( OTP ,6"7 .(p DP •3"3) >b ipn •03r>i opn inbp pn b:
'ri .n lyjii :D?':&3 V3tt nsDi irp I'nhb iPif> IPDP ^nftb -I^HK ^ N I pjipu iwi (1:6 ipp6) nb^m PSID iw,(:' P3C) nbn 'b^ ppb .n'tja :(Dp) ib
?'? fib 6pi ODD 13:5 "1136 fti^i j<i3a Kian :vln> ?ft>c i'lsn o'oi; -jp'lsiDb i^nsp ,vviy^i Dp bi? ,6"w .]i;n6i inPT (P':i' 3 b6inp) D'DDP
nnb o'PD-)! .(6' op i"3) inf)3 inlnjc o^ibb ]'»':» Dn37?p D7T .aibiy^ nm i'?3i wf?! (^) :(P:ID ^"3) o'S'inbi D'b6i?»p'bi D'^nipbi
•)37? 6'il?b p3P: 3p]3'1 ,(:03 P15-)5) D'l}133 D'-)3'7 f)b3 Dlbp J'flp jf)2» •)37b . n a n :(p op) sbs PP6I ? P 3 pn6 nsT 6bp DP3C uinb DPI;^ IIPB
i: in63 -jDDf) '6p bC3 /ui 613: 6i3:n ib inft pb oc^i^^p' ^ic V33 3b» 6pi5 pi .j'inB ,pD6 p p 6 p inwp? .w^hi^ n^n'jKia (t) :(Pibpii6) mi)
pi .f)i3' 'D» PPiRi i'pr>n P'o . ' i n n nn luti; {KI) :bi53 fiio ^6pci 6r''J» 633) in^ni bpi; pinib6oi ?>pn ppbs PWM .(i:i3p O'bop) vpinib6
ri'pnp 6b (fp:":' 3vf)) 'P6pn b» iwpp 6b ]3i ,(3:ip o'ljc) D'3in6 irjic :(pibp)i6) :iD'po C7»i3 bi5 iinjjb .naara asi :DDpo .inm^N njap :(:33

cannot be taken literally, for it is implausible that a Patriarch
of Israel could be swayed by something as meaningless as
facial resemblance. Rather, it should be understood to refer
to the spiritual essence that so permeated Jacob's being that
it was apparent on his face. Joseph, too, had this look of
spiritual perfection, so it is quite understandable that Jacob
held him in high regard.
QiGS njnp — A fine woolen tunic. The translation follows
Rashi: a garment of fine wooi It was a long-sleeved embroi-
dered tunic, made of variously colored strips of fine wool
{Yafeh Toar).
The tunic was a mark of leadership {Sforno), for after
Reuben discredited himself by tampering with Jacob's bed
(35:22), Jacob elevated Joseph to the status of the "first-
horn," and made him the tunic to symbolize his new position
in the family (Kli Yakar).
4. a'^it*^ i i 5 1 I'sai Kb) ~ And they could not speak to him
jtcaceably. So great was the brothers' antipathy toward
Joseph that they could not carry on a friendly conversation
with him even about peaceful matters, i.e., topics that were
not matters of contention between them {Ibn Ezra). What-
I'ver he said they interpreted in a negative, contentious way,
rven when he tried to be friendly {R' fiirsch). But from their
ostensibly disgraceful behavior, we see their virtue: They
were too honest to pretend love and friendship that they did
not truly feel (Rashi).
5 - 1 1 . J o s e p h ' s d r e a m s and the intensified hatred.
Dreams mentioned in Scripture are generally understood to
be vehicles of prophecy. Although the Sages leave it as an
open question whether dreams have validity {Berachos 55a),
it is clear from the Scriptural accounts of Joseph's dreams
and those of Pharaoh and his officials that God used them to
convey revelations of future events. All these dreams came
true according to their interpretations.
Joseph's dreams, which indicated clearly that his brothers
would be subservient to him, were Divine revelations that he
was to be the leader of the family. As Sh'lah puts it, he was
to be a spiritual bridge between the exalted level of the
Patriarchs and the lesser one of the tribal ancestors. The
brothers, however, understood his dreams to be nothing
more than nocturnal reflections of his waking fantasies, and
they hated him all the more as someone who thought only
about selfishly dominating his peers.
5. vnt<h na»i — Which he told to his brothers. Surely Joseph
realized that he would inflame his brothers by telling them
about his dreams; if so, why did he tell them? The commen-

-^-•Hi
203 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 37 /12-21

Joseph is ^^fiow, his brothers tvent to pasture their father's flock in Shechem. ^^And, Israel said to
Sent to Joseph, "Your brothers are pasturing in Shechem, are they not? Come, I will send you to them."
Visit His
Brothers
He said to him: "Here I am! "^^And he said to him, "Go now, look into the welfare ofyourbrothery.
and the welfare of the flock, and bring me back word. "So he sent him from the depth of Hebron,
and he arrived at Shechem.
^^A man discovered him, and behold! — he was blundering in the field; the man asked him.
saying, "What do you seek?" ^^ And he said, "My brothers do I seek; tell me, please, where they
are pasturing." ^^ The man said, "They have Journeyed on from here, for I heard them sayinci,
'Let us go to Dothan.'" So Joseph went after his brothers and found them at Dothan.
Reuben ^^ They saw him from afar; and when he had not yet approached them they conspired again: J
Saves himtokillhim. ^^ And they said to one another, "Look! That dreamer is coming! ^^ So now, conn'
Joseph
from the and let us kill him, and. throw him into one of the pits; and we will say, 'A wild beast devoun «I
Plot to him.' Then we shall see what will become of his dreams."
Kill Him 2^ Reuben heard, and he rescued him from their hand; he said, "We wUl not strike him mortally!"
fulfillment of nj^irai? niyj;, the profound, deep design that had unlikely source. Reuben was the most injured by Josi-pii
been confided to Abraham, a man who was associated with inasmuch as Joseph was to assume some of Reuben's rigl ii'.
Hebron. The nameof thecity wasa reference to Abraham in as firstborn jsee 35:22 and / Chron.5:1]; nevertheless, ii-'
two ways: Hebron is a contraction of the words hKi inn, opposed his brothers. He could not protect Joseph 0|>riilv
pleasant companion of God; and at that time, Abraham was against his brothers, so he used the subterfuge of suggesi i n' t
the only Patriarch who was buried in Hebron. The sense of a "cleaner" way of killing Joseph, in the hope that he wiiiiM
this design was that Joseph's trip would begin the fulfillment be able to find a way to save him.
of God's prophecy to Abraham (15:13): Your offspring shall
be aliens in a land not their own {Midrash; Rashi; Targum 1 8 . lITiKin^ iriN I'saaip^i — They conspired against him t\• hill
Yonasan). In fact, Zohar comments that Jacob took Joseph him. First they tried to cause his death from a distance !->
to the tomb of Abraham and dispatched him from there. shooting arrows at him, so that they would not kill him wlih
their bare hands (Tur). Then they incited dogs againsl iilin
Logically it would have seemed obvious that Joseph [reasoning that this would not be considered munl<*i|
should not have been sent to people who disliked him {Midrash). When that, too, failed, they decided to kill lilni
intensely; if Jacob wanted to inquire after the well-being of directly (Ramf>an).
his sons and livestock, he should have sent servants to Sforno renders this phrase differently: They regarded hi'i\
Shechem. That he sent his favorite son is proof that God was cts conspiring against them to kill them. This explains how i \..
acting to carry out His prophecy to Abraham (Zohar). brothers, who were so historically righteous that their n.Ill !•
1 5 , iftK — A man. This man was the angel Gabriel in the would be engraved on the Kohen Gadol's Breastplate, i MIII>I
likeness of a man (Targum Yonasan), whom God sent to lead have contemplated murder. They were convinced Ih.'i
Joseph to his brothers, to fulfill the prophecy to Abraham Joseph was the aggressor and they the victims. They wi-;.
(Ramban). When Joseph could not find his brothers, he had sure that he had come to find fault with them, whi<.li t>'
a perfect excuse to return to Jacob and avoid what he knew would then report to Jacob in the hope that Jacob wimi i
would be an unpleasant meeting. Instead, he displayed great curse them, if so, he was the danger to them, and thi;v li > I
loyalty to Jacob by searching for them persistently (Rash- a right to defend themselves against his "machination-r
bam). 2 0 . innSaN n y i r\in — A wild beast deooured him. W .-, •
1 7 . nif n lypa — They have journeyed on from here. They are important that they have a story to account for Joiii'i'i^
no longer in this pasture and it is pointless to search for death, lest Jacob investigate and learn what had ha|jp'.-iM .i
them in this general area (Sforno). Joseph understood the Then, they feared, he would surely curse them {Sfornn i
man in the literal sense that the brothers had left Shechem . . . f\^'}y\ — Then we shall see . . . In the plain meanin-i. i'-
and gone to Dothan, but the Midrash gives a deeper interpre- brothers said this derisively, meaning that Joseph woul.l i •
tation to his words, which, had Joseph understood it, would longer cause dissension in the family. Or, they may ii.'- •
have frightened him off. The man was saying, "You asked meant that their plan would test the truth of Jn-.-i-i'
about your brothers, but they have gone away from any dreams,for if hewere indeed Divinely chosen for leadct I'M'
feelings of brotherhood. Instead, they have gone to Dothan God would not permit the brothers to harm him (RtiMi/'n" >
— from the word rn, law — i.e., they are seeking legal According to the Midrash, God said these words in reiii i- •! • ^
grounds to put you to death." to their plan: 'y ou say let us slay him, but 1 say .. .we will ^ •
whose plan will prevail, yours or Mine."
18-24. Reuben saves Joseph from the plot to kill him.
The brothers concluded that they had a right, and even an 2 1 . Reuben did not say, "Do not shed his blood" -• inlltHi
obligation, to kill Joseph, but his salvation came from an by insisting that they not shed any blood — and not < oiiint||i
 diitti

<i-h att"i rmns n'tt'K^3 IQD / 202

iKiN'T :n3ii73 QnnN iKy-riK* ni57-i'? vn^; la"?;".]

K^D cipi'"'? ^t?"!to' "inNii- :D3t?a
ng"? niu/a D'-yi ':I''ON KI"?!! qov'jhi: '^Knfc/^
Tb ngKiT :K3K KH F!^ ~mv,} fnryh
n;i TCiNi Np^tp n; nn 15?5 VnK
nnV'?') »<i?3tis •'»i:i«i NJVl '<'?^'?
:d3W'? Nnsi ingn nto'ian

:ii7p3n-n)3 -inK"? i^'-Kn inbKu/'i mti^a nyn nam

''? iv? 'in 'ya Km 'DN; n; nnsim nn n'2''K •>'? Krnnnn ^^sn ID'^K '•nK-nK n^K^i ID
K3n I'jw; K-inj nniji i- ;iv"i II3N p^n
b\Vfi T^ttb 'jnj I'lipKT n'vipu; ns nnn'K '•'nvnty •'3 nin ij/pa ^wm nipK^i :D''3;I I'
:ini3 lunaiuNi Timtj i n a nwi :im3 DKyip'i T-riK "ipK 'iqDi'' '^'^^ nj^m ng"?,?
anj? K^ i v i P'n"in nn; liqin-
:n'7yi?a'? ^nlVj; a'ltfni iinm'? inN i'733n'i nn'''7K
N;n'?n nn ten ^nint?^ 133 nuKiu-
n3^ifi?;i in'n; ivaia : K ™ ' p n
Kn;n nn'31 Kjaj \p K-jna nm-jJi nin'an nnx? ini'?!^?! ininnai o"? i nnyi :K3 nj^n 3
(^rr; K"a) iin; KH nDJl Firi'?3K Krnu'a
rnvi!) piK") ynt?/! K3 t'mn'j'D ciiD3
:U7Q3 1333 K"? nnK'l DT13 in'^Jf'l piKT yi3U7'1 K:

IP ]ni» lu'DD .nm lyoa (p) :0 f'DiwP ; t o 1)6'37) ifinsj P'6oi inftjp i"3) jnin P6 Piisib 61)f) wbp ttc pfj ii? 7ip5 -IK:: HK niyn^ O')
Dipn DC 1131CD 'sbi .003 iip'»'p niP7 'i3) lb Cp3b .nainn na'ya tomfio V36 Piinl) fnr) ,(3? 6TI ftninjp) Pirnn PDI; pcb .'•aan (31) :(j':7p
toPi .pnan pnyn cri) :(DC I"?} IPI6 p6)ici: 1'D63 D71' O'PC D"I36I
'S") 1156 .iinim^n nn' nn nxiai (3) :i'l)|i into mr> ipf) IDS .inN PplDC PiPn h)lb .OXi' 137»3} p i ^ P 715 by\ 3353 lb»'l IRfoC 1D3 i n 3 P
,ws-)w onnif) DO .p n-)m6 ppo nn ,'ji:-)7 mif) of 6-)pj) pni' P'P' la '3 D ' 1 P 3 P I ' 3 DP13flb 'flJC P)) D"pl! ]n3P3 •)13pP p'7i IPlf) bp
.'iC ift OPiC of) Dip' '» 137 Of)13 ,rpi»ll)n VO' 0» o6l>l D " P » 31P3D1 Dp .pwiisb pTO Dipn .nnatf t«»i :(.6' PPID ;DP V'S p'rip b'lDb) "^Dir
vpmilin il)P3 puiP'C pone ,rpiDil)n vo' on D6I5I DP nn6'C 6"fti D153m ib'l '6)P 717 P'3 P13b)5 Ppbp: op ,P)'7 Pft 1)13 Dp ,D'153PP ibpbp
:(Dibp5ift) pp'n f)'P ir cw P3t5 .u/aa laaa KV (NS) :(a' ic 6mn)P) ,1)6'73J pr .lyiN inKisfnn (lU) :(.3p J'77P5D ;f':' 3 D'U'P '•)37} P W P

were detained in Egypt and they examined their deeds to
find why God had punished them (42:21), they found no
cause for remorse in the sale itself. They condemned them-
selves only for hard-heartedly ignoring Joseph's pleas for
mercy. Clearly they considered the act of selling him to have
been harsh, but not wrong. Accordingly, in the course of the
commentary, we must be alert for hints that will help explain
!he affair. As a general comment, they felt that Joseph was
11 threat not so much to them as to the family's destiny. They
knew that the weeding-out process that banished Ishmael
.md Esau from the chosenness of Israel was to be over in
I heir generation. Jacob's offspring were to be perfect — all
<if them — so that the mission of the Patriarchs could go
lorward with them. But if Joseph were to bring dissension
into the family, he would destroy this potential with untold
* onsequences. If so, then he had to be judged as a traitor and
i\ clanger to them all.
12. naitfa — In Shechem. In view of the brothers' attack
njjainst Shechem (ch. 34), one would have thought it fool-
Imidy for them to go to a region where they incurred hatred
{14:30), but they put their trust in God, Who had caused the
Inhabitants to fear them before (35:5). It may also be that by
this time, the incident may have been forgotten (
1 3 . ^K'lty? iM«^i — Andbraelsaid. In dispatching Joseph on
this fateful mission — which sowed the seeds of the Egyp-
tian exile — he is called Israel, reflecting his higher spiritual
nature as the architect of the national destiny {R' Bachya).
Joseph responded, / am ready. Though he knew his
brothers hated him, he was humbly ready to do whatever his
father asked of him {Rashi); thus, he did not respond, "Few
can I undertake such a mission — they hate me!" (Ramban).
1 4 . IKarrr Whi^ — The welfare of the flock. It is natural for one
to inquire after his children, but why after the flock? This
proves that one must be concerned for the welfare of any-
thing from which he benefits {Midrash). R' Aibu said that a
man must pray on behalf of the provider of his needs.
Therefore, because Jacob benefited from the sheep, drink-
ing their milk and wearing their wool, he had to inquire after
their well-being {Tanchuma Yashan).
^ n a n isnsjn — From the depth of Hebron, But Hebron is
situated on a mountain! Rather, the term p i a g p)?yB, from the
"uailey" of Hebron, is to be understood figuratively: Jacob's
decision to send Joseph to his brothers who sold him into
slavery — and what appeared to be his doom — was in
205 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 37/22-30

22 And Reuben said to them: "Shed no blood! Throw him into this pit in the wilderness, but lay
no hand on him!" — intending to rescue him from their hand, to return him to his father,
23 And so it was, when Joseph came to his brothers they stripped Joseph of his tunic, the fine
woolen tunic that was on him. ^i Then they took him, and cast him into the pit; the pit was empty,
no water was in it
Joseph 25 They sat to eat food; they raised their eyes and they saw, behold! — a carauan oflshmaelitea
is Sold nj^g coming from Gilead, their cameb bearing spices, balsam, and lotus — on their way to briny
them down to Egypt ^^ Judahsaid to his brothers, "What gain will there be if we kill our brother
and cover up his blood? 2^ Come, let us sell him to the Ishmaelites — but let our hand not be upoti
him, for he is our brother, our own flesh." fits brothers agreed. 2^ Midianite men, traders, passiu I
by; they drew Joseph up and lifted him out of the pit and sold Joseph to the Ishmaelites foi
twenty pieces of silver; then they brought Joseph to Egypt 29 Reuben returned to the pit — ani (
behold! — Joseph was not in the pit! So he rent his garments. ^^ Returning to his brothers
"There will yet come a time that your descendants will be master; now he will be a slave {Sfomo).
sold in the midst of a feast!" And so it was many centuries 2 8 . a n n ^ n'ann — Midianite men, traders. Verse 25 spoke nl
later in Shushan when the king and Haman sat down to drink an Ishmaelite caravan, this one speaks of Midianites, iin'l
(Esther 3:15), after plotting the extermination of the Jews verse 36 of Medanites. According to Rashi, Joseph was :iol. I
(Midrash Tehmm 10). several times. Thus our verse states that the brothers lifl*-. I
n'>'7i<ynitf'i nrfit* — A carauan of IshmaeliLes. The brothers Joseph out of the pit and sold him to the Ishmaelites, who in
recognized the caravan as Ishmaelite by the appearance of turn sold him to the Midianites — who are called Medanlit-,
the camels, and since it was coming from Gilead, they in verse 36. The Midianites then sold him in Egypt. There .n v-
assumed it was carrying spices along the trade route to several other versions to account for the different namer, r i|
Egypt (Ramban). the slave traders. See ArtScroll Bereishis, p. 1650, "Win.
According to the Midrash cited by Rashi, the Torah tells us Sold Joseph?"
that God intervened for Joseph's sake. Ishmaelite caravans tlD3 nntoi^a — For tiuenty pieces of silver. Because Mi-
normally carried foul-smelling cargo, such as naphtha and
brothers sold Rachel's firstborn for twenty silver dinmiin
tar, but in order to spare the righteous Joseph from that
which is equal to five shekalim, we redeem our firstborn s' >\ v.
offensive odor, God arranged that this caravan be the excep-
for that amount {R' Bachya), as an atonement for the mi^i
tion that carried fragrant spices.
deed of our ancestors. Furthermore, since each brolli"i 't
2 6 . n-iin^ IUK^I —• Judah said. The Torah names Judah share of the twenty pieces of silver came to two din.nhu
because he saved Joseph's life at this point, just as it named which equals a ha\f-shekel, Jews gave a half-she/ce/anim-nllv
Reuben above — but it refrained from naming those who for the Temple's upkeep {Yerashalmi Shekalim 2:3). M(i"'
were guilty of leading the plot against Joseph {Oznaim when there is no Temple, the half-she/ce/ gift to the Trnn'l'
LaTorah). is commemorated by a gift to charity on Purim, which ncmi
.. • innj '3 — If we kill .. . There are various versions of in the month when the contribution to the Temple was nuult
Judah's argument: That Jews for all time are commanded to redeem tli<ili
— Although they would not be killing Joseph directly by firstborn in atonement for an ancient sin is an indication i i
leaving him in the pit, it was still homicide, he contended. how the Torah views human nature. From the ahortcomluM
"Surely, we will be considered murderers, and we will have of people as great as the tribal ancestors, we draw the li'-.u .
covered his blood like common killers" {Ramban). that anyone is susceptible to be cruel and base in defenti-1 '
— What will we gain by letting him die? Revenge must what he perceives to be an important personal intere;il, ju '
satisfy the avenger's need to punish the wrongdoer, or it as the brothers acted against Joseph in all sincerity ati'I VJIMI
must be a deterrent to others. But if we let Joseph die, we will the absolute conviction that they were acting justly, Hi ••
get no satisfaction because we will inevitably grieve over our even the brothers could err so grievously is proof that hi iMtiin
brutality. And his death will not be a deterrent to other character needs constant attention and care. As the : iiiij>
enemies because we will have to conceal his blood to hide taught, God gave the commandments in order to i'Mh-
our crime (Sfomo). human beings. Our challenge is to perform them .ind hi
— How would Joseph's death do us more good than their lessons seep into our consciousness and refine Uf: ii-
sending him far away from us? {R' Hirsch). thought and deed.
•^^ The solemn ban against divulging what hadocciiiMut
Til. w-yytfkS lab — Come., let us sell him. The Ishmaelites are
traveling to a distant country, so our deed will never be The brothers proclaimed a Din, solemn ban, forbl<lillh
discovered {Ramban v. 25). And by selling him, we will anyone from divulging to Jacob what had occurred. A( (• \\ ^•
punish him measure for measure: He wanted to become our ing to Sefer Chassidim (ed. Mekiizei Hirdamim %\5G'J), M-
"7-33 / 1^ attr'1 uttT-ia n'fjina 130/204

K-T'i N-jg-jiaa n p i n KSJ'? nn; ta-i

Pin; KnrttfV ^ n a aa puipin t6
mrjiia :''rmK ni'? nniariK^ l i n T P •'lUi'piy
1)3 iri'V^'Kl 'nlnK ni'? qol' by na
'T 'D3T Kjwa n; nima n; qpli -FIN; iFl^nBTIK qp1''TIN VS-'VJ^'n T'pK-'?!;*; r|pli
Kai'? nn; iiani 'niapaiia iTHV};
nnpKina iKjg na n^^ Njan naji
Krji IIDI llrrpv isgn Nian^ ba'ia'?
lln'^taji I ^ V J P f<;ni< 'Nani; ni;i?7 ny^jn nxa D'l'^Kynu/'' nm'K ham WT-I nn''3''y
l''7TK DIuVii IPjai qyi? I'J'S'P
m i n ; nnijio innynV Knnijb

:tiipT ^y 'pa;i NjinK n; blDj??

'nn N^ Ki-j'i 'Ka-jyV n3?5Hi i n s 13
Di'i'Kyntt''^ 1313D31 in"?
i^'ajjl Nin Njnpa xninij ns na
'Kjjin '-133 nayina :'nln?? mip
K3J IP qpl' n; ip'PN) iTjji n a n
tipi^"nj51^^,13 bu7OT nnrjD n'^inp D'^U/^K h:?:i7,!i RD
anio3 ita'^xn"? iqpl' n; I'n^Ni
Kaja cipr n'^ Km nai'? l a w i
'runs ni'? ani'; :'nli£;ia'? n' yiai
T'nK"^K lau/n nnjn-riK vnf?^] "1I55 'lR'i''"r^ ^.n"! ^
b'iJib /ibf) pf)f inf) f)bc pift") bn D7'Dr p7pn nn .inx "ij^afn irnf? (33)
p"6'nbnppf5 inci 3t:i3 cin''? PTI^-)! .0:r p'13'31;) wen pcbs inc [Dipib bnai 1133 ':f) ,in6 .(p"bD h"^is) opn i:bn'i f)i? fts'p (j' ftniwp) ipi6
nf) O'bpji .iJ3t riK 1J1DD1 :ij)ij-)pp iinn ;>» .vsa nn (n) :m P7) tw riK :pibn or .inana DK (xa) :(m:75 V'3) '3 f)b6 pPiD? rbp' W ,ibi33p
]u: ,Dn37 pb3p ft'Dp DP'nc b:;! ,(Dibp3i6) ?'3» ib'3pi .ivnu"! (ta) :ipp'n I'K p"i "iinni (^3) :(rp Dp) VP6 bp ipv i'3ft ib f DPC 6IP .n'Dsn naji3
.bsp) Da-)iPn ,(f :73 pww pnpi DCPJ (cn^ b'Db) I'sft bf) 3pp' asnp'i iij?i ,nt D'j) .D'P 13 yh b"p PR ,D'n i3 pftp 1)71' 'j'6 pi iis;:^ 'lisp nncnn .a'n 13
Dp3-:i (p:3 b'pb) ]33 ibDPn O'obft 'n bip p6 IP»P'I lu? ,in6o PD'DI; 6'OC b^i bp ,p-)"C 1PU1P3 . n m x {n3) :(.33 P3P) 13 p D'3':ppi o'pps b36,13 pfi
lb? ,(y:(p PiDC) ppibp pfj 'ppnc oy.:>) on) bftoc D»C'I (mo oi;) pDnic p'7iob -Dftpn P6 31P3P DD")D p»b .'Ui niNty: an^^nsi :mi6 '3biP DP
It .D^anM niuraK n a v ' i (n3) :'n7p i3'j)t; .DDCI ,Pvot) ,mnpi ojniPJ) pfbi .DT jnnp pppi pDJ b)b pfipb D"3-3P bp p-)7 ]'f)p D'p'7i bp p3c JPP
nK 3pD' ')3 .latirwi rips-i? D'nPD i3R)i; 3IP3D ID'71PI ^p-jpf) 6T'C 6'O .nK33 :(P 'p 3 'DB nbP3 ftnb'pn ;P:7S •3"3) PT nnp p(i' Wp D'PP3 pn7rj
ran D')'7n?i D')'7nb o'bfJDnp'oi n^KUBttrif? lonpn'i i i a n ^n tioii (r:3 3 DObn) OP33 p'3 b3 pf) D6T1 ]31 Pf53) 'np P3X D'PP3 'DP3 b?
D'3?p DC ^v f)b ipTD»3i . p i x n nujii (tJ3) :0' )C' 6PIP;P) oninb ipifi PiP'-)3) ^ppp 'SPP fjPPP ^i^P .nari :PIPP ]ipb DJ^P Dibp)if)i .i'np3 PPpin

murder, he wanted to sound dispassionate and not appear to
have any special love for Joseph. Although not recorded in
the Torah, there was apparently a prolonged discussion, for
Reuben later accused his brothers of not listening to him
when he tried to stop them from harming Joseph (42:22), but
he was successful only in convincing them not to be guilty of
cold-blooded murder, as recorded in verse 22 (Rainban).
2 2 . lnK '7'>arn pM^ —Intending to rescue him [Joseph]. The
Torah itself testifies that Reuben's only desire was to return
later and rescue Joseph. As the eldest son, he knew Jacob
would hold him responsible if anything happened to Joseph
(Rashi).
2 4 . in'N n3Su>*i inn^?i — Then they Look him, and cast him.
Although Joseph pleaded with the brothers not to do this to
him (42:21), he apparently offered no physical resistance
{Radak), since he was hopelessly outnumbered.
Q?» la pN pT ^1ar^l — The pit was empty, no water was in it.
If the pit was empty, isn't it obvious that no water was in it7
The redundancy implies that there was no water in it — but
there were serpents and scorpions in it {Rashi, Shabbos 22a).
However, the brothers could not have known that the pit
contained lethal creatures, for Reuben, who suggested the
plan, intended to save Joseph, not throw him to his death.
Furthermore, Joseph's survival in such a pit was an open
miracle, and the brothers would not have sold him had they
known that God had intervened to save his life {Mizrachi).
2 5 - 2 8 . J o s e p h is sold.
2 5 . nnyfyaK^ lau^'i — They sat to eat food. This proves that
they had a clear conscience; otherwise they could not have
seated themselves comfortably to eat with the entreaties of
their brother echoing in their ears (Sforno).
Nevertheless, though God is patient, He eventually exacts
punishment. "You sold your brother, then sat down to eat,"
the Holy One, Blessed is He, said of the tribal ancestors.
207 / BEREISHIS/GENESIS PARASHASVAYEISHEV

The he said, 'The boy is gone! And I — where can! go?" ^^ They took Joseph's tunic, slaughtered
Version a goatling, and dipped the tunic in the blood, ^^ They dispatched the fine woolen tunic
Told to
Jacob and they brought it to their father, and said, "We found this; identify, if you please: Is it
your son's tunic or not?" ^^ He recognized it and he said, "My son's tunic! A savage beast
devoured him! Joseph has surely been torn to bits!" ^'^ Then Jacob rent his garments and
placed sackcloth on his loins; he mourned for his son many days. ^^ All his sons and all his
daughters arose to comfort him, but he refused to comfort himself, and said: "For / Lvill
go down to the grave mourning for my son." And his father bewailed him. ^^ I^ow the
Medanites had sold him to Egypt, to Potiphar, a courtier of Pharaoh, the Chamberlain of Ihc
Butchers.

slavery and causing their father twenty-two years of grief.
Since it was foreordained that Jacob and his family go to
Egypt, Joseph would have gone there anyway, but if his
brothers had not fallen short of their ideal, Joseph's and
Jacob's tears would not have been on their hands.
Nevertheless, though the brothers did not realize it, their
cruel act was for a noble end. Because they were truly
righteous people who wanted only to do the right thing,
even their misdeed had a good outcome, because thanlts to
them, Joseph was in Egypt to save the world from famine
and lay the foundations for the Exodus and the triumphant
journey to Mount Sinai.
3 1 - 3 6 . The version told to J a c o b . After convincing his
brothers to throw Joseph into the pit, from which he hoped
to rescue him, Reuben left and was not present at Joseph's
sale. According to one view, it was his turn to be in Beer
Sheba to attend Jacob. Alternatively, he did not participate
in his brothers' meal and was not present at the sale be-
cause he was occupied with fasting and sackcloth in peni-
tence for having moved his father's couch [for the incident
with Bilhah; see 35:22] {Rashi from Midrash).
When he came back to the pit and saw that Joseph
had disappeared, he was distraught, saying, in effect,
"The boy is missing and 1, as the firstborn who will be held
responsible for his safety, must flee because of the grief
this will cause our father! But where can i go?" {Mahar-
shal).
That the brothers had not even considered the effect
their deed would have on Jacob is further proof that they
were helpless pawns in executing God's plan to bring
Joseph to Egypt {Oznaim LaTorah). That Reuben, more
than anyone else, should have felt such guilt may have
been because from the start he had been the most sensitive
to Joseph's — and Jacob's — plight. And since he had
tried to save Joseph, he blamed himself for not having
pursued his plan aggressively enough (R' Hirsch). It is com-
mon for generous people to feel they should have given
more, and for concerned people to feel they did not do
enough.
3 1 . In response to Reuben's outburst, the brothers dipped
Joseph's tunic in blood to provide "evidence" to Jacob that
Joseph was dead, and not just missing. Otherwise, Reuben
feared that Jacob would send him, as the firstborn, to
search for Joseph to the ends of the earth {Or HaChaim).
Indeed, when the brothers began to feel remorse over lln^
anguish they had caused Jacob, they searched for JOSCIJII
when they went to Egypt, even though it was twenty-tw'i
years after the sale [see 42:12].
3 2 . nana-nis in^ly'i — They dispatched the ... tunic. Tin-
implication is that the brothers sent the tunic to Jacob, l^iil
did not present it personally to Jacob. Possibly they felt timl
since their dislike of Joseph was well known, Jacob would
have been suspicious of them and seen through the lu-."
(Chizkuni); or they did not want to be the bearers of '-vii
tidings (Gur Aryeh); or they could not bear to witness hi'i
grief when he first learned the horrible news {Oznain\ I -i
Torah).
3 4 . vnbntEr a^y:! unp'i — Then Jacob rent his garments in tin
act of mourning; and placed sackcloth on his loins as an m i
of penitence. For, as Mahari Weil writes in his RespoTis.i II
one dispatched an emissary to a dangerous area and ilmi
emissary is killed, the sender must undertake acts ol [H'm
tence {Malbim).
D'aT wni ~ Many days. Based on MegiUah 17a, K/I-N/I(
explains that Jacob mourned for all twenty-two years iirtiH
he was reunited with Joseph.
IMo child had ever died in the Patriarchal hnu'n
hold because the offspring of the righteous are bhiitui'ii
Because of this, Jacob mourned for his son so long {ind
refused to be comforted, for he considered Jotn*|iii ^
"death" to be a severe punishment intended for him (Hun-
ban to 38:7).
3 5 . T>ri'J3"''?1 — '^'^d a" /"'s daughters. The Midrasfi • ii'
two opinions. According to R' Yehudah, a twin girl v/mt\fi->-
with each of his sons, and they now comforted JfK^iih i
rSechemiah maintains that the verse refers to his dfiuf}hi< >
in-law, who were like daughters to him (Rashi), antl !•
daughter Dinah (Ramban).
3 6 . The end of the chapter emphasizes that Josi_'ph »•
sold several times. And so the brothers completely !•
track of him. They probably shared the feeling thai -hiw i
was not gone forever. Therefore, they could beai J-v .•'
suffering because they were convinced that evenliMllv ^•.•
suffering would give way to the joy of finding hi:; Inui •
But for the moment, the Patriarchal family was pluinitu I ii- •
despair (R'Munk).
•h-xb I A HJ711 nttrns
MJK IN'? KM] ••n'lrob ND'Vw nn^fi •riK inp'i :Kn-':K n^N
iD'3?i ciDl'1 NMna n; nipai K'^ :'nN L I: - IT
:Km3 Njma n; I'^aipi nv ^3 "I'sy
I'n^K} •'Ban Njina n;; in^wiav
Njri3iz;K KT nniji l i r m s ni'?
NTi T13-1 Kninan ]y3 vnlnrnfJN -DK Nin ^33 njnan Krnpn I^KYD HK'T nwK^i
Njin? igKi FiyilDiptoKi lb !K^ CK inn'jDN nyn n'n i h nina hnK'^i HT'S'I :K'7 ^'7
bopn an^DK Knip'a Kn^rr 'nan : AT T -: CT T jT
'nwia'? afjjj; v p i * :tipl' ^ u p piy Dwy T'nb'jpty bpy,! ynpn Jflp^'' ^^.tJ i^-iy -i'^
ma b:g ^aKnisi Fi^ina Ngto ^pNl
bai ' n u ? '7a inginb n^hcjo \-<-av T'ia-'jD hp-n :n''a'n n'lnj l^a-'^v "^^KP"] T".;™? n'^
K^ajj'p a n o i nninDn'7 n n n Tn.K-'3 "iioK''] nninn"? \Km innj"? T'HJ^-'PD]
[bv) niV ninN nt? nasi TPinm • T : - : I T
nn^ Ka5i 'jlxt?;'? K^'aij na n?
anvn'? nn; wai •'Ninniii. :'riiat?
iK'^iup an nvngi NaT la'uia'?
b'Db) 1D'33 0)C D'-)pp 'b nr pbi -)Dfjp wn .U'":fP ^b'in) b6 P'33 D'i:7n
nvnf) ^J5lf) cnw '3T .vna wi {n":) :pj)5 nipbb 'DID ,p 'bm ]D 'b [f)r>:bi
b^i io» bb6 ,VD ni'3D;3 -inift o'nnj '3i .oibpsi P3t;i P3C b^ DIJ nbii PIJ5I6P
•)"3;' IP' 6nin)p) in3 inbpbi 153 i?pnb 6npb» DSW oTf) I'fin ,i'nib3 ,I'PI;3
PJJD b»c ,pnc -51301 'TO bi31'Dipjp b3pB 0761'f) .nnannb i^nii :(6:3nr
in: .133 bK TIN :(:7; D'PDP ;DP •5"3) 'no bi? 6bi 3bD p n^ncp ?Trj ;:5-5r;i;
3 bfjinp) D'mo P'3 bfii bi6c bh ,bn iinb31'pnpn b6 irsxi .(DibpJift) 'J3 bu
.n^Nu; h^K :(6P:7 6 op) DCf^i O'nn Dm b6i D';:ibf)0 infi PpbD b6 (6:6:
D'P ?r JD'P ,DWJ 1P17J)1 .'15' b3 DP)n6 ftbl •53pft 'b3f)3 ,f)P •)3p ppb WPD3
D)?'i cif)T) 'J^6p ')f) Pwm "P3 'J3n 7P6 PW f)b of) ,?-3i3io 'DD '7'3 niDJ)
D'? 6b b36 3pD' bp imi 'JDK DDU CI';I pni' .II3K IHK l a n :(p pyi ftnipjp)
:"]bnp PiJ)?3 'ppip .nmaon (ib) :(63;7D ^"3) 'P 6pp P7i' D'DP b36pn
oath applied even to Joseph, and prohibited him from
attempting to return to Jacob, or even to notify him by word
of mouth or letter of his whereabouts without the consent of
the brothers. This explains why Joseph did not contact
Jacob throughout his twenty-two years in Egypt. He was
bound by the oath because, when a qualified quorum of ten
invokes a solemn bah, it is binding on the entire commu-
nity. Isaac, who was still alive, knew prophetically what had
happened, but he was forced to endure Jacob's anguish in
silence because of this oath. Moreover, Rashi cites a
Midrash that even God could not comfort Jacob because He
was bound by the vow, as it were.
««§Why were the brothers the ones who made Joseph
suffer?
The hand of Heaven was at work in the sale of Joseph.
The brothers thought he was a menace to them and to the
unity and destiny of the family. They thought that they
would kill him — and a dead man cannot reign. They
thought that they would make him a slave — and a slave
cannot reign. But God thought otherwise; Joseph would be
king, no matter what they did. The Sages teach:
Our father Jacob would haue had to descend to
Egypt in chains and a collar. Said God, "He is My
n'lyKia I B O / 206
IJKT lai'-K nV^n inK'i xh
• -: TjT I,--:!- v •• vj-; - A"
- V J : v - <T • — 1
k :1 : ^ — T ^ : L- T y :
b3b3p bn in'jrp3i ipP3 O'P piOP ,6"7 .OP:7D •3"3} i'36 P6 pncbi ib'b ini'
iiyw («^) :636 bp npin P"536 ?)6 .xa ^ax nax (b) :(p' op) V36 'riJ*
mp6 P3'pb ?pi37 6'op3i ,^»)C 01 .ningn :(DP) 076 bpb PPIT im .a^iy
IMKH (J"?) :naTi3 7ip3 (7:fp 6-3p'i)'73'p;n3 o'pp p)p3 cpv P5P3 ]IJ3
13 Pijppp 1D1D ,P7pP pn 13 Piii: .inn^DK n y i nm :ir 6'? .'•aa nana
oba'P 'n bp P6 ibbpi WJPOP 'sb ,p"3pp ib Dba f)b onbi .(op •)"3) IS'PID PP6
•)j)6 ,'P 6i?p P71' P':i ppi' b3ft .(p"bp 6"')7D ;3 6mp)P) DOPP p"3pDb ipppi
p;p 3"p .Dim aiai (T^) :(6?:7D Y'S) ib Pibjb Pin P ' 6 p"3ppi obaft I^'P
'lai P3P onciJ D3P p qpv '6)p .o'lJpb 3pn' T)'P 7P Pnn PTPPP ,0 op)
D'p5pl P3PP ':P P3C1 ,PP')2 ')Db 17nP3 P'P 05P D'Pbp pi (3 plPD b'Pb)
36 7133 3pD' D"p 6bp p;p 3": 7a« ,P3P 3"3 'IP oninb 3p»' 63p3 3D-)P
PPPI P13D3 'iPl P)P ]3b P'^n 131P3 "1173 P>p '31 ,pb P'33 P'PP PJP '3 .D6I
firsthom son, shall I bring him down there in dis-
grace? ... Rather, I will lead his son before him and
he will be forced to descend after him" (Bereishis
Rabbah 86:2).
But if Joseph had to go to Egypt, why did his great and
righteous brothers have to be the instruments of his mis-
treatment?
When people are good, God rewards them by making
them the agents of performing good things. And when
people are bad, God makes them the agents of bringing
about harm {Shabbos 32a). But whether people are consid-
ered good or bad in God's scale is measured on an individ-
ual basis, according to their own potential. Great people are
judged more strictly than others because much more is
expected of them. What would be overlooked in ordinary
people or even praised in inferior ones may fall far short of
the mark wher> it comes to men like Jacob's sons.
it is true that the brothers had reason to dislike Joseph.
According to their own evaluation of their mission and his
deeds, they had reason even to hate him. But their verdict
was tainted by jealousy, and because men of their stature
had no right to be jealous, God made them the instruments
to bring Joseph to Egypt in such a heartless manner. To
their lot fell the calumny of having sold their brother into
209 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 38 /1-12

38 ^Tf was at that time that Judah went down from his brothers and turned away toward an
Judah and ^Aduliamite man whose name was Hirah. ^ There Judah saw the daughter of a prominent
Tamar: merchant whose name was Shua; he married her and consorted with her. ^ She conceived and
The Roots
of the bore a son and he called his name Er. ^ She conceived again and bore a son and she called his
Messiah name Onan. ^ And yet again and she bore a son; and called his name Shelah; and it was in Chezib
and the when she bore him.
Israelite ^ Judah took a wife for Er his firstborn; her name was Tamar. ^ But Er, Judah's firstborn, was
Monarchy
evil in the eyes ofHASHEM, and hAShEM caused him to die. ^ Then Judah said to Onan, "Consort
Judah's with your brother's wife and enter into levirate marriage with her, and establish offspring for your
Sons Marry brother."
Tamar,
^ But Onan knew that the seed would not be his; so it was, that whenever he would consort with
but Die for
Their Sin his brother's wife, he would let it go to waste on the ground so as not to provide offspring for his
brother. ^'^ What he did was evil in the eyes of HASHEM, and He caused him to die also.
'' Then Judah said to Tamar, his daughter-in-law, "Remain a widow in your fathers house until
my son Shelah grows up" — for he thought, "Lest he also die like his brothers." — So Tamar went
and lived in her father's house.
'^ l^any days passed, and Shua's daughter, the wife of Judah, died; when Judah was consoled,
he went up to oversee his sheepshearers — he and his Adullamite friend, Hirah — to Timnah.
second child Onan. The word i^iK has the connotation of 8. ririN agil — And enter into levirate marriage with her. For
complaining and sorrow (Ramban). Midrashically, the name details of levirate marriage, see Deut. 25:5ff. Briefly, when ti
Er alludes to premature death or childlessness, and the man dies without offspring, Torah law obliges his brother to
name Onan refers to the grief that he would cause himself marry the widow, and the son of this union is considered the
and the sorrow he would cause his parents. spiritual son of the deceased. One who refuses to perform
Rashi finds it difficult that, for no apparent reason, the yibum has the option of performing the ritual of chalitzah,
Torah mentions where the third son was born. He suggests, described in Deuteronomy (ibid.). [Today, only the ritual ol
therefore, that the place was named for the misfortune that chalitzah is performed.] Ramban describes the process ol
befell her there, for after she gave birth to Shelah, she could yibum [by which the soul of the dead brother gains a new life,
not have more children. This is alluded to by the word Che- as it were] as one of the mysteries of the Torah. Even befon •
zib, which is from 313, cessaWon, failure, or falsehood (Rashi). the Torah was given, people knew of the spiritual benefits o\
That so many of the statements of the Patriarchs and their yibum, but in those early times, this obligation could bt'
offspring contain prophetic allusions of which the speakers carried out by other relatives in addition to brothers, as
were not aware indicates that they were so endowed with the Judah did [albeit, unwittingly] later in the narrative.
prophetic spirit that they were constantly prophesying
(Sechel Too). 9. Vim ^1^I'> 1*? ah ''3 — That the seed would not be his.
Knowing the mystical significance of yibum, Onan knew
6 - 1 0 . Judah's sons marry Tamar, but die for their sin. that the children born of his union with Tamar would be a
Tamar became the mother of Judah's children (see below), reincarnation of Er's soul, and he was too selfish to let thi^.
and the ancestress of the Davidic dynasty. According to the happen (Ramban, as explained by the commentaries).
Midrash, she was a daughter of Moah's son Shem {Bereishis
Rabbah 85:10). As someone who was to play such a signifi- 1 1 . Instead of permitting Shelah to perform yibum by
cant roie in the destiny of Israel, it is inconceivable that she marrying Tamar, Judah rebuffed her, saying that he wanted
was of Canaanite descent. Obviously, she, too, was the Shelah to grow up first, but the verse informs us that his real
daughter of a foreigner who lived in Canaan. reason was that he suspected Tamar of being the sort fil
woman whose husbands died, for whatever reason (R&shi)
Er was very young when he married, for all the events
related in this chapter transpired in the twenty-two years Ramban disagrees, for Judah must have known that 1 i
between the sale of Joseph and Jacob's descent to Egypt and Onan died because of their own sins. Rather, Jud;ili
(Seder Olam). meant exactly what he said. He was afraid that Shelah w.r.
still immature and he might fall into the same trap as hi.
The Torah states that Er and Onan died because of their
brother. When he would be older and wiser, he would reali/i
wickedness, and the nature of their sin is given in verse 9.
that he should not follow their example.
Tamar was a beautiful woman and Er and Onan did not want
her beauty to be marred by pregnancy, so they wasted their 12. iJK'^nta-'py — To ouersee his sheepshearers. Judah weni
seed. For this grave sin — which God considered to be even to supervise the shearing (Rashi). The sheepshearing ol .i
more serious because they were the grandsons of Jacob and prominent man was a festive occasion that was accom[i(r
the sons of Judah — they suffered death (Rashi). nied by a public feast for the poor (Ramban).
 iiiiiiiH»iii,iiililiiiiiii

^''-K / nb au"i nans nittTKia IQD / 208

ni^a rnw^ nnii icnrr Njiya nini K iy''N:-ny uiii vn^. nm rrm] 'r]^^ K\r\T\ nv;^ v?] xij^^nn'?
K-jjn nai na rrjin^ \m KIDI:J :rT!'n ••jj/j? 'iu''K"ri3 rnp] n^-xn^i :nTn IKH?/I '•n'j'ij; 3
KTf?'] 13 i^rii inni -syh^ Kn;i nni?'! yit? int?7T J
riN^s?) 1 nj? Fig;:' n; Kn|?i la riTV'!
:131K nnw n; n n p na nTV'i i l y i)ptj7-nK KTj^m 13 I'^n] my "^np] nj? i^t^^'ni^: T
nni? n; m p n a P I T ' ? ' ! ! ! V na'piK) n rvrj] rhw iniy-n^ f^l?riT 13 nVrii Hiv 1P'^3:13'i^ "
ia-jii :nn; PIT'?? l a a'!?? nirji n^W
n a n Finit/i m j i a ^v^ Kri!;iK m i n ; ini33 -y^b TWK rrr\r\] n-^n :inx nrii'^s 3n33 1
11 anj? E/ia rriinn K-iaia nj; mnii nin'' •'ry3 yn niin^ 1133 ny, ••n^i npri ngif'i i
ni^ ^ w 151K'P niinpntji n p^ pininKi
N^l! "13 nigji;! rrn; naii iinij nriN •^l^nx nvj^-b^ K3 ijix"? niin^ inK^i -mrv innn^i n
n^'H' i"? ab 13 piK yT"! ::i''nK'7 ynt Dpm nnK D3''I D
nriN nib 'j'b'v ia mrii KV"ina nj^ipn r: : I- I, j y IT "^ - j - - I i- T : -v.-.- 1J"T : AT J - - :

^113 KV"iK ^V nn-iK barripi inintt
itfiKai' :ininjsb NV-II Knjj?'? K^T
nnK] K> :rr!i; ciK nii?»<;i l a j ; ' i ; ' Dig
nia K^)p")N 'aipi pin^a "lun^ niin;
IDN nx na n^to l a i n iji ^laij
rhm inintfa xin t]j< mni NKIVT
iKijpia- :NriiaN n'a naipii i n n
nnini nnt<; v w na nniai NJDII
Kin niy iitu ''V p'Vpi iriini nnjriNi
:nmn'7 nNia^iy TODT mini
ny^K nnu7i VrtK nt^x-'^is K^-DK mm v i p
nt^v ^ ^ ^ ^V'^ ^V^.^ ^X5 IT'OK'? vnrin;i "^rhi^ ^
mip'pK ''5^7 in^5 ^-hrb rrm) "-yniO} :inK-n> nn^T K^
"D^ ninj-l^ n^K ''5 ''in n^.^ '"^ir-ii? Ti'^nK-rr'n
n-'pjri bi^T :mnK rr'H nt^m n^n ^m T'pi^? K^n :i^
^737^1 rrr\T\) nm^^ rvvirv-mjtf, yiU7"m nnm
'X\T\mT\ •'Kj^ivn invn nT^m Kin bx'y nr:i-^v

ini6 Dj DD'i pi63 'f»c ,«3'3f n^ncn ,pif) be 1D»^^ /n li'iya i?"! (t)
h)iX> '75 ,ic-)( P'Ppn •?» :i'D pnbi pif) ic IPP'J> ID I)P iPP'n^ (' piDD)
pnci Dp b» ftop' p? ^ n t npni (n) :(:7!) PW3') D'D' CD^'I ^3DPD
•)"3 jDC nw3') |iP3n :nin D'3P3n xn .n:;iK nnici (U) :{ipjr o m w
ipin^ ci'D 6bn ,cp5 Tint ?'o pnn ,inib3 / u i I M K »:D ( K ' ) :(CI:OP
'm ;Dt; ^"3) r'pf) iPW'C ir 6'D pptnw .niM' p ^Mi< »3 :ib ofj'po!)
:»6i 'fna 1)» "iinDl) ripjnp br^i .iaK3f i t t u ^v ^ v i O'') :(:7P P W 3 '
,t)Di' be 1PP1P3 p'DPPi ]f)i) ir ?c^^ P P » P ) onb .Kinrr nw in^i (K)
,n3»b n->-nfi ppf> ,nn6 -opof) p^J3 i6-3p3 ipbnjn i'pf> P H ^ P P 7Pbi!
.011 :(j:3n 03T Pinp ;n IP' finiPSP) lb D'DDIP U " ? i3'p;:)b mnf) ib'fi
:(.; o'PDD) fnjp . ' j w a (a) :inri ^ P P P ) ^thi)] lyK ny :VP6 pftfl
,3'D fnp) P7bn Ppppp DP b» '>6 omfti .oipno op .a^iaa n^m (n)
,(6':P5 P'UP') VD'B 13D' fib ^c6 (P':IP P ' » T ) 306 TOP 'b ?'OP vci 'b
:PppD /iJi Pbp inp fnpPi ' P ' 6 T (7:OD) •)"33i .i5B'7pb 63 DJ) p 6b ofii

38. "Idenlify, if you please," and Judah faced public humiliation

t^^ Judah and Tamar: The roots of the Messiah and the
Israelite monarchy.
1. rriin' TI;;! — That Judah went down. His descent was
figurative, in the sense that his brothers deposed him from
his position of leadership. This narrative interrupts the story
of Joseph to teach how Judah's brothers lowered him in
esteem because of the incident with Joseph, for when they
saw their father's intense grief, they blamed Judah for it.
"You told us to sell him," they charged. "Had you advised us
to send him back to Father, we would have listened!" As a
result of their disenchantment with him, Judah moved away
from the family and settled in Adullam, where he became
the business partner of Hirah (Rashi).
Because of Judah's culpability for Jacob's suffering, he
was repaid by losing his two oldest sons, so that he would
experience the same grief he had caused his father {Sforno).
Indeed, the Midrash cites R' Yochanan that Judah was
punished measure for measure. The brothers, led by Judah,
wounded Jacob by showing him the tunic and saying,
when Tamar told him in exactly the same words to identify
the proof of their tryst (below, v. 25).
2. layjg tu'iN-n^ — The daughter of a prominent merchant.
Most commentators translate •'33?5? as merchant, rather than
the more common Canaanite, based on the Talmud (Pe-
sachim 50a), which remarks, "Is it possible that Abraham
exhorted Isaac, and Isaac Jacob [not to marry Canaanite
women], yet Judah went and married one?" Alshich com-
ments that the Torah uses the unusual term ""J^i? for mer-
chant because his family's sojourn among the accursed
Canaanites affected them adversely (Alshich). This would
account for the sinfulness of Judah's first two children from
her, as described below. Jewish tradition has always
stressed the important influence of the environment on
people, and Jews have always been ready to make sacrifices
to raise their children among people of high moral caliber.
3-5. Judah and the daughter of Shua had three sons in quick
succession. Judah named the first Er, which, in the literal
sense, means Awaken! The daughter of Shua named their
 211 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 38/13-23
!i II
The Moral ^^ And Tamar was told, as follows, "Behold your father-in-law is coming up to Timnah to
li I ' 11: ,

V..
Basis for shear his sheep." ^'^ So she removed her widow's garb from upon her, covered herself with a veil,
e mon ^^^ wrapped herself up; she then sat by the crossroads which Is on the road toward Timnah,
and Judah f^^ ^he saw that Shelah had grown, and she had not been given to him as a wife.
|i'!ll' I '5 When Judah saw her, he thought her to be a harlot since she had covered her face. ^^ So
he detoured to her by the road and said, "Come, ifyouplease, let me consort with you," for hv
did not know that she was his daughter-in-law.
And she said, "What will you give me if you consort with me?"
1'' He replied, "I will send you a kid of the goats from the flock."
I And she said, "Provided you ieave a pledge until you send it." : -
^^ And he said, "What pledge shall I give you?"

i She replied, "Your signet, your wrap, and your staff that is in your hand." And he gave them
to her, and consorted with her, and she conceived by him.
^^ Thenshearose, left, and removed her veil from upon her, and she put on her widow's gmh..
2° Judah sent the kid of the goats through his friend the Adullamite to retrieve the pledge froi} I
the woman; but he did not find her. ^^ He inquired of the people of her place, "Where is tlw
prostitute, the one at the crossroads by the road?"
And they said, "There was no prostitute here." ^^ So he returned to Judah and said, "I did i u U
:' Pi'iiJ find her; even the local men said, 'There was no prostitute here.'"
23 So Judah said, "Let her keep them, lest we become a laughingstock; I really sent her Ihiu
kid, but you could not find her."
her by the road. He was coerced, against his good want money and would have refused it if ithadbeenofli-iinl
sense (Bereishis Rabbah 85:8). She wanted something that she could use later to provi- lliiii
In the terminology of Kabbalah, the "sparks of goodness her consort was Judah, so that her pregnancy would i'^
are scattered throughout Creation," and it is the task of Israel acknowledged as the result of a levirate union {Sfonn<) S"
to gather them up. There was a spark in Canaan and it was great was the passion burning within him [as a result ol \\\f
lodged in Tamar. Of his own free will, Judah would never Providential intervention (Abarbanel)] that Judah gjwr |ii=i
have united with her, so an angel forced him into the path of three valuable items as a pledge for a single goat (Ibn I ,V'(|},
a "harlot" to begin the creation of the Davidic dynasty. and items that would so conclusively identify him.
t*8§The halachic perspective of Judah's action. 19. aijrii — Then she arose. She arose spiritually, for klnij^
ml Judah's action must be viewed in the perspective of the
time in which he lived. As Rambam {Hil. Ishus 1:4) writes,
and prophets would be the result of this union {Lehicli l\ <i <)
2 0 . Hirah's name is not mentioned here; he is refcrH'd JH
harlotry was permitted in those times — just as non-kosher only as Judah's friend. Bereishis Rabbasi cites two opiuh-rin
foods were not forbidden — before the Torah was given. for this. According to one view, his anonymity was pi i '^£'i vi^* t
Even though the Patriarchs — and presumably their families in deference to his selflessness, for he performed this -.1 inn i-
— observed the Torah before it was given, they did so ful mission purely out of love and friendship foi .hMl«h
DolunLarily, so that it was conceivable that where necessary According to another view, his name is omitted as a 11 ilu-i i > il
they would act according to the laws that were obligatory at rebuke, because he undertook to participate in this (.\\•^\^ oi li
the time. Consequently, if the Divine plan required Judah to ful affair.
cohabit with a "harlot," he would be permitted to do so. [Cf.
the case of Jacob marrying two sisters which later Torah law 2 3 . tia^ nina la — Lest we become a laughingsin< h, !HI
would absolutely forbid.] having pledged things as valuable as a signet, wrap, .\w I ^t nil
for such a trifle (Ibn Ezra).
1 4 . nwjKV \h rr3];irKb Kini —• And she had not been giuen to Judah had not done anything illegal and the ilr'MH \u
him as a wife. This explains why Tamar did such an undigni- Tamar's possession were far more valuable than the Kid li*^
fied thing. She was determined to have children from Judah had promised her — so that he would have been ju^tlillttil *?•
(Rashi). Since it could not be through Shelah, she had no investigating further to find the harlot and rehii*vt* hW-
alternative but that it be from Judah himself {Gar Aryeh). pledge. Nevertheless, Judah was ready to forfeit tin- I'ltdfyti.
This was part of God's plan, for he wanted the Messianic for it is improper to discuss sexual matters in publli, nytiii H
dynasty to come from Tamar through Judah, who was more they do not involve forbidden conduct (Ramhmn, MivvU
righteous and pure than his son Shelah {Sforno). Neuuchim). This is in stark contrast to modern i it.Urn =M
16-18. i"?-!!!?'™? — Wtiat willyoiigiue me.^Tamar did not propriety.
13-1' / rh awn nipis n'tiTNia nao / 210

nN'^ysiT :n?y la'n"? nmn"? p^p

Na'513 nN'P5i nan ani'jn-iK 'toiabi
•^V 'T l'?;y n w i 3 5 n n ' m naijnKi h m n •'3 nnmri Tn'ir'^y IU?K n'^ry nna? btt/ni
rhv! KT) n>5 nm nN; njipn mK
nnini nKi'i ;n^N'? i^ n3J;i3"J<'? Kini n^t? '^'ij"''?
Nna npaj'? nnisni nnin' nNini™ •^'^•^^"'7^<; H'-^K U^] :n''3a nnpD ••3 miT'7 ng^/D^i
nni'? KupiiD :Kn3K riK'ps nN
Kin 'in'75 la VT K"? •'3 •^^^K K13K Kj-nan '-inK''i
nWi? •'3'3K nuN''] :''^K Kinn •'3 •''7-ii;in-nn iipKri]
K31J nnijip t'nib ^ w n n i j -h •\T\T\
DN mnKi Kjv T? 'ly ^^ n? nVius ::inW ny ii3"iv iFirrnis "ipKn] iKvn-i)? n^'Tyn?
nn nnsi n. tnbiifn^ ny KJlaiyn inn 'qnnn nipKri] '^V'l'P^ "i'ir?>? II^IJ?!? ng nnK'i
inpjy rriBKi •^ jnx 'T Kjlatt/n
•^yi vb •DSV') T[y2 'n '^•ipini TIBWIWI ii"? inip] n^'^K Kyn nb-ifi'i ^p;? nc;N: ^yjni ^I^'TIDI
••nu E/3/'ri] n'-^vp na'-y:^ npni •^^m nijn]
•'Wa'7 nitfg'ji nan rrs's; nN'iyKi
inyn h::3 nnyn n r n i ^ nnin^ n^if*'] ;nni3p'?K
npip'? nijaV-iji npDT K 1 ' 3 •'!V
IT T ; •. : AT • IT J- • I 1. T I" T " L—T T "., - : I T
:Pin3K;K K^i NnnNT K-j^n N313E;n
IK na'aV nnipK 'tpjs n; "p^KtwiKs
n n s i Kn-jN bs fJ^vs N'n KrH^'ipp
n-jin' mb arii aa :Nrntf^i7n Kan n^^
K-joK 'K'Jfs i^Ki nn'n?itfij Kb i g s i nipK)n •'iz/^iK DA) n'^nK^p Kb n)3K';'i nninyVx
Kn •tjln'? 'ni K B ^ ' ^ n^ apn n-iin?
Ig nVni^n nnin^ nipK^i :nit7if? nn nn^n-K^ TCQ^
:FinnaK;i< Kb riKi i n n NHS fl'lli?' :rTnKy)a K'^ nriKi n-in n:in ^•'nrt^u; nan nn^ n^nj
'"PI
iniD '3'D;:I .xa nan n"'mpp7 ("Di 'i3i .03 fj'ti icf) ~\nt> )>h :ip: 03 .(f):7' D'pDip) DP)np ppRP 7T1 -jDif) (ip ppnp3i .nnann rhv (ai)
,D?'P3 pcb3 inj-7pb C'C Dipnn pn hv- wwci '!> :I3D pel) is .pb iPmi (ni):(.' DpiD) if53n Db i'7-)Ti ]63n :)b pbiD ,P3pv DP'P IPO CIDC3
:(Di!)p>i6) jircn .panjr (T^) :DC5 OJ'P) ppbb D'snp WDf? bp IP16 ^161 ,D'j'p pn'PE'3 .niaiji n n a a atirni :P3 T P ' 6bp o'SP OPD: .ci^sjjirri
inbnpi D3 Dpin PP6C P^^SP .(DCI "jD'tipi iPprD .^^lnD1 iMnn (ni) b3p l?'3f) DD-:36 bp inPD3 OP^T P'PlSIl .?P;»P T)7 b»P D'3-37 PP-)D3
:(p:aD ^"3) 13 f)5i'3 D'pni 13 fiiVD D'lisa .17 irrni :D3 OD^PP tipf^p DJ5i» DTpDD "i^'Db .-m n^m bna o n n x n 13 :(DC) iPi6-)b PiDiJ) D'^'D
:D7'3P on oiip D'CI' .nS npn (aa) :pwb psnimi Pp7ip» .niyipn (K3) :(n':3 '"p '"jpb ftun;:' ninp) DP3 pn» 7'»DDb Di6pn DP'DP D 7 P ' b56
nip»b 'bi3 :in '3 '635 O'O'i -3370 DDIDP' 7ID D3Cp3P D6 . t n ^ n^na la 6bi .n^aa nnoa 'a :D':J-37 PP^P? P3pvp 'pb .naitb naiyn^i (ID)
'7J3 V36 pf) m p ' c^mp 'Dbi .ntn 'nan inn'jttr nan :'i37 nnfib 7113 0'J5P p'33 :)ppp3 ,:)')2 PPD3 '3 ,P'Pi3'7 p'07m .OTPobi DPi6ib bip'
:(P:rD Y'3) O'fri '7W IPI6 D3 lOl))-) ,1))73 qOl' P)P3 b'3PPP D'fD O'OP p7n - l i n n bx mbx u^i (tO):(:' ?P1D) D7pn 6b p'pb DPWJ DPP

1 4 - 1 9 . The moral basis for the union of Tamar and
Judah. The history of Man is the story of the eternal struggle
of good and evil. At times when there is an enormous
potential for a breakthrough of good, the forces of evil fight
back furiously, just as an army with its back to the barricades
will counterattack tenaciously. Tamar was a great and righ-
teous woman, who was Divinely ordained to become the
ancestress of the Davidic dynasty, and she wanted passion-
ately to fulfill that mission. Now, at the moment when the
seed of David and Messiah could come into being through
the marriage of Tamar with a son of Judah, there was
uncommon resistance by the Satan, representing evil, so
that Er and Onan were enticed to commit sins that went
beyond the normal standards of human lust.
Judah's two oldest sons were unworthy, and Judah re-
buffed her, as well. In the normal course of events, therefore,
she would not have been able to marry anyone from Judah's
family, which would have made it impossible for her to carry
out her spiritual destiny. Consequently, to bring about the
union between herself and Judah, Tamar decided that she
had to seek unconventional — even distasteful — means, by
posing as a harlot and enticing Judah. But even that ruse
would not have succeeded in the normal course of events,
for the righteous Judah would never have lowered himself to
immorality. As the Midrash puts it:
R' Yochanan said, Judah sought to pass by Tamar,
The Holy One, Blessed is He, dispatched the angel of
lust to trap hin^. The angel said to Judah, "Whereare
you going? From where will kings arise? From where
will great men arise?" [Only then] Judah detoured to
 213 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 38/24 - 39/1

Tamar's ^'^ And it was when about three months had passed, that Judah was told, "Your daughter-
Pregnancy
in-law Tamar has committed harlotry, and moreover, she has conceived by harlotry."
Judah said, "Take her out and let her be burned!"
2^ As she was taken out, she sent word to her father-in-law, saying, "By the man to whom
these belong I am with child." And she said, "Identify, if you please, whose are this signet, this
wrap, and this staff"
^^ Judah recognized; and he said, "She is right; it is from me, inasmuch as 1 did not give her
to Shelah my son," and he was not intimate with her anymore.
L Tamar 2^ And it came to pass at the time she gave birth that behold! There were twins in her womb.
Bears
Twins
^^ And it happened that as she gave birth, one put out a hand; the midwife took a crimson thread
and tied it on his hand saying, "This one emerged first!" ^^ And it was, as he drew back his hand,
that behold! his brother emerged. And she said, "With what strength you asserted yourself!"
And he called his name Perez. ^° Afterwards his brother on whose hand was the crimson thread
li came out; and he called his name Zerah.
39 ^ £ind Joseph had been brought down to Egypt. Potiphar, a courtier of Pharaoh, the
Chamberlain of the Butchers, a prominent Egyptian, purchased him from the Ishmaelites

'I
1
guish. Tamar now confronted Judah with that same expres-
sion, and its impact registered solidly upon him {Sotah 10b).
2 6 . la^n ^[ll's — She is right; it is from me. The translation
sent word that the Mew Moon had been declared [Rash
l-iashanah 25a), they used the message "David King of Israel
lives and exists" (Ramban citing Sefer HaBahir).

m follows Rashi. Judah's response testifies to his moral in-

tegrity. Though his public admission surely subjected him to
the jibes of the populace, he did not hesitate to admit that he
Judah named the child Perez [meaning strength (Rashi) or:
breaking forth (Ramban)] because of what the midwife had
said (Radak).

' i was the father. Mor did he pretend to pardon Tamar by show-
ing her clemency, thereby protecting his dignity. He
thought, "It is better for me to be ashamed in this transient
I IT
world than to be ashamed before my righteous fathers in the
,l|,li-;.
World to Come . . ." {Targum Yonasan).
Alternatively, Rashi cites a Midrash that a Heavenly Voice
i'l called out, /(is from Me, i.e., that God proclaimed that He had
intervened to bring the two together.
Ramban and Rashbam render that Judah called out, "She
is more righteous than I!"
2 7 - 3 0 . Tamar bears twins.
2 8 . ^U'pnl —- And tied . .., in order to identify him as the
firstborn (Sforno).
2 9 . That Perez pushed ahead was part of the Divine plan.
Zerah desired to emerge first but God declared: "Messiah is
destined to descend from Perez; is it right, then, that Zerah
should emerge first? Let Zerah return to his mother's womb,
and Perez shall be born first!" (Aggadas Bereishb).
Kabbalistically, the names Perez and Zerah have great
mystical significance. Zerah, literally shining or brightness,
alludes to the sun, which is a source of constant light. Perez,
on the other hand, means breach, alluding to the moon,
whose light is sometimes whole and sometimes breached, as
its light wanes and waxes. It would have been logical for the
brilliant, constant Zerah to be born first, but God wanted
Perez to be the firstborn, to symbolize the Davidic dynasty,
which is likened to the moon, because it became diminished
and finally disappeared but, like the moon, it will re-emerge
and grow to fullness again. Because of this similarity be-
tween the Davidic dynasty and the moon, when the Sages
3 0 . mi — Zerah (Brightness). In the plain sense, the nam<!
alluded to the brightness of the crimson thread (Rashi).
39.
•^^ Joseph in Egypt/Prelude to exile.
The Torah returns to the narrative that it had interrupted
with the Judah-Tamar interlude. As noted in 38:1, Judah'jt
degradation was inserted because his role in the sale of
Joseph had caused the brothers to demote him from hi;^
leadership status. Furthermore, the close proximity of thc
narratives of Tamar and Potiphar's wife indicates that both
women had pure motives, both of them desiring to found
families in Israel. Potiphar's wife had foreseen by astroloqi
cal signs that she was destined to be the ancestress of r\t\\
dren by Joseph — but she did not know whether s/ie or Ivi
daughter would have the children. [According to traHliii.n,
Joseph married her daughter. See Rashi to 41:45] (Rir.lii)
Joseph's descent into Egypt was the prelude to thi: i^ilr
foretold to Abraham at the Covenant Between the Wut-^
[15:13]. The phrase Josep/i had been brought down l.o I •iin'i
(v. 1) has the deeper implication that Joseph brought ./IHCM
[nnin] his father and the tribal ancestors to Egypt (Ttini tu in^i
Vas/ian). That is, God engineered Joseph's descent to l"'|\'|i
and his elevation there to the position of viceroy in otd't )> •
prepare an honorable way to implement His decree Ihni •'••
cob and his family be exiled. [See comment after 37:20, Wh v
were the brothers . . . ] According to HadarZekeinlin, il.^
Divine Presence, as it were, descended with Joseph.
1-6. Joseph's success as a slave. The brothers hnd d-m.
their work, convinced that Joseph's dreams of kliMi-'i't-
K I vh - i:i / nh att^'i nwna
CHS) Tinbg nan nK^ai ng'ia'? nnw'?
NrripsN nnin^ nnisl xniat'? K;^ya Krr niK'-yin niin^ "IUK^I n''M3|'7 nnn nan DJI ^n^3
-inx"? mnn"'?><; nn'^ip K^'n) riKiw xin ;ci'n.wn) ^
Ija VTiafi^JK n-insi N;^V8 ' ' J S nan
:l'^t<ri K-jDin) Ksmm xngiv ID'?
'jn nK3! nnsi rriin? vilnptpKiia
nbwb nrinn; N^ IS "jy nx K^S"?
niniiD ;ny7in'? ily q^piK K^I 'nn
:Kriyp3 I'lpl'o Nrii IT3'?''OT n v ?
Kn^D na'Dji xn; nm nn'^'a? nirji na l-ij-"?}? T\i;i?ri] nil^jpn np_rii 'v~]m nnn"??
n rnp^'D'? Nnnini HT '75; niupi
a'nhf na nigioa :Kn'n-ii75 pga f<;(j nan) I T n''iz;n? 1 •'n^i •.npK'} xy; ni TDK^ '•'JE/ ^
llpi;! KB n-jKiKi 'nins pa? Kni m;
iy-is nntw N"!pi 1i?nn'? ij^y 'JD
HI? Vy '1 'mnii; psj ig nngi'?
nnnx cipl'i K :iTn| nniy K-jpi Nnnim
3T ny-i3T Ksn ngipis niap nnv'p'?
ftl) Dnm6 C'l (DP iniiDDs '^DD) <\V\O tt onrnfi c .TIS; tio' x^i :'w
ftbi p'nj-jpni (CID:6' x i w ) IDD' 65I ^TDI 77b6 '3J IT3PII ,(:' :ipip} per
.(75:D? b'pb) mil) o'B' )tibm imh b)o Dp3-73i . n m ' : nya (T3) :[ipDD
.^l ]n^i (n3) :(Dt; ^"3) D'p'7J or'^i; ibf) bsfi DO infiDC 'cb .-JDP D'RIP
pprn . n : ; i 3 ( M ) :D-)'rp? ' x o IT bu D-)ppc intti pnb IT 7nf5o 6'iir
7353 ]f)3 Pi3in3 PIT D3-)6 .iju/n IT bs? "lUTK {h) :(Dibp3i6) pnp Tbu
P176 ,ppbi: on37 013316 7J)3 fi"'i .isnn f)5'C ]3» bisnc O'mp ns^ft
:(7' DP •5"3 ;ft3:r 13C1P') 3Df JlCbl D'bpn D'P6J5 be 0D3 M3'PP '3C1 "IWC
]'3Bb -jfip .Tim qDin (K):'?» P'6"5» Pnnf DC !)13 . m t iwiy x i p ' i
•jb inib ,cpv be iPT3ttb 07p' be I P 7 ' T -ji^pb '73 13 p'ocac b'>b ,pcf)"3
pcnnb -JD'piD be ipeft rcD» imcb '73 ,7IDI .mbnan ID^'-JP ib'3e3C
?bn i'aibnpi63 ppf)x ,D'»e opb ir <]6 o'W oeb if DW ib imb inp
:(3:PD -^''S) :iP3n of) D:»» of) Pi57v os'fji ,iwn 0*53 7'»i3ob DTPISC
2 4 - 2 6 . T a m a r ' s pregnancy. The Midrash records that
Tamar told people, "Prophets and Redeemers will descend
from me!" Moreover, her pregnancy seemed to be incontro-
vertible proof that she has conceived by harlotry (Rashbam).
2 4 . ti"itoni — And let her be burned! Because Tamar was the
daughter of Shem who was a priest, they sentenced her to be
burned (Rashi citing Midrash). As Ramban points out, the
unmarried daughter of a priest is not liable to the death
penalty {Sanhedrin 50b), so there had to be other reasons for
the death sentence. Mizrachi explains that there were indeed
extenuating circumstances: Perhaps sexual misconduct was
so rampant that extraordinary measures had been instituted
to curb it, or the exalted status of the families that had been
shamed by Tamar — Judah's and Shem's — was sufficient
to demand an unusual penalty.
Judah condemned her to this punishment because he was
a great chief, and his daughter-in-law's harlotry was an af-
front to his status, just as a priest's daughter who commits
harlotry is condemned for having "thereby profaned her fa-
n'ttjxna nao / 212
n>3nnn n
o^
'bi.(' oe) Dbe 'Di»f)i p-jpfi be ism pef)") be isn .aiiynn ip^t:;)a3 (nn)
07' Piben (33:P iPDfj) Pi:n nibem in3 ,D'P7no cbPC03 D'e7p ebc»3
,137 DP .maiaib m n :6'P1' Pipbp3 Pibp5i6 DJIP pi .(7':f'' P'pe')
:0:i D'TP:! T P ) PBPP P 1 3 IWl ,(33:f)3 PTOP) P I D 0e6 1J53 ,P131»»
,IP3 f)pe PP'D DP be 1P3 ,yhn '3') oicn P^cpn o'lpf) 11)6 .qnurni
bK nnhvj itim :<iie'b .riNan): Kin (na) :(':PD •5"3) PDne3 PIJ7 p'Db
n^K ^^y:< UT^K"? f)bf) ,p-)3irK '56 iDn imbi i':p psbob PPii tt .mnrt
n»6 ]63n .v:5 p3b6 b6i ,'3i5ip' i6b D6I ,P71' ,wii3n 07V Df) ,oij)f) .1^
13(1:(:' PpiD) D'3i3 n'3P ')D ]'3b' bf^i pftp iP33b win b'D'p D7ftb lb PD
i"3 ;De) P1CS5 pbe 73f3P blii •J6113 hi 130 ,Pep3 peb 6b6 6; ]'6 .xa
'"3 '":pb 6i3n ;Dibp)if)) Pisiun fi'P .I3WM :?'1373 .npnar {13) :{6':PP
'Db .(DP ppip) D'i37o iW' 'pf)»i 'jnn Pinfti bip P3 ofii'p ip-37 b"ni .(3:J
7'J513Db 'Pif J P7P' P3Cni ,D'3bn PJBC iflS'P 'PirJ P'»P P'33 PDISJ ?P'PP
Dbnb P'PPJ fib ip^ bn .PPPP r73 '3 .mnna KS p 'jir la :bliie'3 D'3bn
ther" {Leviticus2^:9). This judgment would not have been
meted out to a commoner {Ramban).
2 5 . Tamar did not shame Judah publicly by naming him as
the father. She reasoned: "If he admits it voluntarily, well and
good; if not, let them burn me, but let me not publicly dis-
grace him." Thus the Sages taught [Sofah 1 Ob]: "One should
let himself be thrown into a fiery furnace rather than expose
his neighbor to public shame" {Rashi).
That Tamar sent the pledge to Judah only at the last
minute is noteworthy. R' Elazar {Midrash; Sotah 10b) com-
ments that, in order to prevent the Messianic dynasty from
coming into the world, Satan caused her to forget where the
items were. Tamar beseeched God's mercy with all her soul,
and just as she was to be led to her execution, she found the
pledge. Historical destinies sometimes hang by a thread and
their happy outcome depends on a miracle (R' Munk).
God repaid Judah measure for measure. With the expres-
sion K3"i5n {Identify, ifyouplease: Is it your son's tunic or not?
(37:32)], Judah had caused his father, Jacob, untold an-
215 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 3 9 / ' II

Joseph in who had brought him down there. ^ HASHEM was with Joseph, and he became a succc.'^'-lnl
Egypt/Pre- man; and he remained in the house of his Egyptian master. ^ His master perceioed that HAI-.UI N
tude
to Exile
was with him, and whatever he did HASHEM made succeed in his hand. * Joseph found fain n //1
his eyes, and he attended him; he appointed him over his household, and whatever he Ivu I In
placed in his custody.
^ And it happened, that from the time he appointed him in his house and over whateoi'i iw
had, tiASHEM blessed the Egyptian's house on Joseph's account, so that HASHEM'S blessims nuv\
in whatever he owned, in the house and in the field. ^ He left ail that he had in Joseph's ciiy.ltntii
and with him present he concerned himself with nothing except for the bread that he wouk / * M '
Now Joseph was handsome of form and handsome of appearance.
Poiiphar's '' After these things, his masters wife cast her eyes upon Joseph and she said, "Lie witli im
Wife a g(j( /^g adamantly refused; he said to his master's wife, "Loofc — with me here, my m.v-Ui
^" ^''^ concerns himself about nothing in the house, and whatever he has he placed in my CUHUU fi/
Joseph
^ There is no one greater in this house than!, and he has denied me nothing but you, since iifn
are his wife; how then can 1 perpetrate this great evil and have sinned against God!"
^^ And so it was —just as she coaxed Joseph day after day, so he would not iislfn u
her to lie beside her, to he with her. '^ Then there was an opportune day when he tvi/r/.i'
the house to do his world — no man of the household staff being there in the housr'
poorly, proving to Potiphar that Joseph was responsible for grateful to the master who employed him, trusted hini,
the blessings (Tanchuma). treated him kindly. Only then could he add, almost eiji ai \
6. Dn^n-DN la — Except for the bread. This is a delicate ex- terthought, that he will haoe sinned against God, \.o , m
pression; bread here refers to his wife (Rashi). The sense is from wronging your husband, I would also be ^UMH
that Potiphar unquestioningly entrusted to Joseph every- against God (Mizrachi).
thing except for his own wife. Tur interprets the word liter- 1 0 . t)p1i-'3N Jin?"!? —As she coaxed jlit, spoke Lo\ JM ,
ally: Potiphar trusted Joseph so completely that the only She tried to entice him in every way possible: with w n. I
thing he concerned hinnself with was his personal menu, (he varying her dress; by threats of imprisonment, huinillMi
bread he ate. and physical harm; and by offering him huge sums 111 m '!
7-20. Potiphar's wife slanders J o s e p h . Joseph spent a (Yoma 35b).
year in Potiphar's service (Seder Olam). As verse 6 states, 1 1 . ntn Ql^na fnil — Then there was an opportune '(^11, \
Joseph was exceedingly handsome, which, in the plain and a was like this day]. It was an important day — a ir^A
sense, sets the stage for the lust of Potiphar's wife (Ramban), when everyone went to their temple, but Potiphni'r:
but, as Rashi notes from the Midrash, once he became a suc- pleaded illness and stayed home. She reasoned, "I will H'
cess in his master's home, Joseph became preoccupied with have such an opportunity to seduce Joseph njnow;), .r-. /
his appearance and began to curl his hair. God said, "Your day."
father is mourning and you curl your hair! I will incite the inax^M XVtVJV^ — To do his work. According to oin- i ••
bear [Potiphar's wife] against you." the Talmud (Sotah 36b), Joseph's resistance had \\:> '•
8-9. IKU'I — But he adamantly refused. The adverb and the work he came to do was to yield to her advdi n ' •
adamantly is suggested by the staccato and emphatic Ma- then, the visage of his father appeared to him, sayiuu '"
soretic cantillation of this word: the shalsheles, followed by he consorted with her, his name would not be woMliv '^
a psik [disjunction}, both of which set off the word and en- pear with those of his brothers on the Kohen Gadnl'-, hi
hance the absoluteness of its implication. It indicates that plate. When Joseph heard that he would be forlf-lii"!
Joseph's refusal was constant, categorical, and definitive. standing as a building block of the Jewish |jrii|ii.
He repulsed her with absolute firmness. Haameic Davar strengthened his resolve and resisted her impoilutiiii'
notes that the Torah gives no reasons for his rejection; his As noted in the commentary to 37:3, the factvi MI '
sense of right and wrong was so clear that he did not even and Joseph reflected the holiness of their joint inlliii'i
consider her pleadings. To her, however, he gave an expla- it was Joseph's destiny to succeed Jacob as the luiid- >
nation, trying to convince her to stop pestering him. rael. If so, this would explainwhy Joseph saw Jacoli'n t .
It was important to him that she not be angry, because he this crucial moment when his spiritual greatness luinit \-
knew full well that she could cause him great harm, so he balance. His father's face reminded him of what hn w-..
tried to make her understand in terms that she could com- posed to be. Joseph had richly earned this spiritun! |i li' >
prehend why he could not please her. It would have been tion by virtue of his allegiance to the ideals of Isrntil,»
useless to speak to an Egyptian noblewoman of Jewish reli- slavery. When he saw Jacob's face, he realized tlmt I M
gious scruples, so he explained that he must be loyal and not destroy himself by acceding to Potiphar's wllr-
 2Mr>^ nipns miTKna n s o / 214

jn K";n''i3 nm^ qm^ 'nlnriN n ^''i^ •'OP 'T?'!''"^)!? mn'" •'np :ni3iy innnin niz/K a
nini nb^-Q ^^J nini CIDIT nnvos
nini •'3 T'h><; N^!1 inviari v^^is; n p ? ••nil rc'^V'? ^
Nin •'I '7^1 n^vog ;n n i u ' n ns NYipn tin^g n''b:^)5 nin'' nt^'y Kin-ni^K 'VD) inK i
ciov naWNii iriT? n'pyn ;^ nay
•jV n:!3pi a n ; WBiyi V13'}?3 f^QT -tt/f "75) irT'B-'^v'innpfjy in'N nnii?^ w y ? ip cipi''
:FiT3 -ipn n'j n''K n 'jai an^a nK7iS"'73''7J?1 in''55 ih'K Tip^n TKJ? ''np tinja inj 'b n
'ja "pvi a n ' a a nn; •'JOT Tiyn nirjin
nij-ivn iT'a n; ;; -i^-nan n^ n''N ^ ''fri Ipi'' '^'??? ''•JY'sn n'-a-n^ nw T-iip i"?"^:;
'1 ^aa jT Nnaia nini tio"!' '^na ••73 n'lj/p tnnto^i iriaa i'7-iy:; iwis"'753'mn'' ng'ia 1
'•1 '75 paiiJii :KVi?fJ3i Kn''aa rh n'K
oyntp n a y VT N^I cipl'"; Ki'a a^ nn^n-DN ''3 nnwa IHK V T - K V ) ^ipi'' T 3 '^^"Wii
c)p1' nini 'jaK mn ^ mrjb ill's!*; ''nil :nN^n na-'i "iKn-na^ cipi'' •'np ^31K Kinni^i^ 1
"ina niriii :KiTi;!a ^m Ki'na Tato
n; aaia-i nm nsjJTi r'i?Kn ^josria
i'ay a a t o n-insi cfp!'''? KOjiy
Kn HJian nnis m'? I B K I a n p i n
T 'jb] Kn'aaT KH ')3V i>X Kb •<i^^i•^ -u;''—itt7N V31 n''a3-ni3 TIK VT'-K'? •'JIK in viiK
Kn^'aa an ri'Vo :n'a apt? n^ ITK
IPIVK Dj;in ^ap yin K^I ''iP TIC
'It^/n'KV'i ^^^P njn rri^n ^I'lj la^-'K tnj? ipj ib u
nayx n 3 W aniiiis riK bina vjin;
;;•] najj, aint?) Kiii funaT Krnp'a
• i ' av t\w av nb-'bu la mqi.
•'n^T :n''nVK^ ''O^HO') ^^^^ n^'^^Ln njjnn nti^^K ^
'inDV nni"? aatfp'? naa V'ai? K^)
''yi no Kpi''? niriiK' iHiay
IT'?! n:3ton 'ariaa p^an'? Kn'a'?
nri'ign Kn^i njn QI^HB '•'n^i :n)5V ni;;n^ n^^^ ^^
:Kn'a3 i n n xn^g "^im vim

'"CT
lip ppb n? .if? U71 "jai (i) :(P 6mp;D) VM -JUC D ^ C DP .IHK -n la (i)
,mn mina ""n'! CKI) :(:A OPID ;Dt;) 3"oinb .n)ay niinb :(I:(D I''^) pnpp .nnbn DN la :Dib:b 13b ]:»•) D'P W .nniNn inN WT K"?! (D npfj -JDP
,f"i3 D'3i obv ipboc Doic Tfj DV ,pipi 01' ,7nvn DV D'P icfo '?'i imi? ?6ip p'3 . i K n nD"" ciDT »nii :{I:ID Y'3) n"p5 ppi3 I M P 6bf) ,itipf' f>'?
Dii?' 'S'fji 'ih pbip DDI) oinft .w? DVOD ^Dvb ppiob pw DV 'b pf) oonft DpfJi bsfipn 736 p"3pD -)nli .nBp3 bobcm opipi b3i6 b'PPv) bpw mii:
,nnn ipu^bn inft in ,b6i»i;i 3T .iJiaK^a nvevh:((op -)"3 ;:ib ?PID) ib'b ,"iai vanK nttrs Kti/m (i) :Tn .3V7? P6 "JS o-)jn ')6 ,T3PP3 bobon
'DM ''^T^ '131V36 be ispvT mm ib D'ft-Jic ftb6 ,cinD v^-oi Pici3b inh 7PI •"iiKDm (U) :(rj:(p Ys ;n 6»IP)P p:in ^''s) imp in^ 'li:p Dipn bp

could never be fulfilled. But wherever he went, he ruled. As
a slave of Potiphar, he was put in charge of the household; as
a disgraced prisoner, he was placed in charge of the prison;
as a despised Hebrew, he was rushed to interpret Pharaoh's
dreams and made viceroy of all Egypt — and provider to all
the surrounding countries — and his own Egyptian subjects
came to him, abjectly pleading for the privilege of buying
food. And finally, his entire family bowed to him. What, in-
deed, would become of his dreams!
mentions his nationality three times in this passage [vs.
1,2,5); apparently this fact has special significance to the
narrative. The Egyptian elite held all Canaanites in con-
tempt and had a particular antipathy for the moral code of
the Abrahamitic family. That Joseph succeeded in such an
antagonistic setting, therefore, is all the more noteworthy
(R' Hirsch). Given this fact, it is clear that he could not have
been promoted unless, as this verse states, HASHEM was with
Joseph.

2. Vpii n ' ? ? Ti^!) — ^i^<i /le remained in the house of his ...
master. God intervened to have Joseph work in the house,
unlike most slaves who are assigned to hard labor in the
fields (Abarbanel). That he worked at home near Potiphar
and his wife enabled Joseph's talents to be noticed and re-
warded (Ibn Caspi).
nirjari — Egyptian. That Potiphar was Egyptian is obvious,
since he was an official in Pharaoh's court, yet the Torah
4. Perceiving that Joseph was Divinely assisted, Potiphar
took a special liking to him. First he made him his personal
attendant, and afterwards appointed him over the house-
hold.
5. friiyai n^aa — In the house and in the field. Potiphar's af-
fairs prospered wherever Joseph was. If Joseph was in the
fields, they flourished; and if he was at home, the domestic
matters did well. But the areas where he was absent did

-^-mf
 in

217/BEREISHIS/GENESlS PARASHAS VAYEISHEV 39/12 - aO/'/

^2 that she caught hold of him by his garment, saying, "Lie with me!" But he left his garment in
her hand, and he fled, and went outside.
^^ When she saw that he had left his garment in her hand and fled outside, ^'^ she called oni
to the men of her household and spofce to them saying, "Look! He brought us a Hebrew nuin
to sport with us! He came to lie with me but I called out with a loud scream. ^^ And when he heaid
that I raised my voice and screamed, he left his garment beside me, fled, and went outsidd"
^^ She kept his garment beside her until his master came home. ^'' Then she told him a simil. n
account saying, "The Hebrew slave whom you brought to us came to me to sport with me. ^^ Litii
it happened that when I raised my voice and screamed, he left his garment beside me, and r.ui
outside."
^^ And it was, when his master heard his wife's words which she spoke to him, saying, "Yoi u
slave did things like these to me," his anger flared up. ^^ Then Joseph's master took him ami
placed him in the prison — the place where the king's prisoners were confined — and /)••
remained there in prison.
^^ HASHEM was with Joseph, and He endowed him with charisma, and He put his favor in ihv
eyes of the prison warden. ^^ The prison warden placed all inmates of the prison in Jose.ph'h
custody, and everything that was done there, he would accomplish. ^^ The prison warden dif i
not scrutinize anything that was in his charge inasmuch as HASHEM was with him; and whaUvn
he did HASHEM made successful.
40 ^ A nd /( happened after these things that the cupbearer of the king of Egypt and the li<sl\n
transgressed against their master, against the king of Egypt. ^ Pharaoh was enragvd .M
iSK ^^'>l — His anger flared up. By the standards of Egyptian an inspiration to all future generations who would I"
society, Potiphar should have had Joseph killed. That he did justly afflicted {R' Munk).
not was because of his affection for Joseph; because God 2 1 - 2 3 . Prisoner becomes master. Normally, prisoiHi
protected Joseph; or because ~ knowing Joseph's righ- the dregs of society, and those accused of a crime iil-.''
teousness — he doubted his wife's story {Ibn Ezra; Ramhan). attributed to Joseph are among the most degra(l«''l
According to the Yalkul, Potiphar's daughter Asenath swore Joseph was admired by everyone, his prison warden . id hi
to him that Joseph was innocent and told him what really fellow prisoners alike. Realizing that Joseph was iruio' • ni
happened. In this merit, she was eventually privileged to that Hashem was with him, and that Hashem minh hin
marry Joseph [see 41:50). succeed in everything he undertook, the warden pul .i' I'li^pl
2 0 . IJIK tipli iJ^K ni?ii — Then Joseph's master took him. in charge of the prison and never demanded an arrnnnMiti
Potiphar personally escorted Joseph to the prison, a display of him, nor did he guard him (Targum Yonasan).
of his high esteem for the young Hebrew (Afcar/jane/), and an 40.
indication that he did not believe his wife's charge. He
explained to Joseph that unless he punished him, people ^a§ Joseph interprets dreams in prison.
would say that his wife was routinely unfaithful and that Because Potiphar's accursed wife had made Jrf.. ph li.:
Potiphar ignored her behavior — and he might not even be subject of general gossip, God now arranged Im o ntiii
the father of their children {Midrash, Yefeh Toar). scandal: He caused two of Pharaoh's officials to b*- IhiHA,
God decreed that Joseph be imprisoned for ten years: one into prison so that the capital would be abuzz wllh ihiM
yeai for each of the ten brothers whom he had slandered to offenses and attention would be diverted away from Jniiit|-t.
Jacob [37:2]. Later, two more years were added in punish- God's other purpose was to make those chambcrlnlht jh.
ment for placing his trust in the Chamberlain of the Cupbear- instruments of Joseph's relief and ultimate el<'v.iiir.M tu -<
ers instead of in God alone [40:14, 41:1] (Seder Olam; high position (Rashi). This took place after Josei A11i.i-l Iw"-
Tanchuma). in prison for nine years; apparently, he was still on ihiMiili^
of Egypt's high society even after all those years,
By presenting in detail the revolting injustice that resulted
had he been and so provocative the scandal cc u | U.
from a slanderer's malicious charge, the Torah portends the
Potiphar's wife.
destiny that would befall Israel frequently in its history. As
for Joseph — he accepted this misfortune as calmly and with 1. n^'Km . . . ni?ttrn i^pn — That the cupbean'.r . . ivHi (*('
the same unwavering faith in God as he had his ordeal at the baker transgressed. In the case of the cupbei-jrcr, a My *!i-
hands of his brothers. Even during his imprisonment, his found in Pharaoh's goblet of wine, while in thi; cmtR )i| \t\\
conduct inspired trust and won him honor, in prison, as in baker, a pebble was discovered in the king's hr^ifli) tPiH'tfii^
Potiphar's home, he rose to authority. Joseph's reaction is from Midrash).
 illjllililllllllllllllllililllllliillllililllliill

a / B - a'' / u"? 3tt7'i ntpna n'tPKna nao / 216

nT? 'nA3 n]j7!] lEiy nnnu; itoK^ rxnii into?inri] 3^

pa;i p-iyi piTa ntwn'?'? nijawi
nj??© '-1K niq 13 niqir :K|7W'? nn^? n^3 ^J-V""? nniN'iB v^} :n^inn KIT::] DPI ^

Kp Kajn'? nNnw K-I53 Kb 'n^K 33E7^ '•'7K K3 133 pHY"? n3J7 E/'N w"? K''3n W"l
J- : • - •• <T rtT I v j ~ : I.- : • j ' UT - j - :
K^|73 nnj?i •'By aaiyp^ 'ni'? 'jy
'VB n^nnK nx yatt' -a rxm m :NaT
|79M piyi 'niV ntua'?'? npstui n n p nani :nyinn Ny:ii
DJ^ '''?V^ n^a 2)5?,^ ^?4??!!'°
ny nni'? ntou'?'?
piBy n^'Vani' fflnn^ naia-i hv
T-^x nanri] :irT'3-'7is Tiaix
MZ—\V_ rb^^ 1713 t^
Til'? '^y •nn'n'? r^Nii K^BariD? ni^X n?yn n53;n •''?N K3 ntox^ nbrn nn373
KajoV Kj^ Kn'n^K n nx-jay N^gy
nni?i ''?B mflns na niriin- I'a 3 ] ^ ! ] X'TpX,] •'^'ip •'^'''inS •'H^l :''3 pOy"? 1J^ n K 3 n n'
iNpitc''? piyi 'ni'? nu'ia'?'? npaiu)
'mipa n; piilan yni^ la nirjiD-
iB'sV nay n^'Vu 'T nnriK nto?; n^Kn Dn373
-I>3N^ vbK nn3T iti'x irn^x
tjpni i^ay ^ lay I'VKn x^ninaa •'7i;i: iniri'] ifiK qpl'' ' h x np'i :13X nnji ^ipy •'^ =
n^ni nn; tiol'^ njlan aip^ia iPitn
K3'?n 'TP? 'T ipt? 'TPS n'a'? -''TV^ Dn.TON; "ibiian niDN°-ntyis Dip)p nn^n rr-s
•P-.TDK-
niij] K3 :n''P!? nna inri nir;] m'PK ni?n T-^K Dji] ciPi''"nx nin'' •'n^i nntin rvy:^ DU/ K:.
n^ 1131 tipin n'lypa ;n K-iip'ip
rra an 'I'ya fiPD^V PISO'I ^npn Hnii)riTi''3 it? \m nnt)n-n''3 nty •'rv3 lan \m aa
KTa n'pt? n'a an ' M I M ;n''P!5
>TPi? niaa ^ Kn'ps '?3 n; qpi'-]
-b's riKi intiri n''3:? nt^x nTPKn-'73 riK cipi''-T3
nirj niip'n? \m fiay 'l '?3 n;i -in^n-rT'3 -w 1 pK :nu/y mn xin Diir n''tov if x u
'm n'pN iT-a an nha naynn
;n Kipin na nTa inip ^a n;
•nt/Ni inK mm nu7i<;3 i"i;3 hnwip-'^BTix nx'-i
nirjix :n^5ftj ;^ nay Nin ni Piiyps ;n''^y)3 nin-i •mv Kin
Kjpiy in-ip f^Kn Kjniria ina
lin'^lai"? •'nmrini •nyi?'i Ka^g
Dn_:if»?-^^n np.i?;Ki iKipn nbk} Dn37n SHK •'n^i K ^vau-M
•jy nyiB tjiia :n'"ivnT KSV?;'

:T313DI5 nin m))'i)3 ,romP3 .nwji t r n xm (aa) :(R"3-)3 ;.I' PI3IP3)
.n'jKd n n a i n iriK (W :(|P)V o m w ipfi 'ne b'3t;3 .itiK 'n nwna (jaj
0"3pB opi fl'3P ,1CT5J3 13 13'7b obs 'B3 p'ibp D6 Pinft P P * p b ' n P t 'Bb
P'lib ppinp 6i3Pi; 11P1 ,if):PB -)"3) vbr> ftbi op'bfi BB'C ibf> be DSPIID
on ,ibi: I'TPiB 'b"B3 3131 him or .iKon :(t"DB ;P'3i3 ;j DO O P T br
o"sft ]icb I'fti ,lbpp pp Pf) .naiKm :(3:PB P"3) ibc I'ppibu pnb ftiro
i)b fi'3P ,Di)p iipb t"D Mb joan IKT ( T ) :(15-P finmjp ;DC ")"3 ;DB PWD
•5"3 ''E) 13B ')3» ,PO>P •)3Bn . n a y :1B O P * PbE3 bpi ,i6'3o 'n CTP fibi
nwN n a s n l a y n ,'3 pnx^ . ' ^ K la m :<)DV be .I'nK (Ttj) :(P:3»
ipti .p lb mnft PPCR PDP3 .'«i I'JiK Binwa 'n'l {u<) nj'j n x a n
:(vi:tB P"3) obftp P'DCP TOB ,inasi '^ n o y n ^ x n n n a i a oppfic
0)pn3P oiiDPi pf» ob3 ppb ,i'f)n bpb b3ipp P'PP .non I ' ^ K u'l (K3)

1 2 - 1 3 . n-i;a n a a a1SJ?l — But he left his garment in her hand.
He could have overpowered her and retrieved his garment,
hut out of courtesy to his master's wife, he slipped out of it
and left it in her hand (Ramban). This became Joseph's
undoing, for she used the garment as evidence against him.
When she saw that he had left his garment and fled, she was
afraid that he might expose her to the household or to her
husband. Anticipating this, she hurried to them first and
inade a scene, accusing Joseph of having removed his
garment to violate her, "but when he saw that I screamed he
fled in confusion" (Ramban).
14. n a v U7'N lab Kiari — He brought us a Hebrew man. She
played on the prejudices of her fellow Egyptians, who ab-
horred the Hebrews and would not even eat with them [see
43:32]. Ordinarily, therefore, the Hebrews would never be
brought into the house. Potiphar's wife charged that for her
husband to have made an exception of this Hebrew slave and
even to have appointed him to a position of trust was an
affront to them. "No wonder the slave took advantage of it
and tried to exploit his position and trifle with our sensibili-
ties!" (Ramban).
1 9 . n^Nri D n a i a — Things like these. To infuriate Potiphar,
she described the sort of intimate conduct of which she
accused Joseph (see Rashi).
 219/BERElSHIS/GENESlS PARASHAS VAYEISHEV 40/3-14

The his two courtiers, the Chamberlain of the Cupbearers and the Chamberlain of the Bakers. ^ And
Cupbearer J^Q placed them in the ward of the house of the Chamberlain of the Butchers, into the prison, the
and the place where Joseph was confined. "^ The Chamberlain of the Butchers appointed Joseph to be
Baker:
Their with them, and he attended them and they remained in the ward for a period of days.
Dreams ^ The two of them dreamt a dream, each one had his dream on the same night, each one
and according to the interpretation of his dream — the cupbearer and the baker of the king of Egypt
Joseph's
Inter- who were confined in the prison.
pretations ^ Joseph came to them in the morning. He saw them and behold! they were aggrieved.
'And he asked Pharaoh's courtiers who were with him in the ward of his master's house,
saying, "Why do you appear downcast today?" ^ And they said to him, "We dreamt a dream,
but there is no interpreter for it." So Joseph said to them, "Do not interpretations belong to God?
Relate it to me, if you please,"
^ Then the Chamberlain of the Cupbearers recounted his dream to Joseph and said to him,
"In my dream — behold! there was a grapeuine in front of me! ^° On the grapevine were three
tendrils; and it was as though it budded — its blossoms bloomed and its clusters ripened into
grapes. ^^ And Pharaoh's cup was in my hand and I took the grapes, pressed them into
Pharaoh's cup, and I placed the cup on Pharaoh's palm."
'^ Joseph said to him, "This is its interpretation: The three tendrils are three days. '^ In anothei
three days Pharaoh will lift up your head and will restore you to your post, and you will place.
Pharaoh's cup in his hand as was the former practice when you were his cupbearer. ^^ If only
you would think of me with yourself when he benefits you, and you will do me a kindness,
if you please, and mention me to Pharaoh, then you would take me out of this building.
Pharaoh himse\f {Abarbanel). interpret a dream only because he is formed in God's imag<'
5-19. The dreams of the chamberlains and J o s e p h ' s in- Consequently, even a despised slave in prison may be God'^
terpretations. agent to interpret it (Sforno).
5. in'^n in riQ3 lyiN — Each one according to the interpretation 10. npniy Tivi'h'p — Three tendrils. Since there are usuully
of his dream. The narrative and subject matter of the dream many more than three tendrils on a vine, Joseph perceived
was so consistent with Joseph's later interpretations that a special significance in this number (Daas Sofrim). And
when he explained them, the chamberlains realized that he since the dream showed that the grapes blossomed vciy
was surely right. According to the Midrash, each one dreamt rapidly, he understood that the allusion was to three d.iyn
what would eventually happen to his colleague (but not to rather than three months or years (Ramban).
himself), so that when each one heard how Joseph inter- 1 3 . :npK-|-n^ n y i a Ktyi — Pharaoh will lift up your head. Ww
preted the other one's dream, it was clear that he was right ]d'iom lift up your fiead means to count [cf. Exodus 30:12]. \\\i-
(Rashi). sense here is that when Pharaoh will assemble his othei -.i-r
Ibn Ezra and Radak comment that each dream contained vants to wait upon him during the meal, he will count i/nit
an accurate vision of the future, verifying that it was a true among them (Rashi).
dream — not a fantasy. n^a nvig-t3l3 nnai — And you will place Pharaoh's cup In hi->
rrQKni nj^H'Bn — TTie cupbearer and the baker. No longer are hand. P'haraoh's trust in you will be fully restored. Hi' will
they called ito, chamberlain. Their incarceration had broken take the cup directly from your hand, without demandlnii
their spirits and they felt like helpless servants, rather than that you taste it first (Meshech Chochmah), to make sure M i-
officials (Sforno). not poisoned. This indicated that Pharaoh would havi^ i.i nn
8. lni< T>1< inDi — But there is no interpreter for it, i.e., no one plete trust in the cupbearer, and not hold the fly-in-the-wjii.
ran explain the prophetic portents of the dream. Apparently incident against him.
they had sent for interpreters, or perhaps there were others 1 4 . nVl9-'3K '«ari'i3fm — And mention me to Pharaoh. Ymii
with them in prison, but none could interpret it. Or the impli- words will carry weight with the king, since you will tin un
cation of their remark could be: "These dreams are so diffi- important official (Radak). Your return to prominenc(? Iii m
cult that no one in the world can interpret them" (Ramban). cordance with my interpretation will be so astounding (hftt
Joseph answered that just as God sends the dream, so He you will need merely to mention me to Pharaoh to hitVH tVt*'
grants man the wisdom to interpret it; otherwise, the dream freed from prison (Rashbam). Please tell him that I iiiTi vJm
would have been in vain. Therefore relate it to me — perhaps thy of serving kings, or ask that I be released to serve yoil, H^i
God will give me the wisdom to interpret it (Radak), Man can I did here in prison (Tur).

- ..J
 llltiiiiiiiillllliliiiiiiuiliiiuiliiiliiiiiliiiiiiiiiiiiiiiiiMliuiiiiiittMiillMlUi

T<-x I n aum nuns JTU^Kna lao / 218

an hv) 'ply aT '33? 'nija-i^T p i r i
aT ri'a Knipn? iinri; an'ij :''ainn5
ciP'i'' •'I nriK n'pis ir-a"? Nj^lui? nip?? intin rfa-'??*; n^'natan nto iria "Doiyon nriN
qDi' TV K'bivp^ an 'miT :iBri T D K ciDVnt^ wmm nty Tp?']" :DE/ "ITOK CIDI'' IU/K
:K"iui331'lpV lini I'lnti; <yi3ip) iin^y
aKi'?n naa p r r n r i Knbn in^qin ni'i'D ra'^n,^] :"i)3t?;)33 n^'gi vm urjK n-jw^i nriK
K;f3<j7 nia'jD DH^'S? "'3J ""3 '<!'?''^a
I'TDK T nnvOT Ka'jn'j ••T •'ainrjii
tipl' iinni"? Nnsii : ' T P 8 n ' a a
tpp'p^ 113K uni imp; Kmi K - J ? ^ 3
D3ni nriK NTT ipaa i^pi'' nn^V^? K:I'^I nnon n n ?
n a v •'•1 nV)a 'SiaT n; bm^t
I'l ra -in'ipV Fi5iaT i r a nnipna
n^ nnijin tn KW I'W'a i^a'aK
Ti'^K nipK^] iDi^n D-ivn ng''?? v n u I)3K^ riiN ir-a
ptfjis ;i Diij lip K^rj cipl' lin^
Ni'7r][ iqDi'' nnbi^; nigK^i IHK pK inQi lan"?!! Dibn
an 'vrn^Jisi»!''? iva wnwK Kjn'jn ry^v;t2r[-w -I3D';I :•>'? Krn?D n'-hris bTi'7i<b
•'n'?na n^ inKi tipi'V nn'pn n; 'piw
Kn^p Njauai' :inig Njaia Nni
l'a'?5^ ni33N nnn?iK na tcni yvi:^!! n5f3 nn'^v nnn'SD Kim nanK; nu;'?^/ p m i
:l'aav Knn^9nK ^'j'lc'a ya ny'jKi T • JT : 7^ - - : <• : /i" • IT JT : 1 v LV -

K;ajv n; n'a'pai ' T a nViST Kpai K< npN] n;;? nv")? 0151 :D''53if n''ri'7?U7N I'^^'iyinn
rrarj-'i niinQi K P 3 b^ iinri; n n v v i
n'7 ni3Si3' :nV)DT N-j; ^5? KP3 n;
TIN; iriKi ny-]3 oia-"?!*; nn'K unt?;N] n''fi3j7n-nK
Kn^n fiwa© tcn^n njittia n cipi' hi^'"?!^ ')py)'3 nj c)p'i'' 'lb IGK'^] :n:i7-iB in3"'7V oten
n a T I'lpii Kn^p cilpgr :iiaN iini'
•^lufinitf "3^ •^p'n-'i iiitfn n; nvng
••'P^, niyW 1 ni3/3 :Dn n'-nj n\^W nnnwn
Kria'?n3 n T a nvnoT KPB inni •DID nnji ^|5"'7V ^3''ii'ni :ni7K^-nf<: WJ/ID Kto''
I D ^ K T in'? 'i3u;i3 Kn'in 'n nKnijj '3 :inp,i^j3 rv'^n -IU;K 11E/K"in bsiyips iniis WV73
nayni iiV a y . la •qav ' a n a i P
n-jjj 'by ^a•7n^ la'U 'By ly?
; n n K-j'ps n'a p 'Mi^gni nVia intn rr'an-in •'^riK^fim nyns-^K ~''3rn3Tm non

pmcf) 13 fj'oi .li'csn p infii .r'to I'Spcft omo ICBSI P53 PBSB
aw il31) 10131 3'P313 ,p-)9)) I n ; p . P P I I B SC OUIP jfo IB ,)'3>3i Pp'Dfl
.DnwKi (N'j :(33:t' 1311)3) i'5 jS'i iioi m s ftSi'i 3'P3i ,(P:P' r'BPi P53
li DP p'D .on nini nwbw (ai) msi) ii|;li3 f 03'3BI ,pn5B! irnaipj
nsna KII" (ii) :(.351'Mp ;S:PB I " 3 ) 3315 Piifi 'cnij C'l ,D'i3' PcJcl
IPlf) Ml)' P11BD3 V3Di PlCb V13B iflC llpB'f3 ,p3CP JlCb -IIBNT HK
')P13( Dfi i r t . i n n u m a i ON la CT) :13C1)>I I)C D'P3 .-iaa :OOTB
ncps 'i ttf) ft) 1* .-run nnsi KI H I B B I :'3nps3 li 3i3"c ipfti) ,ipf>
:nnK pvob .tjon riK cunaon no nps'i n :i"ii3PB t ' t e i .n53 fibfi
infjo'i (rt) :(:D PI31P3 ''B ;I"D51 CIP ICB 0'3C . i B w m n>ni i w i
DOTC Clip Dip ipfi to icnni .ipics isr oiip DD'SC mip'i .nmjt; nAn
3» '3 D'Biftp -ic 6 T I infoi; PJI .(i:nB I's) n'3p pipsi inibi pfi obpc
jnPBb BiiTO Diin obp ip6 b3 .mi'jn i n n s a VK :(:P3 »1313) iPB
'p <1BI (l:fl3 6 D'3bm <]BI1 ID 11)3 D'35B .D'aBII (1) :DP'bB fl3b I'PBP
. n t n s a w n i :fv^ pup); ponf) pnii)t .n3,i"\w m -.(p-.i 03'm ficfi
Pisa infii .ppiiB ft'o ib'63 'BibR3 'b api) .PPIIBS 6'DI .pmisb ami

The cupbearer's offense was less serious than the baker's,
since a fly could have flown into the wine at any time, and
presumably was not in the goblet when the cupbearer origi-
nally prepared and served it. That is why the cupbearer was
restored to his position (v. 21). The baker, however, was
!)uilty of negligence since a pebble must have been in the
liough or oven all along (Mizrachi; GurAryeh). Furthermore,
3. nn^iag — In the ward, i.e., a place where they could be
kept under guard (ton Ezra), pending a decision on their sen-
tence (Bereistiis Rabbasi). They remained in the prison for a
year {Rashi, v. 3).
4. Divine Providence was on display. As a token of regard for
his fallen colleagues, Potiphar, the custodian of the prison,
assigned Josephi to serve them. This personal contact be-

I
the presence of a pebble was a more serious offense since it tween the maligned Hebrew siave and the erstwhile royal
:ould have choked Pharaoh, whereas a dead fly, while repul- chamberlains enabled Joseph to learn about the workings of
live, is harmless (Radak). the court and eventually brought him to the attention of
221 / BEREISHIS/GENESIS PARASHAS VAYEISHEV 40/15-2;i

^^ For indeed I was kidnaped from the land of the Hebrews, and even here 1 have done nothiini
for them to have put me in the dungeon."
^^ The Chamberlain of the Bakers saw that he had interpreted well, so he said to Joseph, "I.
too! In my dream — behold! three wich:er basinets were on my head. ''' And in the uppermost
basket were ail kinds of Pharaoh's food — baker's handiwork — and the birds were eating tha 11
from the basket above my head."
'^ Joseph responded and said, "This is its interpretation: The three baskets are three days.
'^ In three days Pharaoh will lift your head from you and hang you on a tree; birds will eat yoi n
flesh from you."
^° And it was on the third day, Pharaoh's birthday, that he made a feast for all his servant:--
and he counted the Chamberlain of the Cupbearers and the Chamberlain of the Bakers ampini
his servants. ^^ fie restored the Chamberlain of the Cupbearers to his cupbearing and he placd I
the cup on Pharaoh's palm. ^^ But he hanged the Chamberlain of the Bakers, just as Joseph !i<u i
interpreted to them.
^^ Yet the Chamberlain of the Cupbearers did not remember Joseph, but he forgot him.
THE HAFTAI?AH FOR VAYEISHEV APPEARS ON PAGE 1142.
When Chanukah coincides with Vayeishev, the regular Maftir is replaced with the Chanukah reading:
first day Chanukah, page 764 (7:1-17); second day Chanukah page 766 (7:18-23).
And the regular Haftarah is replaced with the reading for Shabbas Chanukah, page 1210.

dreams would become the means of his freedom. He was
right about God's intervention — because God customarily
assists the righteous through natural means — but it was
wrong for a man as great as Joseph to seek human interven-
tion He should have allowed God to work His way as He saw
fit
The commentators explain that there is a difference be-
tween faith [njinKl and trust [iinu3|. "Faith" is belief that God
exists "Trust" is the conviction that God is involved in events
and that their outcome accords with His will. In the words of
the Chazon Isli: "Unless the future has been clarified by
prophecy, the future is not definite, for who can know God's
judgment or His deeds? Rather, trust involves the faith that
theie is no coincidence In the world and that every occur-
rence under the sun was by His proclamation."
1 6 . i n s 310 13 . . . J<"in — Saw that he had interpreted iveli.
The implication is that the baker had not planned to tell his
dream to Joseph, but when he saw that the interpretation of
his colleague's dream was logical, he changed his mind. Or,
It mdy be that he changed his mind when he heard that
Joseph had interpreted the dream in a favorabie [niu] man-
ner, and he hoped for a similarly cheerful interpretation of
his own dream [especially since his dream did not seem to be
as favorable as that of the cupbearer] (Ramban).
17. tiriN ^5K Tiyni — And the birds were eating them. Not
only did the birds eat Pharaoh's food, they had the impu-
dence to eat it right off the basket on the baker's head, and
he was powerless to stop them! That fearlessness on the part
of the birds was the clue to the dream's meaning, for no bird
would have the temerity to do that to a living person (/?'
Hirsch).
1 9 . 'T'^vn 'Ttti'KTni^ ny-ja Nttri — Pharaoh will lift your head
from you. This term u3t<-\ Nti'^ lift up the head, is used here in
the literal sense meaning: he will behead you.
2 0 . nVlSTiN iTiVn af' — Pharaoh's birthday. According to
Rashi, it was literally his birthday. R' Bachya, followlnLi
Rada/c, interprets that a son was born to Pharaoh on that tUiV:
As crown prince, the baby was named Pharaoh because hf
would eventually ascend to the throne.
2 2 . qoli Qtf? nriD ^^'N3 — Just as Joseph had interpreted li<
them. The verse implies that the fates of the chamberltiln=
were dictated by Joseph's interpretations (Sforno) in order It •
prove his veracity and pave the way for his future elevalloii
(Abarbanel).
2 3 . mnsi^^i.. . "isrK'?'} — [The Chamberlain of the Cuphv.iv
ers] did not remember [Joseph] on the day he was free; lUiJ
he forgot him subsequently {Rashi).
The Midrash perceives another intent of this verse: OiiU'
the chamberlain forgot Joseph, but the Holy One, Blessdd hi
He, remembered him very well, as the events in the n"?"-!
Sidrah will graphically portray.
It is normal and proper for people to seek out avenues h •(
their rescue, as Joseph had done. His mistake was in h'lj
recognizing that the entire episode of the chamberlains' IMI
prisonment and dreams had been brought about by God (--•T
a means of helping Joseph. He should have seen that (.inM
was in the process of saving him and so there was no neod I',
ask for the cupbearer's help {R' Moshe Feinstein).
-^s^ .p'D p-'Si .aipitJO 3"ip — This Masoretic note mpnu
There are 112 verses in Vayeishev, numerically correspiiitfi
ing to the mnemonic p•a^
The root of the word is pp3, emptying out. The allusion !•
that this Sidrah contains the beginning of the process whi' I-
was to culminate in Israel's first exile, the process by whi' U
Jacob and his family were empWedouf of their native land ni(-(
forced to spend 210 years in Egypt {R' David Feinst^ii},
JD-IU / M 3U7'i n w n s n ' W K i a n s D / 220

'KiaVl NyiKlP K333A SHP nijm •'rT'ti7V"K'7 WB-CIJI ••'"i^yn y~!K)p ••rink I 3 r ' ' 3 TO
iK'iE? n?? d y i n nnasf K^ Kan qKi
3iu •'3 D''pNn-ntj7 K"in n i 3 3 '•nK inti^-'B nmi^ip m
KJK riK qDl-''p nat|;i nto? n w ; nis n^'b\iJ mni •'Kii'rna "''JK-qK cipi''-'7K huK''] i n B
n':s7nB '7DNn Van ii^Vyn "7531 :''U7KT'7}7 n ' n •'^D P
nvja Vs'ip 'jbn IIKVSJ K^ogi >' •.^'0^•^
K^D IP iinj;i; bat} Naiyi ninrij naw
n ^g^sl CID1' 3'nK] n. i^tu'"-) •'i^yn w'ai rw^b^ D'''?Dn niy^i^ ij-iri? nj inK'i'ciDl'' iJ/n n^
•^I'lf VP'W^I"^*? 'TV"?5 ^^'' °''^3 "E/'^t^ 111373 ;Dn D'
t^T-^yp ^Itys-riK cii57n by^) \v-b)i ^i^lK n^ni
Nal'g niqia : ' I M Tjtoa n; Kaw nriu/rp u/y^!3 ny")9-nj<; iriVn Dii_''U7''?K/n ni^a I ''np 3
an wn n; n a i i innaj? 'JD'? K;i;n£'n
u/K'n-ni;!:') D''pi47K!n -w 1 lyKi-n^; NE/'I inajz-b's'?
:'nn5j? ua 'ipmni a-i wn n;i 'giy -•737 D''i7U7J3n ity-nis aii^^i nn^ay Tiin? D''3Kn iw K3
arj'i nni'fju? 'jy 'jjiu ai n; a ' n s i 10
nj7Fi n''D'Kn -w riKi :nyi31?-'?^ Disn in'] ing.i?;Ki 33
an n;i3D inViai N I ; '75? NBS n;
:cipp lirrV -«?a n Kng a^^ ''?'inri5 -ntf n''i7i?;Kin"iti7 n^rKV] t^pl'' nn^ i n s -IWK3 ^
iH?.!!*?!?! upv n; '|pip an TaT K ^ ) " •in'D p"3i •D-'plDD 3"'' 333 :inn3t?7'l qOI''
'"PT
o n i ) bp o'iD . m r t fbo (TD) :(.P r>i3i3) [7DD 'DP ;^pm c^nf) nDi
'1) (3:ft •:37J>3) cftT t)h fix, m? ,D3ip3 ib6 ph ^:n ,in7ii3p3 li imc'C p ' S ' b i ^ ]ni(5p p p ? PP n^w p 7 i ,?3X P' i;nipj)5i ,inip jnip o'pibp
•sntt .innaurn :(t:nD y^} DI'3 13 . n y t y n n "itt^ nat K ^ I ( S 3 ) :pn DV lb I'lipi iPTb DV .nynfl n« m ^ n ni^ O) :D'bD opitis oppb
ncfj •JDfon ,0')t: 'tip ^icfi pvob pptp n^ib (jov 13 oipp 'JDO -iftpn pnpf) '7' be 6b6 7bi> 7bP I'6P 'Db P7biP ppbi.(.' f"B ;i:p5 -j'b) 6'DW':I
o'-)ij) bi> ni33 liln ,(n:n D'b:>n) D'3PT bf) :I5D f)l>i inp3R 'P op ^pf) -jsan P7bi:i DV3 7Pi7bi»i pi .P7b'n n6"3p) P'PP p bui ,xf)o P6 P7b'n P'PPP
:(J:PD I " 3 ) 3cn D"npD '7' bu 1P130P (W:JI' lS-3p'i) w)o pf) D331P npf) pi ,(7:fp bfjprp') "IP16

1 5 . nnayrt yiJfa 'naaa a'aa-ig — For indeed I was kidnaped
from the land of the Hebrews. Joseph mentioned his back-
ground and the injustice in order to persuade the cupbearer
that justice and fairness dictated that he intercede to free
Joseph from prison. "Do not think you would be committing
an injustice by praising me and being instrumental in secur-
ing my release from jail, for I am not a slave by birth. I am
really innocent and should not have been here in the first
place!" {Rashbam; Ramban). It is noteworthy that this was
the very first time throughout all Joseph's trials that he broke
his silence and protested his innocence.
Apparently, Joseph told Potiphar that he was a Hebrew
i39:14]. The territory around Hebron, where the Patriarchs
resided, was referred to as the land of the Ivrim [Hebrews],
not because the Canaanites acknowledged it as belonging to
A different nation, but because of the prominence achieved
by the descendants of Abraham, who was acknowledged by
the inhabitants as a prince of God [23:6] (Ramban).
Indeed, the Sages praise Joseph for proudly describing
himself as a Hebrew. Because of this, he earned the privilege
of being buried in £retz Yisrael. Moses, however, told Jethro's
daughters that he was an Egyptian (see Exodus 2:19), and he
was denied burial in the Holy Land {Deuarim Rabbah 2:5).
'^^ Faith and trust: the error of J o s e p h ' s request.
Because Joseph placed his trust in the Chamberlain in-
stead of in God Himself, his prison sentence was increased by
two years (Seder Olam; Tanchuma; Shemos Rabbah). In a
comment that seems to be contradictory, the Midrash
(Bereishis Rabbah 89:3) describes Joseph as someone who
placed his complete trust in God — and that this is why he
was punished for asking the cupbearer to help him! But if it
was wrong to ask for human intercession, how could Joseph
be described as someone with trust in God?
Faith and trust cannot be defined with exactitude. There
are infinite degrees of faith and trust. Someone as great as
Joseph, who knew with certainty that God determines every-
thing, should not have sought his salvation through the cup-
bearer or any other human agency. Just as God had caused
Joseph to be imprisoned. He would cause him to be freed, if
and when that was His wish. For a lesser person, it would have
been sinful to ignore the opportunity presented by the immi-
nent freedom of the cupbearer. An ordinary person would
have been hypocritical to sit and wait for miracles; he did not
have sufficient faith and trust to do so. But Joseph was
praised by the Sages for his high degree of spiritual purity.
He truly saw God everywhere, so he should not have relied on
any human, especially his immoral, arrogant fellow prisoner.
R' Bachya comments that Joseph asked for the cup-
bearer's help because he realized that Providence had put the
chamberlains in prison with him so that they and their

^^^^
223 / BEREISHIS/GENESIS 41/1-10

PARASHAS MIKEITZ
41 ' | ( happened at the end of two years [to the day]: Pharaoh was dreaming that behold! — he
Pharaoh s was Standing over the River, ^ when behold! out of the River there emerged seven cows, of
Dream i:,Qautiful appearance and robust flesh, and they were grazing in the marshland. ^ Then behold!
— seven other cows emerged after them out of the River — of ugly appearance and gaunt flesli:
and they stood next to the cows on the bank of the River. * The cows of ugly appearance am I
gaunt flesh ate the seven cows of beautiful appearance and robust, and Pharaoh awoke. ^ lie
fell asleep and dreamt a second time, and behold! seven ears of grain were sprouting on a singk •
stalk — healthy and good. ^ And behold! seven ears, thin, and scorched by the east wind, wen-
growing after them.'' Then the thin ears swallowed up the seven healthy and full ears; Pharaoh
awoke and behold! — it had been a dream.
Th Ch m ^ ^'^<i il i^as in the morning: His spirit was agitated, so he sent and summoned all ihr
beiiain of necromanccrs of Egypt and all its wise men; Pharaoh related his dream to them, but none couh I
the Cup interpret them for Pharaoh.
9 jf^Qu f^iiQ Chamberlain of the Cupbearers spoke up before Pharaoh, "My transgression^i
jjf^^^ do I mention today. '° Pharaoh had become incensed at his servants andplaced me in the w,.fr<t
Joseph of the house of the Chamberlain of the Butchers — me and the Chamberlain of the Bakers.

2. The symbolism of Pharaoh's dream is clear: Since famine
and abundance in Egypt depend on the overflow of the Mile,
Pharaoh saw the cows — which symbolize plowing [since
oxen are usually harnessed for this purpose] — coming up
h o m the River. That the fat cows, alluding to prosperity, re-
mained near the River symbolized that the ensuing prosper-
ity would be limited to Egypt, but the lean cows, which de-
voured the fat ones and alluded to years of famine, did not
remain at the River bank. This suggested that the famine
would be very widespread (Ramban).
That the cows were beautiful alludes to years of plenty
when people look favorably upon one another (fiashi). It is
axiomatic that, although greed is rooted in human nature,
people are less likely to resent one another when everyone
IS prosperous.
3. nnnw n1^a — Other corns. These cows were symbolic of
another season of plowing (Ralhag). The lean cows emerged
from the River immediately after the seven fat cows intimat-
rng that famine would follow immediately on the heels of the
plenty {tiaamek Daoar).
4. m^3Nm — Ale. This symbolized that all the joy of the
years of plenty would be forgotten during the famine
(Rasht) Ramban comments that the swallowing was what in-
dicated to Joseph that the prosperity of the seven fat years
should be stored for use in the lean years. Thus the dream
itself dictated Joseph's advice that the good years provide
nourrshment for the bad years.
5. t\i30 a^n^i — And dreamt a second time. The passage
does not read and he dreamt iiy, more, but he dreamt rcyi},
a second Lime, to intimate that it was essentially a single
dieam which was being repeated {Kli Yakar). As Joseph said
in his interpretation, the repetition of the dream was to show
that it would be fulfilled quickly, not that it indicated a new
message (v. 32).
Grain is a symbol of harvest {Ramban, v. 2); that one stfillv
had seven ears indicated abundance (Rashbam).
6. n^niyi nipl — Thin, and scorched. This intimated th.ii
any attempt to harvest [symbolized, as noted, by the ears ut
grain} would be unsuccessful. All the new crops would ln'
scorched by the east wind (Ramban).
7. Dlbrj nan) — And behold! — ii had been a dream. Pharrinh
realized that it was a significant, complete dream that ic
quired interpretation {Rashij. The singular form indicaicil
that he understood that the two dreams were really oin-
{Ramban).
R' l^irsch comments that the expression implies thiii
Pharaoh was surprised to realize that he had been dreamini i
The visions had seemed so vivid that he thought he had s('< 11
real events.
8. nVna^ nnlK ^rli^"•pl^;^ — But none could interpret them l> •<
Pharaoh. There ujere interpreters galore, but no one WIKI
could interpret it satisfactorily for Pharaoh (Rashi).
9 - 1 3 . The Chamberlain of the Cupbearers " r e m e m b e r s "
Joseph. Seeing Pharaoh's anguished state, the chambeiTiln
realized that he would be putting himself in great danger hv
withholding his knowledge of someone who could interpifi
Pharaoh's dream correctly. In addition, Pharaoh seemed \i<
be so upset that he might die — and the chamberlain fetu'.t
that if a new king took the throne, he might make wholcs.ilo
changes in his retinue, thus possibly costing the cupbtMin
his position. Cinder the circumstance, the ChamberUiin <ii
the Cupbearers decided that his own self-interest diclaird
that he remember Joseph and tell Pharaoh about hiirt
(Midrash). Obsequiously, the cupbearer began his decl.im
tion by making a point of his great devotion to the kiuij
"Even though 1 will have to recall my sins to make this rcvr
lation, 1 will do it for the sake of your majesty — to tell you ri|
my personal knowledge of an interpreter" {Radak; Ibn L:'.:i.-i)
•'-K. / KB n''WK^3 n s D / 222

K"!D3 in KHla :K-in3 b^ DNiJ Nni
in'ipg^ •'tD'?'? 1T3I4' nw vaip lij"??
inin ynto Nni) :mnK3 i;y-ii ^to^
K-irjj p iinnna Kjj'bp i;3in!j
lagi ni£75 iTPpi ''iDi?'? l^'a
•.x.-\rii t]'3 ^5; -[-iin-j I'ln'^gp'?
ITPDJ nnnV ito^a Nn-iln N ^ ^ S I I
'iDoV i-i'9W Nn-jln vntp n; ^to^
l i m i n :nvi5 ivPNi Nna'psi
lj;'?p Kf23\i} vai? Km nijjw n^ni
yni^j Knii ipDi I D ' P B in N;?]?:^
]nipY o n p la'pif*! li?^ '<'^?'?
n; Kri;i?V Kj^aip KV^JII npnipa
nypKi Knj^ni Nna^aa Kj^aitf vai^j
Knpya ninin :Nn'?D xni nii^Ei
'?3 n; K"ii?i n^iai n n n naipipi
Nna'an "ja n;) n n v n 'toin
n'^1 maVn n; iin'p nvig 'yni^Ki
'piu an 'j^Bio :nVi9'? llnri; nipa^
n; no'nV (nvns ay K-I) nyiaV
nyjB' : ] ' ! NOV •na-in KM 'jnnp
n^a rnpna 'n; 'ani ' n n a j ; '75? n j i
i'ainna an n;i 'n; KJ^IBU a-i
••^y nnv nani n^n nv"73i mnj n''ri]i^ T^n ••n^] •< KM
nNiip ni3'? nins ynu/ h'7'v "iK^n-i)? n?ni nK^n 3
nina yau/ n|n) nnija n^j^nni iwa n'Nnai :>
nii^ni HK-in n'ij;'n TK^n^p 1LI''1D1? niVy ninnN
nhcin nat?/-'?}/ ninsn "J^N n^lnvni im
riN nti^an ni?!) hK"i)3n ni:i7T ninan nj'pDKn] T
;nvi3 yp."] n'Knani nx-iKin ns^ ni'ian vn^
mga ni9v a^'jau; yaij; 1 nani rr-jK? n'^rr,!] ]vj•"!^ n
wh'^n hjy^am :innDN ninny nn.]? n a n i ^ i '
niK^Kim niKn?n D^'^aE/n V5K? nx nip'nn
i n n nysn] Si^ig •'n^i :Di'7n n?n) ny-ia yp."]«
-•^B-nKi n n r a •'HDnn-Va-nj^; Knp'] n^\?7'i
nniK nniQ-T'Ni l)3'7n-nis; nn"? n'vnB ISDI] n'-WDrj
"nK n^pK"? n':s7"i3-nN n^pu/Kin -ity nanp :n"V")9'? °
•'rTK in'] vnajf-^y qyp n:y-i3 ;D'i^n "T'3|n ^JK •'Kun '
;D''Q'Kn ~iUJ nxi •'TiK D''n3Dn ~iE7 n''a "ini^na

hv :(:nD i'3iB ''B) flip ^ID tp pcb b3i .cfDK ,inmp3 .ypn 'an (K)
:f is 53150 PllP 'T is TOP 1313nB IWB pCi ,PTO13P (PlipSlfl) Onp p'pP
ami :r"Bb3 c")"t; .munaa (i) tfi' p'3 pipe [P'oml P'pori) nn .map P"iCB pho bsc ')Bn ,Dib>3» pn Dnifr pnp oj'fi pnp> ific b3 .aix'a
nyam (n) :(P"3i3 ''D) DOPIBJ TiiBi 1'3B1 obc oibp oJcJ assi .oAa '"CT B':l P113C ''B) Onifl ppCDl D31P3 PblB Dlb'Jl Difl 'T3 D'llfl' Onifl'
TOlfl 15)7313331 .|ira)S3 131P3 PPpCpB .(BlbpJlfe O'mT telDDl .iniT :(fr".-ft> on37) PlSlf) i t o T7P D>15»3 p-)!' DWi rfe 'Bb (DPnfc' P"T
ijnpB pntoi oibnp nP3i; nwrs 'PC oc I'oi: 'si (6:3 bfi')7) inn OBBPPI I'B |'6t ,11b It PiB' Di6i5 pin30i; BSICB 'u'b fiip p'D .aKan nis> (a)
p 'D'B .(finipjp) pro5B3 D'bftiec CPD ro'ps Dnp>D .'Boan :(P OC i'2) ipfi fijp 11)3 r"Bb3 p"cni) 0)fi3 .inKS :0:pD i"3) PP13P3 mi pn3
I'Ki :PIB5B ttt) (j:r' pitafi) firop 6ii) fiipp P'3 ,B)W3i .'»i6 'b pro5B P'D .m^!aj<ni (a) :p7 'b i"Bb3 I;"'3)'B .apa nipai w :(f> :n 3i'fo
DJD; ibip P'B ttc .PBiDb tt bsfi DP16 vp D'-ipiB .nyaa^ nniN ania njpa (n) uoc '"cii ,b piBB jbpb) SBIP 'I)'3 PD:C) B3IPP PPBC b3 6PPC
,Tiro PP6 P133 B3t: onnifi VPC .onpss nn paip ib P'P fibi I'jifo .r"Bb3 c"TbCB .niDiawi m :t"Bb3 c")"c .niwaa :("Bb3 b"'7ip .anK

PARASHAS miKEITZ
41. River, because of its overriding importance in Egyptian life
(see below). According to Rashi, the word 'XK] means canal.
1-7. Pharaoh's dream. The time had come to free Joseph That name was used for the INile because Egyptian farmers
and begin the chain of events that would bring Jacob and his dug a network of canals from it to irrigate as much farmland
family to Egypt to fulfill the last part of the prophecy to as possible.
Abraham that his offspring would be subjugated and perse- That Pharaoh dreamt of himself as standing by the River
cuted(15:13-16). The events of this Sidrah began two years and reflecting upon it suggests that his thoughts focused on
ID the day after the release of the Chamberlain of the Cup- the River whose annual overflow determined the agricultural
bearers — a total of twelve years since Joseph was impris- fate of Egypt for the next year (R' Hirsch).
oned. At this point, Joseph was almost thirty years old, Ja- The Nile, which was the source of Egypt's prosperity, was
cob 120, and Isaac 180. Isaac died about this time. venerated as the country's god. Midrashically, therefore,
1. a'Kin-^v anv — He was standing ouer the Hiuer, i.e., the Pharaoh's position "over" l^v) the Mile suggests that he
Nile, throughout the Torah, the Mile is referred to as the haughtily imagined himself superior to his god.

^^^^^^^
 ^' We dreamt a dream on the same night, I and he; each one according to the interpretation of
his dream did we dream. ^^ And there, with us, was a Hebrew youth, a slaue of the Chamberlain
of the Butchers; we related it to him, and he interpreted our dreams for us; he interpreted for each
in accordance with his dream. ^^ And it was that Just as he interpreted for us so did it happen;
me he restored to my post and him he hanged."
Joseph ''' So Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He
is Sum- shaved and changed his clothes, and he came to Pharaoh. ^^ And Pharaoh said to Joseph, "I
dreamt a dream, but no one can interpret it Now I heard it said of you that you comprehend
a dream to interpret it."
^^ Joseph answered Pharaoh, saying, "That is beyond me; it is God Who will respond with
Pharaoh's welfare."
Pharaoh 1^ Then Pharaoh said to Joseph, "In my dream, behold! — / was standing upon the bank of
Recapitu- the River. ^^ And behold, out of the River there emerged seven cows, of robust flesh and
lates His
Dream
beautiful form, and they were grazing in the marshland. ^^ Suddenly, seven other cows emerged
after them — scrawny and of very inferior form and of emaciated flesh; I have never seen
inferiority like theirs in all the land of Egypt ^^ And the emaciated and inferior cows ate up the
first seven healthy cows. ^^ They came inside them, but it was not apparent that they had conic
inside them, for their appearance remained as inferior as at first Then I awoke. 22 / then saw in
my dream: Behold! — seven ears of grain were sprouting on a single stalk — full and good.
23 And suddenly! — seven ears of grain, withered, thin and scorched by the east wind wen'
growing after them. ^^ Then the thin ears of grain swallowed up the seven good ears;! said Ihla
to the necromancers, but no one could explain it to me."

1 6 . n v ^ ? — That is beyond me. Humbly, Joseph gave credit
to the One to Whom credit was due, refusing to accept the
imputation that he had any supernatural powers {Mizrachi).
Joseph's integrity would not permit him to accept credit for
himself, despite the real danger that Pharaoh might send
him back to jail if there was nothing extraordinary about him.
Daniel, too, ascribed his powers solely to God (Daniel
2:30). Concerning such people God says (f Samuel 2:30),
Those that honor Me I will honor (Midrash HaGadol).
17-24. Pharaoh recapitulates his dream. A careful com-
parison of the Torah's account of the dreams with Pharaoh's
recapitulation of them to Joseph shows many variations,
omissions, and discrepancies [see the chart in ArtScroIi's
Bereishis, vol. II, pgs. 1774-1776]. There are two primary
approaches to such differences in the Torah. Radak, Ram-
ban, and !bn Ezra do not attach special significance to them.
Midrashic literature and many of the later commentators, on
the other hand, comment extensively on them, contending
that since the Torah economizes on every word, one cannot
easily dismiss such variations. As Haamek Davar observes
on our passage, since it would have been sufficient for the
Torah to say merely that Pharaoh repeated his dreams to
Joseph, the very fact that they are repeated at length must be
taken as a strong indication that every variation is signifi-
cant.
It is beyond the scope of this commentary to go into all the
variations, but the reader will find them discussed in
ArtScroIi's Bereishis.
According to Tanchuma, Pharaoh gave a changed version
of the dream in order to confuse and test Joseph, but Jowi •! 1
corrected him every time, until Pharaoh was amazed JJIMI
exclaimed, "Were you eavesdropping on my dreams?!"
1 9 - 2 1 . R'Hirsch infers from Pharaoh's elaborate descriplliii 1
of the bad cows that they made a far stronger impression un
him than did the good ones.
In repeating the dream, Pharaoh failed to mention that \hp
emaciated cows emerged nK^ri'ip, out of the Riuer (sei:) v, '.\)
Since Egypt considered the Mile a god, Pharaoh avoitii?'(;l [bv
connotation that something ugly and auguring mislVntuti*
could emanate from the gods {Kli Yakar; Akeidah). Kli Y.'ikiii
notes further that by saying he had never before se<'M 'un h
scrawny cows, Pharaoh wanted to assure Joseph MM! hi-
dream was not based on daytime fantasies.
2 4 . aiMOnnn-f^N — To the necromancers. Pharaoh (li<l 1 1
mention that he had summoned the UJjse men as well. If. - -
not surprised that the wise men — who rely on logic - • 1,1 1 I
not fathom the inner symbolisms of his dream. IIi- - •
dismayed only that the necromancers — who COMI.I M
"magic" to decipher the dream — were also unnl'lr 1
interpret it (Haamek Dauar).
2 5 - 3 6 . Joseph's interpretation. Joseph proceeded I. •. w--
a dazzling interpretation of the dream. He went so fm 1 1
tell Pharaoh that the dream itself indicated the cotii • ••
action that Pharaoh should take to save his country li
disastrous famine, with the result that an unpre<:(}ili •>!. •
thing happened in Egypt: A foreigner, a youth, a ^l-iv
everything derogatory that the cupbearer said aboiii ,lus«ijjj
 13-N' / KB Ypn iwis n'tPKna 130/224

N i j y n]j-i3y D^W NMy larii^'

nri3 itf^na E/^K wnw'pqTiN ijjj-nri?)'! I'^'iswi
niniv HE'S anbrja naj Km^ri n;
V41 a'nis 'Ji; nin p N A-1U73 n NO •)
nS;-i3 n^itfiT a ^ y nn;i ••K/IBK;
n^a IP 'niwriii?! IPI'' n; N'npi
-iiin-i)? m n ^ i qpi''-nK x-if?'] WVIB n^tf''] :n^n T
ni'? 'Jyi nrnoa ••aii'i ^^Dl n'pjf
Kn'?D npl''? n v i s imiw ••ni>-t?
n'ynu/ NJKI nb fr'? ntoni rrnVo
nKisn^ Kn^n yav JIKT ^n'n'? ^^y TIN t^pii 1J7.'] jin'x -iri?'? Di'pn vnwn TDK^ ^''b:; m
ns'n^ n y i s n; c|pl' a'CiKim jnn;
n; anlT';; DIE; la in^Jji Tin^rr ip na :nyn3 Di^EZ-nx n i y wfibK ny'i'a Tnx"? nyiB
1 : - J : V IV-:I- • v: ATT : - >, •• u : -
CIPI'^ n))-!3 'j'Vpl" :nV")ST Knb'B
•py DNij KJK Nil 'p'pna (tjpi' ciy n-i)
yai?/ lij'fp Nirji IP Kill n- ;N-im ti'a ntya nixnip nins y^K? nVy TN^n-ja nani n'K^n w
i;VT! 'ros'? 1T9'?'1 "i'?'3 IP'Vis n t o hnriK nns-yniy n|n) tinija nj''j;'7ri] "iK'ri ns'"! u^
l^nrjK n i n vaif* Nrjio' rninija
'tqp'? iK/'ai ja'pri jrj'ltia liJ^P -it^a nij?!) TNip iKn nivni ni^T i n n n x ni'py
]nipia 'nto K^ ntoa p ' p n j Kin^ hj^DKm :i7"i'7 n n y a V I N - ^ 3 3 nana •'n''KTKV 3
nVa>?i= : W 3 ^ oniiPT KV7<? ^??
vai^j n; Kniii'ai xna'pn Krinm niJU'K'in ninsn M K ; nx niYnni nij?nn ninin
N^y)K3 :Kna'B3 NnjPijj xn-iln
iri'yn'? iVj? ns yi?fiK N^) lO'yp'?
:myriK] Nn-'pii?? "'S i'^''? innripi N;"IKI :'i'i7''Ni n^^nria lE/NjD y i |n''N;"ini njaip aa
Nj^at? yaifi KHi •'P'pria nnniaa
Krjiu :|aui ijVp in N^^ijg jgVp n'K^^ nrjN; mj?? n^v D'''?3U; vaty I nani ''a'^qa
Dnp lA'p"? 1,P^ lyj KJ^aa* yai?'
K>Vaiy Ky'731
:Dn''TnK ninjpY la
:'V ' i n p n n''^i N'lynn^ nnPKi

'"CP
o'B 13 j'fi of) <)6i ,6iB 6B» jicS fnpP3C 113 J3 pi .bm |'B3 'ICB 6IBC 'ifnp Dibp Arnhn jnnsa WN (N') :(I:DP P"3) P3ip ppft P153 B3C
DC l"3) PlPbpB 1133 '5B» .[I'ntew tj^n'l] rtbj'l :t"Bb3 iS'tlB ,P13 'IPp D'lnfi .lay n a y lyi (ai) :(:P> PI3P3 ''B) ib Bpni Db PPDJC [nPsb
AJMivn .IP* iiRpb oibp i'3Pi I'rtp .inK iinsb pAn snwn (ID) :(B .Bbnjb 'ifn 1*1 Bwc ,-isi .p'ts iit;b3 ITPIBC PBbc OP3IP pfic D'BCIB
on3i) picb BPCP fib lib ,(J3:3B [bab) (jDv BPIC IP3 ,BJ((iBi B53P pcb tti ibip 73B pfic D'pJp 'DiP'53 31P31 ,iay .p'3p «* Djicb ib'pft ,nay
,™s7> o'n^N tofi 'bcp BB3PB I'fj .ny^a (to) :i"Bb3 p"fmjpjfi ,(PB:P3 3npi Dibpp 'Db .mAna V)IK :(r DC p"3) to'fiTC b"t>] D'PC '7J3 C3ib
bl DP3 DPf> BUB 1B3 .P1PP3 .IIAT (D') mUlS obvb 'P3 B")B )P' PBPB PB6C 1P3 ,pbBpb P3r)P BBPB .'33 hn a'lBrt (I'J :(DC P13P3) tS'JBb
c'tto ,PC3 pop fnpB3c pipp )icb b3 .iwa nipni :)i5Bfn (T.S' 3 bftiBO T>i ffiP 'Pb ,3'CB 'B CP'D ttl ,llCb Pip fjPpB 'PB .(' b'Eb) 1'73B bfi <)ip
Pibpb 'b3 IB3 p np .(.P' 3"3) Ebp 'ppfi pcb3 6B51} .ninjs (laj :("Bb3 'B bP ,D'P5p Pl6ppB b3 in pi .PBPB filBl 3'CPb n'3C 'B ,3'CB 'B .PPBb
:BP(P IP ppnpjc 'ob pp ttfi p3 ]'b ,\ii ,i'pb i55 I»«-)P1 .Bbp3 picpi (Dlbp)lfl) PBIDB P'3 IB . l i a n JM (T) :P31B P6 O'BPID DB PlCBb I'bBC

1 2 . naj; 'nay nj/J — /\ Hebrew youth, a slaae. Cursed are the
wicked because even their favors are incomplete! The cham-
berlain recalled Joseph in the most disparaging terms; pyj,
a youth — ignorant and unfit for distinction; 'pay, a Hebrew
— a foreigner who does not even understand our language;
i3y, as/aue — and it is written in the laws of Egypt that a slave
can neither be ruler nor wear the robes of a noble (Rashi).
Rashi assumes that the chamberlain chose these words
carefully in order to stigmatize Joseph because it is axiom-
atic that evil people act in line with their base character.
1 4 - 1 6 . J o s e p h is s u m m o n e d . Joseph was released from
prison on Rosh Hashanah in the year 2230 from Creation
(Rosh Hashanah 10b).
1 4 . m y p n — And they rushed him. Every case of Divine
salvation comes hastily and unexpectedly. Similarly, the
coming of the Messiah will be sudden and hasty [seeMaiachi
3:1] (Sfomo).

:,a„^|gP^^
227 / BEREISHIS/GENESIS PARASHAS MIKEITZ 41 / 25-;i(>

Joseph's ^^ Joseph said to Pharaoh, "The dream of Pharaoh is a single one; what God is about to do.
Interpreta- He has told to Pharaoh: ^^ The seven good cows — they are seven years, and the seven good
tion
ears — they are seven years; it is a single dream. ^^ Now, the seven emaciated and bad cow-i
who emerged after them — they are seven years; as are the seven emaciated ears scorched hif
the east wind. There shall be seven years of famine. ^^ It is this matter that I have spoken lo
Pharaoh: What God is about to do He has shown to Pharaoh.
^^ "Behold! — seven years are coming — a great abundance throughout all the land i >l
Egypt. ^^ Then seven years of famine will arise after them and all the abundance in the lam I < 'I
Egypt will be forgotten; the famine will ravage the land. ^^ And the abundance will be unknown
in the land in the face of the subsequent famine — for it will be terribly severe. ^^As for lli<-
repetition of the dream to Pharaoh — two times — it is because the matter stands ready bcfon-
God, and God is hastening to accomplish it.
^^ "Now let Pharaoh seek out a discerning and wise man and set him over the lami i>!
Egypt. ^^ Let Pharaoh proceed and let him appoint overseers on the land, and he sh.dl
prepare the land of Egypt during the seven years of abundance. ^^ And let them gather all il it-
food of those approaching good years; let them amass grain under Pharaoh's authority h •>
food in the cities, and safeguard it. ^^ The food will be a reserve for the land against the si'/ u 11
years of famine which will befall the land of Egypt, so that the land will not perish in Itn
famine."

. 2 9 . Having outlined the dream's general interpretation,
Joseph proceeded (:o interpret it in detai!. This passage
implies that the abundance was only in the land of Egypt,
whereas no such limitation is made regarding the famine.
That the famine would extend to other lands may be indi-
cated by Pharaoh's vision that the good cows remained in
the reed grass near the River in Egypt, whereas the inferior
cows wandered away, implying that the famine would
spread beyond the borders of Egypt {Ramban, v. 2).
3 0 . y'lKrr-n^ a^^n n^^l — The famine will ravage Itie land.
The "ravaging" refers to areas where people will lack the
foresight or ability to lay away provisions for the famine —
they will be utterly consumed. This was symbolized in the
dream by the inferior stalks that were devoid of kernels
(Haamek Davar).
3 3 - 3 6 . It would have been foolhardy for Joseph to offer
unsolicited advice; he had been summoned to interpret a
dream, not become Pharaoh's minister of the economy.
Joseph offered his advice because it was part of the Divine
message contained in the dream, as noted in the commen-
tary to verse 4 (Ramban).
3 3 . natii ^laa tyiN — A discerning and wise man, i.e., he must
be discerning enough to understand how much food to store
and how much to sell; and wise in the science of preserving
the grain from spoilage. In making this recommendation,
Joseph had himself in mind (Ramban).
Joseph must have viewed as providential the sudden and
dramatic manner in which he was brought before Pharaoh.
He still had faith in the fulfillment of his adolescent dreams
|37:5-9] and felt that the long-awaited turning point in his
destiny had finally arrived. If so, he had to utilize this unique
opportunity. He did so by offering his unsolicited counsel.
His advice was so relevant and wise that Pharaoh w:
enormously impressed {/?' Munk).
3 4 . nV"!? ntos?!! — Let Pharaoh proceed. Let Pharaoh hini'fi
be active in this matter and motivate others (Or llcii luttir-
tonni — And he shall prepare. This translation follow:) /vf '
/fcn Ezra derives the word from ii*Dn,/jL3e, according In v\iii'
Joseph was recommending that Pharaoh buy a fi/lh <<\ '\
land of Egypt during the seven years of abundance. Ai' ••
similar lines, Rashbam and Radak observe that thi'. ^ .i
proposal that Pharaoh double the usual one-tenth in-
grain, and have hisoverseerscollect a/i/l/iof all th'.' pM^ |i'
for the royal granary during that period.
3 5 . iar:?fJil — And let them gather. This food lihunM i
gathered as a levy from the landowners, even a^nlu-i H-
will (Rashbam).
The regional overseers should gather the winiiowoi ••
sifted fine grain that could be stored without rotlln-i,
place it directly under Pharaoh's personal conln'l IM I
granaries (Rashi). Every city should have its i>wii .
granaries, to save transport costs and reassure tin- * W-
that their food is not being taken for the beneiil nl i.'i,
(Tur; Ralbag; R'Bachya).
3 7 - 4 6 . J o s e p h ' s interpretation is accepted DIHI h- i
c o m e s viceroy. According to Egyptian law, a :.l.i\"^ *
not be appointed to a high position. In fad. ihc- ]:>]•••
{So(ah36b) states that the royal astrologers picili-.ini
you set over us a slave whose master bought liim IMI I V
pieces of silver?" However, realizing that only Jn M ph -
properly implement and administer the rriiisln pJMi.
national salvation, Pharaoh wanted to makeiin i^xi i5|ini
the law. Since he knew that Joseph would noi htt cihi-
function well unless he was accepted by tin- ni'lHlliH --
i'7-n3 / KM ypn nur-iB irittTKna naD/226

riK Kirr inis: nvng niVn nyis"'?^ 'ipl' "iipK^i n^

'10 "135"?'? Tinv " T n; Nin nn
yjw Knau Knim yjWia :nvia9

y3?;in :kin irj "ND^D fW y^W

]jj'?D'7 Nnto'ai Knj'pn Knnin riynn) riip"in mnsn yntf/i :Kin inh<; ai^D T\ir[ :J
]i3K pjiz; (NV3E' K"i) M E ; l l n n n a
o n p laipi?;'! Kri;|?^ xjVai? V2vi% b'''?3E'ri vnf! n|n DIJE/ VDE; ILI^DK n'Vvn
••1 KDJlpa Nin na :NJ93 'jV Vll?; i;iU? ninn Kin a v n •'jiy vau; rni nnipn nteni^ jnipnn np
l a v g ^ T n y ;?'"! riVjs n; n'^'j'n
i ; r a I'jip V3K) Krioa •nvi?'? 'IDK HNnn ntz/y n-'n'^Kn IE/N n'lyiB"'?^ ''^'I'iH 'T^^
KV"iK ^33 NST (Kysto K"i) y3itff -•jDn '7nA ynt:/ n i i o o'liy yiiw nan tnynB-nK v.^
K33b •'3f' yaE* IWIpi-lV .•DnyCT
(KMto K"'j) Kyjito ^3 'tpjri'l innria
NHy) n; K J ? ? 'V'ii''i ^nyPT K V 1 ^ 3
K"i) KValf V T n ' K^lKi. :Ky-lK("!
tviKn-riK 3i7"in HVDI nnyn yiK3 ynfc/n-^B
I V IT T ". 1. T XIX jT • : ' rt""" : ' I V jv : I . T T - T
Kinn Nja? Dijj in N V I N ? (Kygto
:K7D^ Kin ci^jpn •'IN 13 -ina ' n ^
-nnK Kinn nynn •'^sn vika Vni^n VIT'-K'?! K-^
..-:,- 1, - jT T I T a- : • I •• T T T T - <-T- 1 :
nviB niV Nip^n iranK^ '73;ia^
Q-jij IP KBJipg i%n nt5 f jpi pp-jn -bi<. ni^nn ni^ti/n b"^) HKP Kin "inD-'B -JD nb
nvna 'in:: 157311^ imsyip'?", vx) v.
KyjN ' j y n ' i ' m ' i a'ani'inVsiD ^31 nnK))3i D'^n'^Jsn nyn hn^n il^r''? °''9V^ "^Vl^
I'jip'rrn ••im nyna l a v ' i^ :Q'";yBi
nnviPT K5?iK n; n r i xyi*? ''3? "tj?.?^"! nvi5 ntj/vi :nny)p n??"'^^' ^nn''U7''i i-?
.•(Nygfc' K"j) NMlto 'jtf' vaij/a
«n3U Kjjiy ni3'V ^3 n; i w p ^ i ni.
(insy'l K-i) i n ^ ' i I'^KH i;™^ n t o n n l i m n-'jii/n ''^g'K-^B-nis ivgj^'^'i rvntc/n n^
nVlST •'5)p''n)p Ki^ ninp K'713'V
N-jiTV 'n'l 1^ qnB'i N;iTi?3 "ii3'y
nnv3 ^5K n?;"i3"T nnn nrn^:^^) n^Kn
nynn '^w vnt^^ p K ^ I'i'^gP^ ^?^'7 ^71) =^"19^1 ^"^
nniyipT Ky'iK3 ijiij; 'T N393 'JK)
!KM33 KylKT KBV 'yrito' KVI tnj/n^ y^KH nnBrrK'?! n n y n ynKn j;;.on nii/N:

D'pwni pi nv) inu-DD^ .tirnni (i^) :(pil)p5i6) inim .paa (af?) ivwsip >5i D'BDD Dibn^i ci3p) ipfti ,D3C Wfi p'f' ]i5 .o'Jty yaari .nijir; w i c (U)
DDM 71p51 <)"!)f)5 WW p'Db , 6 P -121 DP 53K ^3 TIK (H^) :(P':a' PIDP) D':p WP3 .(3b plpD) '131 DlSpO PDP? iui <I1P3 ll) PTDp IM ,]nif» ^37??
pp 7ip;) '?3 mrp ,(w:f 67p'i) 3l!R S^ii^ h 'j pr ,iutj3 J^IDP bi6t.[Dp n6 cii^x infii 3»T 'JC133P3! -iwD D'Dp''Di .cuncJ T'jci info ni3mci
nDD p' j'p'o D'UDcn 6pii'?»''») I'pniiftsi imp-)3 .ajJia T n n n :jpp ,yawn "ja naurai (b) r.-^fiin") i3 bpi) pimi Jbsijs 1370 P'PP 'sb .PD-ID
;(Dibp5i6) p6o Di'pb n);tci jnpD -iftp^ ii3i:i .^3Kn mm (i^) :(0p mn bft if)3 '? i37i; toi jnpp 6P .yai^n umi wbi (K^) rDiJ'bo IHDD 61:1

— became the ruler of the land. When God wills something,
nature and politics alike yield to make the impossible
possible.
2 5 . Kin nnK nlfna Dlbn — The dream of Pharaoh is a single
one. The dreams complement each other; they are two
components of a cogent whole. The cows represent plowing,
and the ears of grain represent reaping (Abarbanel).
nViab T'S.Ti nv'V a»nf?>(n -IWK ~ What God is about to do, He
has told to Pharaoh. Since the dream concerns affairs of
state — the need to prepare for the coming calamity — God
revealed it to the chief of state. And since it was a Divine
communication, God wished to reveal its interpretation
through His own servant, rather than the wizards of Egypt
(Alshich).
2 6 . Diau; yaa* . . . wivi V^V — Seven years .. . seuen years.
They are not a total of fourteen; the dream was repeated to
indicate the immediacy of God's plan. The mattter has been
set in motion and is about to happen, as Joseph expressly
told Pharaoh in verse 32 {Rashi).
2 7 . a^n fW SJ^iP — Seuen years of famine. Although the
dream began with the good years, Joseph spoke first about
the famine to attract Pharaoh's interest. In as prosperous a
country as Egypt, a prediction of seven prosperous years
would have elicited little interest, so Joseph concentrated
on the potential disaster that Pharaoh could avoid by proper
planning (Ramban). In dealing with people, it is essential to
gain their attention; otherwise, the best arguments will go
nowhere.
229 / BEREISHIS/GENESIS PARASHAS MIKEITZ 41 / 37-41)

Joseph 3' The matter appeared good in Pharaoh's eyes and in the eyes of all his seruants. ^^ Pharaol i
Becomes g^y (Q ^jg servants, "Could we find another like him — a man in ivhom is the spirit of God?"
Viceroy
3^ Then Pharaoh said to Joseph, "Since God has informed you of all this, there can be no oni •
so discerning and wise as you. "" You shall be in charge of my palace and by your commaitti
shall all my people be sustained; only by the throne shall I outrank you."
•" Then Pharaoh said to Joseph, "Seel I have placed you in charge of all the land of Egypt."
"2 And Pharaoh remoued his ring from hb hand and put it on Joseph's hand. He then had him
dressed in garments of fine linen and he placed a gold chain upon his neck. "^ He also had him
ride in his second royal chariot and they proclaimed before him: "Aurech!" Thus, he appoinlcti
him over all the land of Egypt.
"" Pharaoh said to Joseph, "I am Pharaoh. And without you no man may lift up his hand
or foot in all the land of Egypt." * Pharaoh called Joseph's name Zaphenath-paneah and hr
gave him Asenath daughter of Poti-phera, Chief of On, for a wife. Thus, Joseph emerged
in charge of the land of Egypt. "''Now Joseph was thirty years old when he stood beforr
Joseph's
Plan IS
Pharaoh king of Egypt; Joseph left Pharaoh's presence and he passed through the entire laiul
Imple-
of Egypt.
merited •^'^ The earth produced during the seven years of abundance by the handfuls. ''^ He gather< •< /
posite of av (father) in wisdom, though rack (tender) in years Wife {Abhlch).
{Midrasti)
nnsrja ynK-^y iqpl'' n^'j\ — Thus, Joseph emerged In chargr. ()/
iriK ^ina) — Thus, he appointed him. Pharaoh did all of the the land of Egypt. Joseph emerged from his interview wiih
above in order to demonstrate publicly that all the authority Pharaoh in such a manner that it was clear to all that he w.i-
of the throne was behind his new viceroy {HaK'sau the ruler of Egypt (Sfomo).
V'HaKabbalah). The importance of symbolism is essential
in government and, indeed, in all human relationships. 46.natt'n»U7bi^-'I5— Thirty years old. Joseph's age poini'i ir.
the hand of Providence. Were it not for his God-given wi'
Viceroys, parents, and teachers cannot achieve maximum
dom and grace, one so young could never have risen tn ih.
effectiveness unless their authority is recognized, not only
highest position in a great land (Abarbanel). It also infoun
legally but symbolically.
us that thirteen years had elapsed since he was sepainirH
4 4 . niJ^D fiK — I am Pharaoh. After their return from the from his family.
public installation procession {R' Hirsch), Pharaoh told
Joseph, "As king, I have the authority to issue decrees for a n x n yiN-baa i^jjn — And he passed through the citiih
my kingdom and therefore I decree that: Without you no land of Egypt. Whereas his earlier emergence (v. 46) w *-
man may lift..." Alternatively: /remain the king, but without ceremonial, in the sense that he became known throu<|ln HII
your permission no man shall lift... This is similar in mean- the land as the new viceroy {Ibn Ezra), this was a "woikini.i
ing to [v. 40]: Onli^ by the throne shall I outrank you, but tour." He became acquainted with the populace, leiitm-ii
Pharaoh reiterated it as an official decree when he conferred about the country, warned the people about the impeniiiui!
this authority on Joseph by giving him the royal signet ring famine, and commissioned the construction of royiji iii.i
{Rashi). naries in every city (Akeidah).
4 5 . my§ 1133^ — Zaphenath-paneah. Appointees to a high 4 7 - 4 9 . Joseph's plan is implemented.
position were customarily assigned a name commen- 4 7 . niVWpV — By the handfuls. This can be undersUntil ir-
surate with their new eminence (Rashbam). Rashi and mean that the abundance was so great that the gr.iln W^F
Rashbam interpret: nWQVO wnan, he who explains what is collected "hand over fist."
hidden. R' David Feinstein comments otherwise. In order U* i>t'
Zohar comments that the name change was an instance pare for the famine, Joseph instituted such strict cimtiMl
of Divine Providence, for it helped conceal Joseph's identity that not even a handful of grain was overlooked. SM H.
from his family, in order that the dreams could be fulfilled cessful was this policy that Joseph reached his pn'ikt- \
in accordance with God's plan. mined goal and there was no number (v. 49), meanliiii il. -
V\p '•pla-na napK — Asenath daughter of Poti-phera. once that happened, it was no longer necessary tti hi' i
Poti-phera is identical with Potiphar [see above, 37:36], scrupulous in counting future acquisitions of food. A<i M-
Joseph's former master. That he allowed his daughter to later chapters show, Joseph's granaries were suffkltiit' n-
marry Joseph vindicated Joseph in the eyes of the only to feed Egypt but to enrich Pharaoh by selling U>i»\ i
Egyptians from the charge that he had assaulted Potiphar's the surrounding lands.
i : RP'BH 'I

nanb I KM
hs ' r y a i nvig '^¥3 Kasps natpiib
v n ? y ^ nvna -nnttini :'rin3S'
nn •'•713? n3 (navjjD K-J) n3);itf'',:j
tlPI'V nVia nioKi D^ ' ;na ;i Dig i)j riKU]
in'paD txh Ki ^3 n; ^n; ;^ yiin^ i n a
n'ttr>«n3 1 3 0 / 2 2 8
ypa Tw\s
i^K'^l .-T''inj7-'73 •'j'-y:?! nvi? '•ryg ig'in 3u"i n^-A
n''n^^ nn "W^ t^'x nb xyMjn vnv'^i<' n',v'73
^niN •''n''>? yn'in nriK nP'i''"''i?^ 'TJ'li? ii?><;^] ^i? «'' "^ '•?»

^y)ini3'73;Kaip)p'rrjitiKo;^rii3ni3iii •"ry n™ hm ••^'\m qDni i i g r r ^ nNr'73-nJs n

Nnu'pg i-g-B iin'? 'lav ^3 im^ ^-ip'n
iipl''^ nii-iEnigfci KD :q|(p Tp? 'ri'K nn .••^aj? "^^jis xgsn pT •'Kiv'73 pE7' ^•'B-'jyi •'n''3
:dn¥ip7 xyiK "73 'jy i]ii; ni'jn nq f-iK-"?! '7^y ^riK •'nnj WK-I IDT'-'?^ ni?-i3 n^K^i N«
aci'i n i ; ^y)j nni?!v n; ii^ia •'lyKi 30
IV13'? Pin; E"3^Ki tiDin N-J; bv pin; nnN iri'] lij b'p_'n 'inyap-ni^; n':yi9 ID;] :nn^yn ID
:Pt-iK5y 'jy KaniT KS'jn 'iiyi I ' m
K-j) i<n;w N3ri-i3 nn; 3I3-INIIII
"•jj/ nnjn nnn nti/^i iyu'"''ii3 'inK tt'a'??] cipii T/'py
K3K p-l 'PlW'ljJ ll-'-l?!?) M^ T7 (N3;W ^xnp'i l'7"itf/N: h^tf^an nga^ipa inK 33-in :i-iK3y «
:D'-ivip7 xy-iK ^3 "jy Pin; 'aioi Na^n"?
731 ny-iB KJs cipi''? ny-^a -najjim I D N ^ ] :Dn,2fKl y"!K"^3 Vv In'K llJTIJI in.5N: IV,?"? "•"
n ini)3^ m; n; i j j o n ' K^ Tjjj'jan C7''N nn^-K"? ^•'iy'??! ny-is IJK cipi''-'7Js n':s;-i3
KyiK '753 N;pro ^y 33'7)p'? n^jT n;i
N733 tipi' tmi ny-ia K-ipi nn innyiPT nv"iD Knp'i :nnvD 'V'-IM-'733 i'7j-i-nKi iT-nx ^
ns njDN n; pi^ an'i pi^ ];'?3 n^PBi^T ~ : - TI: • - • IT : • I v jv T : i. ; ~ •.- : y T

t|pi' pBJi Kni;iis'? 1IN-7 N3-7 yig 'pis

13 iipl'iin :DnyQ-7 KyiK 'jy (\i-hv) :D'ny)p fiK'^y qoi'' Ky;;] nti^NV T15 ina v i s
K3^a nVia 075; Dij 13 I'nw I'Ji^i^
73yi nyia ong i)? tipl' paai nnyiPT ] 3 ^pl"'") T O
HP131m '.Qn^nT KyiK ^33 (U'W)
;Dnya fiK'V^s T3y,!i ny"i3 '•a?'?)? c]pii Kir;:]
K"j) Kysito 'Jitf y3if'3 xyiN n;T
n; itfasinia ^I'lylK^ K i a ' y (Kyato 573ti7n 'JU^ y 3 l i j ' 3 y ^ K r j U^yj^l nn-m

foft )'7 i))U7B3.713K :ibp bJf) n^bPBD (pibpJifi) iP337nb D'JPP .njBnri
.to'7 73 fibl ftP'7 6b (.7 ft7P3 633) I'DB1PS3 ,lbn 'B76 ppb3 17 .63bBb
71)6 .D'5P3 171 DB3P3 36 6lnC .^PV 51 1736 ,071B' '7 C77 ,B7j6 '73731
f)b6 1736 I'6 ,D'31P3B P6 IJ'bB PIIBB Bp6 'PB 7B ,B'pPB7n p ['PI' '7] lb
'75P) 'ui IP* pp)i '6JP 1'JB3 ,17' ppn |'6)i'i |'p>35 IB' bJBP ,a'j73 ppb
'Pi3b» b» B7rj 7inb 'T3 nbi3' P'C . n s i s 'JK (-in) :(6 6ppD c|ip B'737
')6 ,BB7D '56,6"7.1P1P73 6bp ,T7y^a n< nx WN a>T nhi -im 'j6i
•pSipp 6b6l (n piDD b'Bb) 6D3B p7 P)5jn iBn ,'ni ^ n s t a i ,ib» B'P6
:ll)mP3 .•hi-l nK\ n> nn :(3 BP 7"3) [BB3BB PJ'PJ nBP3 BP7Pb
rosBb j'6) .(jpjv a m p ;pibp)i6 ;7 op) B«ID5B C7DB .mm naasr (na)
l'16l) B7BD3P bB BID'BID 67p31 ,7D'B1D 6B . y l 3 'BIS :67pB3 p'l)7
,ID»7P3 .yiKH wyni (tn) :(:j' BBID) 70f 33P»b c|Di' B6 7BPP 'pb
;D'7ii6 I'P T bB 7' ,lBip bB iBip .n<inp^ :B"CB ppb)) 7pB3 ppbB p6i
7"3) 1B1B3 6i>)jB I5pp3>i ibs D6 .J'73 PJPJP [mmP3[ .ma Ksnm (n^)
:nPB <lBn3 B7ip31 B3'P P673 PPBPBP 6"B b3 [31 ,BB'»P [ICb 65B)B .(6:5
:11B3 6iB) 6b ,B7))6P D3PI p3> P'6 ppsb .iiaa oam jiaa jw vh)
pP)) [31 TO ,17' bB B'PBJ I'B' 'BB '375 b3 .B>7BP' (Plbp)l6) jlp' .pB' (M)
I'B'P .KOari pi :f"Bb3 |"lP')7J ,(3':3 O'bBP) 73 ipPJ m3t ,(3;lB b'Bb) 'n'3
ibBB ')n6 6D3n I6B3 B6 b73'i ins .asibBB BP ppb .NBB •.•pa 'b i'7ip
B>'B) ppb 3"DB6I .(Pibp>i6) IB' 'P'JB .ititf <nnJ (J<n) :(fb:6 6 B'3bB)
,l>b» PJ'PJ ppb bSI5 PibBPb p BbmJ ('3 ,(P':13 B'737) p'bs IPPbl 1)33 .6lB
.inyao i i « n s i a l o ' i (an) :(B.-3 '36b») B'bspi B'(3J B3P6 'PPJ in3
737 .VW n j 3 .-Bbnjb lb ')C Pl'Bb lb B5PPP 'Bb ni6 6'B lb»B PB3P B)'P)
D'737)) pi .T37 '17p P1B3B3 <)l}7 6IBP bpi ,p3B .131 :B'75))3 61B P)3'PP
p6 bp ['7317 <|pro ,B3P)5 ppb3 .P15b7n 'P7B 'PB57 (IB:I 'bpW 'P7B 'P737
n a a i n a (an) MBJT 6'BI .CJB 6ni') B7(B3P 7317B bB (n:6 pn»)

l^haraoh consulted his courtiers. Only after they agreed did
ho address Joseph directly (v. 39).
'10, ptyi — Shall . . . be sustained. The translation follows
l<,ishi and Onkelos. Ibn Ezra relates the word to nj^'Wa, kiss.
Me explains that Pharaoh assured Joseph that the people
would love him and accept his orders with complete obedi-
•fnce.
42. 1T1V3B — His ring. The icing's ring contained the royal
1 [cf. Esther 8:8]. By putting the ring on Joseph's hand,
I'haraoh symbolized that Joseph would be the leader of the
Bntire government and would have the authority to seal de-
crees, as he desired {Ramban).
K Shimon ben Gamliel said: Joseph well deserved these
honors because of his virtuous life. The hands, neck, and
body that had refused to sin [with Potiphar's wife] were now
adorned with the glorious signs of royalty (Midrash).
4 3 . "^llaK vas"? ^K•^^^^ — And they proclaimed before him:
"Aurech!" As Joseph rode on the chariot, the servants called
out before him Aurech, which is a composite of two words:
ati:, father [i.e., counselor; mentor], to the rach, which means
king in Aramaic {Rashl; Onkelos).
Another interpretation of the word is that it is a com-

nMnnnuinri
231 / BEREISHIS/GENESIS PARASHAS MIKEITZ 41 / 49-57

all food of the seven year^ ihat came to pass in the land of Egypt, and he placed food in the
cities; the food of the field ground each city he placed within it. '^^ Joseph amassed grain like the.
sand of the sea in great at>undance until he ceased counting, for there tvas no number.
Joseph's 50 Now to Joseph were t?orn two sons — when the year of famine had not yet set in — whom
Children: Asenath daughter of Poti^phera, Chief of On, bore to him. ^^ Joseph called the name of the
Manasseh firstborn Manasseh for, ''God has made me forget all my hardship and all my father'M
Ephraim houschold." ^2 And the name of the second he called Ephraim for, "God has made me fruitful
in the land of my suffering-"
The 53 The seven years of at>^^dance that came to pass in the land of Egypt ended. ^^ And tJw
Famine seven years of famine beg^^ approaching just as Joseph had said. There was famine in ail tJw
Devastates lands, but in all the land of E:gypt there was bread.
Egypt
55 When all the land of Egypt hungered, the people cried out to Pharaoh for bread. So Pharaoh
said to all of Egypt, "Go to Joseph. Whatever he tells you, you should do." ^^ When the famintf
spread over all the face of the earth, Joseph opened all the containers and sold provisions to
Egypt; and the famine became severe in the land of Egypt. 5^ All the earth came to Egypt lo
Joseph to buy provisions, for the famine had become severe in all the earth.

of honoring his father to contact him, nevertheless the
ban imposed by his brothers prevented hif^ from doing so
[see 37:28]. To enable Joseph to bear this emotional
burden, God replaced his constant memories of his father
with other thoughts. In effect, therefore, M^nasseh's name
was an acknowledgment that God had given Joseph the
fortitude to comply with the solemn oath (ibid.) against
contacting Jacob, and to allow Provlderic^ to take its
course.
5 2 . "Jv viJ<a ~ In the land of my suffering- Despite all the
greatness and splendor Joseph enjoyed as viceroy, he still
regarded Egypt as the land of his suffering, for he was still a
son of Jacob and a native of the Holy Land {Abarbanel).
Joseph's choice of names for his sons 's the greatest
proof of his loyalty to his origins and his determination not
to be sucked into Egyptian culture (R' Hirsch)-
53-57. The famine devastates Egypt- The famine
struck with surprising suddenness. After seven years during
which the Nile watered its entire valley generously and the
people complacently thought that it could never be other-
wise, its water seemed to disappear withoLit warning, and
with it the seven years of prosperity. The populace soon
became desperate for food, and they w^^e at Joseph's
mercy.
54. t\x>\* nMN -ii!;*K3 — Just as Joseph had said. The Torah
does not make this statement in telling of the seven
prosperous years. People, especially the rich ^nd successful
Egyptians of that era, tend to take good times for granted. It
was only when famine struck that the Egyptians acknowl-
edged that they had a viceroy who had foreto'd what would
happen.
55. nv^:f1p V"!>(-^3 ajr^ni — When all the land of Egypt
hungered. During the second year of the famine (R
Bachya). all the "stored grain rotted, except for Joseph's
(Rashi). Midrash Tanchuma records that Avhen that hap-
pened the people of Egypt came to Joseph demiiiulliiii
food, but he said that he would give them nothing iinlfis*
they circumcised themselves first. Upon hearing this, llii<v
protested to Pharaoh, but the king gave them no ulidl
(Jpon hearing that their stores of grain had rotted wlillit
Joseph's were still intact, Pharaoh told them that they IKIII
no choice but to follow Joseph's orders (Rashi Irom
Tanchuma).
The commentators explain that in his prophetic wiMliini,
Joseph was preparing for the eventual descent nl |||H
brothers to Egypt. He knew that gentiles mock Jn^ti
because they are circumcised. By making the Egv|j|l(M|ii
circumcise themselves, he made it impossible for tliriti |t.|
ridicule the circumcised Jews (Yafeh Toar). Accordiiin |ii
Sh'lah, Joseph foresaw that the sexual depravity ol lt|V|»t
was the reason for the punishments they would suff<!i in llii*
future; indeed, the Torah warns Israel against imitatinii \UP
abominations of Egypt (see Leviticus 18:3, Rashi; Hmiihuf
there). By forcing circumcision upon the Egyptians, Jtitiimli
hoped to temper their perverse lusts and thereby vnnr It'-
plightofthe Jews who would be exiled and oppressed lh> >>
The Egyptians abandoned the law of circumcision tin •• >
as Joseph died.
56. yiKH »3?-b3 bj7 — Ouer all the face of the tuirth i l<
phrase •'JB, face, refers to the prominent, well-to-cici \}i->-\-\:
(Rashi). They felt the famine first because such pt'npli
not accustomed to hunger and suffering. Poor piM |:t>
unfortunately, are accustomed to hunger and l-iKi' n i'^
stride (Yalkut Yehudah).
5 7 . 1K3 y-iKH-^ai — All the earth came. All thf i.ciiiii-i.
affected by the famine trooped to Egypt to buy Umd, ••*-•
the result that Pharaoh's treasury amassed huge ititiinUM '
gold and silver. This was God's way of preparing llw WMI '
the fulfillment of the prophecy to Abrahiini lltn' ':>
offspring would leave the land of their enslavttnimMI •''>•
enormous wealth (Zohar).
ilWWtt
lliii|t>Mtlf4llihiil)tliiiiltt«*luiiiiiui-.i»tliliitiilttlillHl»lllllltll

^ ' W N ^ 3 ISO / 230

TJ-un / Kio Yprs n«7ia

n n y n y-iK? 'T-n "Hi??:? m^ yaw i ''5>?"'7?

la^V NUnp? ""3'v an'i o n x n i
:n3J3 3n^ Knn-jtjD? T KFI-IJ? "ppq
n^riauD -iK/K n^V'?"^']'''^ "^^'^ °'''^-^- "^JiJ'lJ?']
-ijy'TKn nann n^n "71175 na IDI'' Ta?:'] :naina ina ™
K^ IS 1'33 I ' n i n T'?^lpK C^Dl^'jli n^"b ^•'W h'?^ cipl^'?! ngpn r.ff''? T??"? ''7-0"''? >
mm nb nTb'T K J 3 3 I Kntu n^v raDK''iV-ni'7,^,"nK7N a^-jn nw Kian nnua
tlPI' N l p l Ki rJINT Nan VIS '•p'lS n3
-iiaan Dtt?-n!<"ciDl' Kip^] ;Tii< in^ i'lS 'uia-na K.
DW n;i ai :NaK n ' 3 "73 n;) 'VpS? ^3
vnK3;; •'3tt'9K ns Dn3{<; N-;|? Kjjjri
NV3ite 'Jtff vaitf nn'^wiii pniayio D''n'7N •'nan-^a nnsK Nnj ^jwn nc' nK) :''aj< a,
KD-3 'jyij'? KiQa '5K; vaiu nijnE/i u
Kny-jK ^33 N3Qa niqi IPl'' im 'T KliV '^^y-jn^'ri© yau; nj-^'^npT :nn^:^n ynNa n.
iNnn^ nin nnvpT ^ V I K baai pK-'73ai'niy'iNn-'7aa bvi^n;! qpi^ "ipij iW^3
Nay n ^ i nnvPT N ¥ 1 K '?3 njapini
^y nvas Dig K-I) Nipn^^ ny-jg'? pyy'i Dnyn n?<"''5 ^^ynni :nD^ njn onYn n.
Unayn pa"? nn". n qpi' nib
iaVnn2fn-'7a'7 nvia iioKh nnl?^ nvis-"?!* qVU
j^nnm NyiK ••SK "75 b^ nig Kjaain -^3 '7y n^n aynni'tiiz/yn apb ^nK^-"?^? 'T?l''"^J< -
liKaia'y ilna T CKn:^lN) ^a n; cipV
Ky-jsa NJQ3 q v P ' m v p ' ? rail
Tatt/'i ana nt^K-ba-nis: ^01^ nn?'i n S O 'S?
lb:/ KyiN •'-i^a ^Diu :ni-ixQ-7 wa VnKn-'7ai"ionim ynna ajj-jn pm;;.! D n p V <.
p Knia'y laraV nn^'p'? dnij K-I)
iKyiK ^aa Njaa ciipn nN cjol'' :ynNn-^aa aj;nn ptn-^s '^V^'''^^ "^'^H''? nnnvn

DDi -Mfl .PJ'piBl B31B UDDfl lS nBfl .0>ft3 3131D 'SCP Osi mjp ftipl
lllj' Ofl P» ,B3'p-5Bl Bfll3PP SB 111 'IB .IPBP 035 IBfl' ICfJ l3 p Of)
O'TCBB iJ6 ,pftB 'JD OB '» .ynun ' j s '3a bs (11) :(DB pin)i «'i»
13P . n n x a ' ; l a c i i :fni3'B )IB3 '7 ,iBmP3 .nna I B N ba riK :(0D)
I3:J» jiBi) 53lfj PBB Ub n3C .13B pCl) CBCB ifo -ftlp |')p pCbl IBB pCll
fti3 n3C 13bl W'iB 3SPI |"3 «l6l; ,Bfll3P3 Of) '3 13'fi IBftp bftl .j'Jp IWi
. a n n x n I K 3 y i K n bai («) :(fi:B5 D'BP) 3im 1" T P B ttsi <1P3
:(|BV p iisci 3W3i Ti5 B'B m p 3 vmn ofti .niaui'j HDT bx
48-49. na . . . ^aN — Food . . . grain. According to
Ramban, Joseph gathered all food of every variety to
fissure that there would be no waste. He apportioned rations
to the people for their sustenance, and stored the rest. As
lor the gra/n (since grain is easier to store for long periods of
tinne], he amassed it in storehouses like the sand of the
aea.
50-52. J o s e p h ' s children: Manasseh and Ephraim. Verse
150 seems to stress that Asenath bore children to him,
meaning that the sons were dedicated to the ideals of
Joseph, not to those of the idolaters among whom she had
been raised. As the daughter of aristocracy married to a
Ibreign slave and former convict who owed his position to
l-'haraoh's whim, she might well have dominated the h o m e
iitmosphere, in which case the children would have been
hers. The Torah tells us, therefore, that she adopted
Joseph's spiritual and moral outlook. To be the only Jew in
I™,j';;f,fp, pf, , , J „ D,p»B ^ » B B t o 3 r » « l ,B.pn.D P7»B
IJ •( J B"-)l flBI liPb3 CBPB '3 <1B1 ,1BDB I'fli: 'DS .130)3 fN 'a .l5p
p, BP 3 . i ' P T O PBPi i-Pf. 07f.c ifoB .ay^n m-- «""•=;«=;
L ' C DPb%B* <1DV B'BC '3b mn na'j I B K I ntt^N :(?:« T 3)
for,,7f^Zti .BfT,Bb . » * 6« 13 0.™ih BB^B bift ,fo(3,
Egypt and to be married to the daughter of an idolatrous
priest yet to raise children who remain the model after
whom Jewish parents bless their children - may God mafce
you like Ephraim and Manasseh (48:20) - is no small
privilege (K'Hirsch).
51 B.l'^K ' W J - ' 3 - l'"^' " ° ° ' ' " " ' ' " " " ^ """ ^"'^"^ • • •
Joseph acknowledged that Qod had allowed him to orget
the hardships his brothers had inflicted on him in his
paternal T o m e . He was able to recognize that everything
they had done was part of the Divine master plan, and
consequently he bore them no ill will. For that he was
^ " T h t ' r ^ ' m e l ' o r s agree that Joseph couid not have
been so crass as to be thankful that he had forgotten his
^:S"vin°g S t h e r . To t - c o n t r a r y , the ve fact t h a t ^ - g a v e
S e p h w o u ^ d T d f n i X hairt^^n-^obligated b y the m,..ah

^
233/BEREISHlS/GENESIS PARASHAS MIKEITZ 42 / I 11

42 ^ J a c o b perceived that there were prouisions in Egypt; so Jacob said to. his sons, Why do
Jacob '^you
you make
make yourselves
yourselves conspicuous?" ^And he said, "Behold,
"Behold, II have
have heard
heard that
that there mv
Sends His provisions in Egypt; go down there and purchase for us from there, that we may live and m il
^^ ° die." ^So Joseph's brothers — ten of them ~ went down to buy grain from Egypt. " lUil
Benjamin, Joseph's brother, Jacob did not send along with his brothers, for he said, "Lfui
disaster befall him." ^ So the sons of Israel came to buy provisions among the arrivals, for thv
famine was in the land of Canaan.
The ^ Fiow Joseph — he was the viceroy over the land, he was the provider to all the peoplt • i >/
Brothers ^^Q land. Joseph's brothers came and they bowed to him, faces to the ground.
^ Joseph saw his brothers and he recognized them, but he acted like a stranger toward tlicin
Joseph
and spoke with them harshly. He asked them, "From where do you come?" And they .s.t/il,
"From the land of Canaan to buy food." ^ Joseph recognized his brothers, but they did tu \{
recognize him.

ten brothers had to go (Sfomo). According to the Midrash,
Joseph's real reason for the decree was to assure that all of
his brothers would be forced to come to him, thus fulfilling
the prophecy of his dreams that they would all bow to him.
4. T^ia'aa — Benjamin, it was destined from Above that
Benjamin, who had not participated in the sale of Joseph,
not accompany them so that he would be spared their
tribulations before Joseph revealed his identity. Although
he suffered with them when he joined them on their second
trip, he was compensated for this by having the intense joy
of meeting Joseph {Oznaim LaTorah).
6 - 1 3 . The brothers bow to J o s e p h . Unknown to the
brothers, Joseph had not only lived and prospered, he had
set in place a plan to identify them and bring them to him
when they arrived in Egypt, as he was sure they would
eventually. In order to do this, he ordered that only one
storehouse be kept open, and that he would have sole
authority over it. This guaranteed that he personally would
meet his brothers. In addition, he instructed his trusted
underlings to look for a group of men fitting their descrip-
tion (Midrash). Ramban offers a practical suggestion of how
Joseph proceeded. He surely did not have the time to
conduct every transaction; instead, he interviewed all na-
tional groups and then instructed his officials on how to deal
with them. The brothers were the first to come from Canaan
(Ramban). Sfomo comments that it is not surprising that
Joseph would be involved in every transaction, since his
sales of food were the major source of governmental in-
come.
The brothers, knowing that the original purchasers of
Joseph had been bound for Egypt, wanted to find him and
ransom him. They entered the country through ten different
gates and spread out in the marketplaces looking for him
(Midrash).
7. nn'^N iSJip?! ni3»i — And he recognized them, but he acted
like a stranger toward them. Joseph recognized his brothers
immediately, both because he expected and was looking for
them. He, however, was beardless when they parted, so that
it would have been much harder for them to recognize him,
especially since he wore royal raiment and they could not
have dreamt that the slave they sold would be ensconct-i 1 m.
a throne. To assure that they would not know who he wiin, 11-
took pains to behave like a stranger. Ramban adds th.ii h-
probably lowered his hat to partially cover his face.
etf^Why Joseph concealed his identity and persecutt-.i
his brothers.
As noted before, Joseph knew that his dreams wci'
prophecies that had to be fulfilled, and he knew that he lm< i
to do ail in his power to bring about that result. This is w!u
the Torah stresses that when he saw them he remem]»i-ri<l
the dreams. He also knew that the two dreams had tn )••
fulfilled in sequence, the first and then the second. So Im
ten brothers had bowed, but his first dream called loi i\\t
eleven; therefore, he had to engineer Benjamin's apjuuii
ance with the brothers, and only then could Jacob conn-, U M
the fulfillment of the second dream. Were it not foi lil
obligation to carry out the dreams, Joseph would nevei IMV-
allowed his father to languish for so many years willmui
knowing that his beloved Joseph was alive. [The Midimj.
however, explains that Joseph kept the secret from J<ii i»l
because of the oath imposed by the brothers.] And he woi i|> i
have been guilty of a serious sin in inflicting anxiety <"•
Jacob, first by sending his brothers home without SinK'un
and then by demanding that Benjamin be brought to hlii-
Similarly, the anxiety Joseph later inflicted upon thttm !•!
hiding the goblet in Benjamin's sack was for the sok^ imi
pose of testing their love for Benjamin before allowing hiMi
to travel with them (Ramban).
In another explanation of Joseph's behavior, R' !fH^'\ h
maintains that Joseph needed two tests before he could I-
reunited with his brothers: (a) Was their old rancor agnlii 'i
him solely motivated by how they perceived the underlyliitt
motive of his dreams, or were they resentful of RaiJutl
special place in their father's affections? If the latter, ilun
they could be as much of a menace to Benjamin as th('v lin^'
been to Joseph. And if Joseph had revealed himself imvr
when they were in his power, he would never know II-M.
much hatred lingered beneath the surface. Thereforr, \i-
wanted to put them into a situation where they could *|(ili
their own freedom at the expense of Benjamin's, and -••• •
n-K / 3M ypa ntt'^^ n'^;K^a 130/232

r h ^ b|7j7i n^K^] a^nyng "i5i?"t:'^ '3 3pv! K-ip K aa

Kn'p 'nil?'? 3f¥! "1138! Qiiyn?
'IS (in^iij) tvym NH IDKI a iinqpn n5u/-E7:i •'3 •'nyniy ran inK^i :iK"inn na^ 3
jan iron nnxn? laiin K-jn'y n'N
innji 1 ifim) K^) mil lanip t^t? " ' ^ 1 '
!D'"iyBp Kiia'y jain'? Nnpy tipl' 'nf5 tDn^VKin "13 Tsi^"? nniyj7 cipi''-'nx n-i,!3 rnmj j
spy; nbp Kb tipii-] 'ninti; vp;;? m •,
rtT v li. - : i - J- T 1 I" J- - : I • -r; •
njyiy? K D ^ I ngij ntj 'rilnis ay
K-jo'y lam"? 'jNnii" 'aa inxi n ;Knin
iiyj?-] Kyisa N395 niD 'ii$ Kj^y wa Kin <]i)V) :i5/i3 f-iK? nj/nn mn-'s wK'^n •^'\m 1
lainTKinNyiK'jyu'^E'TNinqpl'ii
qDl' insmtfiKyiKi xny bab K"iia'y y-iMH ny-^D"? Tau/nn xin ynxn-'?!' u''Wn
1 v AT T J- T : I . : - - J 1 V -r T - j- - -
ran] t :KynK '?y iln'BK by nb iTipi
Kij 3*01 luyitaWKi ••n'lns n; t]pl'
nasi i;i?|7 jlniay bibni llnipy bbnn nriN 13111 nn''^K 135^'] nnsn T'nf?"nj<: ^vv
nyiNn nnKi iirrns Ijia jln'?
yi1nriK;Kin :Kniaiy laTipb lyaai
1V33 ynxn nipK^i DnK3 ]-'m hrbi^ nnK^i niu/i:
;'nly7tapt{;N Kb iiaxi inlnf? n; C)D1' :in~i3n K"? nm i^nNTiK cioi'' n3'i •b:ii<.—\::\\nh n
'"ni
^3 nisni ppb bft .ib rue D^P P6SCI obs D3pf) T>P'^ 61>P cncisb ppibn ,»np ftbft pftT ftb ftbDi ,oftT p'PPi .nni^na naty ttr^ n apjr^ Kn^i m
,]ipf) i;6-)p' 6b P'33i .'jiOK iSKipi ID (n) :(3:6i V's) DDb inb sb ob^ 13P lb P' I"7UP P7p bp ftnbp5pft3 Pft") (ftTl PPl .'131 'Pl^PP P?P "5»ft3C
fimnsp ;p:6i i's) :!)3Dn PDC? J^Ppi) ppoc \b:>n 3p»' ]3 ^fu'bft Vfr nn"? :(i:fti V's) «iDi' ?fn ''53 ir'iPb pnn ?fti35 PP'P ftbi D'-)in3
oiic 'Db 0 6»iP?p) D I T : ' 6bi; piu p'Rpn .diKan i i n a (n) :(li Ci'i '3 ,D'133C [Dpft ib'ftp] IPD '531 bftl3PP' '33 '523 D3!5i]3 iftiP OPb -INinTl
uibpP 6bp '7? inpD3 'ft b3 p;?'C 6b6 'ft npD3 obi? iftnp' ftbp oo'sft cob onb .iftiPP ppb ,ipipp 5"bi].(:' P'^I^P) ofti3P oob O'P pB PWP :'Pift3
nnnw^i (i) :(i op i"3 ;n ftniPSP) D'^l3i Dbi3i D'ft; obi^P ,nip ]'» DP3 D-)ti3 b3lft D3b D'Ppsn Dpft I'ftp 033 D'P'npRl D33 ]'b3PDB b3D I'D'
:ib'an) ftp o'bjni D'7' pics DftinppD b? pi .OP'SP bis ib inPPP> .ni9« ib O'cms VOP onb ,OC'PP ppb ftpp 'punp conft 'DDI {.D?7'3P on Db^'p
mpp •537b D'-)373 '-^p;? DPb li^pu) .nrp^N laanii (t) :(:fP PIPI3C ;:33 -3pft ftbi .riMttr m (3) :(P3:ft' 'bpm ft-)V ftp DJ Dnni ib Pni7i . 3 n 3
Kb a m :ipr 'mpn DP'5DC 'pb .'lai v[W l a n (n) :(DP -)''31 DP ftnip:p) (A) :(3 DP Y'3) i"7-5 ]')»P D'linb i73ripp)C D'jp -jpDi o'pftpb tm ,pb
tii3iP3} ]pr pj)'pp3 piftip i'p?m Ipr PB'PP ftb3 obift)) fti'P .inniDn D3b Pn:i lPT3n3 D'P-JPPP I P P 7BbJ) ,3pP' '33 3P3 ftbl .tlDIi iriK m i l
DDP TJP n'3 npwps ,1'pft pft qpv i3'i ,ft"Bi .(r:fti V'3 ;.PD PIP3' ;:r: ;(p ftnp3P ;i op -)"3) DP'bu ipDD'P ]inp b33 iPi7?bi Pipft3 )w JP5PPb
:(DP V'S) Pinft 13 JllD>b D7'3 bwP3 , P n ' X ftb DPI ,DP'bD DP'^l I'pft TP Pipftp i')Bb ftbft -Pbp ftb <iDi' 'pft I'n')3 pfti 3'P3 ftbpi ,b"p PP .n-nyj?
42. do not all enter [Egypt] through one gate for fear of the evil
I -4. J a c o b s e n d s his s o n s to Egypt. It was the second year eye [for someone might feel envy that one man should be
r)f the famine (Seder O/am), and although Jacob's family still blessed with ten such sons] (Midrash).
iiad provisions (see below), Jacob was concerned and dis- Jacob's rhetorical question has been the theme of many
patched his sons to Egypt. leaders who exhorted their fellow Jews not to flaunt their
wealth and success to envious and often anti-Semitic neigh-
1. 3|?y? K*)!!! — Jacob perceived. Literally, the verb means bors. Whatever food Jacob's family had was honestly ac-
that Jacob saw — but he could not actually have seen the quired, but even honest resources should be displayed
I'vents in faraway Egypt. The Sages therefore interpret the judiciously.
word "iniy as if it were spelled with a sin — "igt^ — which
ineans hope. Accordingly they comment that Jacob saw in 2. ni — Go down. Jacob did not use the verb IDV, go, but n")
,1 prophetic vision that there was hope in Egypt (Rashi). This \go down], thereby alludirfg to the 210 years that they would
I:; an instance of a prophet not comprehending the clear be exiled in Egypt. [The gematria (numerical value) of the
iTieaning of his revelation, for it is plain from the narrative word 1-in is 210: 1 = 200; T = 4; 1 = 6.] (Rashi). In a similar
that Jacob did not know the consequences of his initiative in expression of unconscious prophecy, Jacob said that as a
.tending his sons to Egypt. Another example is his uncon- result of the foray to Egypt, we will live, for the Egyptian
scious prophecy that his family would ultimately spend 210 exile was an indispensable prerequisite to the spiritual life
that would result from the exile and redemption.
years in Egypt (see v. 2).
iK^nn TDsh — Why do you make yourselves conspicuous? 3. n'lius? cip1»-''nK — Joseph's brothers ~ ten of them. In order
Why do you show yourselves as having plenty [to eat]? Such to prevent speculators from purchasing large amounts of
behavior will lead to envy and ill will on the part of the grain and profiteering, as is common in times of famine and
Limilies of Ishmael and Esau {Taanis 10b; Rashi). Do not shortage, Joseph had decreed that no one could buy more
iruvel with food in your hands lest you cause ill feelings. And food than was needed for a single household. This is why all
2 3 5 j BEREISHJS/CENESIS PARASHAS MJKEITZ 42/<)-.Ml

^ Joseph recalled the dreams that he had dreamt about them, so he said to them, "You .u<'
spies! To see the land's na/cedness have you come!"
'^ They answered him, "Not so, mg lord! For your servants haue come to buy food. ^' A/!<</
us, sons of one man are we; we are truthful people; your servants have never been spies."
^^ And he said to them, "No! But the land's naA:ecfness haue you come to see."
^^ And they replied, "We, your servants, are twelve brothers, the sons of one man In thciu id
of Canaan. The youngest is now with our father and one is gone."
Joseph ^'^ But Joseph said to them, "it is just as / haue declared to you: You are spies!' '^ By this siu iff
Stands His you be tested: By Pharaoh's life you will not leave here unless your youngest brother coni'"i
Ground,
bui Offers
here. ''^ Send one of you, and let him fetch your brother while you shall remain imprisoned, r.n'
His (hat your Loorcfe maybe tested whether truth is withyou; but if not, by Pharaoh's life — <^ul^•l(\
Brothers a you are spies!" '^ Then he herded them into a ward for a three-day period.
Way Out ''^Joseph said to them on the third day, "Do this and Hue; S fear God: ^'^ If you are trnihful
people, let one of your brothers be imprisoned in your place of confinement while you go aiul
bring provisions for the hunger of your households. '^^ Then bring your youngest brother louu
so your words will be verified and you will not die." And they did so.
you are brothers traveling together, you would have entered was a formula for an oath, as if to say, "( swear by Phanvid'i
the country together and not by ten different gates. There- life" {Gur Aryeh). K Bachya comments that even Ihoiltii'
fore, you must be involved in some conspiracy (Rashi; Joseph released nine of his brothers before Benjamin (Uii'>-
Ravuban). Furthermore, how is it possibte that not even one (v. 19), he was not in violation of this oath, because h« hi\ '
of you remained home to care for your father?" He asked Simeon in the prison after he released the others.
this last question to determine if Benjamin was still alive, for To frighten them and make them more submin-iii
he feared that they had done away with him, too (Ralbag). In Joseph incarcerated them for three days, as a display ol t<v
repty they asserted that they came through different gates to power.
look for their missing brother and that they had indeed left
one brother at home, 16. ^^J< a|ia in'pp — Send one of you. But none nS H,.
brothers volunteered to go because, seeing Joseph's uiii. •
Sforno maintains that by speaking so freely about their sonable attitude, they felt that the mission would In- liiM'
famity they hoped to prove their truthfulness, since every- and they were fearful about Jacob's grief when he wmi li'i 1
thing they said was easily verifiable. that nearly ail of his sons were in prison (Or HaChulin)
According to R' Auraham hen HaRambam, citing his
grandfather, R' Maimon, their response did not counter the 18. ReaVizinQ that none of them would volunteer hj lri> h
spying charge, but was in answer to another, unrecorded Benjamin, Joseph made a new proposal, which he picl.i-' •'
question that Joseph must have asked about their family. with a soothing declaration of his concern for juslico nn'i
Such additional dialogue is alluded to by the brothers In fairness.
their recapitulation of their adventures to Jacob, later in
43:7. (n common Scriptural style, the Torah did not elabo- KX''3i5^"'h'''^^''"^¥'~^/^3^God. Accordingly, Iwillnol I'f-•)
rate on the dialogue. aU of you imprisoned while your families are starving 1 "111
release most of you to bring provisions home whilt; I tirhih
14-20. Joseph stands his ground, but offers hvs brothers only one of you as a hostage (Ramban; Sforno).
a way out. Joseph pretended to find their protests of Many people fear God while they are poor, but wlttiu U^'
innocence unconvincing, and reemphasized his firm belief become wealthy they place their trust in their mornty *'"••
in their guilt. As the supreme viceroy of Egypt, he did not lose their piety. Joseph was different. He feared God /)•
have to justify his accusations vationaKy, the brothers were slave, as he said to his master's wife, "Houj then fnn
in his power and it sufficed that such was his whim. However, perpetrate this great evil? f LUIII haue sinned against Mi '
after showing them that they were helpless, he offered them (39:9). His piety was even greater when he becami; n t UIMI
a way to prove their innocence. he specificaily proclaimed "! fear God!" (Tanchwmi Pium '
The above comment about Joseph's constancy is l(u<(
15. urrari nxYa — By this shall you be tested. If your course, but it is something the brothers could \\\A U-
statement regarding a "youngest brother" can be verified, i known. To them, the viceroy of Egypt must havr ^rrtii'
will believe everything else you said as weli {B'chor Shor). like many of the rulers Jews have had to couhtiKl » "'
For if you are not brothers, you will never be able to find a throughout history, who pontificate piously ;IIKIU( i.l\<->:
stranger to come with you and put himself in mortal danger devotion to morality and law, while their actions bpfiitt :•'
by posing as your brother (Sforno). cruelty and hatred. No one will ever know how iruiny li •
nVia in — By Pharaoh's life, i.e., if Pharaoh shall live. This have bled under the lash of rulers who "feared Cio<i." f -
^^mrnvmlllllltlm

3-D / an ypja nv\s n'wxna nao y 234

hn'i'K -))3K''i an"? •'^n "IU;K nln'^nn
KV nb n p s i ' ^Jin'riN NynKT N p a njaK"! :DnKn v"iKn n n v r i K nix^i'p ma ubryo ^
J : 1 - IV T I V \.T r J- : ;• •: v : • :• - j - : - :
^Kia^y lain'? inK T i i v i '3la"i

i n s 3' '.'^'VK ^'125? nrj K^ tt.mti ^3niK D''33 -i^ni irrK n^

n>pN;''i :niK"i'? DnK3 ynNn nj")j?"''3 K5 n^'?^<; ^
f nx ^ n a y 155; I'-iP 'i'3>!l >' ^'K??'?
)y33T KVjKa nn K-I53 ''5a w n i i j VnK3 nnK-iy'K 'n iiniK I nmn •n''n3y %y n''3\y
T Kin cjp'i'' T\rh I B K I T rn'm-'V
nipK^T :i3PK ini^ni ni'n li'iK-ni? it);?.! nln] iv33 ^
;lin!j ''j^K in^a"? liajjy irbiVn Q''J?n'? "I'ON'? DDbi<; •'n-i3T -n^K Kin qpi'' n^^^<:
pp?n DK ns-)5 ••n innasjin K-JJTO
:Nar! R-vs] itoinft ' c a ? f nVj? Ksp
-DN •'3 HTip wyri-DK Wyns •'n i^nsn nK'13 ;nriK m
liains n; n a i ' i nn jttjn ^n^Er™ -n^ n^.n inN; D3n mb'ty :nan itjgn n3''nf? Kig^i m
lla''Mj;iB inqap'') inpKrin pniii^
'"n vh OK) ini3K IWK vw^n D3i;iK n m n n i n ^ ^ '^^ns'!) n w n bi^K) D^TIIS
pno; lujai i. ;]ins '^'Vs ' I S niJng DrtN 1^0^^] ;DriK Q''^?i"n5p •'3 ny")? ••n K'^-DK) V
^fW' Kn^ri {K-jifB n'a"? K-I) xnag^
riKri'Vti KU^'j t]pl'' Jin"? nuKin- Di^3 qoi'' nn^tf nnKh .•••'p:; ^'^'bp 'ygwp'btf. ^
Ks?? ;! Dij; ^n iia^priKi iTa^v KT
in jlains ]WK 'ii-'a DNO' AnT
-QK ;Kn.; •'IK n''n'7Kn-n!<; i^ni lu/j? nKl •'4''''?'^'^ u.^
1'7'iK iWKi pap-jDn n^ag iSKri' fariKi Q3")ni^n iris^ IDK;'. I I I K Q^TIN; DFIK n''33
n;j3 :i''3''^?? T'POT K-jia'jj I'^'alK
limni;i'l 'niV lin^n N-i'y; itoinh!
iui?n D^Tii^'riKi :Q3''ri3 Ti357n -i3\i7 w i n in"? D
;p n a x i priTOn K^I i i a ^ r i s ip-iiyy,!! iranri Kb) n j n g i WOK;'.'] ••^N W3ri

il'fn oaS inft .leiTOi .iisics '5> P I ,JI3»I pufo ftp D'top opfic ' P I 3 7
TOfr Dfn DDb i»li .p i> nnfi .wnsc ,3310 ;m» 03'to ipso'' 'f * OPWB
ooi i»fi .nP'i * m a i .ijfo I3i n»f) .itcp ?n pra DIM P T O P ' fiit osi
'IC 1J'3» '3(! CPJB .9 Dt •5"3) DP63 TBS '33 3TOi ,D3'ift 'P131 ICfl flD
oil .fisis in (IB) :(i oc Y'3;op ftnwjp) 03C ic 5ra pj »npp D5» D'3i;c
IKSn DN :(t DC 1*3) PIDB "pa B3t3 O'P I p t i B3B a'PC5 .ODID O'P'
PPB 7!p3 f>"o p ' p i .03Pfi p»f) ofi .nariK n n x n (lo) fflto oipna p .rma
(!') :anN a ' w n a '3 n s i s 'n laifjop J<^ DKI ,PB'P pcb ro3 firoc
nnxi W3i> 13 Dnioft opfe . n a i n a t s r r a a <o<) lO'icfc »'3 .iMwa
'Of) j c c i i DP'3pi: p» .na'na jiasT •naw :D3'3f) p'3i .iwan lab
11)6 p(! i»3 ,i»"pP'! mf>P' .Dana-i u a w i (a) :(iP3i' Dmp) D3'P3
:i> iippcp 'IPC iB"pp>c PTi 11P31' omp) DP'JB xmh n'jn I B K (B)
ftip'i) p-)sp p-jipB pfc 1B3 ,B3'i PP13 fi'P p'PB , 1 * 'ii3 .yiNn n n s j
6"DI .'li'j pci Aippjc cms i3 pi .(t:t!3 56p(D') P'-JBI o n s )B3) ,(P':3
IClSi plpl to bf) .R>3P 131B'3 (1:3' 3 0'3i)31 P'30 pl3 ffi3 .ftoiftl fipij
(«') :OT P3cS *3 T7313 'PPC ,p ->y>bn to . ' n x K^ O) :fnp»p pci "ipfi
j3 ftia <)ftc 0PP13 toito C7pP pn op; p}jj3 .«ra i n « v« ua «ba
iPBiS P133 p 033:' 6i»c) B131 p raa ,D"Pt)fi .a>J3 :(r:M Y'3) oa'36
y\Kn n n v ' a (ai) :(I:IB P'BC) I'13 p to IP'53BI .(WD •531»3) p n s n
7pf! IBCJ DPP333 to PBi .TBP '-JBC p-3CB3 DPD333 'XC .IllNl^ nnJO
'ft IP* i'3C3i .-m i»i3y nwy n'lw n a n ' i (j>) :(i oc ^"3 ;p tomsp)
PCfl P370 . ' m a l IBK Kin ( f ) :(0C1 OC) lCp3l TB3 «1!DD3 «3'6C

tiow they would react, (b) !f they hated Joseph when he
merely dreamed of being a king, how much more would they
liate him now that he truly had the power of life and death
over thenrt? Therefore, he wanted to show them that, after
1he long chain of events, he truly loved them and had only
Iheir good interests at heart. This, he was sure, would melt
Iheir long-standing resentment.
9. ariN n'>^3i'iia — You are spies.' Joseph made this accusation
U) stop their attempt to learn the whereabouts of their
long-lost brother, for if they were to persist in this effort, they
(light hear about the Hebrew slave who had become viceroy
11. um TrjK-ipiN 133 Mba — All of us, sons of one man are we.
The Divine Spirit was enkindled within them and they
unwittingly included Joseph in their statement by saying,
"All of us are the sons of one father" (Midrash; Rashi).
By mentioning that they were all sons of one man, they
meant to counter the charge that they were treacherous
spies. Their father Jacob, they contended, was a man of the
highest repute, it would be a simple matter for Joseph to
inquire about him and his family; that would be enough to
dispel any notion that his sons could be spies (Hamban).
Furthermore, no father would permit his entire family to go

I
through a succession of dreams. But if they were under together on a mission as dangerous as espionage against a
k i l l , iiuspicion
' of spying, they would not dare circulate through great power {Daas Zekeinim).
•Hjuiii
the city asking questions (Kli Yakar). 1 2 - 1 3 . Joseph challenged them. "It cannot be as you say. If

Wtm'liitii-"i"n:ir"jrj"jjjji
^^^^^tt^^
 •F"

237/BEREISHIS/GENESlS PARASHAS MIKEITZ 42 / 21-2")

The ^^ They then said to one another, "Indeed we are guilty concerning our brother inasn^uch as
Brothers' we saw his heartfelt anguish when he pleaded with us and we paid no heed; that is why this
Regret
anguish has come upon us."
^^ Reuben spoke up to them, saying, "Did I not speak to you saying, 'Do not sin against thr
boy,' but you wouid not listen! And his blood as well — behold! — is being avenged."
Joseph ^^ Now they did not know that Joseph understood, for an interpreter was between them. ^^ / /• •
!:• Chooses turned away from them and wept; he returned to them and spoke to them; he took Simeon fron i
His
Hostage
them and imprisoned him before their eyes.
Joseph
2^ Joseph commanded that they fill their vessels with grain, and to return their money, eav.li
Sends one's to his sack, and to give them provisions for the journey. And so he did for them. ^^ Then
Them they loaded their purchase onto their donkeys and departed from there.
Back — 2^ When the one of them opened his sack to give feed to his donkey at the inn, he saw /»/'•
with Their
Money money, and behold! — it was in the mouth of his sack. ^^ So he said to his brothers, "My mom -i /
has been returned and behold! it, too, is in my sack!" Their hearts sank, and they tun ml
trembling one to another, saying, "What is this that God has done to us?"
2^ They came to Jacob their father in the land of Canaan and they told him of , i//
Joseph's blood was being avenged, but also Jacob's — 2 7 . nrtKH — The one of them, i.e., Levi. Now that he- wiii
because the brothers had caused him so many years of grief. separated from his companion Simeon, he was the oni'
2 3 . anata yVian la — For an interpreter was between them. (Rashi).
They had spoiten to Joseph through an interpreter, so they According to Abarbanel and Malbim, Joseph ordered 11 IMI
assumed that he did not understand Hebrew. [Now the the money of all the brothers be placed near the bottom nl
interpreter had left — for it is obvious that they would not their packs, but that Levi's be near the top of his. He wfinhul
have spoken these incriminating words had he still been Levi to discover the money and be distressed even duiinn
present (Radak; MizracM).] According to the Midrash, the the journey, because he, Levi, was the most guilty for the
interpreter was Manasseh, Joseph's firstborn son (Rashi). sale [and this would provide him atonement, measurr' IMI
measure].
2 4 . Joseph chooses his hostage. Having said that he
would keep one of the brothers in Egypt as a hostage, 2 8 . '5p3aii>in — My money has been returned. Hisfrighi w-i
Joseph now chose Simeon. The reason for this choice was greatest when he recognized the money as his own s(i lliii'
because he was the one who had thrown Joseph into the pit he was vulnerable to a personal accusation. This was pnit nl
and who had said derisively, "Look! That dreamer is coming" Joseph's scheme. He wanted the brothers to realix.i- Im^
(37:19). Alternatively, Joseph wished to separate Simeon fully they were in his power and that he could do m h>
from Levi, lest the two of them conspire to kill him. The pleased with them (R' Hirsch).
companionship of those two had been lethal before, since Mb jy^hK ntfV HNTTIM — What is this that God has dam: /o m
they were the ones who carried out the attack against by letting us be suspected? For the money was returni.'d iiuli
Shechem (Rashi). Ibn Ezra suggests that, as the firstborn, to furnish a pretext for a plot against us (Rashi).
Reuben would have been the logical hostage. Joseph spared
According to Sforno, the brothers were mystified l|"
Reuben in gratitude for his having been the one who tried to
self-proclaimed "God-fearing" viceroy was treating thnui li
protect him when the brothers were planning to kill him. He
a way that would give him an excuse to enslave them t'>
took Simeon because he was the next oldest.
letting this be done to them, God seemed to be tnMilim
•^l^;!! — And wept. Joseph's compassion was aroused and he them measure for measure for having enslaved Joseph, llii'
wept at their distress (Sforno). Joseph had deserved an even harsher punishmeni I"
deserved to die! Since they had acted with mercy by \m\\t>
2 5 - 2 8 . Joseph sends them back — with their money. On inghissentencetoenslavement, why should this be hiipiIt'll
the one hand, Joseph treated them considerately, sending ing to them?
back food not only for the families of the nine who were
going backtoCanaan,but also for the family of Simeon, and 2 9 - 3 8 . Their dialogue with Jacob. TheTorah record* lnnt
even giving them extra provisions for the journey. On the the brothers reported their experiences to Jacob, but fi < oth
other hand, he secretly had Manasseh put their money in parison of the following verbatim recapitulation with I hit iMtl
their sacks. When they found it, they would surely suspect rative above will show that they concealed certain lhlii[|i), I' .
that it had been put there as a pretext to denounce them as minimize the gravity of their dilemma (Akeidah; l\'.tltinif\
thieves and sell them as slaves. Joseph did this to provide They minimized the harshness of Joseph's ultim.iHitnN U
atonement — measure for measure — for those who had spare Jacob unnecessary grief, and because Jacob wiililt'
sold him as a slave (KU Yakar). never allow Benjamin to return with them if he hi.id Kimnt
03-K3 / an Ypn iw-\s n'UTKna nso / 236

l'3;n KDWipg Mins^ nj^ nnijiKa

nijsn njjv Kj'in 'T Kiinx by NnnnK
bv Fian Kj^ai? K^I Kib ]in!)t} nirj na ijyaiy K"?! ir^K la^nipn? WDJ nny IJ^K") ~\V;K
Knpv (Kj^ n n s K-I) Njni'? KPIS ]3 nnx; law] iy?i :nN-Tn nn^n ir^K nxa 'la-bij;
Kbri nio'n'? ilnn; RIKT n'riNi 33 :Kirr
K"]) l a i n t i K'J in'ipb il3i;ii'? nniaij
rjN] iin'?3iP K^i Kij'bw? (liKDnci
n s j w ] ; K^ II:KIJ3 I'y^rin KH niaT
^3 WT N'7 bri) ttyni? mn IQ'I'DA'I anynt/ Kb)
lln'a'n nin innnip ns c)p1' y^iptf;
T <T- :l : / , • • - i,v -• -. 1" J •- IT 1" I V- •• - J- if," - I."
tinpi'j an) K531 iin'i^yia
jwipttf n; iinpi'pn nnii iiniay ^''pai
I'jjai cipl' Ti?5i nD iiln'j'S?'? Fin; npNi TDK^j llV)p\i;-nK bni<)3 nj?'?] DH^N: n^i^i b.^b'^f
lin'3p3 Knnij'j'i N-jQiy jln'M n;
NIJ-JK'P I'lij iin'p in)p'?i pigp'? n j j
bs liniia'y n; I'pujin :p iinV lav] ti^VjlT "IT?,^ nny nn^ nn^) iptiz-'^K \U''K b<7''Dp3
n; i n nnsiia ni?np I'JINI l^nniaq
Knnip n'33 nnnn^ Knp? jrip'? Fiipp
njyiD ni35 Nin Kiji ngpa n; Km 11^)35 innrr^ KiBtpjp nn^ lpti7"nN; nn^n nn?^]
qxi '3P3 nninK Tilnsb nnKira
n i n i ilngb y^n paai '?ylU3 Kn
lay KT m iijin'? 'ninis^ naj
linaj! 3j7y; trf? \m]m :i<3^ ;;
nnn^T an'? KY::] •'nrin^K:? mn ux\ ••stpg nwin rn^^
^3 n; r\b w i n i lyj?! xy-is

-b^ m i? iT'p] ]vy^ nynK DH'^IN: :3i7vr^^< iK'nji

]'p-3np!5 vdi; Knee 'Db. VI :03i3 P I 6 T 6it: or'ij?)) pmn) .onibun
i'Bb) !i3 Dfe nmibp::! bw wo 'ibb "Dnf)!: ftp ,-)i3b is'bco ftio .pyniy nw
jTOb Doop lip'p' ftw 'ibn nnsob ^PT III:)W ,f)"7.((' IP' ftmwp ;P':fb
iv:i oo')'nb b)b noft ftb .nrraiyb IDK ^DKl^ ic? pj'i ftmnsn) inift
iftp:p 'lb ftp .nnKrt nriDii (ta) :(n:fti "J"?) Pppoi ib'^ftoi ift'ip ifti'C
innnnK rob'bs i?bc oipo3 .p'jwa :(ip)r DIJ-JP) iJir p puncn 7'n'
nxt nn :oftuno DD 15 ^p^;:) oa .TinnniO nan aai (na) :pCD ftp
13'bii bbiDPDb ftbft 3PP ftbc ,v Db'bD '7'b uft'sob Mb wrhK nvjv
,iniaiP3 .^3K (K3) :(IP:P ft O'l^bn) 7137 ft; pft' ip^i ,D3:? ^37l53)
:DI3 ,b3ft ,ftp [3330 '33 jipbi :)f)n^-:i ftsp'b {n:fti) V'ss 'p'ftT .ftupips
:ft:b PPft imj-)pi ,Dft3 ")33C p3]J ]ipb3 ftpp 'Db p"'33 i»33p -laibN nxa
;(n:fti Dp) jpro 07 oji i))7 .{7':ft •5"3) ]"13T ]'nji ]'pft . i m DAI {^3)
DiJ")P) p D'i37n TO i':55i ,D)ipb I'SB -tiDV S7B11I713 iy^> nh am (13)
'b i;7i'o oo')'3 pb!)o ?'o IDD D'-)37n VDP3 '3 .ani3i3 yi'jMn '3 :ipiv
I'ftp D'oi3p vo -ji^b ,00b cpv '-3371 C]DT1) 00^37 fbj) o'oi 'lin ppbi '-531:
3D11 (ns) :(Dp i"3 ;DC) I;3 OPJJ) ot .•yi^an uop) ' I S D ppb3 TDB <]D1'

Joseph's words implied these historic attitudes. Speaking as
the viceroy and not as the righteous Joseph, he proclaimed
to the brothers how ethical he was, but suggested not very
bubtly that they would die unless they obeyed him.
2 1 - 2 3 . The brothers' regret. The brothers became intro-
jpective and recognized their lot as a Divine punishment for
their cruel treatment of Joseph. "Happy are the righteous,"
declares Midrash HaGadol, "who submit to retribution with
|oy and declare the Almighty just in whatever way He acts."
Their reaction at this point is illustrative of their greatness.
rhey did not acknowledge guilt for their earlier judgment
igainst Joseph; interpreting his actions as they did, they
were convinced that they had acted properly and legally in
ridding themselves of a mortal danger. To the contrary,
since they feit at the time of the sale that they were obligated
to remove Joseph from their midst, they felt that it would
have been sinful to show compassion at a time when firm-
ness was required. Now, however, seeing their new predica-
ment as a punishment, they blamed themselves for their
kick of compassion in how they carried out their decision.
I hey regarded this callousness toward Joseph's entreaties
— not the actual sale — as deserving punishment {R'Aharon
Kotler).
The Talmud derives from Scripture that even heinous
criminals who suffer the death penalty must be treated as
kindly as possible to minimize their humiliation and suffer-
ing. The brothers now felt that for failing to deal with Joseph
that way, they were now being punished, and deservedly so.
Yafeh Toar notes that they contrasted their own behavior
toward Joseph with that of the viceroy toward their hungry
families. The Egyptian did not know and would never see
those people in Canaan, yet he felt enough sympathy for
their plight to send them food, but the brothers had been
apathetic to their own flesh and blood.
2 2 . in^-aai — And his blood as well. Although the brothers
had not shed Joseph's blood, Reuben meant that Joseph,
who was unaccustomed to the hard life of slaves, might well
have died in captivity. And if so, the brothers were responsi-
ble (Ramban).
Following the Rabbinic rule that the word ni, as well,
implies something in addition to what is mentioned explic-
itly, Rashi comments that Reuben implied that not only

jaWjHjiijinymjjijjiHiiiHHr^-;- t**H--'''--'--'-imtiHiiitttniiii*tMii iwyiii--

^^^^^mm
 m»m
239 / BEREISHIS/GENESIS PARASHAS MIKEITZ 42/30-43/3

that had happened to them, saying: ^° "The man, the lord of the land, spoke harshly to us and
^^ considered us as if we were spying out the land. ^^ But we said to him, 'We are truthful men: We
iv'thV^^^t ^^^^ ^^^^^ been spies,' ^^ We are twelve brothers, sons of our father. One is gone and the
youngest is now with our father in the land of Canaan.' ^^ Then the man, the lord of the land,
said to us, 'By this I will ascertain whether you are truthful people: One of your brothers, leave
with me; and what is needed for the hunger of your households take and go, ^^ And bring your
youngest brother to me so I will know that you are not spies, but truthful people. I will restore
your brother to you and you will be free to circulate about the land.' "
3^ Then, as they were emptying their sacks, behold! — every man's bundle of money was in •
. his sack. When they and their father saw their bundles of money, they were terrified. ^^ Thcii
I father Jacob said to them, "I am the one whom you bereaved! Joseph is gone, Simeon is gone,
and now you would take away Benjamin? Upon me has it all fallen!"
3'' Then Reuben told his father, saying, "You may slay my two sons if I fail to bring him back
to you. Put him in my care and 1 will return him to you."
38 But he said, "My son shall not go down with you, for his brother is dead and he alone in
left. Should disaster befall him on the journey which you shall take, then you will have brought
' down my hoariness in sorrow to the grave."

43 ' T h e famine was severe in the land. ^ When they had finished eating the provisions which
they had brought from Egypt their father said to them, "Go back, buy us some food."
3 But Judah told him, saying, "The man sternly warned us, saying, 'Do not see my face un/<i!i.'*
Joseph's death by sending him into danger, and I will be
similarly held accountable for Simeon — and for Benjamin,
as well, if I allow him to go to a place of danger. I dread the
punishment in store for me for this.
3 7 - 3 8 . As the firstborn, Reuben felt that it was his
responsibility to speak up. His frightening statement
was meant figuratively, for he surely did not mean that
Jacob would actually kill the two sons; rather, Reuben
spoke in the sense of obligating himself under the penalty
of a curse that he would care for Benjamin (Ramban). By
expressing himself so emphatically, Reuben felt that he
would convince Jacob of his determination to guard
Benjamin zealously. Jacob did not reply directly to him;
he merely said that Benjamin would not go to Egypt
with them. Rashi, quoting the Midrash, says that Jacob
said to himself, "He is a fool, this eldest son of mine. He
suggests that I should kill his sons. Are not his sons also my
sons?"
The reasons Jacob gave for refusing Reuben's offer were
sincere, quite valid, and equally applicable to Judah's later
offer [43:8]. Nevertheless, Jacob acceded to Judah's re-
quest because he had more confidence in hJm, and because
the timing of his offer was propitious {Ramban).
3 8 . n^lKitf iwja inaity-riN ai;i'7'3ini — Then you will haue
brought down my hoariness [lit., white hair; metaphorically,
old age] in sorrow to the grave. I will never cease mourning.
Benjamin is Rachel's only survivor; while he is with me, I
find consolation for the loss of his mother and brother. If he
should die, it would be as if the three of them died on the
same day (see Rashi 44:29).
43.
1-15. J a c o b s e n d s Benjamin to Egypt.
1. y"iKa 123 avini — The famine was seuere in the land, l.r
it grew more severe (Ralbag). In this context, the land roN'i«
to Eretz Yisrael, the land par excellence (Akeidah).
2. i3u>n-nN bawb 1-73 ityN? — When they had linl^ih"!
eating Ihe prooisions. Presumably the issue of a return 11 ip
to Egypt arose when there was only enough food Id*
to last until they could go there and come back 0 s
HaChaim).
Seeing how adamant Jacob had been when there wiin mi
adequate supply of food in hand, Judah had advisi'd lit'i
brothers to wait until the household ran out of food •• • h»
then Jacob would be forced to let Benjamin go (/I'IUV/H
Ramban 42:37).
lau' — Go back. Although Jacob had heard them inshi, Ih ••
they dared not go back without Benjamin, he may ntil Inn ^
believed them. He suspected that they wanted to ttikii' [\m<t
jamin to do away with him, as they might have d<iiii* \->
Joseph. He had implied this suspicion when he said H.!i,t r 1
that they had bereaved him (Sforno).
3-5. Judah quoted the Egyptian viceroy in strongci IHIMI
than the brothers had used earlier (42:24). Then, th"y h ^ 1
minimized their predicament in order to spare Jiicoji lii 1
give him less reason to oppose Benjamin's return ^\'^
them. Now that only extreme urgency would m.ilir I)H' I I
consent, the situation demanded unabashed candcn .h|il 1^
added that the brothers would refuse to go wilhout \\'
jamin.
 K-jaj h'h'ab •ray'rh i^nn; i v i S T MT\K y"iKn •'^{f u;''Kn n i l " nipx"? nn'K nnpn '7
Kjn; irp-i •\yif_ K M V x y i K T Kjia-i
v^K nnK'ai :i'iKn-nK D''^njp3 lanx in^i niE/;? K^
n r i a ' j P^'-'^K NJ'in N^ V.mV; 'nl-'3

in Nju?? '33 I'riK Nmjs noj;

K-J3J Kib nnKii^ ^IVPT '<V1(S?

nKl? yiNn •'JIN; W''i<n ^T^K -i)3Kn :13;3|) ^~!i<3 5-7
'5p3 nK yiK K13 KV^KT K31a-| •n^^;1 •'riN in'-an hnf<;n ngTiN nm D^JD •'5 yiK
m ini^ ipuu; in itamN iwK
:i^nNi a ' p ito'ngg T o n i N I U ' V
yiNi 'fii'? K-i'j;! lUiHK n; in'Kin^ "DN nriK D\33 •'3 DHK 'n'''?|i'l'? K"? ''3 ny'lK) ''^K
n; iinK ••JI'D ' I N iini? '^'Vs N^ ns
na iiigyn NVIK n;i ito'? IFIK lUinj?
n''i7n)p on •'n^i :nnpri y^Kn-ni^) D 3 ^ inx D^TIN; n^
lin'gD I'pnip lUN ninini :KFi-)inp TIN iK-)'i liPti?? I3p3-"il"i:y iz/'-N-nan) nn''i7to
n i y n; lini nijpa Fispa i i y l a j Krji
18{51* rt'^'n-ii ]iniaKi JHK im'spa
bn'7J<; inK^i :wn'"] nn''3!<;,i nran Dn''?t?3 ninn:^ *
lw'?ariK 'n; imiaN apy;: pnV larN iiVDWi la^K ciDl'' nr)'|'3U7 iriK nrf^h? ii^y,!
Karr nin vb iiypwi 'nlrr"^ qpl'
'niaK ni"? l a w i inNii^ ^I'lr'V?
••^N piK-i -iioK^i ;n3V3 vr\ •h'^ ingn in;?3-njsi ^
Fi3ri''K N^ DK ri'nri 'ja f i n n; iia'n^ :i''j7K i3K''nK K'7-DK rr-nri '•'55 \ w r i K "inKb T-DK
;-l^ naanx KJKI n' '7V an; an •^ryh
n>5 liaipy na nin?. K^ inxin'; n'7
ixniiiK 'nlTin'ja Kini rva vin{? ^\r^K^^^p^ nN\^3 na"? Kin) nn T'nK-'3 n3ny 135
aa iiann 'i xn-jNa Knin nayjy'i
I'jlNifj'? Kjiiia Tia'to n; iinqn) l i r a •'n^'iiy-riK n m n i m n i - u ' p n -ny^^;'•T^•^5 IIDK
la ninia :Nyiisa t^'pn NjaaiK
Kiia'V n; '73'n'? (ip'ap K-I) wsi'i?
'73^^ l"?? -|K?K3 •'H?] :1'"1J<? 19? ^.Vini :n/'lK\?; xa
limas iin"? iigsi nn^Bip iK'n^Ki
iDsii iNiia'y Tyi N : ^ inat lain
inpK NinpN nn^n'? niin^ vh niin^ T'^JN "inK^i ;'73K"uyip i^'j'-nnc/ iniy no•'3^?
\rh^ '3K iiinn K^ iD'ia'? K I 3 1 Kja •'Fi'73 ••ia iKin-K'? HnK"? U/IKH 133 nvn nyn TKIN"?

,iW'C 13 .I'pa iitfxa :(p ftBTOP) P'3a p ns ab3Pi: IB jptb D'pna
o n l P B (33:13 b'Bb) PlPCb D'bBia lb3 ipft3 .PBIB Ip'SP 13 D n p n p i
ICfo ,bl3ftb lb3 li;ft3 ,ar i3ft , D P " P C I B J ftia OplDD '1 1PCK3 ,ip'DD 13
opci: ,pftipa peb .Tvn is;n m :ift')'C 13 p'BnpBi ,ftia b3ifta op
(P':b ,P':P D'XI) Dl'a 033 'PlTBa )311 .D'lB '5B3 13 PIPB aftlPP
:(ft3:B' PIBB DB3 IBP n (Cft' a'BT) D3'P13ft3 'PlTBa IBa 131
o'liPBC oc bB aiiPDi o'lPiD Jipb b3i .1331DP . i i n o n y i N a n s i (i^)
:(p3i' omp) 1PD3 icp -laoa i n s r ixh) :6'p»piDa ipft 0'33iDi
;0B 'iDi'3 pn3B['J ift iaina['] ftBC jiCPC iBbB .nti^aw 'niK eh)
•<a n> K^ (n'7) :bi3C 'np O'loft i'33C 'B b3 SThso :(p:ft5 i'i
n'pab iBift ftia ,at ftia apic 1133 ,iBft ,)3iftT be V33i b3p ftb .nana
DPb inft ana' .^13K^ i^a iipKa (a) :(DC) '33 ftbi oa i'33 '31,1'33

liow relentlessly the viceroy had treated them {Alshich;
Ralbag). For example, they said that Joseph had judged
I hem as if they were spies, not that he had made a firm
.iccusation against them. They also omitted Joseph's
strong implications that their lives were at stake, and that
lie had jailed them for three days.
!J5. 1«1'»1 — They were terrified. They knew that money
I ould have been left in one sack by a careless official, but
I he money in all their sacks could not possibly be an
I iversight. It was obvious that a plot was being implemented
.igainst them (Alshich).
-16. a^baW 'riK — / am the one whom you bereaued. This
term refers to one who has lost his children. Accordingly,
Jacob's remark implies that he suspected them of having
siain or sold Simeon and that they might have done the
same to Joseph {Rasfii, according to Gur Aryeh).
Jacob argued rather logically that since Joseph and
Simeon had suffered misfortune when they had traveled in
the company of their brothers, he could not be expected to
submit Benjamin to the same jeopardy {R' Hirsch).
'bjj — Upon me. Your grief, as brothers, cannot compare
with mine as a father! {Alceidah).
According to Malbim, the meaning is different; The
blame for all of their misfortune is upon me. I caused

li...
 241 / BEREISHIS/GENESIS PARASHAS MIKEITZ 43/^1 M

Jacob your brother is with you.' '^ If you are ready to send our brother with us, we will go down <iiul
Sends buyyoufood. ^ But if you do not send, we will not go down, for the nnan said to us, 'Donotsiw
Benjamin
to Egypt my face unless your brother is with you.' "
^ Then Israel said, "Why did you treat me so ill by telling the man that you had anolhn
brother?"
'' And they said, "The man persistently asked about us and our relatives saying, 'Is your fallm
still alive? Have you a brother?' and we responded to him according to these words; could wv
possibly have known that he would say, 'Bring your brother down'?"
8 Then Judah said to Israel his father, "Send the lad with me, and let us arise and go, so nu-
will live and not die, we as well as you as well as our children. ^ 1 will personally guarantee hh 11
of my own hand you can demand him. If I do not bring him back to you and stand him bc.fotv
you, then I will have sinned to you for all time. ^^ For had we not delayed, by now we couldluun
returned twice."
11 Israel their father said to them, "If it must be so, then do this: Take of the land's glory in
your baggage and bring it down to the man as a tribute — a bit of babam, a bit of honrfi,
wax, lotus, pistachios, and almonds. ^^And take with you double the money, and Itn
money that was returned in the mouth of your sacks return in your hands; perhaps it WDH . M I
oversight. ^^ Take your brother, and arise, return to the man. ^^And may El Shaddai ifnvU
you mercy before the man that he may release to you your other brother as well as Benjan\li\

for them to purchase food, they would all surely die of
hunger. It is better to set aside the doubtful in favor of the
definite (Rashi from Tanchuma).
9. 1JI?")!;N paK — I will personally guarantee htm. Judah tried
to remove one of Jacob's fears. If all the brothers collectively
guaranteed Benjamin's safety, then no one would be respon-
sible ultimately, because each would shift the blame to the
others. Instead, Judah promised to take sole responsibility.
"I will guard him from heat, cold, evil beasts, and brigands.
1 will offer my life for his and do anything necessary to assure
his safety" {B'chor Shor).
In his commentary to ArtScroll Bereishis, R' Meir Zlotowitz
suggests another reason why Judah"s offer was more accept-
able than Reuben's. When Jacob said, "Upon me has it all
fallen" (42:36), he implied, as mentioned by the commenta-
tors, that only a father could realize the magnitude of the
loss of two of his children. Of all the brothers, only Judah
who had lost two children (38:7,10) could appreciate his
father's grief. Therefore, when he accepted responsibility for
Benjamin's welfare, Jacob acquiesced.
1 1 . nnan U/'N^ n n l n i — And bring it down to the man as a
tribute. Jacob instructed them that the gift should be sent to
the viceroy before they saw him. From the way he reacted to
the gift, they would then have an idea of how he would treat
them (Sforno).
Jacob chose the gift with taste and sophistication, The
ruler of a rich country would not be impressed with a large
and lavish gift; he was too rich for that. Rather, Jacob
selected Canaanite delicacies that were unavailable in
Egypt. Some of the items listed here were identical to those
brought by Ishmaelite caravans to Egypt [37:25], indicating
that they were not readily available in Egypt (cf. Sforno;
Chizkuni).
12. nai^W 11D31 — Double the money. Take twice as IIIM< h
money as you had on your first trip; perhaps the pric* »•'
grain has risen (Rashi). Perhaps Jacob wanted them tu hin
a double ration to spare them the difficulty of an eariy r fh 11 M
to Egypt for more provisions {R'Abraham ben HaRainbitiu I
and perhaps also to subject them to the mercurial vici'inv ><
whims as infrequently as possible.
nai:^? I3'>u*)n — Return in your hands. Jacob meant i\\\"
literally. "Do not leave the money in your sacks, tun w -ti
until you are asked for it, but carry it in your /i.nii/-. '••
demonstrate immediately that you are honest moii .IH>I
have come to return any money not rightfully yiiii
(Atshich).
Kin nait*n ' ^ I N — Perhaps it was an oversight. Jacob tvAvun i'p i
that the officials may have put the payments on top (t\ th*
sacks to help them identify the owners of the sackn, ^ini
then, due to the confusion, forgotten to take the rn^nti-'
when filling the sacks and delivering them to the custoiiiM
(Rashbam; Radak).
1 4 . "Now, that you have the money, the gift, and v»' "
brother Benjamin" (Mfdrash), Jacob said, "you lack nnll.iup
but prayer. I will pray for you" (RashO-As the Sages d('( I.>M .
(Sanhedrin 44b), one should always pray before mlslniiiii'^
occurs (/?' Bachya).
•'•IV} hK) — And may El Shaddai. See 17:1 fora discu-inliHi • i
this Divine Name. It is a conjunction of •'•u-^y, Whois^nllii ii"-
or enough. He is sufficient in His mercies and His linn-l •
sufficient to give you whatever you need. "May He Wlin MHI-
to the world, 'Enough,' now declare that my troulilcfj m
enough. I have had no rest since my youth: tiouhlii wiM
Laban, trouble with Esau, the troubles of Rachci^l, C^IHMI'
Joseph, Simeon — and now Benjamin" {Rashi).

MMmu.ii,ih§
T-T / xa ypn nttrns rruTKna nao / 240

-.Kya-'v iV 13P1 fi'in''? >^3'?5' •'3'n?

K-133 ns nin'3 K^ n^wtp ^in'V DKI n • T I- rt"" J - I." - : j l : I- • : v 1 1. I : j r : : • ;

13 iri^ij 'SN iiTpn KS KJ^ nnx SlOK'^] tDDriK nDTlf? •'ri'73 •'3D IKin'K'V l^i^K "inN
KM'? '3Kn(yi in(5i, :ii3)i!y ittintc
ly? l y n K-jni"? nxin'? ••'? IWI?(!I:JN iHK 03^ ii3;n ii7''K'7 nnnV •'V nnvnn mh b<k-\'ii;''.
K^^J '3NKi 'Jsii'P rmsi' :nij lUb
US i v n nn^'ia'? xinn^^'ji KJ^
n^ Nj'iD) nm itt'? n'ttn DJU ittiSK nnn'nn ''S-'^v iVnii] nx n^"? ty^.n'''n nD•':2^<; iiyn
Kj'iq J^TOD rVKn KjgjnB iia^n by
i)pK'] tDD'-n^f-nj*; n n i n noK^ •'5 vii V'I1^,L! H^KH
n^i? '^1a^5 'jKniw''? n-jin^ "iijsin nnii^ji •'riK ivin nn"?!:/ T-DK '7K-ito''-'7;K niin^
niDj K^i 'riiji "inji tnp^i ' n v Kn'''?w
KlJJo tNjVW ^N PK 1f< Kjnifi; qj?
:i33y-QA nnN-nj i3Dp.K-m nmj i<b) h'^ni) n^b})
K^ ciK nav^ri n; p F13 Ki3nv'? 'T'^*? T'n'K''5D Kb-QH. i3U7f75i;i in^n l4")V^ ''?^?$
^^ 'un 'OKI Tin-!^, rian'iJKi ^^ nari'K
K-;3 pa^i'^N •'iJS' :N;gl^ '35 Kb'b IB :n''n2n-'73 •g'? •'nKuni ^T'k'? rn^yni
f n i n pi N33n iV3 'IK Kjaavri'K D0^><; nnK^i :Q'!pV5 ^l ^^W i^i^J?"'? i3rini7nj;in
DK iini3>? SiN-ito" lin'? imi »• :1'5P1
nnjpii? ini? itoj? nKt NIDK I \2-m urj''^^ b^yp-'.
iirniKT ^ w j a a (Kynxs K-J) NVIK h y uva n n m K/'-N'? n n i m ni'-'raa yikn
W3T T v p IBi? TVT Kn3ni?ri Knaj^
•jy Ksti3i 3' ip^iwi fJipa QlD'71 civii'
Nsps m l i a i p na^'p i n p in
•|iai>3 iia''rii;i l'ia''33;lu maa anlriKT
h:^''rimi2K ••D:? nWinn iqpiin-nis:') 03-1^5 ini?
n3'i itoins n;i»' ;Kin Au? DIKKI
IP' i-r0 "3x1 T tN-iaj ni'? mn iffli3i
lU'? nps'i K-133 D-jij I'tprn 11a'? faipn^ DD'? in'' itiy ''K'l :U7''Kn-'7^; inw rait?]
pn;3a n;i K;ini< 1131ns n;
1 ^.,. . .. : I." - jv • -: •; y.- T J - • : • T J- : •

'"CP
mpp 5D p>6 ppjbi PMPb ')fi T"i5 03PB wbpfic picub pplifc p ON .'13I)
roc»7c onipp .yiNH m n t n iiiosi nw 'sd ipifii ,D3ft'CBb PSBI
:iDC) PiBP .nnaa :(fi' DC i'i] obicb 63 fiwcs vbp O'lwn b3PC ,teifo
pom .p'fi'bppD 'P'fn T3» '31 be 3"fi ciTSSi .OP pp 'PPT to .n'joa
.a3T3 mp :(Cibp)if)) jipfns o'X 's .mva tjoai w') :l'ppisfi ooc 'b
n'3a bu BJTOPP hnc .Kin m w n ISIK :(Dt p"3) IBCP ppip foe bp* ii3Cb
IbBPP '5'PP ,pbPP fibf) DlbP D'PDP DD)'6 PPDl) . n B fjNl (T) :JW IPSE
,o'»pp D3b JP' ,lP'b n'3 Pbi3'P '131 yw) P5'P)3 'IP . n w SKI :(DC) op'bp
,'ii»jp 'Pppc toe ,'pnib '7 7n6' 'i obipb ipfit 'p .ippipi .ipicp IPI
l'n'53 ppi ,im»c PPb ffv ppb ,P)'i ppb ,bpp ppb ,ic» ppi ,13b ppi
m:fi3 Pinc) 'b ,i'PiDfo DPPB'I .IPUPPP ,113b PPB'I .na'i nbvt:(' fipipsp)
tiK :ibl6 D'Pbip op ocb 'IPP ,Pbc'i 'b Dinp3 bpi) wfii .i)Pbp 'CDPb
:(i"»s 3"i) )"Pifi) <1D1' Pi3Pb ,13 ppptJ WpP pn .inn :IIB»C PI .n3>n»<
omP) D3pf) 03'pfi to3 ')i6pp to .npiiK namN 'n'ja >js iKpn xh
pipT tol Wlfl bP P31B 3P" ,113PB 1131Pfl 73 I'pbf) DJPP ClbpJlfll .(pjV
'SB ib'sfi ,icpipi .i>'PiPDP»b .um'jin^i i j ^ (!) :fopnp pcb ppfi onpb
.rhxn n ' i p p n >s to :pf!i 3f! «b ct .A l u i T:tt P"31 «b pbj U'PIP'PD
ofi pcbs PPCP '3 .ppfi' ptf) -pnKi 13 :T3Pb «ppnp bftc PCfi vpibfic D"P
CflP) 'b ftlPl '3 tPCPC PWlCb P3PflB ipfl tlPt t"p ,PCfl lieb3 CBCP Ofil
.n'nai {ni uibns b'sb) n3i 'PP3T oft IB TOP ,ub IB3 PI '3 'PPC ,(j PJCP
ibPb) DP'3fi 3pB' pn 'PPI 'f))C ,lPn 'PP « B3'bp 'T bB ,p"pn 13 PS)5)
: B P 3 D'PB ubp i)6i ,PDP' to pDP CDP' pPD I'P'JP .3BP3 . m m Kbi :(t3:pp
i m i x n i (0) :(P finipjp) 'fnip p6 pisppi p5DB p6 P'JPC 3PIP -lbs ftb 06
.n'U'n hs i^ inNum:(:3b PPIPP ''B) 'P 06 '3 PP Tbft i56'3fi toe .TJa^
tol |!Bpe OB o'3e i5"P P33 IT bB -unnnnnn xbn o :(oe P"2) 3 aiBb
lieb3 pbPP ippb 6IP PP' ptb toft pCb b3 .N13K (N') :lbbp D'P'P bp PPBPij

6-7. '?N'itz/i PMK^I — Then Israel said. Israel is the name used
io depict Jacob in liis spiritual role as Patriarch of the Jewish
nation. In this case, he is referred to as Israel, because he
offered them a teaching for future generations: Whenever
Jews are forced to appear before hostile rulers, they should
not offer more information than the question requires. Since
the obviously unfriendly viceroy had not asked them if they
had any brothers at home, they should not have volunteered
it {Haamek Dauar). They defended themselves against Ja-
cob's charge that they had loose tongues (Akeidah), saying
that Joseph had questioned them exhaustively, but not in
such a sinister way that they had reason to fear the conse-
quences of a full response (Abarbanet).
8. ripini PWKii — Then Judah said. Judah argued that if
Benjamin were to go, it was not definite that Joseph would
have him arrested, but if Jacob's refusal made it impossible
243 / BEREISHIS/GENESIS PARASHAS MIKEITZ 43/15-2,';

And as for me, as / haue been bereaved, so I am bereaved."

'5 So the men took this tribute and they took double money in their hand, as well as Benjamin.
They set out and went down to Egypt and stood before Joseph.
Joseph " Joseph saw Benjamin with them; so he said to the one in charge of his house, "Bring thr
Sees men into the house. Haoe meat slaughtered, and prepare it, for luith me will these men dine ul
Benjamin noon."" The man did as Joseph said, and the man brought the men to Joseph's house. '" But
and Tests
His the men became frightened when they were brought to Joseph's house, and they said.
Brothers' "Because of the money replaced In our sacks originally are we being brought, so that ,i
Sincerity charge can be fabricated against us, that it crash down on us, and that we be taken as
slaues along with our donkeys."
" They approached the man who was in charge of Joseph's house and spoke to him at the
entrance of the house. ^° And they said, "If you please, my lord: We had indeed come dou>ii
originally to buy food. ^^ But it happened, when we arrived at the inn and opened our sacks, th.tl
behold! one's money was in the mouth of his sack; it was our own money in its full amount, .so
we haue brought it back in our hand. ^^ We have also brought other money down in our hainl
to buy food; we do not know who put our money in OIM- sacks."
23 He replied, "Peace with you, fear not. Your God and the God of your father has put a hiddc.t i
treasure in your sacks. Your payment had reached me." And he brought Simeon out to them.
2^ Then the man brought the men into Joseph's house. He provided water and they wasticil
their feel, and he gave feed to their donkeys. ^^ They prepared the tribute for when Joseph woiih I
come at noon, for they had heard that they were to eat a meal there.

had vital questions: Had the brothers lost their jealousy of
Rachel's children? How would they react when he showed
favoritism to Benjamin? What would they do when he
announced his intention to detain Benjamin as a slave?
Had they kidnaped Benjamin from Jacob? {Akeidah; R'
Hirsch).
16, Joseph sent for his son Manasseh, the one in charge of
his house, and ordered him to fiaue meat siauglUered, and
prepare it. According to the Sages, the expression ngy n^m
implies that Menasseh was to expose the incision in the
animal's neck to show the brothers that the meat had been
slaughtered according to halachal^. Although the Torah had
not yet been given, Jacob's sons observed the command-
ments according to the tradition of their forefathers {Chutiin
91a, Ra.5W).
18.1K"i"l — Became frightened. Their fear began when they
were brought to Joseph's private palace. They feared that,
whereas he would be deterred from harming them publicly,
he could act against them with impunity in the privacy of his
home (A/reidah).
The Zohar notes how strange it is that the ten powerful
brothers were afraid in the presence of a lone child. Such is
the product of guilt. Because they felt guilty over their sale
of Joseph [and felt that they could be subject to Divine
punishment!, all their courage deserted them.
Wn>an"ni<) —Along with our donkeys. The equation of their
own freedom with the loss of their donkeys seems strange.
Ramban explains that they feared the consequences of their
donkeys' loss: "He will rob even our donkeys with our sacks,
so that we will not be able to send grain home for our
families, and they will starve to death!" (Ramban).
Rambam uses this as an example of the phenomenon tin.I
"people fear the loss of their property as much as their own
lives — some even more — b " ' most people hold both inline
same esteem." Though this thesis may seem bizarre, I he
fact is that people make great sacrifices and take unusuiil
risks for the sake of their property.
2 0 . 'ja'K-'iattt'? nbni;\a nail! "f^^ — ^*s had indeed come down
originally to buyfood. When we came here to buy food, wi-
had enough money to buy grain; we had no need to steal Iho
purchase money {Meshech Chochmah).
21. T^h^^-h^ — At the inn. There was no way we could refill n
the money then without putting our lives in jeopardy, bli
cause the viceroy had warned us not to come to Egypt ugalil
without our youngest brother (HaK'.sav V'HaKabbalali).
2 3 . The steward assured them that they had nothing to li-m
"1 did not bring you here to charge you with a crime, bul iM
guests to dine with my master" (Abarfcanet Malbim). tin
continued, "The money you found was a Divine ble!i!ilil||i
your money, however, was duly received by me — hav<^ iln
fears about thatl" {Radak).
2 4 . , ,. VJiKn K3»l " Then the man brought. .. Although li«
had brought'them before («.17), it was only after he asHlll»ii
them of their safety that they were willing to enter the hiillKK
with him (Rashi).
2 5 . lypiy 13 — For they had heard from the steward and fi iji M
the members of the household who were preparing the ninili
that they were to have a meal with Joseph. Bread is a genpl ill
term for food {Radati).
 n3-io / xa ypM nunQ n'tpuna nso / 242

-riK b''tt;5J<:n ini?'! ;''ri'?5U' ''ri'?'?^ "ij?^3 ''?f?i ™

p i n ~in bs) Kin xrig-ipn n; N;^^}
p;33 n^ main p n ' T ? n^pj N^p?
iCipv D-ju, iiaj?! •nyn'? inrrai ingi DriN qoi'' K"]h :1pi'' •'?,?'? I'l'pv!] nniyJ? n T i ini?^! TO
n^ nasi T"?;?? r^; lin'SS' 15''' ''lOi'"
xn'^V Njiaj n; 'J'VK nn^j 'jy KJiaia D''u;5Kn-n><; Knn irr-a-'^j/ -nyt^y-iijN^] fnm-riN;
ll'jgii 1)3J7 nK I'iJritSl NnP35 D1M
'nKn3K-i5n35;i'':»<nn''E'a K H ? ?
D''U73f?n I'p^K'; •'FiK •'3 p n i hnp n^ipi nn'^an
n^a'p Kngj n; m-jaj "J'JJK) CIP1' ipij \:'''Kn Knj] c]pl'' IMK -i\z/i<;3 ii'''Nn tuv^i :n''nny5 >'
n'jjjnK n^ Knaj I'^Tiiin- :tipi'
KEipa pP5? '351 n n » i cipi'' rcaV
Knnjs Kn'i3-!i35 Kajj;™? anlriNT ^TrinryoK'^ •2'wn ''^v^rj ~^'2T^)J TIDK'^I ^VV
Na;3ripK'?i KJVV '<5"!31I;IN'? fV^rin
n; nann'?! piav'? Kjn; apij'^n KIVJ;
Kania T K^?! ni'? lanijic :K3'nnn
:Kn-'a vnna n a v i'3''?)?i ^pf' ir-a b^g
Njtin; nrr'a •'iian wag n n s i a '3 n)?K^3 :rT'3n nna I^I^K n^n^i cipii m-bv 'vats ^
13 niqixa ;N113'S' p i p V Nn'13-!i33 liKa-is •'m :'73K""i3tt7'7 n'?nn3
n; Kjnnai Knan ira'? Ki'ns
nsj/lp dia3 -i3j tip? Kni Kajsito k7-'K-ciD3 mr\) i3''nnri)?N-nt<; nnj;iD3] ii'i'Jan-'pj^
• :K3T3 a n ; K53'n8i nVi3n)33 Kjspa nD31 : m i 3 In'K 3U/31 l'7pW)33 339D3 i n n n n K •'33 33
KITS Kjn'niK KnniJ KSpSlaa
Kjaps iiiu 19 KpT, Kh Knia-'V 13!)?'? Qto-'H iivT Kb '?3K-"i3tt;'? i3Tn inniH "inK
K^ liaV D^to ^n^;:l3 tKiiylPB iKn^'p-VK D5^ n'b\ij n)?K'i !i:i''nnj;inK? 133D3 «
an' llan3si Kn'jsi liarj^s li^n-jn
Nns itogpa ito'ssipa Kp'p paV niiinrunnKS itopn D 3 ^ 105 bginhi; •'•r\bi<,} nh-<'ri%
iltentti n; I'lnrii'? p'EiKi 'ni'?
n'a'? NnaJ n; K-;3J "Jnyijiia J••^~ I I ; • •; v v •• - : J" - /^T •• jT i,v : : -

3m pn'^jn lnpKi Kjip an^i cipl'

n;; M'fJDKiTia :i'inn)an'3 Knpa
KmTU73 cipv bj; ly Kn3-)f;n
ton"? i'7DK'^' DK7-'3 wnw •'3 Dnn2f3 qoi'' Ki3-iy
V IT ; J ^T • : IT J- • ftTT: IT - k- j

.Vl'blJ pbP1> BPVBb) cpX pb'bP D'bB BbjbjPB Pl'pb .Sbunn^ rpto B'3P mhstt :pi)ncm IDVP .in'j3n; iwKa :pspi3 bisc P'n6 0331c i» .'iNi
D'-)3i pb'bu p'nnpni3 ,bbiBPPb 'b bv fobB fepBBfibi onBP Dibp5*i <|D3P PP'pb i>6c 'sb .l'n'33 p' n37i i)'pnPD .\oia HKI (lu) :f n'»»
Dnpc bbuppbi .f)pp»p pcb IP6 iBnp 6b) ,i'b» 'PipoP n':33 o'lsi) ppjp -5371 ,3'D)1 p'PnPP T3 Pp5B •)313 .'m6 pcb3 PIC D76o PP'pbi
61BC (p:3 DipM DPbpn ppbj 3S0) 0:3' pbap) 3PtB pbj ppb 6IB 63i:3p6b .JSObl P313 P1313bl ln3 . p n i n30 0301 (tU) :3371 \yr»im D'337 BJP5P3
fi"3 'tnb ppb3) (Dibpji6) 61B D'jijppi 6'!J3 pcb .unx 13 (3) :Pi3bp pcb pcb 6w 6Bn'C3 oniPB ai .unnjo insij-i loib« B'BC 'iii pcb PI313 I'6I
l'C313 D'1P6 onsb 1)»B D'b'n ,»b 6IB OTT .IJIT IT :(:13D 6P1') 6"3 63b3b 67C ,6PM3 B31D PI .l"'5C'1 l"Bb31 ,'m6 pcb3 P5ic6l miBD
*n^!K '6';3 03P13I i'6 D6I ,D3P13I3 .naipi^K (la) :n:3S i"3) -p cp'ii ))6 o'iBi be omp ba b36 .cub Bi3a3) 6BI')'C 6bi361353 (:6' P'JOB) B'PITC
•W6 B63P .B'Kn KS'l (13) :(DB pi)l:D 03b IPJ D3'36 P13I3 ,D3>3K mam '3 :ib'pii mmPi .f'li' 'SK 6IP JIPP .nuBJxn I K T ' I (T) :6IB'P
OBb 1D66CT ,(0C) B'3B PPO l'b6 )131C IE pp IB16 D'Dpn I'PC 'Db ,563B Pl6pi)103 D6 '3 <|D1' P'33 pbb P3 P13Cb D'63B a6C T)7 V6l .t)D11 tl>3
:o'6> D'b33 ani;» ,«'BIP .IJI3'I (n3) :I'3P6 1631 13CP5 D3b oibc liB b6 .B'JOin unJN :-)PCB b6 osD6b 6b6 PI p6c ,I6T'1 1)3 bol ,TD3e

iriN 03'nK — Your other brother. According to the Midrash,
this was an instance of an unconscious prophecy. You will
Ijring bacl< not only Simeon, but your other brother —
.Joseph {Rashi).
1}K^ — And as for me. In contrast with you, 1 will be in
constant suspense, not knowing if 1 am to become even
more bereaved than 1 already have been. As 1 consider
myself bereft of Joseph and of Simeon, so 1 will now feel
bereft of Benjamin (Rashi), a feeling 1 will continue to have
until you return safely.
You cannot add to my bereavement. Mothing can add to
the tragedy of the loss of Joseph (Ramban).
1 6 - 3 4 . J o s e p h s e e s Benjamin and t e s t s his brothers'
sincerity. That Joseph was deeply moved by the sight of
Benjamin is clear from the next several verses. Neverthe-
less, he refrained from identifying himself because he still
245 / BEREISHIS/GENESIS PARASHAS MIKEITZ 43 / 26-34

^^ When Joseph came to the house they brought the tribute that was in their hands to him
to the house, and they prostrated themselves to him toward the ground. ^7 He inquired
after their welfare, and he said, "Is your aged father of whom you spoke at peace? Is he still
aliue?"
2^ They replied, "Your servant our father is at peace; he still lives," and they bowed and
prostrated themselves.
2^ Then he lifted up his eyes and saw his brother Benjamin, his mother's son, so he said, "!:>
this your 'little' brother of whom you spoke to me?" And he said, "God be gracious to you, n ly
son."
^0 Then Joseph rushed because his compassion for his brother had been stirred and ht-
wanted to weep; so he went into the room and wept there. ^^ He washed his face and went out.
fortified himself and said, "Serve food. "^^ They served him separately and them separately cUid
the Egyptians who ate with him separately, for the Egyptians could not bear to eat food wUh
the Hebrews, it being loathsome to Egyptians. ^^ They were seated before him, the firstIM)IU
according to his seniority and the youngest according to his youth. The men looked at c/ir'
another in astonishment.
^'^He had portions that had been set before him served to them, and Benjamin's po/Z/mi
was five times as much as the portion of any of them. They drank and became intoxicated wilh
him.

33:5] before Benjamin was born. Now Joseph gave that
blessing to Benjamin (Rashi).
3 0 - 3 1 . His first conversation with Benjamin was an in-
tensely emotional experience for Joseph. Benjamin told
him that he had ten children and that he had named every
one of them to commemorate the tragedy of his lost
brother. When Joseph heard the extent of Benjamin's devo-
tion to his memory, his feelings became stirred (Midrash).
And when Joseph realized that he stiil could not reveal his
true identity to Benjamin and that he would inflict further
suffering on him in the matter of the goblet [ch. 44], he
became very emotional and had to leave the room to cry
{Haamek Dauar). When he regained control of his emotions,
Joseph washed his face and ordered that the meal be
served.
3 2 . Joseph did not eat with the brothers. They serued him
separately in deference to his royal rank {B'chor Shor;
Radak), and because Egyptians and Hebrews did not dine
together, as noted further in this verse. The verse singles
out Hebrews as the object of Egyptian loathing, which, as R'
Hirsch notes, is a remarkable testimony to the prominence
of Jacob's family, which consisted of less than seventy
people at the time. The fame of Abraham's descendants
had spread as far as Egypt, and that hotbed of moral
perversion loathed the family that represented standards of
chastity and morality that stood in marked opposition to
the Egyptian way of life.
Most commentators, however, agree that the Egyptians
despised all foreigners who ate foods that the Egyptians
abhorred, and our verse specifies Hebrews only because
that happened to be the nationality of the brothers. Onkelos
specifies that the problem was that the brothers ate meat.
while the Egyptians worshiped animals.
33. irriyy? T'ys'n'! inn'saa Taan — The firstborn acmrdlnn
to his seniority and the youngest according to his yi>\iih
According to Tanchuma, Joseph assigned the seatln(| ol
the banquet by tapping his goblet and calling out, "RouhPII,
Simeon, Levi, and so on, sons of one mother, be sitattlll
in that order." He did the same with the sons of UHhllll
and Zilpah, but when he came to Benjamin, he siikl, "\\w
has no mother and 1 have no mother — let him sit nfliattiHl
to me" (Rashi). For someone who did not know ||t»
family, this was a remarkable feat, because lh<i |i(h
oldest brothers were born within seven years ol oriH tlt>
other, and their appearances could not have indicJile^d Mit>li
seniority.
This use of the "magic" goblet was to set the stagp (or II H
later arrest of Benjamin for having "stolen" it.
3 4 . The meal was a battleof wits. Joseph lavished nllft tl'm
on Benjamin as the beginning of his test to :i(»i II H
brothers would be jealous of him. As will be sv.vn UPU^
Joseph's spotlight would glare much more slronijlv •
Benjamin, so that if the brothers still harbored ill (ttolli i
toward the sons of Jacob's favored wife, it would itxpUnli
hostility.
n?itfiii — They . .. became intoxicated. Gur Aryv.U Wfiiiil
why the brothers drank so much that they beoiinc iliiit '
He suggests that this, too, was a tactical maiiniive'i, h*
brothers suspected that Joseph was trying to (|i'l ili'' i
intoxicated so that they would reveal the inciiinliKih' >
secrets of their "spying." They seized at this oppdiliinlu '
prove their innocence, for when they becam*; Inlnidi >\\ i
their conversation would make it obvious thiit Jttiisph i ^ !
nothing to fear from them.
 ^i f ^ '

iitillllilJHjiiilliiiiiiiiiijijliiiiiiiiiiiiiiiiillllljJiiiiHil^ iiilliiliiiiiiiiiilliUiiii

n'3-iD / Xt3 VPM nipns j T n y K i a ^ S D / 244

Fi^ i T i p i Kn>3'7 I I H T ? 'T Nri3"ii3ri

nntfl D^tp'3 p n ^ ^'KKJlia : N V 1 N 'jy

13? Niuij'? Ti'isy'? a^t£7 nu??] n= :a;i3

lanivn Dnnnx niz/N ipin nnnhi; ni^iyrj naK'i
i n l j ' y c]i7iio3 :iT'Wi i y j 5 i D^JJ lya nj?"! ••n laiiy ia''3i<'7 ^i^v"? ni^u/ nipN'^i iin HB
n»K} a)3K l a v n t j p m a n ; K m ]
nn^fi ' V i i n i n s T NTS?! l i a i n i j n n
•i)3is-i5 iTiK T'a:;;i3-nN; K~}h vya Kte"i nqpi^'] op
riDI' i n l K l ' ' :''l? "n^V Q n i j p ' ; ; dnj; ]!p
x y a i 'nirii} ni"? 'nDaoT i^'?utiN ns
NDai K53i?n nn i n i i * ' ? ''¥1 'Sgn'?
I'pnriKi p35i irrteK ' D W I K ^ '-KO
ab iKiiKjja'j :KnrT^ iw ^gKl
iisi-ivn'?' Ii^nin"?? iln"?! ' n n i n ' j g ra''E;'i jDn"? wty laKn psKn'i NY'I 1133 r n i ' i P^K^
J- T - V IX J- •,• t.- I - - : - /, i,TT I J- ; - -
lib nts I'lnnln'?? n a y I'-'jajj^
n-^nV W D''^?Kn nnyjs^) DjnV nn"?) I'lnV lb

inn'5543 HD^H T'JQ'P ou/n :nn^y)3^ Kirr nnvin"'? :.^

a r i n y i a N^'yii nrii-'a-n? K 3 T ipi'init',
'?ofln^ iH-iarr'? l a j K n j j i n n n i :^n;^1"b^ \u''K u'^vJ^ij^T] inipri^] "i^lV^^ 'T'^^'^')
nK^jpi llnoi'7 'PiteK ni'jfp I'p^n
KWiprr line's-] ' j j ^ q n I P I ^ I xnbri
:ni3y wi-fi wni?i fp^CI :l)3y n3^^,i irit^^T nii;; u;j3n D^^3 n'Kt^/Kip ])2in

DWD) ft-3p3 iDijn Dicn ^nib jici^i .(.7u ^D'iw 633} o'P'r ip -jni^p b
,D'Wp D'UDp iPDpM WRDp: (':P OD'f)) 111)55 IIJP^ D^ID ft-3pn51 .(.PJ
:plDP31 PDpJ Iplf) pPBPDpP "SID IJ: -pi pi .(Dp) 313T PlPDir 'JPB
mwi pi ,pnp ,(i:fti3 3i'f)) D0JJ3 'p'pf) jicb b-iO) .pftp; .pQNjrrn (xV)
bipfti Dnini 610 'i6?C i s : .K'n naym la ob) :(63:3' op) DST o'p'pft
»'3J3 wn -imaaa i3an (jb) 037I1 DDP JP^ pil)p)i6i ,Dn3B0 P6
:)W -^iD? 13D:) ,pnfi of) 03 pii3fi -J^PC ?7P' 'ib JIDDP pi6-) ftiipi
';fii D6 lii p6 Df 1^6 j'n':33 is'jpp ]io .ob^ pi ,D3p7biP •)7D fiPP
:(7 pj'i ftnip?p) pi;n .niKiyn (ih) :(D:3i ^"s) 'bif) sc' ,of) 'i p6
natyii ttop) onob^ :ic;»i P3D6I <]DV P6PPI I'pf? DD ipbn . n m UfMrr
DC) ipp Di'ci ipif)i I" PPp 611:1 f)!ji I" inp 61i pn:pp ovm .iny
D7'p .Clip Pb6p I'D .iinnttfn n p n (na) :i'bp-)pl! i n m s n .nn^an (la)
ain^K (13D) :(:3:5 Pb'jp) p6I) nppc» O6IPPPCI ,7p7p DCP:?
,(?:ji i'pl)) psp P6 D'O1)6 pp ipf) pj'iP PDPP D'PJP ifip^ .''33 ^Jn'
nM3313 (b) :(:i:3i ^''s) WW3 ^DV ui? pi ,7bP f)ii l»7P pm)3l
p' .f)):^ p'P P71' 'i'fti 'b P'P P6 lb 1)56 .D6n P6 "[b c ,ib6c -VKim
.'DI -5331 ubs lb in6 .DPC DPI ib -)))6 .PIPD 'b p' ib -}n6 .D'JS ^b
.ipi6ip -)p6 pniPi 'n6 op bn Db3 ib in6 -ibbo pipc bp p'p pn ib in6
T'jpjp 6-)i ,b6 i63pp b3p6 ,ip6b •:JIP3 P'PP 133 ,PI»I6P I'3 i'b3)c ])b3
'PP D'DP ,P'P 'P6ll P'P 'P6 P6-51 'P6 ,1P1'3 D'P; P'Pp ]nP51 ,6')D363
,PIRI6P i'3b 7TP 7161 ,iPDin ')6 'P'6-) Wi 'PPIP P6-3 6bp D'PPI ,7nb '36
P5PP iicb3i innppj -iinaJ :vw~) np33 TP .(:ib) PPID 'D»3 6P'67?

26. Now, for the first time, all Joseph's brothers — includ-
ing Benjamin — bowed down to him. This was the fulfill-
ment of Joseph's first dream (37:7).
27. in lanlyrr — Is he still aliue? The sequence of Joseph's
(juestions seems strange; first he asked about Jacob's
tiealth and then whether he was still alive. R' Hirsch com-
ments that this order reveals Joseph's anxiety about his
father. He asked after his father's welfare as would be
•xpected — but then he had a frightening thought: Perhaps
my father has died in the interim! Quickly he adds, "He is
-till alive, is he not?"
Other commentators suggest that the second question
'Ices not mean: Is he still aliue? but, is he still uigorous?
I'hus, Joseph first inquired after Jacob's general welfare,
I hen after the state of his health.
:-;8. irjna^'i np?i ~ And they bowed and prostrated them-
:icbes in gratitude for his concern about their welfare
(Rashi), or in gratitude to God for the warm reception
(Alshich).
29. laj<"T5 I'n^ • • • i^'^ll — ^^d sam ... his brother his
mother's son. He had already seen Benjamin (v. 16), but now
he focused on his features and saw the resemblance to his
mother, who died when he, Joseph, was but eight years old.
This passage prepares us for his need to weep {Zohar;
Haamek Davar).
•p^Ti a^'rtN n^n — is this your "little brother" . . . ? This
question about the thirty-one-year-old Benjamin was both
humorous and sarcastic. Is this the person you called too
little and too fragile to bring here? (Abarbanel).
'aa '^^n; nirr^K — God be gracious to you, my son. Since you
are the survivor of your mother, may God grant you grace,
that your brothers and others will befriend you (Sfomo).
All the other brothers had been blessed with grace [see
2 4 7 / BEREISHIS/GENESIS PARASHAS MIKEITZ 44 /1-12

44 ^nphen he instructed the one in charge of his house, saying, "Fill the men's sacks with as
The Final much food as they can carry and put each man's money in the mouth of his sack. ^ And
Test: my goblet — the silver goblet — place in the mouth of the youngest one's sack along with the
Benjamin
b Accused money of his purchase." And he followed Joseph's word exactly.
of Thievery ^ The day dawned and the men were sent off, they and their donkeys. '^ They had left the city,
had not gone far, when Joseph said to the one in charge of his house, "Get up, chase after the
men; when you overtake them, you are to say to them, 'Why do you repay evil for good? ^ Is
this not the one from which my master drinks, and with which he regularly divines? You have
done evil in how you acted!' "
^ He overtook them and spoke those words to them. ^ And they said to him, "Why does my
lord say such things? It would be sacrilegious for your servants to do such a thing! ^ Here, look:
The money that we found in the mouth of our sacks we brought back to you from the land of
Canaan. How then could we have stolen from your master's house any silver or gold? ^ Anyone
among your servants with whom it is found shall die, and we also will become slaves to my
lord."
^^ He replied, "What you say now is also correct. The one with whom it is found shall be my
slave, but the rest of you shall be exonerated."
^1 Hurriedly, each one lowered his sack to the ground, and each one opened his sack. ^^ He
searched; he began with the oldest and ended with the youngest; and the goblet was found
theft. He assumed that these words of reproof would crush they had offered, but he did not accept their exaggerated
their courage by putting them on the defensive. "My master proposal. He responded, "You suggest that your offer to be-
invited you to a feast, gave you food and drink at no cost — come slaves is merely voluntary, but you are wrong. Since
and you went ahead and rewarded him by stealing his per- there is a suspicion against all of you, you should all be
sonal goblet!" (Sectiel Tov). arrested until the matter is clarified. Nevertheless, as per
your words — that you are innocent of the theft and unaware
5. la la'iK nrnf7i -y^K m K'h'n — Is this not the one from which
that it even happened — so shall it be. I will free all but the
my master drinks. By stressing the importance of the goblet,
culprit" {Ramban).
the official made the point that their offense was unpardon-
able. Someone who would dare steal the royal cup from The steward's counteroffer implied that only the thief
which a monarch drinks demonstrates disdain for the ruler would be detained, but the others would not even have to
— any bribe or ransom is inadequate to pardon him (Ram- come back to the city; they would be free to go on their way
ban). and return home. This was part of the test, to see whether
they would willingly leave Benjamin behind {Haamek Davar).
nnitcri; "va}:^ UT^vyn — You haue done euil in how you acted.
By taking the cup, you have destroyed the reputation for 1 1 . . . . nntili — Hurriedly . . . So eager were the brothers to
honesty that you gained by returning the money {Or prove their innocence that they did not wait for him to open
HaChaim). their sacks; each one opened his own and offered to be
7 - 9 . At first the brothers responded with shock and indigna- searched first {Bereishis Rabbasi).
tion; then they used a logical argument to try and prove that
1 2 . riV? l^E?! '?D^^ ^ n a a — He began with the oldest and
the charge was ridiculous. Their argument, known in Talmu- ended with the youngest. In the plain meaning, Menasseh
dic parlance as kal oachomer [a foriion], was a deduction searched them all in order, so that it would not be obvious
from minor to major: If they had come all the way back from that he knew the whereabouts of the goblet (Rashi). Maharil
Canaan to return money that they had not even taken, how Diskin cites a strange Midrash that he searched only thy
could they now be accused of having stolen? Ran\ban com- sacks of Simeon and Benjamin. He explains that the broth
ments that their response revealed that they were totally ers had attempted to prove their honesty by referring to theii
ignorant of the import of the charge. They spoke of being return of the money that had been planted in their sacks. To
innocent of taking siloer or gold, implying that they did not this the Egyptian official retorted that they were right — bul
even realize that the subject of the charge was a goblet. that their logic did not apply to Simeon and Benjamin. Since.
The brothers did not stop at vehemently denying the Simeon had been imprisoned in Egypt and Benjamin had
charge. So certain were they that none of them was guilty, been at home in Canaan, neither of them had returned
they volunteered to accept an unusually harsh punishment if money to Egypt. If so, suspicion rested only on them, so the
any stolen item was found among them. official proceeded to search their sacks, beginning with thr
1 0 . /Aenasseh agreed that all should be held responsible, as older one [ b n o ] and concluding with the younger one \\\if>'i\
 a'-N / i n ypM nttria rriyxna IDD / 246
nn'n'? nn'3 'JV Kaapi n; TJPSIK n'nri)3K-n}^ K|n nuN^ "in''5-'7y "iiuK-nj<; ivii« ^n
n nng K-in'-y x n g j •'ivio n; ^12
ma? nai C]p3 'IK/I " ivp'a'? p'ja; ••3? U7''K-qp3 aw) m\p ]^b'2V nWK3 h'jk b'-u/iNr!
KBpai Kn''?3 n^Va ri;)a -.mv'm
Nspa n;i N-i'yn NJJIID niag 'jt/n
nnrijpK 13? 'niton iqpiin y^n^ lynrnKi :irinri)3K 3
:-i3T -itohf qpii -i3'73 tyyb l-i?U7 cjpa nKi Tugn
113K nuariK Kngai nnn K"iDyi
K^ Kri-ii2 ]r2 ipB3 fuK-i :iinnntji
1NV?, Dn° :nnn>3ni nan in'pu; •''tojNni "I1N ni^'an TJ
nn'a b:/ mm n^ nnx qol'i ip'mN nij7 in''5-'7y -H£7>i;VinN c\vV) ipinnn K"? niyn-riK
nn'O] lupanni Knaj -ina c\-i-) mp
txnau qbn KW'a imn^t^K Knb iin"? r^nb urjbis n~inK] b n # n i ni^jKn nnf? HIT
Nij-ja Kini na 'Jlan 'niyi n Wyrtn 13 i3-if<; nnto'' "itj^ti; ni Ki'7n :n3iu nnn nivn nmbp n
qwiai; T iint^JijaK na piaa
Kjnaria n; I'lnny ^"'7151 iMp'anNii nani] DJE/^I :Dn''c;y itoK nn'ynn 13 tonii ton? Nin^ 1
'5ia-i bb-ff' nn^ n'j n n x i i •y'^Kr)
lay^V'? T"!?2?'? on I'^Kn Kjninaa
n3T nQ"? T''7N nnK^i inVKn nnn'nn-ni^ nri^N >
Kjria;?;?! n xapa Kn n :inii Kmnaa -1313 mtoyp ^nay^? 'i^^'''?0 '^^{^0 Q^^^? ''5^?
KviNis •^f? 'niaa'riK Njjyiu Diaa
KBpa ii5iaT n'an aiau na??) isjian ^l^J^K li^iton liinnnipK IB? bKiKnto>i; qp3 in ;n|n n
ym IN tipai i^an K-J) Kani IK
Tinayip niay napiW' 'To : (annT
~[ij^ :3ni IN cip3 ^linhi; n^sj? 3'3:j3 ^-NI iy33 y"3Nn D
ina N;n3t? HK) (%i?j;i' K-I) mn'i la^Nb mnj laniiN-Dai nm •^n3yi3 inN NVW
lya <]K n a s i ' inay"? '3lan'?
'ri) Finv naritt/' T Kin ja pa'nAnaa
ivjiji Nin-i5 Qgnai? nny-m nnN'h :D''n3y[7 ^
wn^NiK" :1'N3! i^nn IWNI Knay 4 nrjp';] :Di!p? i^nn anNi n3y •'^•nini 'inN NYKII ^^
KVIN"? FiJyiu n; naj in^riiNi
Nana B^gia. inijiip naj innai
to^N inn3'i nyiN innnipN-nj^ U/IN nni']
y i j n NYn'i n-73 itip3i "^nn '71-113 \^m•'^ :innn)3N n-

Db Dw in6 T3 os'sa P65J3)C OIPD ,-^373 0'3"n D^IJ^C 610 o"3p:) pto DP ,i'733?b DP ,DiJ-)Pi .'6w ppb ,i3l) 6p I'bip -inayb
731) 'i ci'n' ipf) 6iD' ip6 ,po miCD D')DI) D^i Dci^f) 'jf) bf) .D'CDP) nwK qM p (n) icnici PP 7iJ)in3 p ::3Xi .p!^r pipi») u'bD 'O'
;(Dp) fiw ]3'0 137T n'oe ipJT 6!)C .bnn h^•^i^ (i^) :(P DC) p'p(i-)33 j"ij» tl)3i ,?^ip3 DniJ)6p inipi bp v-npijn 7P6 ?I .laNirn

44.
is^The final t e s t . Benjamin is accused of thievery.
The brothers' attitude toward the privileged treatment af-
forded Benjamin convinced Joseph that they were no longer
spiteful, but not all his doubts had been resolved. Would
they be ready to fight and sacrifice for the sake of a child of
Rachel? To test them, he arranged for Benjamin to be ar-
rested for theft and sentenced to a lifetime of slavery. Possi-
bly, too. there was enmity between them because Benjamin
may have known or suspected what they had done to Joseph
(Ramban). Thus, Joseph was about to create a situation that
was parallel to his own. He had been carted off to slavery
because of his brothers; would they now permit Benjamin to
become a slave?
1. riNty i ^ p P ^lyK^ b;iK — With as much food as they can
cany, more than their money's worth. This placing of each
man's money in his sack was to be done with the brothers'
knowledge, ostensibly in reparation for Joseph's earlier
harsh treatment. The official who filled the grain sacks
would close and seal them; therefore the brothers did not
open their sacks and discover the silver goblet that had been
slipped into Benjamin's sack (Ramban).
Thus, his graciousness at the meal and his generosity in
sending so much food would accentuate the brothers' base-
ness in repaying his kindness by "stealing his goblet" (Al-
shich),
4. nittJaKH i"inK ciTi mp — Get up, chase after the men, while
the fear of the city is still upon them (Tanchuma), i.e., as
long as they were still under the jurisdiction of the city. Oth-
erwise, they might have attacked the official sent after them
and simply fled.
As noted above, the person in charge of Joseph's house-
hold was his son Menasseh, and it was he who was sent to
pursue the brothers. Joseph instructed him that before di-
rectly accusing them of stealing the goblet, he should ac-
cuse them of ingratitude, a charge sometimes worse than

^^=^f^^^^^g^
249 / BEREISHIS/GENESIS PARASHAS MIKEITZ 44/13-1/

in Benjamin's sack. ^^They rent their garments. Each one reloaded his donkey and thni
returned to the city.
1'' When Judah arriued with his brothers to Joseph's house, he was still there. They fell to the
ground before him. ^^ Joseph said to them, "What is this deed that you have done? Do you nt U
realize that a man like me practices divination!"
Judah. 1^ So Judah said, "What can we say to my lord? How can we apeak? And how can wejusUln
the Leader ourselves? God has uncovered the sin of your servants. Here we are: We are ready to be slavrn
Brothers ^^ "^^ ^^^^ — ^^^^ ^^ ^'^^ ^^^ ^'^^ '" whose hand the goblet was found."
Speahi ^^ But he replied, "It would be sacrilegious for me to do this. The man in whose possessit}ti
on Behalf the goblet was found, only he shall be my slave, and as for you — go up in peace to your
'^^'^" father."

THE HAFTARAH FOR MIKEITZ APPEARS ON PAGE 1143.

When Chanukah coincides with Mikeitz, the regular Maftir is replaced with the Chanukah reading: third day Chaiuik.ih,
page 768 (7:24-29); fourth day Chanukah, page 768 (7:30-35); sixth day Chanukah — Mikeitz is divided into six.t/iyo'i,
the Rosh Chodesh reading (page 890, 28:9-15) is the seventh aliyah, and the Chanukah reading (page 768, 7:42-'17) |i.
read as the Maftir; seventh day Chanukah, page 770 (7:48-53). On all of these days, the Haftarah reading is replaced will i
the reading of Shabbas Chanukah, page 1210. When the last day of Chanukah coincides with this Shabbos, the Chaniikstli
readings are: Maftir, page 770 (7:54-8:4); Haftarah, page 1212.

it is uncooered — found, as it were — to be dealt with. 'The
Creditor has found an opportunity to collect His debt' "
{Rashi from Midrash).
17. Joseph pressed his advantage. To make them realize
more keenly their precarious position, he declared that he
would retain only Benjamin.
riN'r nitoifM fb nbi^n — It would be sacrilegious for me to do
this. In response to Judah's contrite statement that God was
punishing the brothers for an old sin, Joseph replied that he
would never punish people for a sin that they had not
committed against him. The only guilty party, from his
point of view, was Benjamin, and only he would be pun-
ished. The others would go free (Sfomo).
To Judah, however, Joseph's answer made it apparent
that this was not a Divine punishment for their former sins
or else all of them would have been enslaved. It was either
the viceroy's capriciousness, or the result of some sin of
Benjamin. Therefore, from this point on, Judah began exer-
cising his responsibility to do whatever he could for Ben-
jamin {Haamek Daaar).
Meshech Chochmah observes that Joseph's ruling im-
plied that he knew Benjamin to be innocent — otherwise he
would never have allowed a thief to be a servant in his
household. If so, the charge was fabricated, nothing but an
excuse to deprive an innocent man of his freedom. This
gave Judah the courage to speak up against Joseph.
n"3 aiabu niaTii — This Masoretic note means: There are
146 verses in the Sidrah, numerically corresponding to the
mnemonics vnjpiri'; [Yechizkiyahu], r\-i':fr2^ [Amatziah], n"^r;i?
TQ^ •>"b [he shall be My slave ]. And the Sidrah contains 2,{)if ••'
words.
The names Yechizkiyahu and Amatziah are the sani'- M '
the mnemonics used for the Sidrah Bereishis, implyinn H' ii
the two portions have common themes. Bereishis, Ihv \"-i
tion of Creation, proclaims God's all-powerful majesty. ^
Creator of the universe, only He sustains it and deterniln-
its course, whatever pretensions man may have to ll-
contrary. In Sidrah Mikeitz, we find Pharaoh considfili. i
himself a god and Egypt worshiping the Nile as its (\f\\\
Through the devices of abundance and famine, God Ji i
played beyond doubt that only His is the power. Phai.vli
and his people were forced to acknowledge that they w* n
subservient to Joseph whose distinction was that whiiiev.t
his position — slave or viceroy — he remained but a scrvuii
of God: He shall be My slaue {R' Dauid Feinstein).
Only in this Sidrah is a mnemonic provided for the min
ber of words, in this case 2025. This alludes to Chanul(..li
which usually falls in the week of Sidrah Mikeit/.. < in
Chanukah, we light a new in, lamp, for each of the I'luUi
nights. The numerical value of na is 250; accordingly, iln^
eight lights of Chanukah give a total of 2000. Channlviiji
begins on the twenty-fifth of Kislev. Thus, 2025 is an alln-il> H .
to the lights and the date of Chanukah {Torah Temini.ih)
The theme of Chanukah is especially appropriiil. Ii^
Mikeitz. We commemorate even the first day's burning, •-\:u
though the oil in the jug was enough to burn foi' •> J'lv
without miraculous intervention. By doing so, we tesiily IM
our belief that even the seemingly "natural" proccii -il
burning oil is in essence a miracle, becauseit isamanilfiiii
tion of God's will.
l^'-Ji / IM ypn nttrna n'tt/nna nso / 248
iin''>i/i3'7 wpii- n'p;»'7 Kjsfw?
iKri-iij'? n n i nnnn 'py 133 m i l
qDi'' rraV ••ninsi rriin; KHIJIT
ciDi'' nn''5 Vn^i nnin^ Kn;] :nTyn ntyji in'nn T
I'jsii l a n (1313 K"j) Nin^ ly ran) I " V T V <- T : IT LTT : J : • - AT JV i. :

N^t! lin-!35; ^ n r r N13l:7 nn

T K-133 piaip Kiji3 n?i; iinyi) ••hK^ hnK'rnn nnin^ n)pK^i :''ia3 -IIZ;J< ly'-K u;n5^ <D
•'313-1'? im n)2 niin; nnsi™ . ' n p
nsniiJN 1) D'lj; IP •'3T3 nni ^Vna nn
inijy Kmjs Kn T"]35;"! xsin n;
nSrujJKT t^N K303K t^N 'JtelV
V^An K;f)p3"niyN DJ i^riiN-ni •"hx^ nnnj; laan
i3Vti'?p ^b on n n s i r :nT3 K T ^ S Kin? nwK E7''Nn HKI nitoj/p •>•? nV''^n nnK'i :i"j33 i'
nT'3 KT'73 n3);ntfK 'n unaa KI -•jK ni'piy"? i"?!; nriKi ngv •'V'niini Kin I T 3 yiajn
xhih ipp iinKi Kisy •h -rp, mn
:11313!S ni"? ODD :nD''3K

'"ni
MTii'i .pii p-3fjn pipi> paD ,^p'DT) pvMf) uinfts b)ib DS'PP IID'
.(f'U' 'ben) D'iinfi Ti mrjn n:p ECW) n'pin .w5 mran (bn i6'37)
6'Dt: f'l: 16 Y'»D ^PbnPC 03'P1 .i^7l) oii Pinn (y:p i:pD') in^pio
(P:3' pbpp) 3JP0 l>3PD'i pa? ^ip'ro PVP16 P6 PT)Dn i"'p;:) pbDDpn
'^))» pipp ^DPC'i .bpp mrj)5 (P:I iift':7) 6'5^p3 p'lo bPPDn -bsD Pitan
D'iuv I'iJin p^nn (ii::p) ci'uc) ibiPpn Pin "JDI -inc P^ian ap:i W'p)
p'BT) obibp fti pT p-)i3» (r:p Pino 'nB3 bbipon .(c:?' 3i'6) bliic
:(IP:D'
?f P6 or !3»Db IDIMP f)bi VD i^nt 'bus . m n n f?!? W^K DKUT^I (JI)
imfi f)pi OP'O i'biD-)pn . m i y n lai^yn :(P:3i Y'3 ;i f)niD)P) pppb
bp P'51)'3 Ti;3 ftift DD'3'D3 OSICP OP'D ftbC 6bf) .6wC b? TW ,DTr)D
:DDb ppnn ?'?c .D«; mis? ( T ) :(DC i':^) pnnino I'iisb Di6 '53 O-OCP
137V 'JTO3 3ipn C'fl '3 DPDT flbo .'131 Vn'P ^ni 13 a n S J T N"??! (ID)
:(Dibp?if) ''n) n'3ao Dp33a opf) '3 W3i fnsoni PP7n PPibi np;b
pp'O) Dipno pf)n b36 ,i>mD 6bi; i)ft D'137V .N::I3 a^n^Nn (lu)
nni :(p DC i"3) i3in ipc puab Dipj) 31P bi:3 ftin .pfif pb 6'3PI)
pclJ3 -)37i of)3 fi'^ii '"7i n7iD' pbppp oyp b3 pi ,p7i jipb .p^ua^3

1 3 . an'jwty Wnp'i — 7/iey rent their garments. In addition to
the obvious reason for their distress — that they faced
possible imprisonment and slavery, and, at the very least,
Benjamin would lose his freedom — they were grief-
stricken over the effect this development could have on
Jacob. If, indeed, Benjamin were to become a slave of the
Egyptian viceroy, the shock might kill Jacob (Ratbag). The
Midrash notes that the brothers were being punished mea-
sure for measure. By sending Joseph's blood-stained tunic
home to Jacob, they caused him to rend his garment in
grief. Now they rent their own garments.
14. tiDli nri'ia — To Joseph's house. Menasseh directed
them to Joseph's house to spare them the shame of appear-
ing before other Egyptians (Midrash HaGadol).
nynx Vi^h nb?»i — They fell to the ground before him, in
obeisance. According to Tanchuma, it was now that Jo-
seph's dream of the eleven bowing stars [37:9] was fulfilled.
1 5 . With affected indignation, Joseph reproached them
for what they had done, but he avoided Menasseh's criticism
of their ingratitude, for it would have been beneath the
dignity of the supreme ruler of a great land to imply that he
needed their thanks. Instead, he deplored their foolishness.
Did they think that a great practitioner of the art of divina-
tion would not know that they were the culprits? Did they
think that by depriving him of his goblet they would make
him helpless?
1 6 . Judah, the leader of the brothers, spoke on behalf of all.
He attempted no excuse, for the facts seemed to allow none
(Abarbanel). Though they insisted they were innocent, how
could they refute the apparently conclusive evidence?
(Sfomo).
Judah's remarks referred not only to his helplessness in
replying to Joseph's rebuke, but alluded also to Jacob: How
can we speak to my own father to whom I assured Ben-
jamin's safety? And how can we Justify ourselves before the
Divine Presence? (Tanchuma Yashan).
"We know we committed no wrong in this matter. Rather
the matter emanates from God, Who caused ail of this to
befall us because He wishes to punish us for an earlier sin. It
is as if the previous misdeed had lain in abeyance, but now
249/BEREISHIS/GENESIS PARASHAS MIKEITZ 44/13-17

in Benjamin's sack, ^^ They rent their garments. Each one reloaded his donkey and theii
returned to the city,
^'^ When Judah arrived with his brothers to Joseph's house, he was still there. They feil to thr
ground before him. ^^ Joseph said to them, "What is this deed that you have done? Do you nol
realize that a man like me practices divination!"
Judah, ^^ So Judah said, "What can we say to my lord? How can we speak? And how can we justify
the Leader ourselves? God has uncovered the sin of your servants. Here we are: We are ready to be slave-.
Bruhers ^^ "^^ ^^'^^ — ^^^^ ^^ ^"^ ^^^ °^^ '" whose hand the goblet was found."
Spea/cs ^^ BuJ he replied, "It would be sacrilegious for me to do this. The man in whose possessioti
on Behalf the goblet was found, only he shall be my slave, and as for you — go up in peace to yom
°^'^" father."

THE HAFTARAH FOR MIKEITZ APPEARS ON PAGE 1143.

When Chanukah coincides with Mikeitz, the regular Maftir is replaced with the Chanukah reading: third day Chanukah,
page 768 (7:24-29); fourth day Chanukah, page 768 (7:30-35); sixth day Chanukah — Mikeitz is divided into six aliyi}^,
the Rosh Chodesh reading (page 890, 28:9-15) is the seventh aliyah, and the Chanukah reading (page 768, 7:42-47) h
read as the Maftir; seventh day Chanukah, page 770 (7:48-53). On all of these days, the Haftarah reading is replaced w i l h
the reading of Shabbas Chanukah, page 1210. When the last day of Chanukah coincides with this Shabbos, the Chanukah
readings are: Maftir, page 770 (7:54-8:4); Haftarah, page 1212.

it is uncouered — found, as it were — to be dealt w i t h . T h e
Creditor has f o u n d an o p p o r t u n i t y to collect His d e b t ' "
{Rashi fronn Midrash).
1 7 . J o s e p h pressed his advantage. T o m a k e t h e m realize
m o r e keenly t h e i r precarious p o s i t i o n , he declared t h a t he
w o u l d retain o n l y B e n j a m i n .
n N l nityyM i^ n^^brr — It would be sacrilegious for me to do
this. In response to Judah's c o n t r i t e statement that G o d was
p u n i s h i n g the brothers f o r an o l d sin, Joseph replied t h a t he
w o u l d never p u n i s h people f o r a sin that they h a d not
c o m m i t t e d against h i m . T h e o n l y g u i l t y party, f r o m his
p o i n t of view, was B e n j a m i n , a n d o n l y he w o u l d be p u n -
ished. T h e others w o u l d go free (S/bmo).
To J u d a h , however, Joseph's answer m a d e it a p p a r e n t
t h a t this was n o t a D i v i n e p u n i s h m e n t f o r t h e i r f o r m e r sins
or else all of t h e m w o u l d have been enslaved. It was either
the viceroy's capriciousness, or t h e result of s o m e sin of
B e n j a m i n . Therefore, f r o m this p o i n t o n , J u d a h began exer-
cising his responsibility to do whatever he c o u l d for B e n -
j a m i n {Haamek Dauar).
Meshech Chochmah observes t h a t Joseph's r u l i n g i m -
plied that he k n e w B e n j a m i n to be innocent — otherwise he
w o u l d never have a l l o w e d a thief to be a servant in his
household. If so, t h e charge was fabricated, n o t h i n g but an
excuse to deprive an i n n o c e n t m a n of his f r e e d o m . T h i s
gave J u d a h t h e courage to speak up against J o s e p h .
n"3 D'a^K m a ^ n i — T h i s Masoretic note means: T h e r e are
146 verses in t h e Sidrah, n u m e r i c a l l y c o r r e s p o n d i n g to t h e
m n e m o n i c s vn^pirr^ \Yechizkiyahu\,n"^^mK [Amatziah], n-'^n''
T ' 3 y •'"'? [he shall be My slaue]. A n d the Sidrah c o n t a i n s 2,();''i
words.
T h e names Yechizkiyahu a n d Amatziah are t h e same M
the m n e m o n i c s used f o r the Sidrah Bereishis, i m p l y i n g llifil
the t w o p o r t i o n s have c o m m o n t h e m e s . Bereishis, the put
t i o n of Creation, p r o c l a i m s God's all-powerful majesty; m
Creator of the universe, o n l y He sustains it a n d d e t e r m h i t - i
its course, whatever pretensions m a n m a y have to ihi^
c o n t r a r y . In Sidrah Mikeitz, we f i n d Pharaoh considi^ilnij
h i m s e l f a g o d and E g y p t w o r s h i p i n g the Mile as its d r i i v
T h r o u g h the devices o f a b u n d a n c e a n d f a m i n e , G o d d h
p l a y e d b e y o n d d o u b t t h a t o n l y His is t h e power. Pharanh
a n d his people were forced to a c k n o w l e d g e t h a t they v/fW-
subservient to J o s e p h whose d i s t i n c t i o n was t h a t whalovtii
his position — slave or viceroy — he r e m a i n e d but a servani
of G o d : He shall be My slaoe (R' David Feinstein).
O n l y in this5idraAi is a m n e m o n i c p r o v i d e d for the nmit
ber of words, in this case 2 0 2 5 . T h i s alludes to Chanuknh,
w h i c h usually falls in the w e e k of Sidrah Mikeit/.. ( I n
C h a n u k a h , we light a new n j , lamp, for each of the i-l>|lii
nights. T h e n u m e r i c a l value of na is 2 5 0 ; accordingly, tin
e i g h t lights of C h a n u k a h give a t o t a l of 2 0 0 0 . C h a r m l i i l .
b e g i n s o n the fLiJeniy-/i/i/i of Kislev. T h u s , 2 0 2 5 i s a n a l l i i - . i o i .
to the lights and t h e date of C h a n u k a h {Torah Temini-ih ]
T h e t h e m e of C h a n u k a h is especially appropri-iii \,
Mikeitz. We c o m m e m o r a t e even t h e first day's b u r n i n g . ' v, t
t h o u g h the o i l in t h e j u g was e n o u g h to b u r n for .i ii ,
w i t h o u t m i r a c u l o u s i n t e r v e n t i o n . By d o i n g so, we te^.^ll\ i.
o u r belief t h a t even t h e s e e m i n g l y " n a t u r a l " pro<:<-. -i
b u r n i n g o i l is in essence a m i r a c l e , because it is a m a m l i ' . i H
t i o n o f God's w i l l .
T'-i' / in Vpn niws n'tcKna nao / 248
lin'E'u'? ivnii. :i!?;jaT Kjjjioa
:Kri7j3^ n n i Finarj ^y nja mni
cipv n'a'p 'ninNi niin? NJIKIT qoi'' nn''3 VrD??'] nnin^ Kn;] •.nyvn niyj] innn T
teji inn (lyg K-J) Nini i j ; Kim
qpl' lin'? inKiiD :Ky-jK '35; 'ntaiij
K^n pniaji 'T yin Niaiv nn
'T Kn5j pnan Kg-ja '-i{i; p n v T
'Jian'? -\m nn rriini nnKi m :'rip ••hK^ nnKmn niin;' "lOK^i •.•'im itf/N E/^K lypa^ m
naipWK ;^ diij in 'aja nni ^^na nn
i n a y Kmax NH T'-jayT xain n;
narnfJKT qi? K:I7JS f)K 'Jiai'?
nayip^n ''? on nnNii- sriTa Ni'Va KY>?] nii7K wkn nKT nitpj/p '^ n^i'^n inKh tii^a r
HTa K7'^a napi^/N T K-jaj NT
D^ii*'? ipp iiHNi N-iay 3^ 117^ Kin -•71? m^ti/'p iVy niInN) iny ''^•n:;ri;! Nin I T ? ynsiT
!liaia{! ni'?
DDD :D3''nK

'"p-j
B^pi'i .p7i mrjn p-jpi) ju^ pp'up ni»nif) uin^s fjbfi wnci 7ID'
.(r':j' 'ben) D'jinfi Ti p-)ra» (7:p DCID') ITPJM .Mi mrjD &.i bh'H)
f)'np3 i"'p 16 i'w Pnbnnp rs'm .•i-)7b D7S mrjn (3':p upp') i57»pi:i
(P:3' Pbrip) 3JDP bSPD'l lU: ,"Ip'DD Dl'Pl6 pfi P7-)D)3 l"'P;^ nbCDPI)
'^Bl^ pipn onpp'i .b?D Pir:i» (p:t b6'j7} 6o-)p3 P'I:I bDPD» -bo Pini)
D'5»i' Tbin mrjD Op:p3 D']:P'} bbiPp» i^-^n ipi .-JDC p-)fjn ([p:i o^'nl
?'»•)') obibD 6b p 7 p-jrjj) (r':p pwp) 'np3 bbipon .{P:3' 3vft) bbip
:(ip:n'
w pf) Of p"Db o^ip f)bi Ts-5 »nr '>B3 . n i n n bi; WIN DIOV'I CA'')
•)ni6 fJioi Pp\-) i'biD-)p» .niiyn imiyn :(n::!i i"3 ;i ftpiwp) pijpb
bp P')P'3 TPD fibf) DO'J'W 031PP OP'? ftbp 6bfl .61OP bD TDO ,PTDO
:Dob ppnn D'op .aiy MTW (T") :(DP ^''S) Pwb»o pvb 01b p? OIPP
P7V pin:> 3ipp p'6 '3 Dppr 6bo .'wi w n r u;n3 '3 anjrT «brt (lu)
:{Dibp;i6 ''i3) P'3J0 DP33J DP6 ':; P)'31 fn^pni P»7P PP7bi pnjb
ppw Dipno pf)j) b36 ,pmD 6I)P P6 D'P7r .K::J3 ninbxn (TU)
nj3i :(p DP -)"3) i3in ^pp Pi3jb Dipn 3m i)P3 6ip .pf)f pb 6'3ob
IlCb3 ')37b 063 frOl '"7i 071D' PbPPP 03'P b3 pi ,p7i Jlpb -pnOifJ

1 3 . nribnty lJ''i|??l — They rent their garments. In addition to
the obvious reason for their distress — that they faced
possible imprisonment and slavery, and, at the very least,
Benjamin would lose his freedom — they were grief-
stricken over the effect this development could have on
Jacob. If, indeed, Benjamin were to become a slave of the
Egyptian viceroy, the shock might kill Jacob (Ralbag). The
Midrash notes that the brothers were being punished mea-
sure for measure. By sending Joseph's blood-stained tunic
home to Jacob, they caused him to rend his garment in
grief. Now they rent their own garments.
1 4 . e|p'ii nn^a — To Joseph's house. Menasseh directed
them to Joseph's house to spare them the shame of appear-
ing before other Egyptians (Mdras/i HaGadol).
nyiN TSD^ i^a»i — They fell to the ground before him, in
obeisance. According to Tanchuma, it was now that Jo-
seph's dream of the eleven bowing stars [37:9] was fulfilled.
1 5 . With affected indignation, Joseph reproached them
for what they had done, but he avoided Menasseh's criticism
of their ingratitude, for it would have been beneath the
dignity of the supreme ruler of a great land to imply that he
needed their thanks. Instead, he deplored their foolishness.
Did they think that a great practitioner of the art of divina-
tion would not know that they were the culprits? Did they
think that by depriving him of his goblet they would make
him helpless?
1 6 . Judah, the leader of the brothers, spoke on behalf of all-
He attempted no excuse, for the facts seemed to allow none
(Abarbanel). Though they insisted they were innocent, how
could they refute the apparently conclusive evidence?
(Sfomo).
Judah's remarks referred not only to his helplessness in
replying to Joseph's rebuke, but alluded also to Jacob; How
can we speak to my own father to whom I assured Ben-
jamin's safety? And how can we justify ourselves before the
Divine Presence? {Tanchuma Yashan).
•'We know we committed no wrong in this matter. Rather
the matter emanates from God, Who caused all of this to
befall us because He wishes to punish us for an earlier sin. It
is as if the previous misdeed had lain in abeyance, but now

:=.^=^:.,,.,,a,.—....—......„.
251/BEREISHIS/GENESIS 44/ US II

PARASHAS VAYIGASH
Judah ^^ I hen Judah approached him and said, "If you piease, my lord, may your servant spi-.th
Steps a word in my lord's ears and let not your anger flare up at your seruant — for you an: Ulw
Forward
Pharaoh. ^^ My lord has asked his seruants, saying, 'Haue you a father or brother?' ^^ And nu
said to my lord, 'We haue an old father and a young child of fhisj old age; his brother is daui
he alone is left from his mother, and his father loves him.' ^^ Then you said to your serum it:>
'Bring him down tome, and 1 will set my eye on him.'^^ We said to my lord, 'The youth cat uu>l
leave his father, for should he leave his father he will die.' ^3 But you said to your servants. If
your youngest brother does not come down with you, you will not see my face again!'
24 "And it was, when we went up to your servant my father, we told him my lord's won hi,
'^^ and our father said, 'Goback, buy us some food.'^^ Wesaid, 'We cannot go down; only if nm
youngest brother is with us, then we will go down, for we cannot see the man's face if mii
youngest brother is not with us.' ^^ Then your servant my father said to us, 'You know thai mu
wife bore me two fsons]. ^^ One has left me and! presumed: Alas, he has surely been torn li >
pieces, for I have not seen him since! ^^ So should you take this one, too, from my presence, .J/H I
disaster befall him, then you will have brought down my hoariness in evil to the grave.'
^^ "And now, if I come to your seruant my father and the youth is not with us ~ since ht'>
soul is so bound up with his soul — ^^ it will happen that when he sees the youth is missiihf
the news burst forth that not only was he still alive but he was by saying, "If only one of us must remain as a slave let il I '<^-
their brother,mih all the love and devotion the word implies. me, so that our aged and anxious father may again sec hit
18. ''i'^i^ W^^ — 'n my lord's ears. May my words penetrate beloved youngest son. Because 1 guaranteed Benjarnin'i-
into your ears, i.e., may my request convince you {Rashi). safety, I cannot return home without him, lest I see thv vi<ll
When Judah spoke about a word that he wanted Joseph to that will befall my father."
accept, he alluded to the plea he was about to make (v. 33), 19. implicit in Judah's extended recapitulation of the evi-nht
that Joseph free Benjamin and allow Judah to take his place is a suspicion that the affair of the goblet was a sinister 11 in
as a slave {Ramban). spiracy against Benjamin and the brothers.
Tiaya '^aK inv^Ni — And let not your anger flare up at your 2 2 - 2 3 . nni i^aKTiN niyi — For should he leaue his f.ilUft
seruant. The implication was that Judah was ready to speak [thenj he will die. Jacob reasoned, "It may have been decrui'il
in a blunt manner that could well arouse Joseph's ire (Rashi), that the sons of Rachel should perish on the road. 1 scul
so he wanted Joseph not to be caught by surprise and react Joseph on a journey and he did not return; the same mi^ilil
angrily. happen to Benjamin if I send him, for their mother, too, dl<-il
Sforno is more specific. Judah meant to say, "Do not be on the road" (Midrash HaChafetz). But, Judah contende<l hi
angry when 1 imply that you forced us into this predicament." Joseph, you ignored our fears. Instead, you capriciously i\f
fiVio? "nm? '3 — For you are like Pharaoh. I consider you as manded that we bring him to you (Alshich).
important as the king. The Midrash interprets the inner con- 2 4 , laK TiDJ? — Your seroant my father. The Sages [Sol.ih
notation of the phrase to imply: You will be smitten with 13b) criticize Joseph for remaining silent when his fath^-i
leprosy for detaining Benjamin, just as an earlier Pharaoh was described in this degrading manner. He lost ten yeai r.«tl
was smitten for detaining his great-grandmother, Sarah, for his life in punishment for doing so. For Judah, this was iml
only one night [above, 12:171. Another Midrashic interpreta- a sin because he thought he was addressing the royalty ot
tion is, "You are like Pharaoh in that neither of you keeps Egypt, and such obeisance is the required etiquette in su( h
promises. You said you wanted to 'set eyes on him' — is this circumstances. Joseph, however, would not have reveiilcil
what you call 'setting eyes on someone'?" (Rashi). his identity by saying that a resident of Canaan was not hi^^
Ramban disagrees with the last interpretation, for in the servant.
plain sense of the narrative, Joseph could not be blamed for
treating the "thief" harshly. When Benjamin had first come, 2 7 - 2 8 . This passage was not recorded in the original .1-
Joseph had treated him with unusual warmth and courtesy; count of Jacob's response (43:6-7). This is in keeping wllh
now it was Benjamin, not Joseph, who was at fault. There- the rule that the Torah is brief in one place and expansive in
fore, Judah's argument should be understood as an appeal another, reserving details for wherever they would be mom
for compassion on the part of Joseph, a self-proclaimed pertinent.
God-fearing man [42:18]. Accordingly, at great personal 3 0 - 3 1 . nnjji — And now. Especially now that our father hn-1
risk, Judah presented an emotional argument that was im- warned us that any mishap affecting Benjamin would not Im
pelled by his pledge to, and love of, his father. He concluded attributable to simple happenstance, but that he wouM,
 Illillliillllillllllillllllii

Kb-n-' I in n'tpuna ISO / 250

'?l3n waa i n s i mini nni'? anfJi n-

T T <i : ; ^ T V -: -: j- v - T : T ••

n'Kn nn'ip'7 Tingv n; "JINW iilan »<

'31an'? Kn)3{ti3 ;K[jij IK Kax ila'p
:nK-iK 3K Dj^-E/irj TKiNb' T-nny-nt*: bk\o ^pi^ ^-
Tvi I'na'p l a i Kao KSK K;^ H'K
'nnin'7a Kin ^K^lpKl n'n 'nins]
n'i)pKiK3 -.nb Q'riT ' m a s i nnKV -'7K nMK'n] :inn>? vaxi IKUS"? 'i'na'? Nin nnii] nig K3
'jij; 'iiotsj ^ni'p 'ninnK '^nss/'?
^13'; Kb ••nian'? Kj'inNias ;'nl^};
plapi DKi 'iiiajs n; paisn'? xn'^iv
QK T'lav'? ijinKiu m'lpi 'nuK n;
Kb ]l3nv K-jij?! lUinK nin! K^
iVi^n a3''n><; n ^ N'J-DN ^jnaj;-'??*; httN'm :npi J3
Kjpi'jp 13 nini 13 i'Sfs nnn'? ]iDDln •^'inv"'?;^ ir'i'V 'B^'TI^] •.•>^B niK^V iiDpn K^ DDriK 13
pjlaa 'nans n; pi^ Ki'jni KSK Tiay'?
Tyi Kj^ m a | lain KJUK iioKina
-nnu; uu; IPDK nipKn i''?"iJ<; n a i nx I'i'niai ••nK n3
DK nri'13'7 bl3J NV KJllaK] 13 :K-ia'V irriK tyrnis n^n^ "7513 K'^ ittKai ;^D'I<-UJ7'? I^^ «
K^ ••-IS nin?) Kjay K^'VI KJIRK H'K
Ka'yi KjinK) Kiji 'SK 'iijip'? '"3?
tt?''Kn •'33 niK'n'? '^DIJ K'7"''3 I^TI'-I lariK lopn
- T J-: : • - J ; - T ; T • 1 < IT -
K3^ K3K 1115V inKlia iKJBV Tlln'^
;'npK •'b rrpbi HP 'IK linyi; IWN
'jufjf? Qia nnDKi '•ni'pn irr patina nm ^vbK •'5K ^"inv n^K^i :i:inK I^PK TuRn i3''nK) n
insnnioa nv? ly nnm K^) V'Uf;
Knto navny'i 'nig, iip n n; tiK
•b-iK^b Kr«7>33 'njto n; iinDOi "D^ tinrip^T inannv VTVK^ t<b) i^iu q'nu "qK nnxi u^
Kio'^'ivi KaK -rn^y ni'? 'n'lp-i iv3i'^
n^ K3'aii nu;?51 Kjny ^nin''?
KBi'jw ni^ nK 'in na 'n^i K^I rnwsja nyan VK-*? IHIKID mn) tlu/D^:? n-n^ti/f? w^y] ^^m K^

:!'? ? 6 T ? vpn .nn nnKi o) :(n DO 137 inn i>7W fil) ,•'»^h )'h '^r>f») p
n a b :(Di;) 'bJft ID^'^ID ^n^' 0"p 6wp ib ^m^ D6 in^ .vpn -jpp ^ST fi'iin
of) .J1M1 iiax ni« aiiJi (DS) iqnsv oij-^n) P6 IIB ib yb ohTi Dpi6n .IBN*:
i m p i (03) :PP)) T013 inft ' x c ,p73 PW 6nc i^ft ouf'i'? vsf) P6 3ir»'
."iM 'naiu? nK o r m i m icotbi Ys) nwpo ni^ps j-)i3p)) jupoc .poN
pciCP 'bB ?mT or P W 061 VP6 bm mfj bjj 13 DPSPB 06 'bi6 6 P P VPPIJ
imin V3f) .jnK)i lyan i^x '3 iniKia n'ni (Kb) :(p DO ivb DV3 inn
in» bKi :(i:ji ^"3) T^rfts nsT v>y .''nN *3tK3 nan .II^K ^Xf^ (ni)
,-lbn3 '3'P3 pp6 3itn .nsjiaa IIMS 13 :Pipp rbft i37p inb ?pf) jfisn - I S K
bp cnp ipjpf 'T bD PP-)D opbc in? Pi:')i3 rbi: Pipbb ^p^D ip^^Pi .wipr wt
PP6 (]6 PpiD D'fti n'P3n D"pn o'fn "iru O»")P on ,6"7 .(Dp) P33BP PP6 ob'b
'iVJ'JpP 06 ,PDID:) 111)3 '3,6"': .vbi: yu oipb mn6p fB PD'P 6'O it '3i ,p
P63 vib'bD3 obPP)3 .i'n3S7 HK bwuf i n s (DI) :(Dp) i^nf) nfn IPI6 jnp6
D"n6i ,pp3n opf) i)Pip616 o'ppsn i:"o 1P3 ,pb(i b3 bifipb lb ?'? ppb ,i5'b»

PARASHAS
18-34. At the conclusion of the previous Sidrah, Benjamin
was an apprehended thief who had been caught red-handed
with the viceroy's goblet. He and his brothers stood abjectly
at the mercy of the hostile, indignant all-powerful Egyptian,
who ruled that Benjamin would have to remain in Egypt as
a slave while his brothers could return to their father. All the
brothers were dumbfounded, but only Judah stepped for-
ward, risking his life to intercede. His speech was simple yet
eloquent; controlled yet emotional; respectful yet firm. Ju-
dah petitioned without debasing himself. He could not
protest the fairness of the verdict, because the goblet was
found in Benjamin's sack. Instead, Judah offered himself as
a slave — not realizing that he was speaking to the very
person whom he had once sold into slavery. The Midrash
VAYIGASH
teaches that the brothers shrank away as Joseph and Judah
confronted one another. They sensed that this was a con-
frontation not merely between two strong men, but between
two opposing philosophies. Ultimately, both antagonists tri-
umphed, for Joseph and Judah, and the ideas they repre-
sented, remained integral parts of the Jewish people [see
Overview to Vayigash, ArtScroll BereishLs].
The Torah states that Judah approached Joseph (v. 18),
which means, according to Zohar and the Midrash, that Ju-
dah penetrated Joseph's innermost depths. Buried in
Joseph's heart was a plan to conceal his identity until the
appropriate moment when he would tell them that he was
their brother — but Judah tied together narrative, appeal,
and argument until he drew the secret from Joseph. Then
 ^i^'i

253 / BEREISHIS/GENESIS PARASHAS VAYIGASH 4 4 / 3 2 - 45 / JS

he will die, and your seruants will have brought down thehoariness of your seroant our faihn
in sorrow to the grave. ^^ For your servant took responsibility for the youth from my faihn
saying, 'If I do not bring him back to you then f will have sinned to my father for all tinn:'
^^ Now, therefore, please let your servant remain instead of the youth as a servant to my lord,
and let the youth go up with his brothers. ^^ For how can I go up to my father if the youth is i a >l
with me, lest I see the evil that will befall my father!"
45 ^ jSJou? Joseph could not restrain himself in the presence of all who stood before him, so hf
Joseph
called out, "Remove everyone from before me!" Thus no one remained with him whm
Identifies Joseph made himself known to his brothers.
Himself 2 He cried in a loud voice. Egypt heard, and Pharaoh's household heard.
and Con-
ciliates His ^ And Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his broUwi N
Brothers could not answer him because they were left disconcerted before him.
'^Then Joseph said to his brothers, "Come close to me, if you please," and they cunn'
close. And he said, "I am Joseph your brother — it is me, whom you sold into Egypt. •' Aiul
now, be not distressed, nor reproach yourselves for having sold me here, for it was lo /•*•
a provider that God sent me ahead of you. ^ For this has been two of the hunger year:^ in
the midst of the land, and there are yet five years in which there shall be neither plowinif
nor harvest "^ Thus God has sent me ahead of you to insure your survival in the land .in-1
to sustain you for a momentous deliverance. ^And now: It was not you who sent me lu'h\
but God; He has made me father to Pharaoh, master of his entire household, and nil-'
felt, therefore, that the time of reconciliation had at last ar- ther torment (Ralbag).
rived {Akeidah; Abarbanel; R' Hirsch). This could also be taken as an implied rebuke of his in. it|.
ers. After listening to Judah's impassioned protest.iHt"!
1. paKrinV ^DI'' 'i?'3r**''1 — ^oiu Joseph could not restrain that Jacob could not survive the loss of Benjamin, Joni'i'li
himself. The verse associates the presence of Joseph's atten- wondered why Judah was not similarly concerned whc-ii 1'^
dants with his inability to restrain himself. Among the expla- tore Joseph away from Jacob.
nations are:
When Joseph said "I am Joseph," God's master pldn !•
— He was ready to reveal himself, but he could not bear to
came clear to the brothers. They had no more queitlcn
let his brothers be embarrassed in the presence of so many
Everything that had happened for the last twenty-two yrc^
bystanders (Rashi).
fell into perspective. So, too, will it be in the time to < <i\<'-
— He was concerned with his own image, not that of his when God will reveal Himself and announce, "lam HAIIIII /1'
brothers. It would have been unseemly for him to break into The veil will be lifted from oureyesand we will comprc-hi i i
tears in the presence of so many outsiders (Rashbam). everything that transpired throughout history (C'Juii-;
— Joseph's multitude of attendants were moved by Judah's Chaim).
plea and they joined in pleading for Benjamin's freedom.
Joseph could not resist their combined pleas {Ramban). 4 - 5 . Seeing that his brothers shrank from him in shame i.
called them lovingly, and comforted them by sayiim ll>
2. Joseph's uncontrollable weeping was heard by the their selling him was part of God's plan. "God, not you, •!• i
courtiers whom he had expelled from his presence. Word me here. You need not be distressed, because His pLii|i .^
quickly spread to Pharaoh's court, and the entire power was to implant me here to preserve life; you were hui I li
structure of the country was concerned. instrument. All of us were destined to descend to E\\\\ ii
It is indicative of Joseph's rank and the high esteem in fulfillment of God's decree that Abraham's desci-nrip.'
which he was held that his weeping caused such universal would be aliens in a foreign land (15:13). Normally wr wm .^ i
concern (R' Hirsch). have gone to Egypt in iron fetters [in the manner of nil
3. 'n UK nlvn t^W 'JK —• / am Joseph! Is my father still slaved exiles], but He chose to spare Father and you ft'Mil ".
a/fue.^ Joseph's primary concern was his father. Emotionally, harshnessof a/brced descent into hostile conditions, l i r ; . -•
he wondered how Jacob could have survived the years of me here to prepare the way and provide for you in hni'- •
sorrow (Sforno). Alternatively, Joseph was asking whether (gathered from Tanchuma; Lekach Too).
his father was still vigorous (Tur). Or, he was wondering 8. nnyi — A n d n o w . Joseph emphasized the notu. Until 'Id
whether all their talk about an aging father was true, or moment he had surely blamed them for an inhuriirtu i'
whether they were merely trying to win Joseph's sympathy trayal, but now he understood that they had been Uinl
so that they could escape from the country without fur- God's hand (Akeidah).
n / nn - n^ / nn UTPi owns rCtt^N-Q n S D / 252

^•i2v na'to n; ^naji imn^i nra'i 11P3 i3''5N g^nv nnito-nj*; ^•'•j^v, n n i n i npi
Kas IP Kn'^iy? anviP TJPV ''1!?=''
'un ••nm ^iriiV aan'K N^ DK in^n'? nnyi :D'')p;n-'73 ••nij'? TiKuni : I 4 N '^3K''3^^; Kb ib
•q^?;; lyg a n ' ij?ai i^ :n;;)3'i' ^3 KSK'?
KD'^wi •'Jiai^ Niay NKi'^w mnri •D57 '7j7;_ nvjoi •'pKh inj; 'nyin nnn '';i'7?y Kr ni^,!
m"? putt, n a t j ni? ii^ i^nm^ nv p5' 13 •'riK WPK "iwni •'5N"'7N; rh^^K 'TI'-K-IS n^nj*; ".^
•i!rj?< Knb-i 'Bjj ••nin'^ Nn''?iv) KSN
C]D1' ^ ' 3 ^ K^l K :K3K n^ naiyiT W 3 a iqDi'' W:;-KVI :''?J<"n^ N^)?^ iE?i<; vnn nNiN; ^ nia
N-Ji?! M^VV fP'EI ^^'? KJBOOK'J
FiBV K'ffi Dg K^i '•niVn naj ^3 ip'aK
n; sn^ia iVins ni'p cipl' ynwN ^3 \mnin^-bisipvvjiryr^'\V\KW>Kiw-i<b)•'^vp a
yijtui Q^nsfn wniyi Knpaa n^B
inlnK^ 101' "15811 :nV"73 n^a toJK
:ny'i3 rr-n yni^'i n n y n wipt;;'] •'35? '\^'p'm
iV'a; N^i ti;|7 KaK 15/9 l y n cipv KJK ^b^y-i<b^ in inx iivn ciDi'' I^K VnK-'^K noi'' nnK'ii 1
< : IT : ftT L- T J - I •• J- -: T V •; I <•-
ns cijriB nn; Kari^^ TiinK
ciDl' "11381T 'TiiKilE 11? iVvatiK ppJs-'7K qpii nipK'i n^M)? I'^o?? la IHK niJj/yT'nN; T
"inxi l a n p i 'ni'? lya a n p 'nintj^
in; iinjai ''T trains qpii KJK
••iu;>i; niiriK c|pi'' '•'5J<; nnx''] lu/j'i •hK v.yw\
cigpi N^i liopjpri Kb lyai n tD''"iyn'7 SrvrbK] nyyn-'^K 1 nriyi :nn''nirn •'riN Q ^ D ) ? n
'"!8 N3rr iri; iiniai n^ lia'Jiya
•'3r!'7K7 nitin^ ••3 n|n inx Dmnp-'a niij-'j;?
nivi f "!Kn n"ij73 nynn D'-njtt' n f ? :D3''59'? 0''?^^ 1
Iia'? nwu;^ Ils'S";!?. ;' >3nVwii
b''n''7K •'jn^E;'] niy;?) ly^'in-pN -WK D^JK/ E/nn i
Kat'W'? 113'? NnjijVi KyiNa KINIU
'n; iinri^iu IWK K^ ijiain :Kri3T
K3N'? ^mm 1) D-JE; p p ^ i j N3rT
••3 nan ^riK nnn^iy nriK-K^ nnyi inVij rxvbih

'"pT
n'3 iw 6bf) CKn P'3 ppl) Df I'fti .(Dibp5i6) ir"3 '53i n ^ i ) ipib? p-o-m
•)inlii O'jiD: DPI6 Df)i .'"JK N3 itri (n) uoc ^niwp) :ipi3D ')DJ5 .I'Jatt
binn 6 P C Dol) 06101 D'sunni 03-) pcbs oob f)")p D'BIIS) 'nft VP^D -jnft
nt »3 (1) :(]n3i' DiJ-)m D'PBI) DP!) PVDIJ .n^njab (n) :(n op Y'3 ;DP)
:(':JS V'S) pPDlii i3nb . S K ^ (n) : 3 K I P opn n s u . a u i n ainau;
D5?) 'jf) OBi n"f)i .['wi] -lyjn nx a-iy i i n s ; 13 (ab) :(D"313)
0715)5 pvol) ptp ipp^ 'p-)ppp? '5fti 4m3n D1)13 DO .'n6 iiSpj) ipi' lapl)
';ft -537 bb .'Ui ^nay KJ a s " (ab) :(7 p ftmP5P ;p::ii Y'3) PwbiD '33
v\or> biai Kbi (K) :(i op Y'3) pnpbi onnbnbi o^isab y>w obiun
I'i?nipi vb» D'3i) onij) vo'P bi3Db bi3' o'o 6b .maacjrt fja*? p a n n n b
be ip'3 . n y i s nia VMuni (a) :(o 6mP5P} Dob iP7i05 pp'3Pn VP6P

blame us for having brought misfortune upon him {Sforno)
... and he will die immediately. If we could have a chance to
tell him that Benjamin had stolen your goblet, our law-abid-
ing, righteous father would accept the justice of your decree,
but when he sees that Benjamin is not with us, he will die
before we have a chance to tell him (Dubno Maggid).
The question arises: Benjamin had ten children at home;
why didn't Judah mention the grief that Benjamin's children
would experience at their father's absence? R' Menachem
Mendel of Kotzk used this as an example of the truism that
parents have more compassion for their children than chil-
dren have for their parents.
3 2 . Judah proceeds to explain why he was the only one of all
the brothers pleading Benjamin's cause.
3 3 . ivatt nrrri '^'las? K S ' ^ ^ I ! — Please let yourseruant remain
instead of the youth. One who buys a slave and discovers
that he is a thief sends him back, yet you would force a thief
to be your servant! You must have some sinister design. If
you want him as a personal attendant, I am more skilled than
he; if you need him as a fighter, I can fight better than he.
Therefore, please let me remain as a slave in place of the
youth (Tanchuma Yashan).
45.
1-15. J o s e p h identifies himself and conciliates his
brothers. With Judah's selfless offer of himself as a substi-
tute for Benjamin, Joseph finally had irrefutable proof of his
brothers' new attitude, as exemplified by their filial devotion
to Jacob, their love for Benjamin, and their sincere contri-
tion for their crime against Joseph himself. It was to ascer-
tain this that he had subjected them to all these tribulations
to begin with. Moreover, his brothers had already had their
share of the expiatory humiliation they deserved. Joseph
255 / BEREISHIS/GENESIS PARASHAS VAYIGASH 45 / 9-2,'.

thioughout the entire land of Egypt. ^ Hurry — go up to my father and say to him, 'So said yow
son Joseph: "God has made me master of all Egypt Come down to me; do not delay. ^° Yon
will reside In the land of Goshen and you will be near to me — you, ijour sons, yow
grandchildren, your flock and your cattle, and all that is yours. ^' And I will provide for you there
— for there will be five more years of famine — so you do not become destitute, you, youi
household, and all that is yours.
^2 "Behold! Your eyes see as do the eyes of my brother Benjamin that it is my mouth that /•.
speaking to you. ^^ Therefore, tell my father of all my glory in Egypt and all that you saw; bul
you must hurry, and bring my father down here."
'•* Then he fell upon his brother Benjamin's neck and wept; and Benjamin wept upon his neck.
^^ He then kissed all his brothers and wept upon them; afterwards his brothers conversed with
htm
Pharaoh ' The news was heard in Pharaoh's palace saying, "Joseph's brothers have come!" And il
Joins was pleasing in the eyes of Pharaoh and in the eyes of his servants. ^'' Pharaoh said to Joseph.
m the
Welcome
"Say to your brothers, 'Do this: Load up your animals and go directly to the land of Canaan,
^ Bring your father and your households and come to me. I will give you the best of the lain!
of Egypt and you will eat the fat of the land.' '^ And you are commanded [to say], 'Do this: Tnh •
for yourselves from the land of Egypt wagons for your small children and for your wivc'..
Joseph transport your father and come. ^° And let your eye not take pity on your belongings, for the /x"./
Dispenses of all the land of Egypt — it is yours.'
i^'^Jf 7/-^ ^' ^^^ ^^^ of Israel did so, and Joseph gave them wagons by Pharaoh's word, and he g.iin
Brothers ^^^'^ provisions for the Journey. ^^To each of them he gave changes of clothing; but /d
Off Berijamin he gaue three hundred pieces of silver and five changes of clothing. ^^ And to his fall M /
Rather, Joseph meant to say that he spoke as the viceroy Egypt, he would surely stop thinking of himself as an tiln'n
who had the power to carry out his lavish promises of the and be even more devoted to the best interests of the Inn. I
previous verses. Sforno comments that he quoted their dis- (Sforno).
cussion at the time of his sale, something that was done in 19-20. Joseph's integrity and honesty were so unimpe,i< li
Hebrew and that the slave merchants could not have under- able that Pharaoh knew he would never abuse his high o) I ii r
stood. for personal advantage [especially in this case, since the fh
14. When Joseph revealed himself to his brothers, he had port of wagons from Egypt was prohibited {Abarban'-I]\,
cried tears of joy; now he wept in sadness and foreboding, thus, Joseph might not send his father anything. Then^lnjr
for he foresaw that the exile into which he was now summon- Pharaoh specifically commanded him to send a large cnm
ing his family would not be their last. He knew that many plement of wagons, which would contain a generous suj i| ilv
trials and hardships lay in store for the nation, and he felt the of provisions and enough cargo space to bring back all ili. n
mixture of joy and sadness that has been typical of the Jew- necessary belongings (Ramban). He added the admonil i. m
ish people ever since {R' Munk). that they not be concerned with items that they would h.-
The Midrash comments that Joseph and Benjamin wept forced to leave behind, for the abundance of Egypt would h-
over the destruction of the sanctuaries that would be built in at their disposal.
their respective territories: the two Temples that would R' Yosef Dou Soloveitchik conjectures that the rc';i',nii
stand in Benjamin's portion of Jerusalem, and the Taberna- Pharaoh was so anxious for Joseph's family to come and w.^
cle of Shiloh, in the portion of Joseph's son Ephraim. Ac- so generous in receiving them was because of his gre;il n
cording to the Zohar, he wept over his brothers, as well, be- spect for Joseph's political and economic acumen. Phanuli
cause he foresaw that the Ten Tribes would be exiled and assumed that there must be others in the family who v^'ii.
scattered among the nations. brilliant and could be impressed into Egyptian national '.n
1 6 - 2 1 . Pharaoh joins in the welcome. vice.
16. nV^^p 'a'lya 3D'?I — And it was pleasing in the eyes of 2 2 - 2 4 . Joseph dispenses gifts and sends his brotlniiB
Pharaoh. Pharaoh was happy that Egypt would no longer off.
bear the stigma of being ruled by an ex-slave and ex-convict 2 2 . jrij ]»t?iil • • - T^? °^^i — '^o ^^^^ of them he gain-: ..
of unknown origins. Now it was known that Joseph was a but to Benjamin he gaue. Toeachof the ten brothers he ijiivu
member of a prominent and respected family {Ramban). two sets of clothing {Ibn Ezra), so that they would be drc-ifiinl
Furthermore, now that Joseph's family would be coming to in an elegance befitting their position as brothers oi tins
jD-D / n n •IDX^'^ n w i a n'U'Nna I Q D / 254

tlDl' Tj? ngis p i 3 a'? inip'm xais

ini'f ran n n x n Va'? ila-iV :;^ •'i^tt*
^npi ]m-] KvnN3 a^nn)' aayriri K^ bi-ii7 n'';'n'] m/i-ynKa n^iyii nnj/n-^K ^^N HIT ^
^nin) -ijvi 'T'aa ••ni •;i^33i riK''? an;?
ily ' I S iKin 'qn; IITKIK- :^^ 'T '^ai
PN laonrin KD^T Kjpa I'ji^; ©130
1131313; Kni !• •.~\b 'I 'pai ^in'a WM)
E/nirriB njjn n^w u;nn iiV"''? D'i' '^ri'^ ''P'?5V^1 •*'
Tiajui'Va HK iip;;? TIN 'jij;) ^m •'j'-y'i niK-i bD'Pj? mm •.•T[b"WK-b2) •^rT'ii nnK a^
n; KaK^ innnii- •.itoiav '''?i3i? KJS -nK •'iKb Qniini •.n;j''?j<: n a i m •'Q-'B p m n ••riK r
linnrj T ba m o n y n g n g ; ^a
Vv ^951T :K3n N3N n; iinqn) iimni
K33 i)3;5ai K331 ' n i n s ipjaa nNii-
N331 inini? '75'? p'tfjira :Fi-)N?:x 'jy
TinK-min •'"iKiy-'7V VD^'I :n3n •'DHTIK nrmim T
V- T I - IT: • J" ! - ~ y — T I" I.- T V jv : - I :
iFiBV ••rnns i'?''?? i? nnai pn''?;;

n''3 vnu73 ViPH) :iriK T'HN n^T li nqK) Qn'?^ ^

'j'ygi n v i s •"i'v? no??! ^51' ' n « inij
nnK ir|DiiV n v i a IDJ?1I> :''nn3y ''j'-yni nviQ •'j-'iiahp'"] c]pi'' •'HK wg TKN'? nv}B
I t t T v a n; u w p n^a^V NT T O K ^ itoj; riKl ^•'nK-'?}*; TKi^ qpl''-'?!;!:hVjB nipK'^i nnny r
na-]! n' nyjai KVJK'? I'j'alK i"?'?®
'niV I'^wi ila'pa \OIK m liaias n; -riK m^>^ :iy35 n^^K wa-uVi Di-7''i?5'nK bj7U m
• n v u T K5?-)K aiu n; ila'? irijji
ijjgn riNi D< :KVIST xaiu n; iibp'ni
cinvaT KVfm ]^J^ n^p n n ^ y NT DKT n m y nnNi :n?$'7 ^ ^ D T I K I'ppK) Dn:?fn yiK D^
n,' iiV^ni iia'tyjV} liaVPfV iVw
Dinp K^ li3i''5?'!a :pn'tii li3to!<;
DD'E/jVlti^syV rii'^jj/ n n y n y-iNa 0 5 ^ ^ ; ? itz;y
n n y n i KVIK '75 au n s lU'in ^y -Vy onn-^K ni^^^yi :nriK3i n3''?is'ni<; nriKto^i a
^K-jto' ija 15 nayiK3 :Kin iia^T
nij'a '7y 1^15? tipv iin'? aii'i
••33 p-^toif^';] :Kin ng"? a n r a n??'"'? ^^^""^ °3'''?3 •<=
;Kn-iN'? n i l imV arjii nii-is an"? ]m nvi? ''^''^v ni'7117 cipi'' mh ]m hk-m-',
pwn^-i ij^pyN ^^}'? ari^ Itn'paVaa
t)P3T T'v'pp nm nbp an^ l'?;??'?''
])2ipb^ nbnti niabn \u''Kb ]m xh'jb q-^-nb nnY aa
'niaK^ljD :pu;ia'?i ]f2mK wnDi viiKb^ •.nb'DVJ n^Vr) u/nn) c|93 niKa E/VI?/ \nj «

pCM3 ,ap'P3 q'PW .pwm] (lu) :(oc) 3^^oJ IDIW t|Di' ic ipbna
:Daro oic laii 0313 laiftac into .p n r i K i l:iDb3 i"P'3'i .ibiai
'?pni (ID) :(DC fimnjD) DBD D'C13 TO ainpni: .inx vnx n a n
USD (11) %m p'3 pcb mn ,oms p'33 IB3 .ny-ia ma vam
.0:11) ibab) p i j p6 . a n i n y i K aiD HN (n») :afii3p .naTsa iij<
•XX Piaaa) D>JI B3 )'fic oJiJna apienS nsiD A3'J an UTV u'fti ,fo'j
.nn'iir nrmi (Oi) :(Dibp3*) f>ia 3)3'B ppb 3bn ia .y-\xn sbn
:(1P5V omn) 61a >Pie")3|: oai ITO6 ID .iws n x i :Dab aBib 'DB
p (K') :(:15 D'n3n Pi5a6a baB aaiaj bfnp pft .'ajt ^K I'jsi (D)
(ai) :(r:3 fi b6wc) TCBBI PITO pcb .(pibpjifi) ponpp ftnbT :ii-\m
71151,033 boB 'jfic D3'nfi ')fip (B"3a3) '71333 . n i n n Da'HB mm
WK >jisi :(a ftninsR ;oi; i"3) P7pa pi;b3 na^'jN naiari >a la
nac ,'P(i pB'53 bn aftsc 'b pftc otap iBib ,7n' Dbi3 nfi aica .pnua
bv b s ' l ( T ) .-cm ab'JB) D3'>13 afop '3b3 )'f) 13 ,'PT3B3 P'a fib
PB'53 bt ipbP3 pvab p7'P»P piP7pn '5P bi5 .la'i uriK I'BiJa nxiji
pvab 7'PDP ab'P pPB bi5 . i n u B bs naa ]'nijai Uop) 3ipnb piDi

10. Joseph had good reason to choose Goshen as the future
home of his family, the place where they lived throughout
their stay in iSgypt; He wanted to l<eep them segregated from
the mainstream of Egypt's idolatrous, immoral life, and to
allow them to freely pursue their shepherding, an activity
that was hateful to the Egyptians. Goshen was a fertile re-
gion in northeast Egypt, east of the Nile delta, which con-
tained the country's most fertile soil and is described as the
best of the land (47:6). Its major city was Rameses.
1 2 . The brothers had been standing dumbfounded before
him all this time. Joseph was apprehensive that they
still might be doubtful about his true identity, so he wanted
to reassure them again that he was really Joseph. He did
so by referring to his mouth that is speaking to you. Most
commentators say that Joseph pointed out that he was
speaking Hebrew, a language that was unknown in Egypt.
Ramban differs, for the ruling and commercial classes surely
knew Hebrew, the language of a neighboring country.
257/BEREISHIS/GENESiS PARASHAS VAYIGASH 45 / 24 - 46 / :'

he sent the following: ten he-donkeys laden with the best of Egypt and ten she-donkeys lado)
withgrain, bread, and food for his father for the journey. ^^ And he sent off his brothers, andtlu'if
Jacob ^^^^- ^^ said to them, "Do not become agitated on the way."
Receives ^^ They went up from Egypt and came to the land of Canaan to Jacob their father, ^^ And II ici \
the News IQI^J^ f^ifj^^ saying, "Joseph is still alive," and that he is ruler over all the land of Egypt; but his hati f
rejected it, for he could not believe them. ^^ However, when they related to him all the words Ih. if
Joseph had spoken to them, and he saw the wagons that Joseph had sent to transport him, II u -i i
the spirit of their father Jacob was revived.
28 And Israel said, "How great! My son Joseph still lives!! shall go and see him before I die."

46-^3^06 ^ ^ o Israel set out with all that he had and he came to Beer-sheba where he slaughicrtul
^"TumT sacrifices to the God of his father Isaac.
to Joseph ^ ^^^ spoke to Israel in night visions and He said, "Jacob, Jacob."
And he said, "Here I am."
the fate of a liar: He is disbelieved even when he tells the
truth! Jacob had believed them when they came and showed
him Joseph's bloodstained tunic, indicating that a wiid beast
had devoured him; but now, even though they were telling
the truth, he did not believe them {Auos d'Rabbi fiassan).
2 7 . To prove to Jacob that Joseph had sent these messages,
Joseph directed his brothers to say that the last topic he and
Jacob had studied together was that of eglah arufah. [the calf
whose neck was broken in expiation of an unsolved murder
(see Deui. 21:1-9)]. The word m"?}^, wagons, can also be
translated calves, thus alluding to that topic. Therefore it is
written [further in this verse], And he saw the agalos that
Joseph had sent; it does not say . . . that Pharaoh had sent
(Rashi).
•irini — Was revived. During the years of Joseph's absence
Jacob was in grief and the Divine spirit had left him, for it
rests only amid joy. Now that Jacob was happy again, he
was reuioed spiritually {Rashi; Rambam.). Therefore, in the
next verse he is called Israel, the name that stands for his
spiritual nobility.
2 8 . The news that brought rejoicing to Jacob was not
merely that Joseph was physically alive, or even that he had
risen to greatness in the land of his captivity, for Jacob de-
fined life in spiritual terms. What resuscitated Jacob's —
Israel's — spirit was the assurance that the viceroy of Egypt
was the same Joseph who had left Canaan twenty-two years
before and that he even remembered the Torah he had stud-
ied with his father. But Jacob was not yet satisfied, for only
he could recognize the full extent of Joseph's spiritual
stature. Great though his sons were, only he was the ultimate
judge of the soul, and for that reason, he announced, "Ishall
go and see him before I die." He wanted to see for himself if
Joseph was truly still the same, and, Jacob's words implied,
if it was indeed the same Joseph, he was ready to die, for his
mission of raising a perfect family would have been fulfilled.
46.
1-27. Jacob undertakes the journey to Joseph. On his
way to Egypt, Jacob stopped to express his gratitude to
God. Then he accepted the Divine command that he ()n i.
Egypt, despite his frightening premonition that he was fin
barking on an exile that would cause his family incalculnhi
harm.
1. pn::'! v:iK'>T\htth nin^) — Sacrifices to the God of his lull I- <
Isaac. Rashi comments that Jacob associated his offciliiii'!
only with Isaac, not Abraham, because a son owes muM^
honor to his father than to his grandfather.
Ramban and R'Bachya, however, offer a deeper reason IM
His relationship to Isaac, God is called pnv'' nns, the Drv.iu I > ••(
Isaac (31:42), a name that denotes awe and justice, for HIIN
was the attribute that characterized Isaac's service of (li'<l
Now that Jacob recognized that a harsh exile lay ahcvnl •
manifestation of extreme judgment, he invoked Isaac In hi
prayer for a softening of the ordeal. He stressed this ri.^t\\f <
further by the sort of offerings he brought. The temi -
uachim usually refers to peace offerings, which symhuli.-
the harmony between God and Israel.
R'ShlomoAshtrac(MidrasheiHaTorah) writes that willn H ••
doubt Jacob was aware of the prophecy that Abraham'^ • i-
scendants would be aliens and slaves in a strange larxl, HH I
he was fearful that the literal exile and servitude would IIIVP >
with him. He prayed to the God of his father Isaac, bi-i .m
even though the four hundred years of alien statun < nh
menced with his birth, Isaac had been spared the travnlh >
physical exile and slavery. Now Jacob prayed and oifci- i
these sacrifices, imploring God to grant him the saiTir' -li.
pensation.
2. T\h'ihr\ riKina — In night visions. This is the only | ' i .
where a vision is described in this manner, which inii'li'
impending darkness. At this moment, Jacob was pol-.''11
leave£ret2y/srae/for a long, long Egyptian exile, and \]> » ••
right to be afraid of what would happen to his family i h-1
The night of exile, when hope is enveloped in d<iil'M' •-'
was about to begin, so God came in night visions to svinh^
ize to him that though Jews would be exiled from thcii hii • •
they would never be exiled from their God; Hewoukl nUy-w
be with them. Therefore, Jacob, the Patriarch of exile, m li.
inatedMaariu, the evening prayer, to show his children tji''
 iiliiniHiiuiiiiii

2 / in 13 / n» vm nw^s iTifKna nsD / 256

Naiui? I'Jiyp i n a q Kipy K-T? n^ti/ "ityj/i an,:ya man D'Kto) nntaq nntoj/hNi3 n^u?
an'?! -iQ'y ij'yu ]mN ipyi nnynT
n; n^itj)i3 :Kniij^ Tflat;;^ ini|i -m ^'?W]^ •.•r\-\-ib V2i<.b iimi DI^^I -13 n'Kt^'f ninjf n^
lisfjipo K^ jin'? 11381 i^mi ininss 6 ^ 1 :'n"n3 imn-'7K Dn'7K -inK''i i^"?'! VHK ^
Injfl D?lVn)3 Ip'Vplna :Nn-7K5 1. - : i — I V <r- v: ; • - ....-: ... j- ^ ^^ v
:]'\n^S npyi ni'? l y a a i Ky-iK'? lb ni?i torfnis ni?v.r'^? IV^? T^!? ""^'^^^ °^Il^^^ ^^
djij q o l ' jya 11V iipiia'p nb iniinii^
n n V S l KyiN '753 U ' W Kin 'i{!i n n y n VIK-'^D? ^t<7>3 Kin-'*:?) •'n ^vv i i v TDK^
lip'n N^ ' 1 8 15'? ^y 1313 N ; ^ P 11m
tipl' 'Blips 'p3 n; aipy I'pi'pm n ijiiV
n^ti7-n\^^; ni^jj/n-nis; kn_^i Dri^>(; nn^ "it7its 'c]pi''
n ^ E ) ! N n ^ j y n; Nitji Jlmpy 'pi'pn 'i
•jy i K Q ^ n i l n i i ? i n n ; bmb cipii
••'? 'M 'PNlit" lIpKl na :l1ni3S 3py]
naipt?) ^'!K D ; P ' 1 3 tipl' ly? ly K i i n
:ni)pK D'lm i3Kn^) HD^K ''p m cioi'^mv nn ^Knti?*'
n^ 11 b:}) ^ N i t o ' ^031 K :ninK K^ ly nn}^] vnty nnxn Knji i^^-nt^/K-bni 'bK"jt^^ VD^T K IKI
N i ^ K ^ l i n g i 1371 y n w I K S ' ? K I I K I
VK^U;'''? I D''n"^K nnK^] :pny^ VDN ''H'^K^ nmnj n
'IIDS ^Kii?;!'? ;i 11C181 = --pnT ' n a s i
:K3K Kl II5KI n p y 3pyi IDNl Ni^''?l :''3-in n)?K'^] ni^if,*! 1 npy,-', npK^T n^^ln nK"))3?

ci'nni ]ym~}nn (h^m P'BT) -)n) 6!) inni (PB:a w 6 ) WJID:' I'ftn in:i
PTDP pom D'O DM DOb ODB I!5'D .qDli nm ba nx (T3) :JD W
K^»l •5n6:)e wn .(6' fjjoipsn •,y.oi ;>:ii i'^) DEsnis ob;!r D O M ,wn»
.apyi mi 'nni : ? n p nic ip6 -jBft; Wi ,f]X)v nhv; -iiyx n t o n nn
31 {n3) :(3 3p'i 6P1WP ;pil)p;i6) wnn DPTDC OJ'^C TIJD pmp
.yaiy n i K a (x) :in ia CJDII iisn i'ftp onm owe [viu] 'b 3i .[ny]
^nbt(h :(:>•> piw} DD1>PD3 7"nli Dipw D3'P qiD3 f!"o .i?3P iftsi IM
Dip P'DI) (D:7i i"3) i3pr Tur^sn -JDI' v^f) 71333 oih 3"P .pn3:i iiax
:(3':f) 6-)p'i D'30P PiiP) D3n iicb .aps;"' api?* (a) :DD-33fe tti ppi'3
.anafM aiD)3 :'iJi o'linn D-)P13 II3CPD wni O P p3CP3 .nxTa n^ty (aa)
I'pna ,b"m .crp pi'an) WR'D DPI) o'jpr PD7I: JC p' ib nine 6 I P J 3 u'in
n i i n ^j< (la) :(Dn) iPD'b .iittti :I»WP:J .nnf?i ia :(3:7i i"3) biD be
DD'DD iD'pDp b6,6"7 ,"117? D3'bu rj-)P 6bc D3bD 1373 ipD»PP b6 . ^ n a
inib p 6ipn bp ipipp 'DM .(3:7i i"3 ;:' P';»n} T33b T>W2 IOJPDI ,PP;I
Df or* pr p:?ippb IPI':'KI 137 br p73 15'T 6»C 3617 P'D o'pb^j TPP 'cb
;pibp3i6) ipfocb ub pni:ii vbi? P I P ppb PIDP PP6 i^n: ^7' bi; iRibi
•jbPi 13b ^bp) .nh :i3ii :bcw fjip ip6i .^i:;in Nin ^ai (ia) :(ip)v DIJIID
,(-7' Pi'3) p:pn ]ipb3 IPP131'J'DP 'b ,D'137P bf) PMD 13b P'P 6b ,]'nf)pbn

viceroy {R' Auraham ben HaRambam), and to replace the
garmentsthey had torn in grief [44:13| {R'Tam). But to Ben-
jamin, he gave more lavishly. Such largess to his only full
brother was understandable and probably would not have
aroused jealousy on the part of the others. The Talmud
{Megillah 16b), however, questions how Joseph, the victim of
jealousy, could have done such a thing. It explains that
Joseph's gifts were meant to allude to the future success of
Benjamin's descendant Mordechai, who would emerge from
King Ahasuerus's presence attired in five royal garments
(see Esther 8:15). This episode, therefore, is yet another in-
stance of the events in the lives of the Patriarchal family
.alluding to future Jewish history.
2 4 . "niia H^in-^K — Do not become agitated on the way.
Rashi offers three interpretations of our passage: (a) Do not
ifiecome involved in halachic discussion lest the road be-
come "angry" at you, a figurative expression, meaning: lest
you become so engrossed that you lose your way; (b) do not
be impatient on the journey, lest you travel too quickly or
iiravei into the night before stopping to rest; (c) according to
i.he plain sense of the passage, however, Joseph feared that
the brothers would quarrel with each other and engage in
mutual recrimination over who was responsible for selling
him. He cautioned them, therefore, not to quarrel on the
way.
2 5 - 2 8 . J a c o b receives the news. One can barely imagine
the tremendous emotional impact upon Jacob of the news
that Joseph was still alive and that, despite his long isolation
from his family and the harmful influence of Egyptian soci-
ety, Joseph was still a loyal son of Jacob. Fearing that a
sudden announcement might shock and harm Jacob, the
brothers sent one of his granddaughters, Serach daughter of
Asher, to prepare him for it. She played her harp and sang
gently that Joseph was still alive and that he was the ruler of
Egypt. Slowly, Jacob's long sadness evaporated and he
blessed her for having lifted his spirits. As a result, she was
still alive centuries later, and eventually entered the Garden
of Eden alive (Pirkei d'R' Eliezer). While she was stiil with
Jacob, the brothers entered and proclaimed the astounding
news. Although Serach had prepared the way, at first Jacob
found it intellectually impossible to believe them. Finally,
they offered incontrovertible proof. They repeated to Jacob
the last Torah lesson he had studied with Joseph. That was
something they could have known only if Joseph himself
had told them.
As noted above, when the brothers sold Joseph, they im-
posed a ban [cherem] against anyone informing Jacob that
Joseph was still alive. By telling Jacob about Joseph, they
now annulled the ban.
2 6 . arf? y'aKTfu.h i:s — For he could not believe them. This is
 And He said, "I am the God — God of your father. Have no fear of descending to Egypt, for
I shall establish you as a great nation there. ^ 1 shall descend with you to Egypt, and I shall also
surely bring you up; and Joseph shall place his hand on your eyes."
^ So Jacob arose from Beer-sheba; the sons of Israel transported Jacob their father, as well
as their young children and wives, in the wagons which Pharaoh had sent to transport him.
^ They took their livestock and their wealth which they had amassed in the land of Canaan and
they came to Egypt — Jacob and all his offspring with him. "^ His sons and grandsons with him,
his daughters and granddaughters and all his offspring he brought with him to Egypt.
^ Now these are the names of the children of Israel who were coming to Egypt — Jacob and
his children: Jacob's firstborn, Reuben.
9 Reuben's sons: Hanoch, Pallu, Hezron, and Carml.
^^ Simeon's sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, son of the Canaanilv
woman.
^^ Leui's sons: Gershon, Kohath, and Merari
^2 Judah's sons: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan had died in the land
of Canaan — and Perez's sons were Hezron and Hamul.
The '^ Issachar's sons: Tola, Puuah, lov, and Shlmron.
"Hidden ^'* Zebulun 's sons: Sered, Eton, and Jahleel. ^^ These are the sons of Leah whom she bore U >
Miracle" of
Jochebed's Jacob in Paddan-aram, in addition to Dinah his daughter. All the people — his sons and
Birth daughters — numbered thirty-three.
Midrash), and before the Torah was given, it was permitted Jochebed had not been born "between the walls," Ibn l','i.-i
to marry a sister (Matanos Kehunah). Generally speaking, could not deny that the birth of Moses involved a gent
the families of the Patriarchs observed the Torah before it miracle. Levi w a s 4 3 a t the time of the descent to Egypt iiti-l
was given, but under exceptional circumstances — such as Moses was born 130 years later; neither of these facts in in
the need to show compassion to Dinah — they permitted question. Thus, even if Jochebed had been born niu< li
themselves to observe the prevailing Halachah. afterward, say fifty-seven years later. Levi would have |)rrn
According to Rairtban (to 38:2) who interprets rT'ij73gn in 100, and Jochebed would have been 73 when she gave Itiit'i
the literal sense of a Canaanite woman, Dinah only dwelt to Moses — surely two miraculous events!
with Simeon's household, but they did not live together as Why, then, did the Torah not mention the mirach- "I
man and wife. Jochebed? In a fundamental treatise, Ramban different!.ih-^
between hidden and open miracles. It must be underslnml
15. The "hidden miracle" of Jochebed's birth. The verse
gives the total of Leah's offspring as thirty-three; however, that in the final analysis everything is a miracle, beciiii'ii
the foregoing account lists only thirty-(ioo names. The nature does not function independently of God. The rewiii tl
thirty-third child was Jochebed, the future mother of Moses, of the righteous and the punishment of the wicked nir
who was born as they entered the gateway between the hardly "natural" occurrences, because the deeds of pL>(i(i|i^
walls, on the way into the city. Although Numbers 26:59 cannot be shown in a laboratory to change the course ol UM
states that she was born in Egypt, she had been conceived in heavens or the agricultural cycle. What we call natuip i^-
Canaan (Rashi). nothing more than what we are accuslomed to see, and wr
Ibn Ezra is troubled by this interpretation, however, for if do not consider it to be a manifestation of God's contn>llli!ii
Jochebed was born at this point, she would have been 130 hand because, generally. He prefers to govern the wmld li
years old when she gave birth to Moses — as was indeed the ways that appear to be normal. Thus the prosperity ul il»
case according to Rabbinic tradition (see Rashi to Exodus Patriarchs or even the fertility of people such as Jo" IK''" il
2:1). If so, why did the Torah publicize the miracle that Sarah who remained youthful and vigorous at an advanced.IM-. ''
gave birth at the age of 90 while ignoring the greater miracle not clearly show Divine intervention; they are "ludti. ..
of Jochebed's fertility at the age of 130? Consequently, Ibn miracles, and the Torah does not stress them. The mii - i
Ezra comments that the "thirty-third" person alluded to in that are highlighted in the Torah are those that are i-u. >••)••<
this verse is Jacob himself, who was included in the count of by a prophet or that clearly contravene the naturiil ^^ 1^ >
his family. That he was included with Leah's offspring, rather such as the prophecy of the angels that Sarah would ui-
than with any of the other wives, may be because her branch birth and the Splitting of the Sea. Why God ch-nip h
of the family was by far the largest. highlight some events and not others is a produt:i nl 11=^
Ramban disagrees sharply. First, he contends, even if Divine wisdom.

I
 Iliililjililli

10-a / 1M )em nuria fTW^na 130/258

nnnn Nn^'ri-'^K ^ ^ K ••n''?!;? "^Kn '•D'JK n^K'i

•^BJI niriK KlNi :113ri •qjWK
^jpy TiK •'33N :Diy ^)?''(yN: Sini "'IA'?-'? n n n m
t\VV) NjJCiK C]K ^apOK K3>?1 DnJflp^ •"717 ini jT'tt'j cipi'') n'^V'°5 ^V^K '^^i?! nnnyn
ap^^ Djjin iTi'j'y 'jv ' n n ; ' l a ;
n; ^Nnto' 'ja ^bm vaton K-jKgn
"riK '^k-iiy-'in ikiy'i vnu; nK3Ki npv np'i ::i''3''y
•• T : • I" ; : • - - rtT j- : • li. -: i~ ITJT- I IV

lin'tt*? n;i iinbpD n;i iimaK afJi;::

:nn; bm'7 nVia n^t? 'i Knbjya
-1C7K ni'7j573 Drfii/rriKi nsu-nK) Diii''5N ij^V!
lij? T linjjjp n;) iin'ri'j n; la'paii •riK) nni^jja-n^ itij?'] :inK nxif/^ nv-i9 nhvj
apy^ •anV'P'? insi 1VJ3T Kyntsa
2i?V! nKjinyn wnj] i v b f i x ? WDT ~IU?K bu/i3")
'maa ijai ' n u a i :nBV 'nljg V51
'n'N nyni bai Tilaa nnai nnja nipv Vja n i n i T'rtn inx V35 •'Ui vn -Am IVI!'"??)
inUai apy^ Qnvipb ib^T '^Knto' r n i ni7j7,i nan_y?? a^'xan '7Kit^i-'3^i nto^/
piKT 'laiD :iaiK-) apjjn K'laia
'331 < ;'n"iai I'lvni w'^gi •qun
inY) i'5:;i nriK] pn;} '^NIH; XWW
]W-j3, •')b '551K' ?Nn''n3J5a la 'JIKWI
-in'Yl r^jl "inxi r p n "^l^i^? I'ii"?'^ ''??'' •'''?13)
I3IK1 njj n-iin^ 'ngia- :n"i>pi nrrg
IjiK) ny n'pi n i n T-jai n^W) n^ nnj] nnn ynsi n^K/) U'IKI "iv nnin^ ••351
alT niai v^ln naiz/to' '3311. bnm
XhK) TIP ii'^aj 1331T -.XitW)
ni''?n nxb '33 P^NTO :^N'?n:ii
•pa nn'13 ns'T n;i D-JN i-:g3 apy^'j
nnji; I'jDa npj;,!'? nn'?,'; •^t|/^(; HK^ •'331 n^K ;'7K'?'7-1
iii^rii pn^fi nn:3i 'nl33 W93 :U7Vi27i n''C7'^w TTiiJm ran u;3r'73 inn nn nxi
'"CI
nbi33)C B)'l 13 .n'jsijan p o :*3 icf) 3P3 to ilh b» oinpb I'fbi pftb pJinb pftbb ppr3C be ito P-PC 'ob . n n ' i x n r m i 3 K-m hx (J)
Iimc pb B3BC TO p65b Pin PST PP'P to D3P pfi mow .'>B»b PIJID 'toClT) p f t 3 13p3 nvpb 1P'B3P ."itoK 'aJNI ii) :(13"b5 ft'T'I"
pbp D'i3tp .iJia nun ANI nx'j ua nf;N (ID) :(f>':D Y'3) pjftpi: |P3 01ft PD3 C3PC or> b3fi .isia V""<3 w a n nwK (i) :(3:t p"pp ;':ft
B'lro eft ,131 P7bi' pbpp pmro acft .iitob ,3pi)'3 Pbp popsDi Pto3 .'b 'ft73 )3'ft pftb PblP 'BP3 ,P»ft ,Pb53)3P p-3B)33 ipbp b'3C3 ICUb bPP
.3"b ftbf) torn ppft 'ft p^D5l .wWi n'wbw :(.ftb pu) psps pibi' pbpp 'P3 I'llP <)DP btl 3Pf be p i 3 i lb T»1)P ,(P:3 jbab) 'b 'P'13 PCft IP"
'ibb PPlft Pib' PCft 'ft3P TDb ]PB'>33 pmiPP 1*3 P7bl5C 733V II ftbft pcft P3 PIP .I'ja n u a i (t) :(ft' pbci p hmmv) ibft pft bip ib p)3fti
:(.33p 3"3) O'lJra PP115 I'ftl D'l5)33 PPTb (P3:l3 137)33) Dni)33 .D'ft3 31D3P DPb ftiip PBCD DC bo .nnnsia nman (n) :'ib n3133)''

the exile/night might be the epilogue to one day, but it is
prologue to another, even better one (Meshech Chochmah).
3-4. K"!'ri-^K — Have no fear. When asked why he was
iifraid to go to Egypt, Jacob said, "I am afraid that my
Family will succumb there, that the Shechinah will no
longer dwell among us, that I will not be buried with my
(incestors, and that I will not see the redemption of my
children." God reassured him on all counts (Zohar). In
jiddition, God promised him that Joseph would place his
hand on your eyes, an idiomatic expression referring to
closing the eyes of one who dies {Ibn Ezra). Thus, God
iissured Jacob that Joseph would outlive him, relieving him
of the fear he had had that Joseph would die in Jacob's
lifetime {Or HaChaim).
7. The Torah goes on to specify those who were included in
the general designation of Jacob's offspring, grouping them
according to their respective mothers.
10. n>)S!3a5"ia ^iKlitl — And Shaul, son of the Canaanite
woman. In the most literal sense, this verse is tacit proof
that, of all the brothers, only Simeon married a woman of
Canaanite descent. The Torah therefore singles him out
for taking a Canaanite wife. [The Canaanites were an ac-
cursed nation, and one must recall Abraham's intense ef-
forts to assure that Isaac would not marry a Canaanite
woman (see 24;3), and Isaac's similar charge to Jacob (28:1)]
{Ibn Ezra).
According to the predominant Rabbinic view, however,
this term refers to Dinah, who is called a Canaanite woman
because she had been ravished by the Canaanite Shechern.
When her brothers killed Shechem, Dinah refused to ac-
company them until Simeon agreed to marry her {Rashi;
261 / BEREISHIS/GENESIS PARASHAS VAYIGASH 46/16-:U)

^^ Gad's sons: Ziphion, Haggi, Shuni, Ezhon, Eri, Arodi, andAreU.

^'' Asher's sons: Imnah, Ishvah, Ishoi, Beriah, and their sister Serah; and Bedah's sons, Hehn
and Malchiei ^^ These are the sons of Zilpah whom Laban had given to Leah his daughter.
These she bore to Jacob — svcteen people.
^^ The sons of Rachel, Jacob's wife: Joseph and Benjamin.
^'^To Joseph were born in the land of Egypt — whom Asenath daughter ofPoti-phera C/»V/
of On bore to him — Manasseh and Ephraim.
2^ Benjamin's sons: Beta, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, ami
Ard. 22 These are the sons of Rachel who were born to Jacob — fourteen persons in ail.
23 Dan's sons: Mushim.
^^ Maphtaiis sons: Jahzeel, Guni, Jezer, andShUlem. ^s These are the sons of Bilhah whom
Laban had given to Rachel his daughter. She bore these to Jacob — seven people in all.
The Grand ^6 /\// j/^g persons coming with Jacob to Egypt — his own descendants, aside from the wii n-
Total of of Jacob's sons — sixty-six persons in all.
Descen- ^^ ^'^'^ Joseph's sons who were born to him in Egypt numbered two persons. All the peof >/.'
dants of Jacob's household who came to Egypt — seventy.
^^He sent Judah ahead of him to Joseph, to prepare ahead of him in Goshen; and ilwii
arrived in the region of Goshen,
Arrives in ^^ Joseph hamesscd his chariot and went up to meet Israel his father in Goshen, fie up
Egypt peared before him, fell on his neck, and he wept on his neck excessively, ^o Then Israel scUt!
patched Judah to Goshen to establish a house of study. This Aryeh explains why Jacob chose just this moment to ri'i. Itt'
set a precedent for all Jewish history. Historically, the first the SAiema. Supremely righteous people utilize every oppni
priority of Jewish communities has always been Torah tunity and resource to serve God, so that when Jacob ft-li «!
education, for the soul of the nation is the Torah; without it surge of joy and love at the sight of his beloved son allisi t\
we are not a nation. long and painful separation, he submerged his persoritil
29. -)3n .. . ban — [He] fell. .. and he wepl. Joseph wept feelings and offered all his love to God. The recitation ol ttm
greatly and continuously. Jacob, however, did not fall upon Shema represents acceptance of God's sovereignty; tliHt \n
Joseph's neck, nor did he kiss him, for, as the Sages say, what Jacob did at this moment of supreme emotion.
Jacob was reciting the Shema at that moment {Rashi). Gur Rarnban maintains that, in the literal sense, the subi<H:l' il

*«^ The Seventy Who Descended to Egypt

JACOB

BILHAH [-7] RACHEL I

6. SIMEON 23. ISSACHAR 2S. ZEBULUN

I I
2. HANOCH 7.IEMUEL 14. GERSHON 24. TOLA 29. SERED
3. MLLU fl. )AM1N 15. KOHATH ONAN 25. PUVAH 30. ELON
4. HEZRON 9. OHAD 16. MEfiARI 18. SHELAH 26. lOV 31. lAHLEEL
5. CARMl 10. JACHIN 19. PEREZ • 27. SHIMRON
n. ZOHAR 20. ZERAH
12. SHAUL

I I
ZtPHION 64. HUSHIM 65. JAHZEEL
HACCr 3. ISHVAH 67. GUNI
SHUNI 4. ISHVI 68. YEZER
" The Torah lists only 69 persons. The inclusion ofjochebed,
EZBON 5. BERIAH 69. 5HILLEM
who was born at the entrance to Egypt as the 70th descendant
ERI b, SERAH
although she is not specifically listed in the Torah, follows the
Midrash and Rashi. Others include facob himself in the count
of 70. There is also a view thai the Divine Presence, which
accompanied the Israelites into Exile, is included in the count.
b-m I in tPA'i nipia n i i P K i a 1 3 0 / 260

ny liavK] ^mi ^m) il'asr ij ' p i . o :''^K-iis;'| nni?,! ''ly T^iris;) ijity •'jn) iiiQV ij -i;!?! m
njn' ntoN 'jaii' ;''?J<;'I!?I nnj?]
DnnN niE/i nyn::! •'ii^/^i mt?/^i H M ' -IE;K •'351 r
'ja f ipK ti< :'3K'a'3Kii ^3^^ n y i a '^31
n ; m ' ' ? ' ! nnna nij^^ p ^ a n ^ ns^i
'330' -.m^i ntoy n^u; af'^^'? p^K
I'V^nK) 3 iip;33i qpl' afy; njiK ^ n i fiDi'''p n^3'] :i)pj;i5i qpi'' npyi ni^K '"^nn •'u ;tt7f)] 3-0,
nb JT]'''??'! Qn:ya-i Nj/nKa qoii^
niffffi n; ]1KT Nai yng 'pis na nipjj
in'B via •'UiaTia nipN ''i'7"nn'?2 "if K anyn V'IN^
naai v^a iQp3 ' l a u a iO'-^m n;i h55i J7^3 ]hy2 i n i :DnDN:-nN:i nf ^pTihc I'N KD
D'SD li/Nll TIN inyj) N'lJ Ht?'N)
briT •'33 T'^K33 .'i^jjl ci''sn5
;T1N3 D'sn) D^an u/K'ni •'PIK ]aw') Kns ^31^K)
ny3-JK NnlWD? b3 3175?:!'? IT^^lpK^ nraiN tt?3r'73 n'pv'? iV'' "IWN '^rn ''n rhi^ aa
?T T : - vv; T I/, -:i- : i.--., j\- -: •• T J- : •- • • • :
'^n?3 '3311= :Q'tt'n n '331 u ntoj;
'33 ]'i?htm :DVW1 3^!'] '3«1 ^Klfn^
PIT'?'! Firns ^n-i'? 13^ 3ri'7 nrrba in? •^n")'? igV Iprii^N; r\rb:x •'M ni-N. :D[?U/I HD
^a 13 ;Ny3K' Nnu/m Va af'V^V T i"!* n;
lyaln-'^a snyiaiy tz/ar'^a Dpy'? n'^K-nx n'^m «
afiy^ '33 'lyan na aan^ 'i??] nnv'?'? a|7vr''Ja •'m na'pn ia-i^ •'Ky'^ nKin:5f)3 ajjy,!'? nijan
'3 qpl' '331 ID :n'ii'i I'nEJ KnK;a3 '33
I'nnn Knty93 n ' l i f m n^ n'V'nis
D'nYKi'? N^V3 aps:i n ' 3 ^ NnK'33 '73 nnnyn nxan apv-n''a'7 u/aan-^a D^'JE/ c/aa
T I L - : - T jT - lu'^;!- I" : v i'.'- T -/IT ; •.-r;
'nto3g nbvj n i i n ' n;in= :i'y3U'
iriKi ]v):b 'nianjj nKia"? IPl' ni'? qpi''-'7f< Vja"? n^ti' nnini-nf?! :n'':s7at?; n^
'n13n3 qpl' D'atJloa ilCJJT KV3K'?
'mati; ^N"ife;' nia'jiJ^ P'^pi
hoi'' TDK'i :iu;'3 nyiK iKa'i nat/a p^a^ m i n ^ m
Finiy bv bsf\ T\b 'bwNi lE/jb y'bK Ky!^ r\im rnx b^y^-^-ryKy^ ^V^T in:?5i;?
•jNnto' nnftii nly nniy ^3; Kaai

i"po
\) I'D D'»3C 3pD' .Ci3-)0 PPbfti ]'731D I'PC 'pb ,D'3T pCl) {i:ib Vr>i) ip np'13 cippc Wli (Ppf) p:} ^n6^ fib 1^:31 .apy* HU/K ^m ija (u»)
.nasb n m n ^ (na) :[7pfi i61) on^m ivp 'Pi ,PD; im6 6-:ip sip^oi i6i'p .apyif? HNan ifsjn ^a (ia) :(ip 6i'i ]p' 6nin;p ;3:JI3 Y'3) P'3
.Dci 33'j'c D7ip .1133^ ::i3 ?C"D' "i^'P nm^bi Dipn li pi:Db .inu-)pD 6'ci SIM W3 ,PiP ]ipb Wft "^313 ppb ir D63D j'fti .oniBb 1^33 p^o pf)»
•)"3 ;f)' 6niwn} o6^p ftin Dcnc vinin n'3 ib ipni ,v>2b nmoi ,b"m TODp l^'Db ,(i:p5 b'nb) jftin DIJ pfo iP3 bm Pwi ffi3i ,(7':3 -jppf)} 063
vi35"?n3 D'pipD pf) ")Df) wii3 6P .in:a3nn CIDV ^Df^n (ua) :(j:;pi !)3 ,'3pcii .ppi D'cc fjbf) IP f)b pip piSn 6i3b i6i'P3p 'pb ,^"bb ppnb
:)ft-)3 qcv .I'^K K i n :(n::i> -j''^ ;f)"D nip2 fjpion) i'36 7i53l) 07^3 Dbunb W]3P p'pb ,-:3]3 jipb 6P ,D'n3C oD'^in 0630 3pi3' P'3b PDD
D'p c'fi iu tt '3 pi ,P':3 Pi3")D ppi .nis? ^l^Nlir bv p ' l :i'36 bft DOb D5D1P51 rw Ppl <1P1' PC IWDC ,D'D3P IP DP l63pJ3P 'Db ,p"'33
f[ft .I'fjpn ii) P1PD13 pii'bc viB DP li'f) ,fiio '13-3 'i QD:71! 3i'ft) 7H3 ''» ;P:3D ^''S) D'P3PP D]3 17bP PIBlfjp -JDlfJO P37bl .PWIPO p3 73PV
ilDv nf)ii i» bDJ fib 3pu' i36 .i'j-^P in ")PV 033 f DPI 03*)^ ]63 .jfo DJ)) 6b nDC ,D'iJnb I P T T opb ipnp imb pf) D'3Pi (fpb b'lsb
:{':6 opap) r"ft7 'on) rnc nii 6"7ip ri'PP i;'Pi3-? nn^i ,ipc) 65i ip'3 Pipp: ]Di6 fj^ip 31PPD1 lb IP piCD) pp ipu (1:7) ;:I3T fnp'i3 pftin]

26-27. The grand total of seventy descendants. The total
consisted of the following: All the persons who set out on the
journey from Canaan to Egypt numbered sixty-six — Leah's
thirty-two listed descendants, Zilpah's sixteen, Rachel's
c'leven, and Bilhah's seven — Joseph and his two sons were
owaiting them in Egypt, and Yocheved was born en route,
for a total of seventy.
There are other views of who was the seventieth: Jacob
himself is counted among the group as implied by the
Kxpression Jacob and his children [v. 8\ {Ibn Ezra v. 15).
The Shechinah [Divine Presence] was the seventieth, for
Ood joined their group, as it were, in fulfillment of His
promise to Jacob [in v. 4]: / shall descend with you.
In the simple sense, no one is "missing," since it is
common for the Torah to round off a number when just one
unit is lacking (Rosh).
2 8 . Judah's mission. Jacob sent Judah ahead of the family
to make the proper arrangements for their arrival and
settlement in Goshen. Of all his sons, he chose Judah who
was the proven leader of the family and who had demon-
strated his prowess in the confrontation with the "viceroy"
who had threatened Benjamin's freedom. Rashi cites the
Midrashic interpretation of Judah's mission. The Midrash
interprets n"iin^ as to teach, which implies that Jacob dis-
263 / BEREISHIS/GENESIS PARASHAS VAYIGASH 46/31 -^717

to Joseph, "Now I can die, after my hauing seen your face, because you are still alive."
Joseph ^^ And Joseph said to his brothers and to his father's household, "I will go up and tell Phann t/i.
Ensures and 1 Will say to him, 'My brothers and my father's household who were in the land of Can,iitn
f have come to me. ^^ The men are shepherds, for they have been cattlemen; their flocks .wiW
Settlement cattle — and everything they own — they have brought' ^^And it shall be, when PhcV>t<*h
m Goshen summons you, and says, 'What is your occupation?' ^'^ Then you are to say, 'Your senmnh'
have been cattlemen from our youth till now, both we and our forefathers,' so that you mny I«•
able to settle on the region of Goshen, since all shepherds are abhorrent to Egyptians."

47 ' T h e n Joseph came and told Pharaoh, and he said, "My father and my brothers, Uu-n
flocks, theircattle, and every thing they own, have anived from the land of Canaan and th<ii
are now in the region of Goshen. "^ From the least of his brothers he took five menandpresc'Un I
them to Pharaoh. ^Pharaoh said to his brothers, "What is your occupation?" They answriol
Pharaoh, "Your servants are shepherds — we as well as our forefathers." ^ And they sni' 11< <
Pharaoh, "We have come to sojourn in the land, since there is no grazing for your senjutu^
flocks, for the famine is severe in the land of Canaan; now, if you please, allow your senuuti -
to dwell in the region of Goshen."
^ And Pharaoh said to Joseph saying, "Your father and your brothers have come to you." Ih-
land of Egypt is before you — in the best part of the land settle your father and your broilU'
let them settle in the region of Goshen, and if you know that there are capable men among tin -i 11
Pharaoh ^Ppoint them as chamberlains over the livestock that belongs to me."
Meet ^ Then Joseph brought Jacob, his father, and presented him to Pharaoh, and Jacob hic.s.-.iu I

tested shepherds, Joseph had them introduce themselves as
herdsmen. Thus, Pharaoh would shun them and let them
settle in the relative isolation of Goshen.
R Hirsch finds in the phenomenon of their respective
occupations a basic difference between Jewish and Egyp-
tian society. Because a shepherd is involved with dependent
living creatures, he develops the traits of kindness and
generosity. Because his possessions are unstable he learns
not to place too much value on wealth. And his worlt allows
him the time to think of Godliness and goodness. Given the
nature of Egyptian culture, it is quite understandable that
the nation hated shepherds. Egypt's agricultural economy
encouraged slavery and disregard of human dignity, and the
resultant perversions and excesses of the country have been
well documented.
47.
1-6. Joseph carried out the strategy he had outlined to his
brothers above. In his own conversation with Pharaoh, he
noted that his family had settled in Goshen, as if to implant
the idea in the king's mind that he should officially designate
that area as their home. And he orchestrated their formal
audience with Pharaoh in such a way that he would judge
them to be unsuitable for royal service.
2. rnN na:|7pi ~ From the least of his brothers. Afraid that if
Pharaoh were to be introduced to robust, powerful men, he
would enlist them in his military, Joseph chose the five
brothers who were least impressive physically (Rashi).
D1V!3 — And presented them. Joseph wanted Pharaoh to see
for himself, from their words and general demeanor, that
they were suitable only for shepherding (Sfomo).
4. MKSi V"!Ka iiab — We have come to sojourn in Ihr lni\'i
Familiar from the Passover Haggadah, this statement i ''i 'i -
sents the nation's resolve that its true home is Erelz Yhhn I
The family had come to Egypt only temporarily, unlll \\-'.
time when God would permit them to return wher** II !•,
belonged.
OrWaC/iaf'm comments that their intent in saying thin "^.i
to present themselves as people who were humbly srr^l' ii' i
Pharaoh's good will, not as a privileged family tlwl " •
entitled to special treatment because they were the vlcci' M
brothers.
5-6. Pharaoh responded as graciously as Joseph had In i| •< • '•
giving Joseph full authority to provide his family wilh M
best that Egypt had to offer.
7 - 1 0 . J a c o b and Pharaoh meet. Joseph pres(;nt;t"l * '
great father to the king of Egypt. The nature of this rin»L'Hii,
was far different, of course, from the earlier one wliti n
brothers. Although Jacob showed every deferent:*- d*i" i
Pharaoh, this was an instance of two monarchsgreednii -i
another, a monarch of the spirit and a monarch of n vwi •-1
power. As will be noted below, R' Hirsch derives from !'•
nuances of the dialogue that as Pharaoh spoke to tht^ oh I' • >
man in front of him he realized that this was no OKHM .'
commoner or supplicant, and, indeed, Jacob was a<;<:(ii'l' '
great honor throughout the remaining seventeen ywii' i
his life.
7. in-tHifji ~ And presented [lit., stood] him. Th<! wcni '•
spelled "defectively" [without a •> after the M]. From thjii, n i •
\ / ra - K.h / m )am nipna D'cxna ^^cl / 262
Dnip Kin Kjpi n'n KJK I'?N qpl''? 15 ^•'B-nfj: iniKi nqK nysn n r n m c]pi''-'7^

n^ nn^Nl nVia^ ^mti) poi? ' n n i j IK/IS 'nK-nni ipK Ti^K nnjpKi nyia"? n-i'-iN)
IHN 15I3D1 KyiK3 '1 N3K n'31 'nK
nn n a i nx KW 'VT K ^ ? ? ! ^^ ^TIJV
linV T '751 iiniini iinjvi nq '•n'j
nvns lUV n p ' nx 'ri'ii'^ :wn;N

iai;i''n ^ bin? Kjnnai? qi? Njn j{5 C|N lanp.JS'DJ ^^i7•^y'l ii"'").w3a Tl^i? i?!? •i^i?'? ''^^^
'Niyni Ki'v? nt5 li?il KVT?? n5J7in-'3 lu/'A |'-!K3 bi^n miya wmK-ni
^3 ('K-)vn lVD"iiP '11?»-J n^ r'7D"!
ni?K''i rfyig"? ivn cjpl'' Knj] :iNy n};-|-'73 nn_yn K fa
n '?3i im-ilni llnjvi ' D K ) K3K nghfi
]UK Nni l y j ? ! NV1??'3 ^nt? I'l'^V
nST Minis IP nviJipi = qitfli K;V")N3
HE/nn np.^ T-™ niripipi tij^a yiN? nan) iJ/^a a
-nn T'niH;-'?^ n'?;i3 -inKp :nvi? '•J?'? u^Mll CK/J*? >
Ittnaiy nn '^i^^5^ nVis nnsii
tlK T i j y Kjv •'V") nVng'j n p s i
ni'? nuNiT ;K3nri3K HK Nanas
HK Nj'ns Ky-1153 NininK'? nv-js
3j7nn nng-'s ^liaj?!? "iii/K iK2f^ ny-)?? T-K-IB WNS
lya j n n ; ij/ai jypT KyiKa Kjaa
nV")3 niasin iiiulT Kynxa •qnay
i^ini^ lnN •q'riKi ^inK nia'p'? cipl'^ ^-)K ::i''^K 1K3 '^I'-nK') ^ ^ K T a x ^ qOI''-'?^ nj7-|9 n
TBW-ja K'n 7|)37j3 DnypT KVJNI
:inN-nis nu7in n ^ D ^u'')?? Kin ^•'33'? b n v n
TCS nil l ' ^ ^ n; ^•'ffi'' "^Vl^?
n'K) BVTi DKi ]t?;ST nviK? liaip;
••n'j '331 iiamtii N^'ni inaa ]ln?
••nuK ajjy^ n; qp'p\"yKiK''? 'i '?y
-riK n^'i'' ^33] I'^'^i^^f^y n:.i7)? nty nnipfe') "^in ,
n; apy^ Tnai ny-ia d i g a a n v s i -riK •^pX- ^W- ^V^ •'^.?'? innnj/y T-ix •2'px
BTO'b Pfcn .bS3 DniSJP PIBC b3f> .piJW DP)»C PCB bSS f)bC plf) ,|'»'>31 ,pip'» 'PC pinb >P"P TOP icnw .i»mp3 i w s .nssn n n i n x (^)
•mf) 'bppjbi .0 OH li ymn i n 3 ipfi ubi .(Cjb Dn3i) a7ia' bip 'a BBC •IPP'B B"3pa '5B3P'C IBlfl 'P"P1 PJ'SC ')B0 apbPDJC ,63P Oblrbl l"aiB3
031 D'i:fn3 pcb ipr .ipfib pi .]ibi3(b jsi .(33 00 p infi i7bi .(J3 DO 'bPBJ 'nN fhK M1BN1 (K'J) :(P 6BTO)P) ppfi ODD bib profi tt 'P I7me I'C3B
st.n bD3P |P*c ij'bn «bc P'b33 6iB33 b36 .bfnc pf) Piaf) fi'at; 0:ai) •iw ynna lau/ti iiaya el's) riji IKX lyn niwjNni ib in* 7IBI .' in
DiCB bD3ia tt roc bD3iac P I C T ,aBis 'jpb tea jpifci o'cbna oa piBC mnfi a3f)b»3 i'ft'p3 opf; pftt ib nBf)pC3i .aBin pft ft'ac D3b B3'I5 ft'ai
Ii6t3 nsBi 6p'n33i .(.35) top 6333 fiP'fns ,1373 c OBI: ftbf) picbn oab DPC 'Bb .^NS nsT ^7a ansm nayin >a :DC D33'CVI I'bBn D3P'PT
:|tt proib iPDBifo |'fi'p3 .b>n VM (1) :i>bc fnni3 W3 B'JC (7)0 asisa ofic ,D'H3j D'f)-)) I'fic an3ib 0P3C D'PiPDP)».imx nspni (a) :piabf)
b3 Tn3 ,oibE Pb'fti: fiia .ap»< i n a ' i (i) :(pibp5ift) 'be l65 bB A -wan hii •53CP 'lb iiBBC ]3ifn ,oa abfti .ipppbn 'wfi op* aCB' o'luj op* afti'
the verb wept is not Joseph but Jacob, who is the antecedent live in Goshen, where they would be apart from the corrupt-
cf the preceding pronoun T^K, to h/m. Accordingly he ing influence of Egyptian society. Chiddushei HaRim re-
interprets: And he [Jacob] fetl on [Joseph's] neck and he marks that Joseph was establishing a pattern for his succes-
iJacob] inept. . . Ramban sums up his interpretation: "It is sors to follow in every generation: Do not seek the grace of
well known whose tears are more present, the aged parent gentile rulers; neither emulate their ways nor mingle with
who finds his long-lost son alive after having despaired and them socially. Knowing that Pharaoh would wish to recruit
iiiourned for him, or the young son who rules." officials and courtiers from the brilliant and talented family
that had produced his viceroy, Joseph counseled his broth-
!tO. avBri nniMN — Now I can die. See commentary to 45:28.
ers on how to respond to the king: They should be truthful,
I il I -34. Joseph ensures his family's settlement in but in a way that would deter him from associating with
I Goshen. Joseph wanted to guarantee that his family would them. Knowing that the animal-worshiping Egyptians de-
 ^^^^^^HHI^^^m^

47/8-l'l

Pharaoh. ^ Pharaoh said to Jacob, "How many are the days of the years of your life?"
^ Jacob answered Pharaoh, "The days of the years of my sojourns have been a hundred am I
thirty years. Few and bad have been the days of the years of my life, and they have not reached
the life spans of my forefathers in the days of their sojourns." ^^ Then Jacob blessed Pharaoh,
and left Pharaoh's presence.
" So Joseph settled his father and his brothers and he gave them a possession in the land ('/
Egypt in the best part of the land, in the region of Rameses, as Pharaoh had commanded, .
^^ Joseph sustained his father and his brothers and all of his father's household with fo<ul
according to the children.
Joseph ^^ Now there was no bread in all the earth for the famine was very severe; the land of Egy} >i
and the g^^ ff^g IQ,^^ Q^ Canaan became weary from hunger. ^^ Joseph gathered all the money that wn-.
to be found in the land of Egypt and in the land of Canaan through the provisions that they wcw
purchasing, and Joseph brought the money into Pharaoh's palace. ^^ And when the money w. i ^
exhausted from the land of Egypt and from the land of Canaan, all the Egyptians came if
Joseph, saying, "Give us bread; why should we die in your presence? — for the money is goiu-^"
1^ And Joseph said, "Bring your livestock and I will provide for you in return for your livesti»h
if the money is gone."'"' So they brought their livestock to Joseph, and Joseph gave them brt •. u t
- : in return for the horses, for the flocks of sheep, for the herds of cattle, and for the donkeys; Uwi-i
he provided them with bread for all their livestock during that year.
^^And when that year ended, they came to him in the next year and said to him, "We. u'lH
not withhold from my lord that with the money and flocks of cattle having been exhausinl
to my lord, nothing is left before my lord but our bodies and our land. ^^ Why should un- Wic
tributed this grain to the royal granaries. Why, then, *•
tell me how many truly meaningful days have you had in they now forced to pay for their own grain? Either Joi-1
your long life. In response, Jacob assessed the qualitative had bought the grain from them when the prices v.;
content of his life modestly. "My life is not comparable to depressed during the seven years of abundance, or Phtn M
had forced them to give it up during those year'i n
the lives of my fathers. They lived more, in the sense that
now claimed that he was entitled to charge for it since It I
every day of their existence was living, and they were able to
been preserved only due to Joseph's foresight {Ramhnn
carry out their missions under cheerful conditions."
1 0 . nyi3-nK 3^:^71 Tiaii — Then Jacob blessed Pharaoh. As 41:18).
a result of Jacob's blessing, the famine ended after only two Not all the money of the Egyptian citizens was \iw'\
years, instead of the seven years foretold by Joseph at the same time. Obviously the poor used up \\
{Midrash). savings before the rich. This verse speaks of the tinn- wl
1 2 . qijin •'Q'? nri^ — Food according to the children. Joseph even the money of the rich was depleted (7"ur). In oidr
provided them with enough food to satisfy the individual emphasize Joseph's loyalty and honesty, theTorah ni.>l*-
needs of every member of the household {Rashi), even the point of saying that he brought all the money to Ph.n
children who need a bit more because they are prone to {Ramban).
scatter and waste {Mizrachi). 1 6 . Joseph's master plan was to impoverish the Efjyt-MM-
and make them totally dependent upon the king. In i
1 3 - 2 7 . J o s e p h ' s agrarian policy enriches Pharaoh. The
sponseto their pleas for food, he said, "To gtoe you In- -i.l \h
narrative reverts to the beginning of the famine and de-
not within my authority. However, if it is indeed as yi >u MHU,
scribes how Joseph used his immense economic power to
that your money is used up, then bring me your catth- mm I
accumulate nearly all the wealth and all the land of Egypt for
will give you food in exchange. If you still have liveslu^ k, ytlM
Pharaoh. Since only Joseph had preserved food in sufficient
have no right to ask for charity."
quantity to feed the masses — and he had Pharaoh's full
backing — the population had no choice but to accede to his 1 8 . matpn rt3it*a ~ In the next year, i.e., the secon<l Vfifii n|
every demand. R' Munk cites historical descriptions of simi- the famine. Although Joseph had said to his brothiM n ('["'iW
lar famines in Egypt during which people practiced canni- And there are yet five years in ivhich there shail In- i\otliW
balism and the route from Syria to Egypt resembled a vast plowing nor harvest, as soon as Jacob arrived a blmHtliei
field strewn with corpses. camewith him.The Egyptians beganto sow and theimnlMti
1 4 . n'-jitiJ nn'iWK n ? ^ 3 ~ Through the prooisions that they came to an end [see v.lO above] (Tosefta Sotah \0M).
were purcliasing. Actually the farmers themselves had con-
^Pm

v - n I va ttrjTi ntPiD n'>^B•K^3 I Q D / 264

'Oil nna apV-V •^^'^5 ~"3W n -.n's'm ::i'"n •'iu? •'U' ni33 3i7y-VK n'yna nuK'^i invina n
•<xf '01' nvjsV ^ijyniPSi o q^.n '3(9
VTVl l'?<? rn^rw nijip 'nomn
n; ip'a-jK i&t '^n 'ivt/ w "nr; f W'ai "••niTiK w ^ n K"?! •'in ••au; '•'Pi vr\ wvyi U2;p nj^/
:linrmnin 'nl'? 'onns ".n 'JU* 'Pl'
Qi^^ p ps?! nvis n'. 2pJ!'_ "inai'
n;i 'niais nj npi' a'nlNiK- invia
KV1S3 KiDDK iin'3 ari'i Tiins
rnff-HNi i"'5KTii<; f\^v niy^i'i •.nv'7? '•j?'?)? KV'T K'
KV7i?3 KV")K3 TsWia n'ivi?T Y~iKa I'-iKH :iu^')35 n^i-nvn yi^'^ njn>< nn'7 inn
c\pv 1513- :nv")a Tps n Ka3 DpKjyT!
'mas ri'3 '33 rm 'n1n s n;i 'rtns n;
I'-^K-ni^ qoi^' '73V313 inyi? njv "I^K3 oppvi a'
':'aa rfh mnb) v IK^QD OIB'? mrfi ^•'is; nn^^i iqun •>Bb nn^ V^K IT'^-VS HN] vni^Tihi^) i'
'n'3FHpK1Niq'3K393Cl'pn'l?5NV"!K
KV")I<T NBVl D'^VPI KV"1S1 NBV
b"n:Yi3 ynK n"?™ Tiji? njj^in na^'^"? '^'iKn-'^a?
n; cipl' u'pVli' :K393 mg in 1V331 ciD5n-'73-nti; c^pv ug^ii ajjnn •'wn ij;?? Xl^) "^^
a'lvoi '<V^^5 nsWKi Kspa Sa
I'}?! i«K '1 Knia'va 157331 K:^-)Kai
nn-'i\uf<; i n ^ a 1V53 VIK^I b^invn-^'iK^ Kjjnan
:nV"ia n'a"? Kspa n; cipv 'n^N) c^piin Q'n'T invi? '^0''5 n?3n'ni;<; cipv KD'^ ti'''p^ ™
D'nvpi KvlKij Kspa •'Viui™
niV o'lyn ba iriH 1^331 KVIWl cipl''-'7K ni'nv'?"''? w'3^115?|3 Tl?5i?^ D'!'!^'? V"li<i?
mni wa'?! Kijpi'? Ki'j 30 as'nb ip"!' :qD3 DSK •'3 '^•n>3 mna niabi nn'i' iiV-n^n htoN"?
tipl' llJSIm :K3P3 D'Vl?* 'nS l'?3p'? I V IT v." T J" I A".-; V L T T JT ; ".- JT T IT

UK il3'ri'ja iiab ]r\K) iia'n'j lan AV " I : ' : v.-T JT ; V : •; - l : • j T 1-• v <-
nnV i w n ' j ro vrcfi^v :KBP3 D''?!^' ^bv hrh ]m nP'i''~Vij; nn''5f?p-n]s; IK''5;T tcipg DDK r
KriiPiD? Karjb qpl' iin'? an'i cipi'
: i«iii I'nnqai I'lin 'n'jai niv 'n'jai
iK'nri Kntfg itn'O'S Sa? Knn^a nj\yn n'nni :Kinn nju?^ nriipn-Sg:^ bn^3 n^nj"!] n^
; PiniV 1n^^^ K'nn KTO nn'Vt?in'
i IP 'p33 Kb vb n m i Nri?3D Kniu? nn5rKb \^ r\r?i<]'\ m^n njty^ V^K Wi^,! Kinn
KTva 'n'ji Kspa n''?!?/ \nbt(. 'itai
'313a mp, aKr«?K t<h 'Jiaa ni'?
K^ ''J"i^<'^K nnn:;in nii^)?^ cipsn nn-OK •'^''"^"iJ?p
ninj Knbo' :K3VISI Kim? inVti;

'>t nbnpi ptftio pub ^nn .yiKri b a a ^K nnbi (a^) :qp5V Dla^p) DP'S ')5
D'pr ?1VD obobDBD lb onni ,TOIJIP3 ,PID'15 iipb .ofibni m:) .nbm :3B10
•tiDK OD) :^D3o pf) lb pPi3 . n n a t y nn "IWK l a t y n ( T ) :(n':o 'bcw
'n bo (p':6: ci^of) ob b:)5n ph ib ^nni .DJPI'I WS xhr\m {v) iD'bt ,ini3-)DP
tan DK13:3i5X ocb POP .niawvi nawb (ni) :(3:a5 O'btip) obo>' P I P W
iDD . u n i i i QK in'ja r^nfi T bfi b:;? f)3i ?>p)^Di ^P3D OP opft '5 /lai tioan
')3^ bp .'pnj 'ft' . n n M ••aur (tt) :("nb3 ^''^ibp p'pisb O'^bno 'Jcb o^fnw
bs "l^^3 .apyi p a " ' ! (">) :03ii:3 .u^tyn N'JI :(1P5V omp) pf)3 ")i 'P"o
pib'i obu'C ,1^13 o^^s om .Pim o'biDDi opifi o'Sisn o n t 'scbn o'liiDi?
3p»' bp ip3-)3Pi ,?ppni ?bn3 Dib'J fi)b 0'»p)'» opip tj'iin pfi I'fip ^pb jVbJ'ob
;i5 ftps 6nin3p) .pf)D P6 nppni ipbpb obiu lii?i Dib'> bfi h "O^D O'? ib'fii
bsbinSo 'Db .ciun IQ'J (a^) :6'? pi p b n .DD>3sn (KI) :(V to p fmin^P

/•/aTurfm infers that the way in which Jacob stood at this
meeting was defective, in the sense that he was extremely
old and frail, so that Joseph had to support him.
8-9. The commentators note the apparent incongruity of a
king inquiring about the age of a visitor. In the plain sense,
Pharaoh was struck by the appearance of the man, who
e;eemed to be older than anyone he had ever seen before;
hence his question. In reply, Jacob said that he not yet lived
uearly as long as Abraham or Isaac, but he had aged due to
.1 life filled with travail {Rashbam; Ramban), He said, the
flays that 1 have lived as a ni, str&nger or alien, have totaled
130 years, for I have been a stranger in other people's lands
all my life {Rashi).
R' Hirsch notes also that both Pharaoh and Jacob spoke of
days and years, as if they represented separate concepts. He
explains that Pharaoh, the king of a great country, must be
regarded as a wise and perceptive man, who had a good
reason for asking such a personal question and for differen-
tiating between days and years. Pharaoh understood very
well that though a person may live a very long life, he has
probably made full and productive use of only few of his
days, since most people fall far short of their potential.
Seeing before him a man of incomparable stature, he asked
Jacob, How many are the days of the years of your life, i.e..
267/BEREISHIS/GENESIS PARASHAS VAYIGASH 47/2(KU'

before your eyes, both we and our land? Acquire us and our land for bread; and we — wilii i •( /»
land — will become serfs to Pharaoh; and provide seed so that we may live and not die, , uu I
the land will not become desolate."
20 Thus Joseph acquired all the land of Egypt for Pharaoh, for every Egyptian sold his fu •!> I
because the famine had overwhelmed them; and the land became Pharaoh's, ^i As for itu
nation, he resettled it by cities, from one end of Egypt's borders to the other. ^^ Only the larul < if
the priests he did not buy, since the priests had a stipend from Pharaoh, and they lived off lh< -ii
stipend that Pharaoh had given them; therefore they did not sell their land.
^^ Joseph said to the people, "Look — 1 have acquired you this day with your larul l<>i
Pharaoh; here is seed for you — sow the land. ^'^ At the ingathering of the harvests you will < iti '^•
a fifth to Pharaoh; the [other] four parts shall be yours — as seed for the field, and food f>»
yourselves and for those in your household, and to feed your young ones."
^^ And they said, "You have saved our lives; may we find favor in your eyes, mylord, amlw*-
will be serfs to Pharaoh."
26 So Joseph imposed it as a statute till this day regarding the land of Egypt: It was Phaiin >h J
for the fifth; only the priests' land alone did not become Pharaoh's.
27 Thus Israel settled in the land of Egypt In the region of Goshen; they acquired prop( TI I / in
it and they were fruitful and multiplied greatly.

THE HAFTAl^AH FOR VAYIGASH APPEARS ON PAGE 1144.

communities en masse so that old friends and neighbors
would remain together in their new territories.
2 2 . nji? K'b a'>an'3n nW'iK pi -— Only the land of the priests he
did not buy. The verse explains that the priests had no need
to sell their land for food because they received a stipend
from Pharaoh, despite the famine. Verse 26 reiterates that
only the priestly lands did not become Pharaoh's. The
Torah's stress on the royal provision for the priests is seen by
the commentators as a lesson for future generations of
Israel: Jews should never be reluctant to give their tithes and
contributions to the Kohanim, Levites, and the poor. God
says, "See how Pharaoh did not take the land of his idol-wor-
shiping priests and he freed them from paying a fifth of their
produce to the crown. But to you, My children, 1 have given
Eretz Yisrael as an outright gift — surely you, who are
children of the Living God, should graciously contribute a
fifth" (Moshav Zekeinim).
Joseph prophetically established a precedent that would
later benefit Israel while it was in Egypt. By giving a privi-
leged status to the clergy, Joseph established a precedent
that made it possible for the tribe of Levi — the Jewish
"clerics" — to be exempt from the servitude to which the
Egyptians later subjected the other tribes, so that there
would be a strong nucleus of people who kept alive the
teachings of the Patriarchs {R' Yaakou Kamenetzky).
2 3 - 2 4 . Joseph told the people the conditions under which
they would be permitted to work the newly acquired royal
lands and thereby earn their livelihood. Although he had
refused their offer to become slaves (see v. 20), he required
them to work the land as sharecroppers and be provided
with seed by the government. He said, "(Jnder our arrange-
ment it would have been proper for the king, who now nw
the land, to take /"our-fifths of the harvest and leave onlv '
remaining fifth for you, but I will be generous: Vou will i.i
the portion due to the owner of the land — four-fifths .<
Pharaoh will receive only the portion due to the ten.ini
one-fifth. The only restriction will be that you must ivnc
to work the fields and cannot leave them" (Ramban).
27.n5imN»'! — They acquired property in it. Not contrm v\.
the land that Joseph had given them, they bought moif u
more land (/bn £zra^, an indication that they were no ion.
regarding themselves as aliens who were sojournin.)
Egypt, but as permanent residents {KU Yakar).
The Midrash renders they were grasped by the Limi
Egypt — implying that they could not leave — to maki- m
that they would remain there as long as was neces^um
fulfill the prophecy made to Abraham about parseriill
and enslavement.
This has the further implication that Israel slowly bin ^n
grasped by Egyptian culture, in the sense that thi'v i>
begun the slide into assimilation.
- ^ . p t D f7"«'?bn'' .•'•pIDD 1"p . K p C a ]K3 l^N n"D3 - It
Masoretic note means: In the Torah Scroll there is no I -i •
at this point (see notes. T h e "closed" section,' paij*- •''
there are 106 verses in Vayigash, numerically corrcii'i
ing to the mnemonic b'% bbr}'], he shall praise God.
This refers to the praises due God for having ii' •
Joseph and reuniting Jacob's family. It further allude--1.. i
praise due to God for orchestrating the events that lr< MM*
Egyptian bondage. For just as the Jew is obligated \x> \ -i
God for the goodness He bestows, so must we praise 1 i i h • >
that which appears evil {R'David Feinstein).

I
t3-3 / m
Kan; ••jj? NjyiK tiK Kmnx qN •^''Pj?'?
xmiK 'rrji Kpri^a NJ^/IK
pp 3 nni;i Kb KyiKi m a : K^I 'rcji
'IK n v i s ^ d'lyipT KV1K Va n; qDIi
iTi3j;i ns n^pn na? n n y p iJ'at
flVi?'? KV1K nirji Kj?a ]Wbs
ni?'? nfJB nn; ^3yK Nny n;iK3
iln'? 33 :n3lD ns?! o n y n mnn ••ajBip
KiJ^CI ' I S Kif? K^ K;-|»a-i KyiK
n; I'VaKi nii-ja niVn KMBaV
K^ 19 '^y n5;"73 pn'? an;! llni?^n
Ksy^ qp1' nnijiia nmsf-jN n; irar
n;i y-t KIJP pap; Cn^ja] K-J) 'p'jg Kn
Kvi! na pa'? Kn niina'? pa^iK
''?iVK3 'np33 :KyiK n; iwijpi
nvna'? KWnn p in pjpni Kn'?by
K^i?n vnt na^ pa'? Kn' pp^n vaiKi
'ja'n'?! pa'pa vi}^'^) p3'?a'i3^i
naiyj Kjn)5>g nipsina :pa'?9u'?
inSilD^ pngv 'nai '3la-i 'I's/a pann
pfn KBi' ny K"in'? loi' nn; pitfi is
IP nn I'an; pn'-i d'nyni KVIK bs
K;-!aaT KS?-IK Tinb' nvia'? Kii/pn
a'ri'iis :nVig'? nip K^ pn'iinVa
litJJT KvpK? nn^fPT KviKa 'pK-ito'
;Kinb iK'jDi ittf'BJi na ij'onnKi
\l!X^>^ ntpna nnyxna ^aD / 266
-m) iJriK-njj? innmN-Di b n k - n j ^'•^y'?
n;i
n'v-is'? nnny linniKi 131731s n^riJi no^a i^nn-jK
cipi'' li?'] :nE7n Kb nmNim mnj K"?) niiriJi ynrin) 3
u/^N b n y n il^n"''?) nyiD"? bn:^)? nniN-^a-nx
TIKI :ni7")3'7 y^Kn •'Tim nvnn nn^y RIO"'? innto ^3
•ivi n''T.:^??-'7n^ nypn nnv^ inx "ins^n nyn
riKK) D'-ina'? pn b mp N"? n^'anan naiK pn :inyp 33
K^ •[ii-'jj; nj7-ia b^'? ipj ni?!?bi7n-n>f; i"??!?! ny-i3
iniip in DVO"'^'? 'l^'i'' ""?^'^5 :Dr))p'iK-nN: n p n 13
yni ngyKn n'yia"? ngriniN-riKi ni^n DDni<
iT'iy'-nri nrinai nxnin? hjm tnanh^n-riN; Qriynp 33
n3'?:?N^i nnti/n ynj"? DD'? nin;" JT^jn yaiKi nyi?'?
i3n'?nn nJ?K^] ^nggy'p VDJI^^I ng'-ring "it^t?!?') n3
nn'K Dto^i :n'yi5'7 nnnj; i3''^n'i •'hK •'rya ]n-xy)p5 n
ny-i?'? nn.yn nn-iK-'jv n|n ni'n-ny pn"? c\vv
;nj7nD'7 nn'^n K"? np"? bi^rjan nniK pn K/nn^
nQ'] ni imij::] •n^a ynK? nn.:y)p f]K5 '^Knt^'? 3\y;'i n
•in'D '7"K'?'?n' .D'piDS i"p .nnK niN N^K wpo's IN3 pK n"D3 :nK)3 ^^1^]

pn bv mnjftb Biw p3 pcb to .(Dibp)i6) onrmv .niinan (33) fflbuj 3Cft 0')C CPP 11)31 ()D1' 3»ftC 5"Bf>l .PBlfin Bnib .Wit ^ n i ( « ' ) :13P'U fib oft
pn :(BKf>i5 b'ob) \\b p3 ((13:3 pmc) pin p31»3 ,pbnj pcb D?C |Pifo pb3i .snfb ib'ppai vbaib a3i3 aft3 oninb 3p»' bx ii'3n Tbpi cnn pfi
1311 bs '>b DJi 1031035103 .Nil 03) :(.ii3 a5'3) DVb onb 13113 pn .Dunab
313P fib ,ani3C fop 6b .awn xb :(j:') aWDl ftPDpiP3 mi |3i 3D3a
,n3'naa -wuh^ SK b33C .murn ait^; (13) :[(3i):(i3 bf)p(P') 'PP3 cftiJ a'i3p .nvish ymn >ntii (a) :cnR is'fo (f):3 afiD) 3i3 ait |icb (Dibp3i6)
.]n KSni (n3) :D'313p 0'>3 .naDD : D 3 ' P 3 3 Xi PIDDCBI D ^ 3 B B bl3flbl pbp TO Dab I'fii; |n3(b (Dibpsift) Tob TCC fiDi' .T3sm nsn JIKI (jo) :ib
:B)|; b33 B(n Dna lb pibDDb .nsnab nnay w n i rpinfo TO P6I «b picsbbe 1R3C is'iiab fibfi pfi( 3iP3b 3iP3a iiSia fibi .api3P31( TI3 be 3'Ciai pfi3
,\m v"iKa ,)3'oi .onstn yiwa b u i w awi (13) :3i3i3' 6bp .pn^; (la) nirpn :(:D I'bip) O'bu OBI6 pup va' fibc imfi boo as3D TDab pi3P)C IDV
:[(1P3V omp) [pnpfi fi'D] P('P6 pcb .na imK'U ion})) p6» froc abp iBi abi33 a5pi3 onbo pi3bB3 icfi O'ma bsb aCB p .'iJi dnsrM ^»iaj
19. wnu^K-n^ — And our land. The Egyptians spoke of the 2 1 . nnjj^ iriN Ta^j^i nvC["nt<i — As for the nation, he resettled
death of the land because, as nnany commentators note, it by cities, i.e., from city to city. That is, Joseph transferred
when the land is allowed to lay waste, without being plowed the population from one city to the other to establish the
•ind planted, it is tantamount to its death. The same is true monarchy's undisputed ownership of the land, and to
(if people who squander their potential. As the Sages put it demonstrate that individuals no longer had claim to their
with regard to sinners, the wicked are called dead even in former property. He was concerned that if he let them
llieir lifetimes. Life is synonymous with productivity. remain in their old homes, each would cling tenaciously to
110. In practice, Joseph took possession of the land, but not his former property as if it were still his, and he wanted it
(if the people. According to Haamek Dauar, the reason absolutely clear that anyone's association with a certain
.Inseph did not make them slaves was for the welfare of the piece of state property was exclusively at the king's pleasure
'fate: He wanted them to remain self-supporting and not {Rashi; Radak; Chizkuni; Meshech Chochmah).
Imcome wards of the government. Malbim emphasizes that However, the verse implies that Joseph executed this
(I ruler must always feel responsible for the sustenance of his policy wisely. Had he split up groups of people, he would
•.ubjects; and it would have been wrong for Joseph to have have broken down the social and community structure with
made them slaves in return for bread. harmful effects to the nation. Instead, he moved entire
269 / BEREISHIS/GENESIS 47/28 - 48/:',

PARASHAS VAYECHl
Jacob's•^ Jacoi) liued in the land of Egypt seventeen years; and the days of Jacob — the years o/
End his life — were one hundred and forty-seven years. ^^ The time approached for Israel io
[f^^, die, so he called for his son, for Joseph, and said to him, "Please — if {have found favor in your
His eyes, please place your hand under my thigh and do kindness and truth with me — please do
Request of not bury me in Egypt. ^° For I will lie down with my fathers and you shall transport me out oj
Joseph ^gypi af|(^ jjn^y jy^Q (f^ if^Qif tomb."
He said, "Ipersonally will do as you have said."
^^ He replied, "Swear to me," and he swore to him; then Israel prostrated himself toward the
head of the bed.

48 ^ A nd it came to pass after these things that someone said to Joseph, "Behold! — yoiii
Jacob's father is ill." So he too/c his two sons, Manasseh and Ephraim, with him.
Illness ^ Jacob was told, "Behold! — your son Joseph has come to you." So Israel exerted himsoll
principle that only Eretz Yisrael was their heritage, no matter
how successful or comfortable they might be in some other
land. This was especially important then, for he saw that his
family had begun to feel at home in Egypt, that they were
being grasped by it [see commentary to v. 27 above]. Soon
they might substitute the Nile for the Jordan [as Mestiech
Chochmah wrote of the assimilated Jews of the nineteenth
century: "they substituted Berlin for Jerusalem"], so that it
was necessary for him to demonstrate in an impressive
manner that Egypt was not their homeland (R' Munk).
2 8 . Qn^l? V1^? 2^S- "Ti?! — Jacob liued in the land of Egypt.
The Torah informs us that although Jacob's original inten-
tion had been to sojourn in Egypt only until the end of the
famine, God commanded him to remain there for the rest of
his life (Abarbanel).
That the Torah uses the term lined [Tin], rather than
sojourned ["i;?i], indicates that the Torah speaks of the
quality of Jacob's life in Egypt. In the plain sense, the
implication is that after a lifetime of difficulty — Esau's
hatred, Laban's conniving, and Joseph's disappearance —
Jacob was finally able to enjoy the tranquility and harmony
he had longed for. As the saying goes, "If one's end is good,
all is good" (Akeidah).
In line with the theme that the deeds of the Patriarchs
formed a pattern for the future of their descendants, it may
be said that the closing years of Jacob — the symbol of
Torah and truth — were a living lesson that Jews can
survive and even thrive in exile if they maintain their alle-
giance to the ideals Jacob represented.
. . , n»3UJ yntf* — Seven years ... Normally the Torah gives
the greater numbers first [see 23:1 and 25:7]. Here, the
Torah reverses the order so that the number forty-seven will
be in proximity to the years of his life. This suggests that the
best years of his life totaled forty-seven, for those were the
years that he was in the company of Rachel and/or Joseph,
plus the first six years of his life, which were carefree {Or
HaChaim).
2 9 . .. • ^"i; Ka^Dfit' — Please place your hand . .. This was
the means of taking an oath; see 24:2-3. As indicated by
verse 3 1 , Jacob insisted upon an oath, and would iini
accept an informal promise. This did not imply a lack iit
trust in Joseph. Rather, Jacob made a realistic assessmrni
of the political problem that would arise when Josfipli
sought permission for the burial outside of Egypt. Pharmili
would take it as an insult to the land that had given gcnpf
ous hospitality to Jacob and his family, and he woiilit
understand the request as a demonstration that Ismit^ra
allegiance did not belong to Egypt. Only if Joseph w('r<i It-
take a solemn oath would Pharaoh deem it impropf^r In
stand in the way. Indeed, when Pharaoh gave permission in
Joseph, he emphasized that he was doing so becauftp
Joseph had sworn to do so [see 50:6] {Ramban, Sforno),
T\y?l^} TDn — Kindness and truth. The kindness shown to Ihii
dead is the true kindness of truth — i.e., sincerely alttnifiilt
kindness — in that the beneficiary will never be ablr tn
return the favor {RasW)-
3 1 . bK-jt^i inritt/»5 — Then Israel prostrated himsdl jtti
Joseph]. As the proverb says, r^'b T-ip n'-a'ivg n^vti, "Wlwn
the fox has his hour, how down to him" (Rasfii). Norrn.'H^ M
would have been improper for a father to bow to hiss<iii i-iit
in this case, Joseph was the reigning viceroy, so thai Ti' "I
was bowing to royalty. He felt he had to show his grahm-i^
because, as noted above, he was fully aware that Ju^ii|'h
would Incur Pharaoh's displeasure by acceding to ilii-= |t
quest.
48.
1-7. Jacob's illness and Joseph's birthright. Atlsi
Joseph returned from Goshen, Jacob became ill \Vh«f!
Joseph was informed, he brought his two sons •.•! \\m\
Jacob would bless them {Ramban 47:29). The hlin.itny
included a major change in the composition of thf Jnujlttii
people, in that Jacob elevated Manasseh and Eplinitifi tti
the status of his own sons — in effect adopting th<.^Mi im lili
own — thereby transferring to Joseph a double puilloii M!
the inheritance. Thus Jacob removed the firstborn-^itili>i
from the tribe of Reuben and gave it to Joseph's ollN|tiliii)
a / nn - na / m nwxna nao / 268

-••n^ ••n^] m^y nntoy vni?; nnya yiK? bpj;,''. TI^I na

i n i m '3W 3|7j;; ' n l ' l i n i I^JW n i ? y

cipl''? n^a'? K-if?! nnn"? 'pNntf'^ ' n 1 '

I'lpDT n'natj'K 13?? DN n^ i n s i
nayrii lani n i n n 117? iv? 'itp TJ'??? •'3T' nnn ^T Km^'fe/ •n'-rya m TiKifn xi-DK 'i"?
'33-i3i?ri iva N^ uWi^i la'p ••HV rt- •• : - J- LI ; IT jr t- I • . • • • ; I •• <T T r

'pnaK Dv ai3K7Ni'; iQnyna :nn,yna '•napn urbK nn^i npn n a y n^'tovi

]ln!;i-)ai3a •'jnaprii a n y a a ':3'?uni
^gKlK'^ ;7|ninaa l a v K K J K ^n^?l ••jniapi nnyKin "''^nKty:?! '•naK-ny '••riaD^) b
wn '7V 'PKnto' n^ipi nb D'^U) ••'7 Diip hi!:iv^n "WK'^T ::i-im:D ntoVK ••D'JK nnK'i nmnpa K-?
I'^Kn K^naria i n a n i n v iKO-jy ^ : IT • - I IV T : • J V V I.- IT - - AT T1-.. 1: •

3371 v n n a p w ^laK KPI cipl'^ l a i j i

n;i n f n p n ; PIBV ' n u s i n r i n ; nVn ^''3K mn tipi''V "IKJKM n^xn nnn-in nqK *'n^i«
i n s NH -mtf} ypsi^ ' W i n :••'^a^|;
^Knto' iiijriKi Tjrii'? Kntj cipv
^Knti/-? pmi;!^] ^I'J^K K5 ^v'p "^n njin nipK^i n'pi;,!V
P'b 7'aD ?'S7'U3 6S1DP .f7Nitt;i i n n i y ' i ( K ^ ) :(':3 6 D'?1)») 7n T D S -)3p'i
[nn6 i6pn] ,(j finmsp) ?)'5|:? 7i!i iniis ^D0 .nbiafi K ^ K I ^y :(:(p :il)'jn)
cip'Pt: bi3 ,op))P cfJT JB ;6"7 .(:3' P3C) DIJIP IJC v w c f n n Dbrmi ?)'3p?p
ri3t:3P 71D1 :i\-) ibn *IDV not; ,(W pnn6i nsD) DCT in^ D'O 61>I on'bc ir>w
in 7n6 .t)Dii^ nj3Kii ( N ) :{7lic mb:> DO ip7J3 7niJ3 61? n o i , D ' I P p i )
i'a-5 ?'o D>iDf) ,Dnnili C'l o i p fnpn ?f '^oi (:V)n ,3"'^ ^ " P D ''») D'7'jnn
7'Jnli DniDi V3f5 iif) OnDfl ib? ]PU p 6 3 3pl3' 0l>DC31,7Wlin3 3pU' '351)
:[Ti DC) iniD ')Db 3p]3' D213'C '75 .IQjr 1^33 'JW HX HpH :(1 fwiWP} li
pmn'T ippSi ' l i p pif)ip)) 03-)0i ,')) CTD 6iii 3pr!'b 7'jn? .-\m (a)
7133 I'pbinp i6:>n ,7i3: li pbp6 ,61? "|in ')3 6 p p p"Bf) ^-^nf) . ^ K I W
pi ,(n:fi' Dinp) 'l)fi Dbf) T73n 1)3 I 7 T I ,pi3bnl) 7133 pbP :)po pi .Pi3bJ5li
:(.3p D'P3r ;r 63 6niP3P ;y''P 63 6pii'3n ;m:n' 6"n) 'lai v i p n DSP'i iP'i6
ntt
TOPP) 15'36 3pl3' -JPDSP ]V3P 'Db .CiDlPD If OPID ?nb . a p V TTI (na)
nfj nibab pp3p ,ft"7 .D7333p!) ib'PPop ,7i3i!p? P^SB bft-jp' bp D3l)i OP'J'B
'W i3 . n i M ^ ':Knw'> •>«» l a - i p ' i (03) :{6:ii) •:"33 .i;nn D P D ) I v)3b Tpp
.f"j5p 3p»'l D"P ' P \>pi'] (7 DP) l'P136 '»'ll 15'a? 61> PTOI) P3'lp 13 in6)P
'nb .qDiif? u a ? K i p ' i :['i3 'P ftpi op ['D fo] 'n 'p vsft 03'-)p i n f o 7173
;i cnp »p IP 6nip5P) w p p i .^T' K3 UW :(O op) pip»b n'3 pbi:' O'PP
i3'f)p ppf) bp 7DP 610 O'pno D» ppiDp 7DP . n H K i ^ D ^ :(p"bp 6"i7P
a-3Dr> nvob ODIP . n n i r m ' n n p n K3 hK :{DP *)"3} bini oibppb osin
.Pib'PR bubj •)i3i3 f)b6 D»p pftb oJiP 'PR i'6ci .['pw P P P I'PPini] o ' j ^
i 3 i p n II i"'i . i n i a K nxr inaatt^i ("?) :(Dp) D'3313 P71315 o ' l i n 'JIPD' fibpi
'P136 DP 33pb 'DID 'sfti 'b U3P01 '3T PPP 17' fo D'p ,6')pno PbPPb Pbnnb
,PlPn3 'PI36 D» '33'3PCi 'P13ft or 'P33P1 IDlb l'6l .D'lJPK '>ftpp ?p6l
'b Dipn b33 D'iJ) 711:1 .DPii3p3 ':p-)3pi D'linn w f t p j i v i n l i 3 ' P 3 ' I P P

PARASHAS VAYECHI

ttf^The "closed" section.
In the entire Torah Scroll, Vayechi is unique in that there
is no extra space between it and the preceding parashah, in
contrast to the general rule that a Sidrah begins on a new
line or that it is separated from the previous one by at least
a nine-letter space. Rashi, therefore, describes Vayechi as
nipinp, closed, a condition that is meant to teach something
about the mood of Jacob's children when he died. At that
moment, the hearts of the children of Israel were "closed" in
expectation of the suffering and despair of the impending
bondage. Immediately after his death, the spiritual exile
began, even though the physical and emotional travails of
enslavement did not commence until the death of all his
sons (Tur). Another reason: Jacob wanted to tell his chil-
dren the time of the "End," i.e., the Messianic age when
Israel's exiles would finally end, but he was prevented from
doing so because his prophetic vision was closed, i.e., it was
concealed from him {Rashi).
The Sages in Toras Kohanim teach that the spaces in the
Torah indicate that God paused in order to allow Moses —
and later students, as well — to reflect upon the preceding
verses. Consequently, the "closure" of Vayechi implies that
in the aftermath of Jacob's death his offspring did not have
the capacity to perceive the significance or draw the proper
conclusions from the event {R' Gedaliah Schorr).
2 8 - 3 1 . Jacob's request of Joseph. Feeling that his death
was drawing near, Jacob sent for Joseph — the only one of
his sons who held power — and asked Joseph to swear that
he would bring him to Eretz Yisrael for burial in the Cave of
Machpelah, in Hebron. He had several reasons for insisting
on this: (a) He knew that the soil of Egypt would one day be
plagued with niaa, lice [Exodus 8:12], which would have
swarmed beneath his body if he had been buried in Egypt;
(b) those who are buried outside of Eretz Yisrael will not
come to life at the Resurrection until they roll through the
earth to Eretz Yisrael; (c) Jacob did not want the Egyptians
to make his tomb a shrine of idol worship (Rashi).
In addition, he wanted to establish for his offspring the
271/BEREISHIS/GENESIS PARASHAS VAYECHI 4a/.(!

and sat up on the bed.

^ Jacob said to Joseph, "El Shaddai had appeared to me in Luz in the land of Canaan and lU^
blessedme. ^ He said to nie, 'Behold— I will make you fmitful and numerous; I will make iii-n
a congregation of nations, and I will glue this land to your offspring after you as an elfiii.>l
possession/ ^ And now, your two sons who were born to you in the land of Egypt be fan- nuj
coming to you in Egypt shall be mine; Ephraim and Manasseh shall be mine like Reuben .m-l
Simeon. ^ But progeny born to you after them shall be yours; they will be included undn I ho
name of their brothers with regard to their inheritance. '' But as for me — when I camt •limn
Paddan, Rachel died on me in the land of Canaan on the road, while there was still a strd< h 17
land to go to Ephrath; and I buried her there on the road to Ephrath, which is Bethlehen\."'
The ^ Then Israel saw Joseph's sons and he said, "Who are these?"
Blessing of
^ And Joseph said to his father, "They are my sons whom God has given me here."
Manasseh
and He said, "Bring them to me, if you please, and I will bless them."
Ephraim ^° tiow Israel's eyes were heavy with age, he could not see; so he brought them near bin i. fi i< (
he kbsed them and hugged them. " Israel said to Joseph, "I dared not accept the thought f/i**/
/ would see your face, and here God has shown me even your offspring!"
According to Rashi, although EreLz Israel would be divided ing God's mercy upon them [see Jeremiah 3 1 : l ' l l l | '
into twelve portions, these territories would not be of equal heard her plea. As the prophet relates, A voice is hi:i<, <
size. Rather, the size of a tribe's portion depended on its pop- high, the sound of lamentation. . . Rachel weeping fi >i hn <
ulation, with each eligible Jew receiving an equal portion of dren.. . fGodrepliedtoher] Withholdgour voice from tinier
the Land, so that, for example, a tribe of 80,000 would re- and your eyes from tears, for your work will be rewariirt I,
ceive twice as much land as a tribe of 40,000. Thus, Joseph's HASHEM ... and your children will return to llvti hi •
offspring would receive the same amount of land whether (Rashi).
they were one tribe or two, and in terms of their portions of To this very day, the tomb of "Mother Rachel," HI,
the Land, iots were drawn only to determine where they lonely site by the road but now in the middle of Bt'ihlrl
would be. is a place of prayer where Jews come to pray and <'-r' i'
According to Ramban, all twelve tribes received equal por- grieving hearts in times of personal and national rn . i
tions, which were then subdivided among its members. Con- 8 - 2 1 , The blessing of Manasseh and Ephraim.. ).T I ti > >
sequently, large and small tribes had equal shares, but the prepared to give his special blessing to Joseph's son.
individual member of a large tribe would receive less land
Torah states in verse 15, this constituted a bl*-.
than his cousin of a small tribe. Thus, the combined tribes of
Joseph as well, because the greatest mark of his ML< • •
Joseph received a double portion of land, since Manasseh
maintaining his spiritual integrityinEgyptwasth.il In
and Ephraim each received portions the same size as those
born on foreign soil, were worthy of such a lofly iit
of the other tribes.
God's nation. Jacob's blessing also included an . r j " • i ^
The above is but a brief summary of the two views, which surprised Joseph; Jacob gave priority to the y(iiiii.|. i
are based on Scriptural exegesis, and which involve much
Ephraim, for, as he explained to Joseph, both sons vji .M! i
complex discussion.
great, but Ephraim would be the greater of the two
7. n ? " 'Ka^ '>a)<i — But as for me — when I came from Pad- 8-9. rt^K-in— Who are (hese?Many commentattin n^*i i
dan. Rashi connects this statement with Jacob's earlier re- that although Jacob was blind (v. 10), he could nlin
quest that Joseph inter him in Canaan. In fairness, how could forms. Thus, he saw two young men in front of hliM^
Jacob ask to be buried in the Cave of Machpelah when he did could not recognize them.
not do the same for Rachel, who died on the way home from Following the Midrash, Rashi explains that Jacnli wM
Paddan, only a short distance from Hebron? Apparently Ja- to bless the children, but the Divine Spirit de|><iiU"l (
cob sensed that Joseph might have harbored resentment him because Jacob saw [prophetically] that wi< kftl i-'i
about this, and he took this opportunity to explain his action: would descend from them — Jeroboam and Almh f
Even though she died but a short distance from Bethlehem, Ephraim; Jehu and his sons from Manasseh. Shui Ui<-
God commanded Jacob to bury her by the roadside so that said to Joseph, "Who are these?" meaning; Wh(:Mc ili.| i|
she could help the Jewish people when Mebuzaradan, the sons, who are apparently unworthy of a blessiiiji. *
chief general of King Nebuchadnezzar of Babylon (see //
from? Joseph assured him that the children wen'h* if
Kings 25:8ff), would lead Israel into captivity after the de-
from a marriage of holiness, and worthy of bciiiji hi'
struction of the First Temple. When the Jews were passing
notwithstanding the fact that they — not UUMIM' l i "
along the road to Bethlehem, tormented, hungry, and ex-
other sons — would be the ancestors of certain wIcltMc
hausted, Rachel's sou! came to her grave, and wept, beseech-
scendants. ^ -. ,AAS.\
 K ' - j / rtia 'n'l nana ri'ipi^ia nBO/270

bK c]pi''? npy; nnxi i :Np"iy •yy a'n'i

lypT KV"iKa 11^3 ''? 'VwK TP
1^ W3n NJt? Kn -h -inK] n :'n; t]nai
puait* ntoJD'? •qamf?} laipxi
ij-jna •qin'? K-irr KVIK n; inhj)
Dn'7ian T55'rW ^J?V) ^ta^^^v'mnx ^innx ^j/ni^ n
•'19^ l«is ''?n any)?'? ^niV 'n^a
I'nii? iin; IWDWI p w j s ncSMi ^P7^im :^'7-i^n:' liVJ?!^-! p w n a ^ti;J)3^'b^DK ,
^3? ]ln' "l^'T ilnnipa •vb'in 'n 115311
:llntijpnN3 infpri'' lining nito w i p ; nn^nx ou; "^v i^n^ ^^^nnnnN mb^n-^^K
'jn-j ' ^ j ! nn'n n s n 'rr-ag KJNII \m Yim "^^1 '^y i^n& Han ^Kna 1 i3kV:nn'7n3a ,
Kang ilya Kniija \'S91 ^VTsa
byin'? (KV'iK a n g K":) K)j-tK] bE' n-].3i?Ni nnn3^? Ka^ ynK-maa niya'^n^a
K^n nn9{< n-iKa ]an ^n^3i?1 nisfj'?
iipl' ija n; 'jK-ji?' Nmi n :ni3^ n^a
qpi^ ^3a-nK bK-w-', KT] :C3n'7 n^a Kin nnsN "ima n
'ja v a i j ^ qov nexi D :1'i?N p igjji
lyg iiaanjj nnsi Ksn ;•> '•? a n n iiiiK
Hi?? 'jKlfe" 'J'S?!' ;li33nas3 ^ni^ 'm :D313>?r5?^ KJ-Dnp^ -inK'] nta n^n-^x ^^"in^.
linri; aniji 'IDSV ^ I 3 ' K^ 13'on T-^Khm WV!}, niK-i"? '75^. K^ •^^{y^ ^^^^-L^^^^JJ,';
•inijiK. -j^sij ff^i) xrb y^wy] nni'?
K^ "I'SK nnn'? qpl'V ^Nnto' nx-1 ciDi^-^K '"^K-ii^^ nnKnT :Dn^ pan^Van"? pii^'i K^
•rcn n; CIN ;; 'ri; nriK Kni n n g p

;ii3p is Jm BM' ,op 117 0'i3ii51'oi pbimi DPI6 »1J'P3 B'>31> PIIPJ
: "jpsi ,(7>:6J D'OT) 'iJii B » B D»-)3 Mp mfoc .D'»m OB'JB nepsm D3131
i':3B 7"3 ;ip-lti:tt op) DiUJlS 0'J3 13C1 'IJI 'a Dfo IRblBsi 13P P' ,a3'P»
' p6 fl"P] 01' PPnp -JIB'P '13 fjinfl 31-)3 o n p DlJp5*l .(J"5 'P3T flpp'OB
j"Db3 6"rftnp ,'ft ap'iPB '73 I P * j'lip TOP 35p oni a'ac ')6 loifii
:i:» ten fol3 '3)5 top p'DBT a»3 .(.ip 6B'5I> fo3) 'JPl 3n3 ''IBfllB
i'PBP 'Bi,«»» B)'3P apbppjl 03131 Pp3 .IJOl' 1J3 IIN 'jKlB" t<1>1 (11)
;iiiK la -ini<<i :(i toipip) apsnn i'53i fna'i o'-jste pftJi 3fip6i DDST
•BP li aftia .nT3 (D) :a3i3i pfn p'ftp (pjv oinp ''B) ilfi iW' p'an
. n i'l» ap>i i3ia!» o>»m <)pv pp3i .op; j ab3 PBPP) PSIPB ippi I'on'fi
•!)6i 3!P3a infip ai .nanam ' ^ K NI nnp -injoi :(DP ftmPJP) P7ipa
^'^flfl J'3P3 3pB'3 'Pn 'Pijip,(j:f!' BPIP) vpiunr i s opp o'lBto 'Pbnp
,i"Dl 3icpi '31 'iton to .>nbte ah (NI) :(OP ftmpjp) vpiBnt Is pplp ic
r-D O5B 'f)'3a 183 ,a3PP» ppi .in^'ja nro I'ss aftiftp a3PP» nippl
4. D'BV ^^p, — ^ congregation of nations. Jacob explained
why he had made the decision to add Manasseh and
I ![)hraim to the list of tribes. When he had returned to Eretz
\'israel horn his twenty years with Laban, he already had
' leven sons. At that time God blessed him, saying that a na-
liOn and a congregation of nations (35:11) would descend
rom him, meaning that he would have more children, since
I'iich tribe is considered a nation in its own right. The
I remise of a nation was fulfilled with the birth of Benjamin.
I lie further blessing of a congregation of nations, in the plu-
i.il, intimated that two more sons besides Benjamin would
ilijscend from him. Since no more sons were born to him
niter Benjamin, Jacob assumed that one of his existing sons
u'ould branch out into two tribes — and he was now about to
B Bfll .O'BBI lap „p ,,„„ pfjjj 5,,,pp|. ,„p3 t„„j, l^^l, ..|,„r,j,,.,,
i3i D')P 'la D'lj lap _,,„,j3 i j , ,5 ,„f, ,,j ,f„.3i, j,j,j, £,,„ j^p, ,„ ,j , „ ^ | .
'* ^'™ ^ P * '"BI pinal '»3P» 7pf) TPBP ')7»J .13 '17ll) ftl 31P1 l'n')3B
'P13 '5B) •T'JN lN,3 ^y , , j , .^L, ti„l,„r, („, .(y.j ,r/pp p . j j Y'3) •,> p , ,
oa '53 IK p3Ph3 .an.;? :iSjf, .pfop in 'jpn ppispt) nliip IBIIB Tlfi
va' PI (Pilpjih) 7,13 ,,j,p o6 .•«! im^ini (i) :nj«3 P'd pft3 pip iwl
D'P3P3 DP oal fip, f,l, o.jjjj ,,p, n|.j„, o„pf, ,pjp .,p3 f,jf, , j , |,,„j
IPlpJ Ulp 3-71 5,p5„ PP,JJ1J P „ J p(,p ppjpjp j*„f„ pjp,p j,jj,j
130 ,(alp BPJB 'isB, 5,,,,33p p pp p,f, jpj p ^ , ^,f, j , , ,,^.,3 ^ j ^ ^ j ,
131 p'Pll D'B3Pn Pap p „ i pf,5 l „ j J,p5j] ,lf, f,5f, o,p5|- ,f„pj f,j o,p„
B Bpl .'IJI p a t i ,n,33 ,3,j, (,).(., p,,.„p .,15, [p,!,, p,i, o,Jj.„ pjp, pjp
IIBP aPB 'lap 1»tt ,p,pi, p fij, p , , p f o -,3pp5,53,|„5) -,,10 p,,p„ ,jf,p
7 '7373 P3P DlPp p,„5 p^f, pijj^ ^ai p6 P7B .ylK m 3 3 :Dnl P'3l
7'7W PB ,p73P3 p-,3pl, a3'lial» O'BPJ '1B 133BP 7»fe fill .lP77a DP»
opl P'3l il'BP a>B3||,5 61 .DB mapKi :a7333 psprai aliln pfiap a'a
confer that blessing upon Joseph iRasIti from Pesilcta).
^5 The extent of t h e territory t h a t would go to each of the
tribes.
The Sages (ga^g g^j^a 121b) disagree on whether or not
the new status of Ephraim and Manasseh had any bearing on
how much land they would receive in Eretz YisraeL Those two
views are expres^gj by Rashi and Ramban in their respective
conimentaries. ^n agree that as a result of Jacob's gift, each
of the two would have the title of a separate tribe, have its
own banner/flag j , , ,(,g Wilderness, and cast separate lots to
determine the location of their respective portions of the
Land, i.e., who would live in the plains or mountains, north
or south and SQ on. They differ, however, as follows:

iiib:
273 / BERErSHIS/GENESIS PARASHAS VAYECHI 48 /12-20

'2 Joseph then removed them from his knees and he prostrated himself with his face toward
the ground.
'3 Joseph took the two of them — Ephraim with his right [hand], to /srae/'s left, and Manassdi
with his left, to Israel's right — and he drew close to him. ^'^ But Israel extended his right haiul
and laid it on Ephraim 's head though he was the younger and his left hand on Manasseh 's head.
He maneuvered his hands, for Manasseh was the firstborn. ^^ He blessed Joseph and he said,
"O God before Whom my forefathers Abraham and Isaac walked — God Who shepherds mf
from my inception until this day: ^^ May the angel who redeems me from all evil bless the ladn,
and may my name be declared upon them, and the names of my forefathers Abraham and
Isaac, and may they proliferate abundantly like fish within the land."
^' Joseph saw that his father was placing his right hand on Ephraim's head and it displeeiS' •< I
him; so he supported his father's hand to remove it from upon Ephraim's head to Manasseh -i
head. ^^ And Joseph said to his father, "Not so, Father, for this is the firstborn; place your riiihl
hand on his head."
^ 9 But his father refused, saying, "I know, my son, I know; he too will become a people, iiiul
he too will become great; yet his younger brother shall become greater than he, and his I'fl
springf's fame] will fill the nations, "^o So he blessed them that day, saying, "By you shaUlsuhl
began with the previous verse: May You, O God, assign Your vances of Potiphar's wife.
"emissary" — the angel whom You always dispatched to re-
19. ijiyj^iaa i n v i ; - I know, my son, I know that he i:. ii>-
deem me from all evil — to bless the lads, etc. Jacob's prayer
firstborn (/?asAi(). According to the Midrash, Jacob repr.iii .i
was certainly not addressed to the angel himself, for angels
the expression to imply that he knew many things of whi' I
have no power to act except as agents of the Holy One, to
Joseph was unaware, and if he chose to give the priiiMi.
Whom Jacob referred in the previous verse. This translation,
blessing to Ephraim, it was for good and sufficient n-.v.i.M
which combines both verses, follows R' Avraham ben Ha-
Rambam and avoids many difficulties encountered by other Haame/cDauar explains that Ephraim's pre-eminence w • -
translations that imply that the angel had independent not the result of Jacob's blessing. Rather, it was /jct.iN:.
power. Ephraim was destined for more greatness that he requin.! u
more intensive blessing, for prominent people need a hi- •••••
The present tense. Who shepherds .. . who redeems, is in- ing to carry out their mission successfully. Not Jacob's hi' •
dicative of Jacob's faith. To him. Divine Providence is ing, but Ephraim's upbringing was the source of his IUIMI.
present eternally, always near to man, always mercifuJ. greatness, for Ephraim spent his life studying Torah with N
God's love is inexhaustible and knows neither past nor future cob (see Rashi to 48:1), while Manasseh was Joseph's •' • •!
— only the present {R' Munk). tant in governing the country. Thus, Ephraim's acconii 'i' '
••ti^K nu'i mir/ p^ia K*ii3ii — And may my name be declared ments in Torah study earned him the primary biessinq, i M
upon them, and the names of my forefathers. May they de- contrasts with the experience of the tribes of Issachin ^
serve to have their names coupled with those of the Patri- Zebulun. Although Issachar was the tribe that exc(^ll' •! <:
archs (Rashi). Jacob mentioned himself first as if to imply, Torah scholarship while Zebulun was a merchant tril"', '
"May they act so righteously that not only 1, but even my cob gave precedence to Zebulun (49.13), because Issiii li ••
more illustrious forebears would be proud of them" (R'Dauid spiritual growth was made possible only because Zi'hiii.,,.
Feinstein). shared his wealth with the scholars of Issachar.
It is common that when someone acts commendably, peo-
ple associate him with his righteous ancestors, but if one be- 2 0 . Kirtrr m»a 03*1511 — So he blessed them that day. It tu-
haves wickedly, people say that he is the offspring of his evil be inferred by extension that the term thatday refers !<' H:.
forebears. Thus, Jacob's blessing was that in the future, peo- day, whenever it is, that Jewish parents would wish in I 1
ple would always identify the tribes of Manasseh and their children. Whenever such days arrive, they will ii'.< "
text of Jacob's blessing. Targum Yonasan explains Ihti' *
Ephraim as the descendants of the Patriarchs (Sfomo). Sim-
term alludes to the day when a newborn child is circuin. 1
ilarly, Jacob prayed that he not be identified as the ancestor
and Sephardic communities pronounce Jacob's b!e;i'iiMti
of Korach and his fellow rebels (see commentary to 49:6).
such occasions. It is customary in many families th.ii IM
a i b ii'T'i^ — And may they proliferate abundantly like fish. May parents bless their sons on the Sabbath eve with the/oi M IM
they be like fish, which are fruitful and multiply and which May God make you like Ephraim and Manasseh. [They |ft<
are not affected by the evil eye [since they live calmly, un- their daughters by saying, "May God make you like S^Mfi
seen by man {Berachos 20a)] (Rashi). The Talmud (ibid.) ex- Rebecca, Rachel, and Leah."]
plains that Joseph earned this blessing of immunity against
the evil eye because he averted his own eyes from the ad- bK-^iP} Tia? ':i3 — By you shall Israel bless. Jacob ai|UJ^ !
a-n' / nn 'mi ntcna niBTNia nao/ T.n

:ny-iK I'SM^ innu/'i i^ana nyn nnx nDii KYI'I :.<

Kjip'ip n^Kap3 nifjjn n;i ^x'nif'n

•73? R^NUp n;) K-j'yi xini D'-IEUJI

•'IN 'nlT'^ 153Mn{< niyjipT KWn
*; intfi t]pp n; T i a i m !K-J513 n f M "ipK'T f]pi'~nK T13- •"^''?5L' i^l^3'? ^5 ™
pny'l Dri-i3N TilDig; 'nriat? in^9 ••T
•:^y\ wpl' ly 'n'N^n 'n; in ;;
T]157 Niy^a baa m; pnB 'T K?N'?n m •"n'N 'i'Nan TiK^Kin :n|n ni^n-ny niyn 'riK nynn m
DIE/; int?? iin3 ^pri'i Kjn^w n;
(upi NB;) '5M31 pijyi BunsN 'nnsN Dty^ •'Ui^ bna Knj?') b n v | n - n ^ ^nn^ yV'^an
„.bty
IIPI' Ninin :Ky-|K bv. NWjt? 'W U? NTT :i'-ii<n mpa a^V WTI p n y i n,naN Tiax r
Kitfn ^y nj'p? T TiiaK 'it? ns
Ki; Kiypi 'riU'v? K/'Kai nnaij-i
KE"! ^yp an; nxiyNV 'na!<;T
;nf :pT KK/'T ^y nninaK^ on???'!
n? N3N p Kb viajfb t)pi' npKin-
inii/n by ^rn? 'jw M;"i3ia n
DnDK-u/KT bvn nnx T'DH'? T'iK-T' ribri'i T-j'-va
NjyT n ? v.yTV, I P N I Tiiaij a n p ) en
Dnji n p ' Niri qxi Kpyb 'rr; Kin ijK
pn; 'nugi mp isp' x-i'yi 'iiinji;
Kpl'3 paanaia ;K;ppy3 fu^bttf
Si<"iE/' XW, 11 ^P'P'? K i n n
-K'pip n^ri? 1^111 i3i?P ^^J' I'uipn rnK xh\K\ h'^v
ri:)"53 ;;i:rj Y'3) DPS puiic i:-)^ J'D p6i D'3-)I onsp iWci D'J75 . U T I onn qpv of^'Ji.-' Dpcjc inf)!) .DJIK qcrn Ki^iii (3^) :a:fp P T C ) PI'''
•"jn '?iyT» (ui) :i7'3 MJ)W iw pliT bisn PB'^D .raw ^l iton^i (t») :(.3 .i^DKti innty'i :D5-)3>I DD'bi) i'7' -ymtb ifecb pf i j'C'i or o^cb '7P v7^^
tif)ii IU37J 7'prt; ,^iaii .as?^ n»n* Kin aj mp^o f)pc .insn^ f)3P .^Kittri hnywn w*)3ia n n s K nN (a») :r36 '>Dbn ininftb •)fr'^i
biji p p r t unK n b i w :(i 6»in>n) i7' bp D3 PCII3 :'"3p:ii: wnn ^3ttr (1^) ;pp-:3!) inrn -JIP^:! 6:I'C pvpi .nsn bfinc 7;i3P u'n' n^p pf''"
KDC) bf)"3C'i o-oip 7»i'i p 6 o pf) b'DJ'i: w»B pfjii D C P ' 7'PDP . u n n P71' 'P ,P1!7»1 ,pb T7' Pf) b'PCD On?P1 b3C03 ,J15'ftPP6 ,W1J")P3 . i m /^^"Ij
:if)n 7'»r>'CP wti i»»P Pftis W»P' DIJIDP ip .miJin KfjKi n^m l y i t i .iniK bwun ^J<b)^r^ (TD) :i'!)» P ' P ' PP 6b ^"cp^i ^l55:l DOB O ^'
^J:I 3 K I U ; I i i n i ^a O) :C.?5 r"n ;7 op -D''^) pb'f) p»)23 PTI III33J3 3pr' Dibn3 D'Pb/JO ^6bn 'bft "^n^'i 'fise ppp ,'P^J3 'b6 pbpcob i'Jic^ ip^
:D'-5Dfti oc))3 .anjrJn riK Tiai :(3'-6':tt b'»b) bft p'3 bte ojft '^

OrHaChaim suggests that since the Divine Presence rests
where there is joy, Jacob's question was motivated by a de-
ttire to enhance the quality of his subsequent blessing by dis-
missing his grandsons in a positive and loving way. This
would account for the affectionate words and deeds of verses
i) ;ind 10.
13. Traditionally, one blesses another by laying one's hand
Ti the person's head. The right hand has spiritual primacy
iiid is the preferred one for the performance of mitzuos.
' Consequently, if both sons were to be blessed simultane-
ously, Jacob's right hand would be on the head of Manasseh,
tlio firstborn, and his left on Ephraim's. Therefore, Joseph
positioned Ephraim on his own right side, facing Jacob's
left. However, as R' Dauid Feinstein observes, by placing
l'|)hraim at his own right hand, Joseph unwittingly affirmed
liphraim's supremacy.
his hands, extending his right hand diagonally tow^'
Ephraim, who was on his left side {Akeidah).
^i^3r^ ntyan '•a — For Manasseh was the firstborn. That Jac<^
had to cross his hands instead of extending them strai^^'
ahead was because Manasseh was the firstborn, but Jac<^
did not wish to bless him with the right hand (Rashi).
1 5 . Vish ipiiij la^rr^in nif^j-: — Before Whom my forefath^^,
. . . walked. Whom Abraham and Isaac served in heart a0
deed (Radak).
The Midrash gives two similes of how the Patriarch*
"walked before Qod." R' Yochanan likened them to she^*^
walking before their shepherd, meaning that they recoi
nized that all people depend on God for their s u s t e n a n c ^ '
Reish Lakish likened them to elders walking before a p r i n c ^ '
meaning that they strove to bring glory to Qod in everythirr^
they did (/e/fe/i Tear).
1 6 . "iN^^n — The angel. This is the essence of the prayer t h ^
 275 / BEREISHIS/GENESIS PARASHAS VAYECHI 4 8 / 2 1 - 4<» /

bless saying, 'May God make you like Ephraim and like Manasseh' " — and he put Ephr,iiii\
before Manasseti.
^' Then Israel said to Joseph, "Behold! — I am about to die; God will be with you and ii'lll
bring you back to the land of your fathers. ^^ And as for me, I have given you Shechem — <iin-
portionmorethanyourbrolhers, which I took from the hand of the Amorite with my sword ill ul
with my bow."

49 ' T h e n Jacob called for his sons and said, "Assemble yourselves and I will tell you what ivlll
Jacob's befall you in the End of Days. ^ Gather yourselves and listen, O sons of Jacob, and fc./tii
Blessings: (^ i^^^^i y g ^ ^ father.
Reuuen ^ "Reuben, you are my firstborn, my strength and my initial vigor, foremost in rank and Inn
-tf § Jacob blesses his children.
Blessings occupy a prominent place in the Torah and
particularly in the Bool< of Genesis, From the time Abraham
was given the power to bless whomever he wanted {Rashi to
12:2), the concept of blessing played an increasingly
important role. That the righteous can confer a blessing
is a God-given privilege, for He provides the metaphysical
force that makes the blessing efficacious . . . At this moment
in Egypt, Jacob's progeny were embarking on the historic
task of constituting an independent nation. Before he died,
the Patriarch wished to confer upon them the Divine
blessing for success in this universally significant undertak-
ing (R'Mun/c).
Jacob was about to bless the tribes individually, each
in line with its own character and ability, so that they
would be directed toward the paths for which God had
suited them, for his blessings would make clear that each
of the tribes had its own unique mission. Only Jacob
could perceive this. In a sense he was like Adam at the
beginning of lime, giving names to all living creatures. As
the one closest to God and with an all-encompassing vision,
Adam understood what each animal's role was in the
scheme of the cosmos, and he named it accordingly. Jacob,
too, as the zenith of the Patriarchal era, had this ability, and
he assigned his sons to their respective missions accord-
ingly.
Far from breeding disunity, however, their separate
missions were to bring them together, because they were
like the spokes of a wheel; though the spokes point in
different directions, they are all part of the same wheel and
essential to its function. So, too, the tribes of Israel. Their
roles would be different — royalty, priesthood, scholarship,
commerce, and so on — but all would contribute their
talents and accomplishments to the national mission of
serving God and glorifying His Name.
1. ISDN!! — Assemble yourselves. In addition to the literal
call that his children come to him to receive his blessings,
there is a homiletical message here. Jacob intimated to his
"nation" composed of separate tribes, and the potenti.il If-i
divergence was very great. Indeed, after the death ol l\in,i
Solomon, the nation split into two kingdoms, with JitiiM
trous results.
d3ri>i: KniJi-llf'N — WTiai will befall you. Literally, wlir.i
will call to you. By using the root K'np, call, instead ol n i]t
befall, Jacob taught that whatever event may happ'^ii. M
must be understood as a call from God, for nothinu •
haphazard; everything has a purpose. It is for us to "IK'MI
and seek to understand the call {R' fiirsch). The comm''!il.i
tors generally concur that the End of Days refers U\ \U<
Messianic era.
Following the Midrash, Rashi comments that Jdti.i
wished to tell his children when Messiah would r.i|.
[presumably to comfort them and their descendants di K U-..
times of exilej — but the Divine Presence deserted hiu^
Jacob did not know why. He thought that perhap^i ••'
of them was unworthy, a new Ishmael or Esau! He .i'=i-
if this could be so •— to which they responded with i
first verse of the Shema: "hfear, O Israel [i.e., our fatln-ii
just as there is only One in your heart, so there V- •
One in our heart." Gpon hearing that the reason for hlii l-^i
of prophecy was not due to any shortcomings wlllitii i i
family, Jacob exclaimed in gratitude, lni3'?a nimij) ay.' r
"ij/T DVIVV, Blessed be the name of His glorious kingdcn' .
eoer and ever.
Then he realized that God did not want the time <>\
End to be known. Israel would find its comfort ri"i
deadlines but in faith and performance of God's conim •• i
ments.
3-4. Reuben. Jacob rebuked his older sons. He had W"'-
until now before doing so because, he explained, "Nmi- ••
my son, I did not rebuke you at! these years so thnl ,
should not leave me and stay with my brother Esiiu" i -' •
Devarim). This implies a general rule for those who wi t
admonish others in a constructive way. They muitl w- ••'
their words carefully, lest their sincere comments d'l h
harm than good.
3. nriN "i^aa — You are my firstborn. Jacob bri|lii • i

i
family that only if they avoided dissension — if they
assembled and gathered together at all times — would they
merit the final Redemption. This message was especially
important then, for Jacob's "family" was becoming a
recounting that, as the firstborn, Reuben should h.iV'-- I" '•
entitled to priesthood [nKp, rank] and kingship [ty, in-\- • • i
but instead these privileges went to Levi and JH'IIIII
respectively. Reuben forfeited them, because . . .
i / U)3 - KD / riM 1W^ nt:;ns
'W) ^f Jnp) o n s N : ? ;i ^^''It'? "i)3''ip'? ~n^ nt^n nj^^jpp'i Dn?K3 n''rT"'?K ^jpti/i nlox^
''•'1 x-j^-'K) •'n-'i rT-NKi NJis xrt qoi'"'?
I'lK'^^K n 6 m n'-u/m ni^iy
Kim n"'3''p3 •'"i •^•'riN bv '^•'^\1 nn
iK^ini-' r]iD5 11:30' ^^^? '"^ ^; 1^^^
05^ nym) bpKn nnK^] T'35-^is ^1?V.- ^1?''^ ^^
piN^j :ll3nfi; ^K-it/' p lD'?nK
'in n-n T]^ ^3i?n t ^ n i •'b'-n m n ^ i ^
uniri? KniTnip TpV^n x n b r i 3DipV nrr'T nKU7 -irr'
n;:j D'>Di) 7n6 ODC 17315b .ipin cf) (W i^CP) ciwp iniT p^ (P:D
,i)"i .o:fi •5"3) ninf) Pprn :)CDP inu Tn .niawn TM m n p ^ "IU^K
n'.-i -inwpai i3*irt:i :(PJ::ID b'i3b '"CT ''D) VD nnb^ V3fi 7i D'PI;
;iTUKi cx) :(P niC3 6niWP ;.jpp 6-)P3 633 ''D) 'P>DPI TW^n
i:nnb onsi ini6 i'nPPi o;'?c wn opiPDJi Tpvi P6 P I W pp3 .naf?
[lip ,iip ?)ic6i nDP fi'ci .laiK nnywiT {A) :(3:ni •3"3 ;.u cncD)
!'> ]i6 'n6if) in:3 .'P13 .laix :u^ pins' p oc "^''s) WT) np P^T
.iiNiy im :(153 oc) D'sif) i'6ii OP:D P ' D O D'Mf) 3nn (p:3' npip)
;ii:pj y'3) D'D:) ni6'w pcb ,P51P:!3 ynb bn ^p' PTPi> P"P 'ifti
Lln;:eph that for all time Jewish parents would remember
ili^it he was the father of sons who were elevated to the status
1)1 full-fledged tribal fathers. Longing that their own children
imuld rise to such heights, parents would bless them
11: cordingly. Another reason for the choice of Ephraim and
f'\iinasseh as the models for all future generations is that
lli(;y demonstrated the strength to maintain their Jewish-
iiris in the face of the hostility and temptation of Egyptian
I nlture and society. Jewish parents, especially in exile, have
tiiiiple cause to hope that their children show comparable
i>rnmitment to their heritage.
I'A. Having blessed Joseph's sons, Jacob turned to Joseph
Mid awarded him an additional portion of Eretz Yisrael, that
/'oiild become the possession of his offspring (Ramban).
I i lis special gift to Joseph was in gratitude for his readiness
•' bring Jacob's remains to Eretz Yisrael for burial (Mahar-
It is illustrative and inspiring that Jacob prefaced his gift
iiih the declaration that he was about to die. At the very
(iioment when he was ready to leave this world, he presented
)). )jft to Joseph — a gift that his descendants would not have
ijiilil the nation entered the Land, more than two hundred
*"-}YS later. This legacy of hope and confidence in better
Mines to come remained the soul of Jewish history.
,KK ^mK-^jj nrtK naw — Shechem — one portion more than
1; 1 tr brothers. Rashi offers two interpretations of the word
'ih-chem: It means literally the city of Shechem, which
I 1:0b ceded to Joseph, beyond the territory that would fall
IM his offspring when the Land was divided among the tribes.
f\lli!rnatively, it means portion, referring to the gift of the
m.
n^tcTKna nE3D / 274
DTT'^K n-^m np
U)3
•'JIK rr'e/Km ''ns nnk n'3:n
D'6'pp P3i)n3i D'bJ73 innppii .PCJB oji ip3-533 .Q'-iaK riK aiy»i
DJi 'Pii3p3 pDuPob p-)ip PpfJC '5b .^^ i n n j liK) {3D) :(r:fi -^''s)
left ^DV PinjD P6I 'f)3p ,D3C If ,1P6I ,03 •)3pPC Pbp? i> 'PP:i 'Jft
03C .^riK bv tnn natc :(3li:73 upip'} 0X3 n3p oninn 'ui ibn?
.iniypai l a i n a :(i op •3"3) yvb IJD P-J'P' ^p6 pbn ib P'PP 6\I .pnn
^JPl .Dpb jmfpb DD'P13'3D h ID:3P3 D3P 'p)6 P 6 'ibi punp IJ-JPP^
l')3 ibp'P ,P-3133P f)'D 7P6 D3P ,f)"7 .(':D Dp) pJJ^ P)3nb» 'bs 3pl3'
,ft-)pj33 0'»n lb C' P3-?:ii ^mi^^P^ ,^IP pbp 'b D3PI .o:ii op) cpbP '?c
op) D3P :)p'>nf^ .D'pbpb 'spb 'f)>ip P'PP i^'ibo o'^jop) D3P TOP'PP '5
birthright, which entitled Joseph's children to receive two
portions of Eretz Yisrael.
- ^ J a c o b ' s "conquest of Shechem"
According to the interpretation that Jacob referred to the
city of Shechem, it became his at the time when Simeon and
Levi slew the inhabitants of the city and all the surrounding
nations gathered together against them. Jacob took up
arms to do battle with them and triumphed in a hidden
miracle (Rashi).
According to the interpretation that J a c o b referred to the
double portion of the firstborn, the birthright became his
because he wrested it from Esau, who is here called the
Emorite. If so, my sword and my bow are figurative names
for the spiritual weapons that gave Jacob the right to gain
the privilege of the birthright and its blessings. Accordingly,
the sword represents "sharp wisdom," and the bow repre-
sents prayer, which propels the supplicant's plea to God
(Rashi). In another view, the prayer of the righteous is like a
sword because it "pierces" barriers Above and Below, and it
is like a bow because, just as an arrow's swiftness, power,
and distance depend on the pressure exerted on the bow, so
too the efficacy of a prayer depends on the degree of the sup-
plicant's intense concentration and sincerity (Gur Aryeh).
The use of these similes reveals another aspect of the
righteous. To them, strength depends not on armaments
and sheer physical force, but on their spiritual strength. As
the Psalmist said, These with chariots and these with horses,
but we — in the Name ofHASHEM, our God — call out. They
slumped and fell, but we arose and were invigorated (Psalms
20:8-9).
.-TTTIHimHiBW-
2 7 7 / BEREISHIS/GENESIS PARASHAS VAYECHI

most in power. ^ Water-like impetuosity — you cannot be foremost, because you mounted your
father's bed; then you desecrated Him Who ascended my couch.
"Simeon and Levi are comrades, their weaponry is a stolen craft. ^ Into their conspiracy,
and ^ a y jy^y gQui f^Qi enter! With their congregation, do not Join, O my honor! For in their rage
they murdered people and at their whim they hamstrung an ox.'' Accursed is their rage for it is
intense, and their wrath for it is harsh; I will separate them within Jacob, and I will disperse them
in Israel
'udah ^ "Judah — you, your brothers shall acknowledge; your hand will be at your enemies' nape;
your father's sons will prostrate themselves to you. ^ A lion cub is Judah; from the prey, my son,
decisions and reckon ttieir consequences. The Midrash tiaamek Dauar explains the difference between I^K, rage
adds that Jacob comforted Reuben, saying that he was still a and nn^v, wrath, in the context of this verse. Rage was the
respected member of Israel and that /Aoses would bless him fury that caused them to lash out when they lost their
along with the other tribes {Deuteronomy 33:6). tempers, but even when the initial rage was spent, they
remained wrathful enough to continue their destructive
5-7. Simeon and Levi. Having explained why Reuben
ness, as in the case of the livestock of Shechem.
forfeited the prerogatives of the birthright, Jacob then
explained why Simeon and Levi, the next oldest, were also 8 - 1 2 . Judah. When Judah heard Jacob's rebuke of his
unworthy to succeed him as rulers: The Levites had the three older brothers, he drew back, afraid that Jacob might
status of servants of God, but they did not have authority chastise him over the affair of Tamar. So Jacob called him
over the nation; to the contrary, for their livelihood they soothingly, "Judah — you [this word is emphatic) are nol
depended on the tithes of their brethren. They had attacked like them. You, your brothers shall acknowledge!" {Midraslv.
the males of Shechem, and men of the sword are unworthy Rashi). Judah would be the source of Jewish leadership and
of being "the king who by justice establishes the land" royalty, of the Davidic dynasty and Messiah.
[Prooerbs 29:4] (Sforno; Abarbanel). Jacob spoke to all the
So admired will you be by all your brothers that Jews will
other sons individually, but he grouped Simeon and Levi
not say, I am a Reubenite or a Simeonite, but 1 am a Yehudl
together, describing them as comrades, because, as he
[Judahite; Jew] {Midrash). Thus we find that Mordechai, in
explained in poetic terms, they joined together in conspir-
the Book of Esther, was known as a Yehudi, even though hf
acy and violence. They perpetrated the violence against
was from the tribe of Benjamin. Chiddushei HaRim com
Shechem and they instigated the sale of Joseph.
ments that the reason for this honor was Leah's motive in
5. nviirinai? DWti I'sa — Their ioeaponry is a stolen craft giving Judah his name. She gave it to express her gratitudf
Simeon and Levi's preoccupation with the Lueaponry of to God for having given her more than her share [see 29:3bl
violence is a trait they have stolen from Esau. Vie, not It is characteristic of a Jew that he thanks God toi
Jacob, was the brother who lived by the sword {Rashi). everything, never feeling that he is entitled to Divinr
Jacob's sword is prayer, as above, 48:22. benevolence.

6. •'tt'^a Kbl?-'?K ^yo^ — Into itieir conspiracy, may my soul
not enter! The commentators differ on which conspiracy
Jacob had in mind, a past or a future one. According to
Ramban, Jacob disavowed any part in their conspiracy to
attack Shechem when its men were ill after their circumci-
sion. According to Raslil, Jacob made a prophetic refer-
ence to two future rebellions in the Wilderness, after the
Exodus. Elements of the tribe of Simeon followed one of
their leaders, Zimri, in leading people into sin {Nurribers
25-.14). Korach, a Levite, also led a rebellion (ibid. 16:1).
Jacob now prayed that his name not be mentioned in
connection with either conspiracy.
llUJ-iliPV niST-):?! — And at their whim they maimed an ox.
Simeon and Levi sought to disable Joseph, who is figura-
tively likened to an ox; see Deuteronomy 33:17 {Rashi).
Ramban interprets ox literally, as a reference to the
livestock of Shechem. Mot only did they kill the men of
Shechem, they destroyed its cattle.
7. D?K i n K — Accursed is their rage. Even when Jacob was
chastising his sons, he did not curse them, but their rage
(Rashi).
9. nni? "11^ — -^ i'on cub. In the future, Judah would be liki'
a lion, the king of beasts, but when Jacob blessed him in-
was still a cub, for his greatest moments, when he would
reign over the nation, were still in the future (Sforno). Yon
combine the courage of youth with the prudence of age (/\"
HIirsch).
ni^V '?5> m^i? — From the prey, my son, you eleuali-il
yourself. Jacob had suspected Judah of responsibiliiy
for Joseph's murder, a deed he described with the woiJ
•T^D, literally tearing apart [see 37:33]. Thus, Raslii
perceives our passage to say: You, my son, had ri.si'ir
above the act of tearing your prey, of which I had suspecl"'d
you; to the contrary, you were instrumental in sparing hini
{Rashi). Jacob had suspected Judah more than the oth<iri
because he, as the one destined for kingship, would be tin-
one that felt most threatened by Joseph's dreams {Cun
Aryeh).
Tur comments that Jacob referred prophetically to Ju
dah's greatest descendant, David, who first displayed hli
strength and courage as a lad, when he killed a lion and n
bear(/Samudl7:34fO-
U-T / t3tt 'mi nttrns)
TSN b^^h t^nbm '75?-. :Kn«'?ni IK ^I'^N •'33^753 n'hi; ''3 i n l i r V K biBB ms :Ty
jj^ln KiTianK K'J ana K'aa Kn ^^ «'•'•• r . , ^
n'3 Krii?VP n«? asri K^ ' TW ^ ^i^^V ' ' ^ i ^ ? ^<?-"
"iiui'? KriVcrij pa "iiaij ^aji^p -"j^i; bntJa :Qn''m3)3 Dnn ''^3 D^IIK '''b) 11J7ntI7
!^ iiSnnta n K a l S r m ^'^ ^^5^9^?? ^? 7=i? "ini^"^^ n^Rg^'u/^a ion
>tosi5 niD NV imna, .Knuj 13 Dm3VT TV ''3 QBK n n x HlU/'Tlpy Q3'2n31
C'Sop^S ^nf ^ ' ^^^ ^'^ ^'m ^m ^m km
0''?, :nK?p nw w-15 iinipwiai iinptt?'' ^'^TK qi3;3 ^T "^i^'iiN :ini'' nriN nnin?*
b^v^wmm ^m x^m ^ ^ ^ ^? ^^^"^ "^^"' ^'^^ ^^^ =^^^ J? ^^
^3 Knn'rja K^I xriTi^ P*5 ni'fi^"
'53 •qn'?wa 'JW'PV r'?1i?'? I'l"''! WW, ^"W, n t } » pn;' HJJJB pTiap' iiaa-i •''351a by t^pnn T)T -^int? inli
Krii?^p Htu?: na K^O^ np ns niin? rr'a'iip Ka'?n xanni NB^D31 N;nwa ••n' iluVwo :iii3!$
1133D bft 331B3 t35b TPS DPft 1P33 bDl ,ftlP 331 |ipb 1133 .niaa IttH
13 <3:T D'BC) D313p3 Dpft 1PB ftb IPP .DPBB IP'BP bft '1133 Dpft PPlftl
151 .inft C'fi3 ftbft Dbip i'3icp p'fti ,D3e 'psfti iiBP ibfi .VK i i i n naKa
133131 DID D'liB3131 ,BB:1 D'BOlCl ipft C'ft3 pi) pft B'3P111B153 PBlft ftlD
b eft ftplp 033P D'C3ft 1V11C51 .(1:B5 3"3) IPPIB ID! .(ft:lB DIBC) D'3 P153
l3ft Dlft «|3D <|3Bb TOb'l pi ,1'bB 1DB3C pft bp mp DDft3 .WbBb ipft
•fflftjt ,pic ftppjc <iDi' pft PipBb 153 . i w n p y nji:(nai :(5:B' bftpiP')
|ipb ,t"Bb3 3"'B3"PP npB .CnbClT D153B ''B ;l':5b D'331) lb IIP mC 3133
lib PP31P PBC3 ib'Sft .K ia nSK I n K (1) :(1:ft' BCIP') ipBB DD'DID pft
1"3 ;P:JP 33TO31 bft D3p ftb 3ipft PI) DBb3 ipftc IPIl ,DDft pft ftbft bbp
DP '3P1 ,D'B3CP i'3B3 'lb ftp' ftbc Pro pt DTpoft j p y i a op'jnK :(DC
•13,11BB(;13 ftbft DipD'P 'IBbm D'PDIDI D"5B lb I'ft ,ft"l .I0:pi 3"3) D'pibp
li p ,pntBl)bl BlDlIBb P1535P bB 3rpi) iftCB 'lb bC 1B3C1 ,D'5l55 I'O'C
pfi P'PiPt 'ob .ynK i n i ' nnn mw (n) :(V.B5 DO 1133 pi iPiiop
,nBD PCBl) bB 1)P'31' ftbCl I'Plpftb 51Db PUP' b'PBP D'31B5p3 D'31Cft3P
Ipsa IT :(p:Bi ,p:n5 3"3) DPIBP PBft ftb PIIP' ,'ii3 '3313 3pB' iftppi
Ma :(P:»i 3"3 ;ftl):33 3 bftlBC) ^PE 'b DPP '3'lftl ,111 '1)'3 -Tia'K
;»3:t3 b'Bb) ppi' PPftC p i 3 l»ft '53 PBft ftb P3PP D'C5B I'PC DC bB ."|13K
15'bB ibB blftC B1'P3 ,315 PbpP3 .ft35P) 111 bB .nilK ^1J (U) :(DC 3"3
CT3'bBPC3 P'Pft <|lB3bl .(3:D 3 bftlBCl bftPC Pft ft'3»Pl ft'blBP P"D Ppft
I'PiCPC PBB .tiiun PBbpP3 ,ft'nc3 ftp' psbc oibpsift ojipc nti .op'bB
i"3) P'3ftb bCB5C PUP' IPIl (jb:tb b'Bb) IPBbPft PBP P'P ^DV <)31B t|13B3
S'Bb) '131 Bi3 PK BPBfti -jBiB pft ppbD .mbii ija :(B CJ'i ftmP)P ;3:pi
,IP:135 ,t:pi 3"3;' ftniP5B ;i3:pb b'Bb) '3i5n ppiS Plipp PBP P3'3P3 pi ,(13:tb
;ip;o ft D'3b») '131 1)03 PPP pft pnbc 'i)'3 .'IJI y a i sna :p'pb
1. niBa ina — Water-like impetuosiitj. Jacob told Reuben,
You lost your right to national leadership because of the
Itfipetuosity with which you rushed to vent your anger" [in
Ihe incident with Bilhah when you mounted your father's
lied. See 35:22]. It was hasty recklessness tike that of
taut-flowing waters, which rush ahead and cause damage
without a thought to the consequences — therefore 'hK
'inln, you car\not be foremost, "you do not deserve to serve
n\ the superior positions that were designated for you"
iK'ashJ). Following the Midrash, Targum Yonasan renders
M iterpretively: "But because you sinned, my son, the
, jiirthright is given to Joseph, the kingship to Judah, and the
rrcxna 130/276
V L "
^°''''"°'°"'"' ™" '"'•'^*
TDSpb lb D33 'BI .(':3 ft bftlBC) isbnb IB p'l 103 ,(DC) B13b»3 .IB 11311
ibbp D'B3 p B 3 DlftPPb P3PB 3Cft DbP3Pl IPPD .131133 fflD (1) '.Pbft bp
I'PC ibbp B1513P'P bp blB'b P33P bft ."imn ^K :13b ,DR5l3Bb D'PPBBP
m iian laamn mVs la :ptPB icft IPOP IPBI .(B ftnipsp) ib Pi'iftT
'Bli' bD pblB Pl'pb 1331 P'PC P3'3CP ft'Pl ,'Bli' bD pbDC DC IDlft .nVjn
pCb P'P ib'ftl ,PCS lip5 ibPl pbBBb IBBB IP'sb ,ftlP 331 DC .ma :(:P5 B3C)
D'B'iBP C"D .33CB 'b .ISJIXI :PBBb IBBPl PPP I'Spi pp I'Sp llp3 P'P 33D
tt:3D D'bPP) 'Bib' bB I'PlPt oft ,lb D'Bll P33P1 .p'lDl |'13b ' 1 ' bB ipift
bB ppft P5D3 .ninx 'Ai iwow (ni :(3:3bp DO 'BIJ' CPD bB DbBft Dft
,DP 'B .(3-B':(b b'Bb) 1P33P31 ipb PPBl '1311'pft bft Pft IPBft'l ,<JD1' bBl D3C
'IP .PIPDCP '53 PBftB oft .1P3'3P3 IB'PDP ftb '3P ,D11P' ift piftp PPftp Dft
piDD DC) '131 PPbr '33 Bftl PPb3 '53 pft 3B5 ftlPl 3»ft5C ,PBbC pftsC PD'P ftb
IIBBC 1P33 bD .DPB D'bll3P OP'pft '3P3 D'33ln I'P ftb |lbl3ll 33CP .(3
,D3T3 ftlp DBP DP'iT be 1! BlSBlft .DHH 'ba :D'pft DP'3ft oftppC DP 'ibl
3'3 ;C ftClpSP) 15B'P PBlft DPDBP Dpftl ft'P ibC PDPlft ,11 ft'P ICD P3P3B
,3pfi 331 .(DC ftBiP5B) 3"'3B '51' 'b3 (("DP 1"! 'bp pcb . n r n m a n :(i:Bi
bftpiP'l TPllbmi TPni3B IBP ,PBP 'b33 piD 1305 DBPUB pft3 ,DP'P33B
.'3131 PCDB PI .iwaj n a n hs m o a (i) :Dibp5ift be DI33B pti ,(3:iB
ift PPlDft 1! lb IPBftl PCB '3Db P'5'IBP pft ft'3pb |1BBC bc 1B3C l53pP5C3
,3313 'BC 331' bft (.35 |'31P5D) lb PP'PP 'B13B' P3 ,P31Dh PPftp Oft ,B3B1B
1"3) 3pB' 13 3B3 ftbl (l':D3 331»3) '51BBCb 3ft P'3 ft'P) ftlbD 15 'PBl PoftSC
:poft bBl PCB bs PiDP b3 Dft 'lb be iD3en ftiPC npp b'Pp'C3 .n'^rrpa :(i:Di
'lb p PDp p 3P5' P ppp 3Bft3C ,'BC DPBD IP'P' bft DC .11133 inn '5K
'53 lDn'P5C3 (33"33:l ft) D'B'D '3313 b3ft .3pD' p PPft) ftbl (ft:tB 331B3)
^K :(P:P5 3"3) bftPP p 'lb p Rpp p 3Pi' p P3p p 3Bft5 pilP bB PPp
priesthood to Levi."
Ramban comments that Reuben was punished measure
for measure. He wanted to prevent Jacob from having
children by Bilhah, who would share in the family heritage.
His punishment was that he lost the firstborn's share of the
heritage.
The tragedy of Reuben is informative. He did not mean to
sin; to the contrary, he thought he was acting virtuously in
defending his mother's honor. Moreover, Reuben repented
sincerely, and was held up as a model of sincere repen-
tance, but this did not save his status as the firstborn. A
leader cannot be impetuous. He must think through his
 2 7 9 / BEREISHIS/GENESIS PARASHAS V A Y E C H I 49/10-17

you elevated yourself. He crouches, lies down like a lion, and like an awesome lion, who
A Tiny dares rouse him? '"* The scepter shall not depart from Judah nor a scholar from among
Glimpse fj(g descendants, until Shiloh shall arrive and his will be an assemblage of nations. ' ^ He will
Mestiank: ^'^ ^^ donkey to the vine; to the vine branch his donkeys foal; he will launder his garments in
Era wine and his robe in the blood of grapes. ^^ Red eyed from wine, and white toothed from
milk.
Zebulun ^^ "Zebulun shall settle by seashores. He shall be at the ship's harbor, and his last border will
reach Zidon.
Issachar '" "Issachar is a strong-boned donkey; he rests between the boundaries. ^^ He saw tranquility
that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he
became an indentured laborer.
Dan ^^ "Dan will avenge his people, the tribes of Israel will be united as one. ^"^ Dan will be a
and the Judges were t e m p o r a r y aberrations. S i m i l a r l y , the (Abarbanel). A l t h o u g h Issachar was older, J a c o b gave prece-
current exile, t o o , w i l l be f o l l o w e d by a return of the Davidic dence to Zebulun because [as Rashi notes] Issachar's Torah-
dynasty, p r o v i n g that Jacob's blessing remains in force. learning was m a d e possible by Z e b u l u n , who engaged in
c o m m e r c e and supported Issachar {Tanchuma; cf. Ibn Ezra).
ppTini — Nor a scholar, i.e., an allusion to Hillel's descen-
Sforno elaborates that one c a n n o t engage in T o r a h study
dants, the Nesi'im, or Princes in Eretz Yisrael, whose great-
w i t h o u t material necessities, as the Sages said, "If there is no
ness in Torah was enhanced by their descent f r o m the royal
flour there is no T o r a h " (Auos 3:17). This is why the T o r a h
line of J u d a h {Sanhedrin 5a).
c o m m a n d s the nation to provide gifts for the K o h a n i m and
nVitt* K i ; - t 3 t? — Unlil Shihh arriues. Onkelos, followed by Levites, who devote themselves to the study and teaching ol
Rashi, renders: until the Messiah comes, to w h o m the Torah.
k i n g d o m belongs. T h e Midrash explains t h a t the w o r d The verse describes the tribe of Zebulun as sea-faring
Shiloh is a composite of the words 1^ '>^, a gift io him, a merchants. Its territory w o u l d be in the Galil, between tht'
reference to the K i n g Messiah, to w h o m all nations w i l l b r i n g Sea of Kinereth and the Mediterranean, and its border w o u l d
gifts. T h i s verse is a p r i m a r y T o r a h source for the belief that extend to Z i d o n , a f a m e d center of c o m m e r c e at the n o r t h
the Messiah w i l l c o m e , a n d the rabbis always referred to it in west boundary of Eretz Yisrael.
the M i d d l e Ages, when they were forced to debate w i t h
1 4 - 1 5 . I s s a c h a r . A l t h o u g h the s i m i l e oi strong-boned don-
clerics of other religions.
key and the references to land seem to allude to agricultural
T h e w o r d until does not m e a n that Judah's ascendancy
pursuits ^^ a view indeed expressed by one Sage in the
w i l l end with the c o m i n g of Messiah. To the contrary, the
Midrash and f o l l o w e d by several c o m m e n t a t o r s — Rashi
sense of the verse is that once Messiah begins to reign,
favors the traditional Rabbinic interpretation t h a t this re-
Judah's blessing of kingship w i l l become fully realized and
flects Issachar's spiritual role as bearer of the y o k e of T o r a h
go to an even higher plateau (Sh'lah). At that t i m e , all the
and cultivator of the spiritual treasures of the people.
nations will assemble to acknowledge his greatness and pay
homage to him. 1 4 . nin?l?*)3n y^ y a n — He rests between the boundaries. The;
T o r a h Sages toil day a n d n i g h t in their studies w i t h o u t for-
1 1 - 1 2 . T h o u g h J a c o b c o u l d not reveal the " E n d " t o his
mal rest, but they are spiritually t r a n q u i l (Shaarei Aharon).
sons, he did provide t h e m w i t h t i n y glimpses of the Mes-
sianic era (Abarbanel). Judah's district w i l l be productive 1 5 . T h i s verse, t o o , can be taken literally as a reference to
and flow with wine like a f o u n t a i n . So lush w i l l his vineyards agricultural prosperity, or as a s y m b o l i c allusion to tUv
be that a farmer w i l l tie his d o n k e y to a single vine, for it w i l l t r a n q u i l i t y and pleasantness of the hard but rewarding task
produce as m a n y grapes as a donkey can carry {Rashi, of T o r a h study.
Rashbam). T h e passage continues hyperboHcally with m o r e na'y'Dn^ '•rt?! — And he became an indentured laborer. Rashi,
illustrations of the p r o d u c t i v i t y of Judah's land. f o l l o w i n g the Midrash, c o m m e n t s that Issachar's dedication
Messiah is associated w i t h a d o n k e y rather t h a n a horse to the T o r a h made h i m a servant of the people, renderinrj
ready for battle, because he is depicted not as a warrior but decisions and teaching the c o m p l e x regulations c o n c e r n i n g
as a m a n of peace w h o represents prosperity; thus the s i m i l e the f i x i n g of leap years. T w o h u n d r e d heads of Sanhedrins
of the vineyard. His wars w i l l be w o n by Q o d , not t h r o u g h c a m e f r o m this t r i b e , a n d their halachic p r o n o u n c e m e n t s
force of arms (Sforno). were accepted as authoritative [see / Chronicles 12:33].
1 3 . Zebulun precedes Issachar. Having given a glimpse of 1 6 - 1 8 . D a n . Having c o n c l u d e d his blessings of Leah's six
the Messianic era and of J u d a h as a fitting leader of the sons, Jacob went on to the older son of B i l h a h , Rachel':,
future House of Israel, the Patriarch turns to his other maidservant. He left the sons of Rachel for last.
c h i l d r e n . He bestows his blessings u p o n each a c c o r d i n g to J a c o b alluded prophetically to Dan's descendant Samson,
his particular role in the h a r m o n y of the twelve tribes w h o single-handedly f o u g h t and defeated the Philistine:.

^^m
 f-" / BM 'mi ntt'^3
Nn'^31 KnKa qlpna nw' D«' b3U7 •nD''"K'^ :13n''p'' '•n K''D'731 r m N 3 f ^ T V I S
N")?P5 niin? n'sia lu'?© lay
D3313•n^l; ''B npti?'?) n'n''y lai^ npK :D'')3V nnff «'
nnnu'? 'jK-jto? nni?:;K. :K;nnj?
Is'^lKa NnniN nayi nb ^1^p
nniDg ••nwa'p ao iiJfN 'ri; nay -•7^ inp"):!! n^JK n'ln'? kini lai??'' n^'ni qin'? i ^ n | r
:f:lya3fi nini ya:^ K^'t? Kb'ip
IIBID; 'rito"!39 '•niiiD iipaD;a> ••3 hnaip KT] :D''n3t^)3n p3 yn'i ana nWD 'igiyti''' w-i^
^^a'va fi^nvi?? 1150? "iipOS Mii^S
K'snf ISO Vy I'ji'an'. :NW myai "DB^ TT'I W D " ? 'ln3U7 U'l HUVJ ''3 ynxriTIKI 31D
aiPip'ooarnnpi:*aa;K,n,n^^ . ^ ^ , i^;^ ^^^, ^ :^ ^^ ^ ^ ^ ', ^ ' ' ' .^^^ ,,.,^
fpjja Tnv "ia»t£i7i. •.]\T'^
nmn tpaa'i pTS N-jayn ns K^-\K n;i ap nK Kjj^in Kiniio :N;ninri I'a anapnKi
N-jas Qipii nnan' n "''3TP'o 'V^9 V?^' f^Vs f^ I'i'^' 1''^? li"i!<;riifK-]i linnj'i n; Ti?') K^nipjj
n ri'ain dip'i "inann Kna3 'ri^n i^Knii/n K^paip Kirja lima; 'i-iUK/ai nay pl?W 'nlDl'?
3 n » ftp' D'j'B onft ,fnppp DITD JSI .itt ' i i u b 3 1 B PD-JP iSife fip'c ,3bp
.pipppb D'Dib o c p t ,o'-)P 'b D'j'D . m m p 'Pbi .3bp 3 n n 6 P ' D'JC pbi ,|"
jlCbl .lie D'3p' ,'P11153,0'3p'n Pib'pl P1}"OT |1Cb ,0'PPfl 0'353 IPJPP 11131
jlCb OTC D3PP ,p'P13p3 p i l P ' .lPP-)6 P113) (:7U) PPt P11313 'P133 flip 'PPfi
.i5pfi P'PP O'P' <)ip bi3 . n i B ' q i n ' : ii'73t (31) : 0 : T ft bfiipc ''13) o'Bbpp '3C
oip»3 ni>jK tjin bft T I P 'lip P'P' K i m .t"i3b3 U'pin ,PDD I P U I P P (|1P
)iro ft'iPPl ft'P»pPB3 pD113 Ilbl3( P'PC ,ft'BnpPD oc Plft'3P Pl'3ftt bB3P
PPtPl I P t o llbl3t PPC PCP PPftC ftiP .P11P3 D'pDIB DPI 1 5 K ' 133Cb
D'ipfo PP1P3 poiB PPCt'l ft'mppS3 ftil' )lbl3r ,(p':3i D'P37) Tbpft3
,1P3T . | n ' i i IIBD P'P' lbl33 <)!D .JTX hs i n 3 T 1 :lmi P"3 ;ft' ftplpJP)
bD3 T O P . m i l i n n -lawiin ( T ) :(33:IP P I » 0 p r o p 'PSP'bi in3 ,IBID
pT :(' op P"3) 133 ftPB IPlft l'3'13pnC piP TOP3 PPIP bl!3 b31D . P I P S B
p « i P i n ftipcpi .p'33 P3'i lb I'fti Pi'b3i oi'3 ibopp P1PP3 .n'PiDiffnn i>3
K i n (lu) :ft'pnppB DC Tbipc PiT'CP 'P1PP3 (Biip3ift) I'pippp i'3 pn
laaiff 1311 :(DC) P I T S ft'iipi P3II3I P P P U P pft ipbpb pfti .310 '3 n n u n
PP1D it Pift'jip opb piDPb .-tajj o n ^ ibftpc I'Pft 33b . w i : P P I P iiD . ' j a o ^
DP'CftP bfiPC PCB' PP P»lb O'PCb P)'3 'BIV P3CC"33B1 'ft)C ,1'P13P 'PlDl
bD DP'pft b31 ,TnDP plftplPSD 'CftP O'pftP .(3i:3' ft D'P'P 'P31) D'pftp
b'ocp . i n a c oil :n:i P"CPC ;ft' ftnipsp ;':Bi , 3 ' : P 5 , P : 3 B P ' 3 ;DI:) O P ' P
DlbpSlftl .(ft:P13 O'bPP) D33fft TOP (':33 3 bftlPCI D'PC B'1 1P3 .1P3C
bl3 D'3C1' OPC ,P1(1P» C133bl PlPpbp il3Di 1P3C P'l ,D'Ppft 0'3S3 OJPP
PPp) Dip;' . i n s J I T p (IB) :731B DSb 1'PPP C13P 3'lftp P'P'l ,P5DP
b3 .^TKnun iBa© l n K 3 :(li:3b 0'P37) IPB 'P J'T '3 TOP .O'BCiPP IPB
7pft3 ,CP5i C 71B1.11 Pftl3) ft33 jlCPC iPl , p ' Oi3 pfti 1P13 ipftp I'P' bftPC
:(3' ftniP3P ;f)':Bi P"3) PllP'n ft3C in ftiP ,0'133C3C IPi'PS ,iftPP '»3C
1 0 . n-jinin UPtt^ ^^B;-Kb — The scepter shall not depart from
Judah. The privilege of providing Israei's sovereign ruler —
symbolized by the royal scepter — shall not pass from the
House of Judah (On/ce/os). This blessing did not take effect
immediately, however, for the first Jewish king was Saul, a
Benjaminite. However, Jacob's blessing applied uninter-
; ruptedly from the time that the monarchy went to David,
n'ttTK-ia naD7278
pft o ' m c b333C Pi'b3 'Cftp ibft ,ib'fti 71TO . m i n i n o a p i i o i Kb (i)
. l A n l a n P p n a i :'-o I ' T O S W p o i w ^"'^ C'^i o ' ' " " " : . " ' W O E P
i'3) lip P3lipPC P'CPP l i » . n b i B N 3 ' '3 IB :(DC) '"ft 'ft'C; lift ,0'T»bp
;3':1B O'bPP) ftlicb 'P lb'31' PPft3C ,lb 'P ,ll'C ,P73ft CPTOl .ft"P 131 ,(p:Bi
•|PB5' 1P3,7tD'3 ft'P pp'B I'Vpc .o'pcp PP'oft .n<ns n n p i ibi :(cp c'pb'
0'ftPp3 DPI Pt 'b3 PIPPCP PI'Plft P»31.13PP PiPBC D'PBSI ,((':P3 iftptP')
( P : 3 ' 31'ft) DP')(ft3 •Plpft3P <|"bftl ,1P» if 131) be f'B 1133 .bSB Pp'B
,0'PB PPp' ,PI <|ft .a^,^ 3 O'pbp) IPC l i p ' " tl3:ft3 bftplP') 3PP RP3ft3Cl
313bp I'B lb Pnni .(DC P'3 ;':ft' P'DP') ICnT D'13 1'bft 'ft)C ,D'»B PS'Oft
,7miD31 .PR3pf ')D» P'353C D'BPp JlSpb ,l'':i 'iCP) oft PPp'b (13P1 3ftb
il3'l .C'pl P1B3' P3DP3 (ftp'73m57 ft"Dl ft)37PP37 'p1C3 ftpppft IPpPl '3R'7
f t p p c P71P' pft i s f t 3 ) P 3 . m ' B p j ' j n o K (N>) : D ' » B P"op p»ib P ' P
pilCPl ,PPft P3B 13313B'1 7pft TB |53b POft' P71P' C'ft .I'BPP )" P3C1»
.jiia 0 3 3 :t"Bb3 ft7""7ip ,P3nft ppipt . n i J i c :(B:Pi P " 3 ) 7Pft |ipft p 7Pft
(Dlbp3lft) ftiP 733 I'P HCi . n n i D :(' ftPlP'P ;P:Pi P " 3 ) 1" '13P llCb P( b3
8:3'p O'bpR) b7 PPBB 'P'PP 1RP317 .Pplft 1P3 .'IDK :ftpp»3 p P 7 lb J'ftl
,P'CPP lbP3 D3PP PlbpSlftl .Pr |')B3 Bipft '33 131 ,(ft:35p DO D'PC3 '3C1'P
P'PT) ppic I'PBW '33fti ,bftpp ibft n p i w ,0'bpiT ir m i s .bftpc DP ps
1P3PP 71B1 .(1P:W bftPtP' 'D3 pp'ftp 7BC 'i .P'iP'P 1133' IIIIK 133 ,(ft3:3
' 3 3 n OC bB ,lPblft3 ftP"Plft '73B 13t1K '33 ,D'p'75 ibft pj ,0'Ppft D'3S3
PP17 lB13'iC ,'PlC13i 3B ]113Pft ftp' 1"3 D33 ,(':P D'BSip) PlPlPi PBlpft
1'3'B |P'b PPrP pft 1P3 PR'DPI lPC3lb PPft'C . n n i D Iipb ftlB l'31D3jl .|"b
bBI ,(:ft'pl P131P3 B3DP3 ,pnPC PPPP llCi ft''»33 IPTS 13'P13P (|ftl .P3
pi .IPUPPP ,07ift |ipb .ibi'jpn (31) :PP1D i''^ , p ™ I3'ft PPftp ftPP 1"P
3 n P . 3 b n n :l'P'7ftP OP'3'B l" 'PlC 1 P 7 pC (03:33 'bcM 0'3'B Pib'bPP 'Bb
and it continued even after the demise of the royalty, for
after the destruction of the Second Temple, the Exilarchs, or
heads of the Babylonian exile, were appointed from the tribe
of Judah (Rashi). As to present times and before the time of
David, when kings did not come from Judah, Gur Aryeh
explains as follows: Jacob's blessings applied only when
there would be a legally constituted king. The times of Saul
281 / BEREISHIS/GENESIS PARASHAS VAYECHl
serpent on the highway, a viper by the path, that bites a horse's heels so its rider faUs back-
ward. '^ For Your salvation do I long, O HASHEM!
Gad ^^ "Gad will recruit a regim.ent and it will retreat on its heel.
Asher '^° "From Asher — his bread will have richness, and he will provide kingly delicacies.
riaphtati ^^ "riaphtali is a hind let loose who delivers beautiful sayings.
Joseph ^^ "A charming son is Joseph, a charming son to the eye; each of the daughters climbed
Bachya) to such an extent that the Philistines were afraid to
harass Israel for twenty years.
R' Moshe Feinstein sees this prayer of Samson as the
paradigm of his greatness. R' Yochanan expounded
homiletically that Samson would lead Israel all alone, just
as God is the lone Sovereign of the world (Sotah 10a). The
impact of this teaching is that Samson's sometimes incom-
prehensible behavior must be understood as emanating
from the loftiest ideals and purest motives, just as we know
that God is just, even when we fail to understand His ways.
This is exemplified by Samson's prayerful declaration that
his salvation and hope were all from God, not from any
prowess of his own. Even his phenomenal physical strength
was not his own; it was a gift from God for the service of
Israel.
19. Gad. Jacob went from Bilhah's older son to Zilpah's.
Although the Gadites' territory was on the east of the
Jordan, they nobly crossed the Jordan to assist their
brothers in conquering the Land. They fought the Canaan-
ites valiantly and did not return home until the Land was
won. Jacob prophesied that after the conquest. Gad will
return safely on its heel, i.e., by the same roads and paths
upon which it had initially traveled — and not one of the
troops will be missing (Rashi).
20. Asher. Asher's land will be so rich in olive groves
that it will flow with oil like a fountain {Rashi); and he
will provide kingly delicacies, i.e., his rich produce will
be worthy of royal tables and will be sought by kings
(Radak).
Asher was the second son of Zilpah. Jacob blessed
Zilpah's younger son before Bilhah's in order to suggest
that Gad would be free to devote himself to the defense of
the nation because Asher would make available his rich
produce whenever the Gadites were in need {Daas
Zekeinim).
2 1 . Naphtali. Having blessed Zilpah's sons, Jacob blessed
Bilhah's younger son, and thus concluded the sons of the
maidservants.
nnbu' Tihm — A hind let loose. The simile carries a
connotation of swiftness, for which Rashi offers three
Midrashic interpretations: (a) Naphtali's territory, i.e., its
crops, will ripen swiftly, like a hind let loose to run free, (b)
In the war against Sisera [during the time of Deborah the
prophetess {Judges 4ff)j, the valiant warriors of Maphtali
were nimble as hinds, and played a leading role in the
battle, (c) On the day Jacob was buried, the swift Naphtali
ran with proof that Jacob, not Esau, was entitled to be
49 /18-22
buried in the Cave of Machpelah. As related in Sotah 13a,
when Jacob's sons came to bury him, Esau tried to stop
them, claiming that as the firstborn he had a prior claim to
the last remaining grave site in the cave. He demanded,
"Produce your deed to the cave!" Thereupon the fleei
Naphtali ran like a hind to Egypt and brought the deed.
"lettf-n^K — Beautiful sayings. Based on the above thrt^r
interpretations, the verse concludes by referring to: (ii)
Naphtali's beautiful praises to God in gratitude for tin-
abundant crops; (b) Deborah's song of praise to God for tlii'
victory in which Naphtali's troops were instrumental; (c) tin-
deed to the cave, which contained the beautiful confirm.i
tion of Jacob's ownership.
22-26. Joseph. Jacob now turned to the sons \ >!
Rachel, who were born last and who were his comfort allt-r
the loss of his beloved wife. He began with ecstatic praisr i A
Joseph, whose talent and purity survived hatred iiml
temptation.
2 2 . ^W n-13 13 — A charming son is Joseph. So h^nd
some was Joseph that Egyptian girls climbed atop wnlli
to catch a glimpse of his beauty when he passed by
(Rashi).
Others interpret the verse as comparing Joseph to ,\
prolific vine or tree growing luxuriantly by a spring, WIIM^^T
boughs or vines surge upward over the surrounding WiilU
This alludes to Joseph's offspring or to Joseph himself, wh..
was revealed after a disappearance of twenty-two yisii-
when his family thought he was dead or hopelessly swiM
lowed up by some unknown society.
23-24. According to Rashi {as understood by the cnin
mentaries), these two verses are linked; Joseph ros"- IH
prominence despite the hatred he suffered. His brotliMpi
and Potiphar and his wife all embittered him and briviinr-
antagonists. People with arrow-like tongues — a Scriiilnmi
allusion to purveyors of malicious slander and gossip
dealt bitterly with Joseph, but, by the grace of God, h<' n.^r
to prominence despite them . . . (Rashi).
Abarbanel sees in this verse the reason why Ju-lnli
not Joseph, became the leader of the nation: Nnh!^
though he was, Joseph provoked jealousy in people, whiii-
Judah enjoyed undisputed popularity. R' Munk obsi-ivti--
on the other hand, that in Jewish literature and tnidillnt.
only Joseph is called p"'"nyn, the Righteous One (Vonin l''ihi
because of his grandeur of soul and high moral 'MUIIHI
Therefore, even though Jacob had assigned inyditi
to Judah, he praised Joseph as the croLon anion-/ Ui'<
brothers.
2 3 - n ' / ua 'mi nwna nitfKna nao / 280
nnniji Kjnipy bs ' n n m nnip'K D1D"'5py '"^m^Tl nTK"'^J7 13''3K' 'n~!T''^i? E^HJ

1J»
•y ^niCns iKni^'jB n n i t ' a n a ? "^BiJ^ aj7V ir Kin) 131U) in3i 3 "°
^iln'l I'snii iiDio ijjy? rx^?"!
:'n'7>3-''nyn IIT' wm ton'? mnu/ «=
in53?:i la I'j^Tip n n i s n nj n ' s ^ o ' : ; ;
I'pawi Na-jij'? pn'ntj nnj; NJ^-J^ n;
Nau nWNTa ili'^V"?^'? I'^vi' ri<'}D
( N ; ? - ] ^ Niri) K-3) ••ail? rani nyiis
••-1333 iimi^y I'aiaipi n'i'2 Ti^; rT'9 '^ISV? ' D P nnjooK) ra^y 'n-)pi Kac vnija •''?ri3jK3 iip'^n 'jjusn
iKriTODKi Kjj^nn li^a;?; ' n u a n ]ip3i fugiw n i p KJDI KJ'J; '?y a ' M I j s i ? ^ l a n n n a qol'' ••apn

'"C7
P'PITD bC3b Bbp fl'PC 7B13') P!)p3 II .nn^W nblK (K3) :'131 pCb fl'p7!b DBICP PPfll 1133 .qCD fllPC DC bB p 'npC '3f) 713lf)l CP3 6lP . p ' a W m
inan ijnb PPbico pb'f) ,ppibc Bb'6 .(3':D5 I ' S ) jnb pbp fi'PC ii ob'fts '3pB 1C130 cn3b 1P1371 ,eP3 be 137713.010 ' a p v If un :(TO:3 b'Bb) 3pB
D'Sbft PICS) IDS) PPpbl ,ft33P) ftlD'D PPPbl) bl3 ,fl"7 . l B m P 3 .1310 n U K '3c pfi '131 RBbi pei3C3 v^ mam .13 B I 3 fibe ,'7inN l a a i ^ a ' l ,DID
pi3133 ,PlbC 'b oc IPfo pi .RW3I3 DC 13bai (1:7 D'DBIC) '131 'bpB3 '3313 C'fl ,11371R 'l'R3 D37R Dlbp3lfll .IPP 33P bBCl (»P:ID D'DBIC) '131 llPP '71)3B
7"3) PTC p73i P-JOT nc 0 7 ' bi3 . i s B n B N i n i n :(ID:P DO i'b373 pbc b3P PCIDC DC bB 11)71P ' n p i ,')1BP5 ftlBl IPB'Ob pftlBT )'flC CR3 )'13 DC
P3DD3 P713I3P bl3 1C13 1)3713C3 3pi3' P7!3p DV bl3 01C77 13'P1371 .(r':p5 np3'C 633P3 . ' n ' n ' l p i n s i E n ^ ( m ) :3nf)' ,)ii33' ,)RB it)3 ,ft3P'B3i , D 7 P
D'63 D'7)36 ipbp be P71' fllPl ,lb3P blB' ,5'37B 'OTP' »13-)P1 .(.3') PPID (D<) :(P3:ID OC) D!3BP if) fl3 '>pipi fl3 '3731 7Dlb IBIDI !'3'B p6 D'PCbB
'3Pb P"DP3 [["75ft f)"D] )l'7Bf> ,'mf> "> fllPl .p p . m 3 p (33) :R3C1 to3 7173 pft 7DflP Dftl .DR313 n 3 P IBl OP 7173 jlCb Db3 .13713' 7113 73
pftnp I'DP bB '1D3 DP . ] ' » ' ^ » ma p :(.D'p) fiB'ip to 1103 ,pi3nc Pl'Rlfi 'PC P3 P3'R 177 pC ,;"'Pb7 '3C T75 737 OC 7173 ,7Plb C' .|"'Rb7 '3e
l'B'3 b3PBPb P!31R5 bB P17Bli I'P O'ibR RD3 .niW ' t o mm n i ] 3 :!Plf) R7I3)3 (3:13 'bCW 713b 71B53 7Bf) pi .Pl'Plft 'PC bib P71D' I'fil PB1D3 b'B3b
.0C!3 IPlfnb b31PC OipB3 Ppftl R R 6 b3 P7135 a37P R133 ,(R' oc 7"3 ''B) O'boP) 0 ' 7 P 5 71C' R7I3B (13:0 D'DBIC) 717C bs) DC ,(7:I 31'ft) 0'7173 'PB3C1
P7)6 C77131 . ( P : 7 3 737133) 3 n p ftbl 1371Cft 1133 ,lP"fn bl3 ,71C 'bl3 ,b"l ,blB3 D'ft bDB' pCb3 737n ftlOCBl .05 Rpfl 57I3B 71731 D713' 713' (jf) ,(l:M
P737 bl3 1133 .JlCbp )lpP flip 13C l"'P . m a :fnpl3P 31C"b P13!3 PIl D'37 C 1B3 ,blB3 ftip 0'7Rf) b'BBB ifl bBBRB 6lPC31.31C' ,7ie' ,017' ,713' ,713' 1B3
be DU7P1 .71Cb b'3C3 ,71C 'bB ,h"l .71Cb 1)33 .1110 :(R':3 pbpp) 07flP '33 (P:lBp DC) 7710' OSBbftl DIP' ,b'BBB JlCbSl .771BP' ,bbl3P' ,0»17P' ,7713R'
DC bB Pl)3 3P31 .'131 'PD313 ppB' )'D3C |'7P ,7ie 'bB 5 7 B 5 P133 Dlbp3lf! Jfo 7 1 B 6 P 13713' <lft .(3':P3 00 P13'P3 331CB (P:DB P'BC) I'bf) 3pB' 33ieb
'73 .(D DP3B f>l31P3P) 177'P '73B '3C3 pbp lbD3C 7PBb5 P133 PC313 P133 ,'3»B i t t ' (3:' P'BT) '3lW' '33 1B3 ,13n'P 713' 1133 toft D'7pft IPlb'BB'C 'b |'ft
f)3C PBC3 .pCbp bB 0>3C'P»P 13 6"p C'l .P'371 P'7B 'b B71B <1D1' '3D'7 pbp b3 PBRbBb OB'pft OB 17T5 173B'C DB'P 1713' D'7n3 ,13713' 7173 73
3'n3 bp731 ,PllPPCPb 05'33 '3Bb P3bb PlBBfto lOTp |b33 3pB' pfnpb ICB IPpbC DPbR3b 03pB bB 13)C' 1'7173 b3 .apU 7J1 N i n i :pft5 5C333C 7B
1'3'13 )P' fine P)37 13'B PIP BC7P ,101' 7Pf) .(Cjb b'Bb) llPPC'l bp711|01' C33 DPlb'PB31 03773 . 3 p S :('BbC17' O m p ) C'ft OPB 7pB' ftbl )7TP 73B3
11)513 pb73P , m 3 p ,1'36 1373C ftlOl .PPlDPb IPKlp 337C1 P')Db fl5' ,'l)fl3 O'TCP TC) )ft55 '3pB3 pi ,(3:IB D'bpR) 1B7D ftb I'PUpBl IBP ,131C' ISbpC
13 bsBDPb im ' t o m s i nua ,Pbn3b R'BI p'sb ,ICB be v» '^s qoii 7Cft be ipbRB ft3P bBftB .inn'3 nMW n t r x a (a) :c"'5ft7P i"Bb )icb3 .(p:ft
,D7P I'B 113713 PlbC toe I'3Bb 1P1C77 71B1 .(':RB ,De 7"3) 0'75)3 bs 1P653 b31Dl ,5CB 1373 pi .pDBB pC ICIB ftlPl ipbP3 D'3nB D'P'11'0'C .pC ftP'
:(.3 R1373) 0 0 3 RPblC 1370 I'B fftC 0'373 D373 D'7Bftl BC3B 173C3 <lf)l 'C3ft 137515 ppft DBB COB) P1R)»3 1)')CC 1B3 ,(73:3b D'737) lb37 p C 3

a n d , i n liis t i m e , b r o u g h t u n i t y |7nK5] t o t h e p e o p l e . A n the treacherous nature of the serpent is distasteful and

a l t e r n a t e t r a n s l a t i o n — still r e f e r r i n g to S a m s o n — is like
the unique one of the tribes of Israel, meaning that Samson
would be like David, a member of J u d a h , the most
distinguished of the tribes (Fiaslti).
17. in-l-i^y ttJm — A serpent on the fiighway. Rashi and
Ramban apply the words to Samson, whose single-handed
battle tactics corresponded closely to J a c o b ' s description.
Like a serpent leaving its lair to attack travelers and then
slithering back to its hiding place, Samson waged a
personal, guerrilla-like war against the Philistines, catching
them by surprise and going into hiding before they could
counterattack.
R' Hirscti notes that J a c o b said, "Dan will be a serpent,"
not that Dan, i.e., Samson, is a serpent — as he said that
Judah is a lion and Issachar a powerful donkey — because
un-Jewish. The implication is that Samson had no choice
but to adopt such tactics in battle, but his nature remained
pure.
1337 ^3?1 — So lis rider falls. The allusion is to Samson's final
victory, when — blind and in chains — he pulled down the
pillars of the Philistine idol's temple and caused it to
collapse, killing himself and three thousand Philistines.
Like a snake biting a horse and indirectly killing its rider,
Samson struck indirectly at his tormentors [Judges 16:29]
(Rashi; Ramban).
1 8 . 'n 'ri'ip ^rtyW^h — For Your saluation do I long, O
HASHEMI J a c o b prophesied that Samson would utter a
heartfelt plea to God, begging for the strength to tear down
the Philistine temple, a prayer that was answered {R'
 ^K::;::::;,i^[^^stfRffl

283 / BEREISHIS/GENESIS PARASHAS VAYECHI 49 / 23-2'*

heights to gaze. ^^ They embittered him and became antagonists; the arrow-tongued men hated
him. ^^ But his bow was firmly emplaced and his arms were gilded, from the hands of the Mighty
Power of Jacob — from there, he shepherded the stone of Israel. ^^ fThat was] from the God of
your father and He will help you, and with Shaddal — and He will bless you fwithj blessings o/
heaven from above, blessings of the deep crouching below, blessings of the bosom and womb.
^^ The blessings of your father surpassed the blessings of my parents to the endless bounds of
the world's hills. Let them be upon Joseph's head and upon the head of the exile from his brothers.
^^ "Benjamin is a predatory wolf; In the morning he will devour prey and in the evening he will
distribute spoils."
^^ All these are the tribes of Israel — twelve — and this is what their father spoke to them arx I
Final ^^ blessed them; he blessed each according to his appropriate blessing.
Request ^^ Then he instructed them; and he said to them, "I shall be gathered to my peoplr,
Jacob — Whose help overcame at! the obstacles to Joseph's Babylonia and Persia, Benjamin's offspring will triumpli
rise (Rashi). over Israel's enemies and divide the spoils of victory. This IN
htc.-VP'^, l?iS nv'T Di^Ki — Fron^ there, he shepherded the stone of an allusion to Mordechai and Esther, of the tribe of Bi;u
Israel. From there — i.e., his God-given position as viceroy, jamin, who defeated Haman and were awarded his estalc
or from his position as the victim of slander — Joseph [see Esther 8:7] (Rashi from Tanchuma).
became the shepherd who provided sustenance for Jacob, 2 8 . -lirj; nfaty — 7u;e/ue. The Torah reiterates the poini
the stone of Israel. The word stone denotes kingship, the made in 35:22, that there were twelve tribes — even thouiili
primary personage of the nation, as it is used in Zecharlah the tribe of Joseph had been divided into two tribes. Tlir
4:7. Alternatively, pK can be seen as a contraction of the connotation is not that the twelve full-fledged tribes are only
words pT DK, father and son, thus alluding to Joseph's those mentioned in Jacob's blessings, in which Manassdi
support of the entire family (Rashi). The above contraction and Ephraim are not counted separately. Rather, there Wfi i*
also alludes to the family, for it is the building block — the always twelve tribes; if Levi was reckoned as one of thi^ni,
stone — with which the nation is built. Manasseh and Ephraim were combined and listed as Llu-
tribe of Joseph. If Levi was omitted, ManassehandEphrciim
2 5 . n i r riKi — And with Shaddai. When Joseph was tempted
were reckoned as two tribes. Accordingly, on the breastpKil < •
by Potiphar's wife, his heart remained with God and he
of the Kohen Gadol and in the blessings that would hr-
overcame his desire (Rashi). The Name Shaddai, often trans-
pronounced at Mount Gerizim and Mount Ebal when Ihr.
lated as All-Sufficient, refers to God as the One Who sets the
nation entered the Land (see Deuteronomy 18:Iff), the oil
proper limits of all things, good or bad. In the context of this
spring of Joseph would be counted as one tribe. However, in
verse, when Joseph needed God's help to maintain his
the division of the Land and in the twelve tribal encani|i
spiritual integrity — and in the future when Israel cries out to
ments in the Wilderness, Manasseh and Ephraim wfu<
Him as Joseph did in his time of spiritual anguish — God will
counted as separate tribes. In both of those cases, Levi VJ.T--
provide sufficient blessing for the people to prevail.
omitted, because as the special servants of God the Levltr--
. . . n3~)a — Blessings .. . God will bring blessings of
encamped around the Tabernacle and received no territm v
irrigation from subterranean springs, so that Joseph's land
in Eretz Yisrael (except for forty-eight towns as living quni
would be fertile even in times of scarce rainfall. The womb
ters).
will be blessed so that women will carry to term and give
birth to healthy babies, and the bosom will provide enough inana? niy>f ttfiK — Each according to his appropriate bte-,:
milk to nourish them. ing. Jacob gave each son the unique blessing destined lut
him. The future would prove the prophetic veracity of lil't
2 6 . Jacob ends his blessing of Joseph with the hope that he benedictions (Ramhan to 41:12).
would be the beneficiary of the very same boundless bless-
2 9 - 3 2 . Jacob's final request. Although Joseph had n\
ings that Jacob had received from his own forefathers. ready sworn to bury Jacob in the Cave of Machpelah, Jacnh
vnit, ~in? — The exile from his brothers, i.e., Joseph, who was now imposed this duty upon the rest of his sons as wr'll.
separated from his family (Onkelos). because he feared that Pharaoh might forbid Joseph li'
2 7 . Benjamin. Benjamin's descendants — likened to a wolf leave the country, but would be amenable to allowing Ih-
— were mighty, Fearless warriors, as depicted in the affair of others to go. Regarding Joseph, Jacob's apprehension wn'
the Concubine at Gibeah [Judges chs. 19-20] (Radak), as was justified, because Joseph felt that he needed Pharanli-
King Saul, a Benjaminite, who, in his short reign, defeated courtiers to intercede for him, and Pharaoh agreed to let hlin
Moab, Edom, and Philistia. The morning refers to Saul who go only, or primarily, because Joseph had taken an oalli !•*
rose as Israel's champion during the early years of Israel's do so [see 50:4-6). Furthermore, Jacob emphasized \\\t-
history, when the nation began to flourish and shine. In the importance of burial in the cave by stating that the I'tihi
national eoening of decline, when the people were exiled to archs and Matriarchs had been buried there (Ramban).
D3-J3 / wn imi ntwna rr-iPKna nso / 282

rb ip'yiji vii?i?3i an; n-i)prii<i.= in''Ka •yijm ;D''Yn •'^V3 innut/'i wm imnn''i n-m
tKnij'jD (nia K"))'%a n a s r i ^ J '^ ',_''. .'' " ''> " • ' • ' . ". "'••:'".'"
d ; p ^^y nniK^MYma n a n i ; ; 1??? H j ; ^ DE^D npv^. ^15^? n ^ ) p VT ^V^] H3J] Wt^j?
NSi7in? 'wi Nitipg KnniK ri'3i3 •nfn3''i '•'ni:? nxi 'inTVi 'n^'fiN ^xn :'7Knt:;'' na
••riljiii 'jiv arj'] Kiain' pa m i D i i
1 ^-fSM-r-rS-^ < : • -rf V : JT J- <•• : -ri v; : -: I • T •• •• i- x : •

1)3 Fi^ nir; KI t^ifirii Knia'?ip I'pnK Dn_U7 n'3~i3 n n n riYn'n Dinn rinna 7j;n D'')?U;
i!ai)p'i??'Ta|75!nKS''i?n^^KDii3, niKn-nv n i n nDn3-'7V h n i •viiK n m a ;Dn-n «
n)3')3n3 : 7 N 1 i £ " 1 K V I t P j a i i n a K '•"""" " ' ' • • , - •" ', '^^ ' •• •
'W• n;i ^^yoa' ^n?' ^jiasi KH^K IT-HN n^p nl^lR?! flPV U/K-)'? p^Pin D^^IJ? n'VnJ
K;)3U;I K ^ M 10051 p-^a ^ p i ? ' , .L,ip^ pip,-,, ^^yL,^ - , y 1,3^^ - , ^ 3 3 ,,^,53, ^ j ^ ^ ' ^ Q , ^ ^ ,^
:^BKii ^aiji Knaia i i ^ " l a ' n n t l ' N ; riK'T) nWV D ^ W 7 K n t y ' ' •'Uaty n ? K - 7 3 na
K n p -py l a p w "inNi Kna-ia,= -,:,3 1 n 3 i a 3 I U / N " U;''K' DHlK \'XX'-\ hrv:^^'XTib
\sr? iTiani 'nnaK lana '•71 '.-'— •-••••••• ^'~-- ^ •-• ' i-.-j-,:- •.• • -:
r^K b31210; KijVy in-j Kpigi •')3V"7N; iqDKJ •'?!<; nn?!? nuNM nniK ly^i :nn'K m
Kiy'ia Kiajbi t]p1'i Kii^nV
Njirja ra-)j3Ki )ln; K ; ; ? ? ! Kigya Nitiii^n 'jan^ nniopsai KOWW 'iitfri nyixa pajia.a :'ninK'i
••1 K-j) i p y mo 'pK-jif/'i Kjuaizj f^K ^a na :K;\£;ii3 iKif 13 iinp'?in i o t a f J^g)? iin^ KWai iiy'31 Njang
'')3y'? lysgnn Njt? iinV "inKi iino; liiiaioa :iinn; ^ n a nnaiaa ••i l a j imn; T-iai iiriiaK ]'\r\h h^'in

rpno 13 on3» n3D p ,f'iroc6 .nixn :l:n'p n3e) Dni36 pln> ^nb 61i in!3'i pel ,iiD6i ipp6i is'i3i5 iniiini i'n6 innin'i .laii itmiaii (ja)
ID .niKn is;:():) 3i'6) 13) mm »)3 .'1)6 'B133 '3nine p'la pel .nin ntn pcin 1'6) .3'i 'e36 I'P6 ii IPB3 .1311 :(i3':n5 ^3 ;7':6 prop) on"n P6
:(n DP P13P 63I I6PD mi 137133) nmp ii3)i D3I DP'i6pni 1)33 .Piip ,()':3137n3) '1)1131 ip6 a3'in 'n ann in3 ,m) 7p3'l 1I n'n 3"6c lira ppl
.i'n6i3 i733e (Diip>i6) 'nin6i 6e'i5.1'nN TH :tiDii »KI'3 ois .pinn Wfl inn ,*j!i5 pel 616 i3'6i .7p3nl 1I n'n p'fcia o'in P"3i pel D6 <I6I
awni ,i"ii .0:6 n'Be') iin6 nit) (3:33 6ip'i) I61P' '33 'Pipn iii3'i 1133 .113713 |ipi 6ine (73:73 3i'6) l3Bn inii pi ,»pn pel 6iap (3':3 n'ni') O'np
.in3 nil' Biinp P"B ppp i6iini ,v)n6 ne63 nj' PP33 1B ,m\ijp ]rm2 n6 b'nnien ,6in on'16n 131 i»i inp 'I1,0'in6 '"B inpini iniin pelP 616
;ipB< TaN mn .VT niB35n r3i3 sirn 6)'e ,iJis'i \m ,VT 'BIU iis'i .»7) in3 (3:)3 n'BP) '6 '3ei' mi pi .3'i 'e)6 IPB) ,O»)B» inniiP) ,oi3to
PI6P 0)1P Diip)i6i .cii) nBiD3 6P'673 ,'1311'36 le Dpi'i PWT ii np6i3e 'in ini)ipi .(DP i"3) pn 03)Plp .n'sm •hm :'ninp3i Dilp)i6 win pi
[ni3i3n onil ,(n:3 6 i6ii3e) p6 'piii3 'i oiiB pm33i ,m»ni ni6p pel OIIB (13) :nlp) ins piipi D'i6i I'ne pi6 (ii:6i I37n3) nSpnn 'nni pel ,6p«l5
633 .t|ii3' ie6 610 361 .tiim ajtt jwaa (ta) :Dl3pi ipp'piai ro6 pinnp 6'a II .I'T '»Tr iis<i :ip(P ,ipcp .piin3 a3C'P3 .incp inma autm
P)l53 (63:63 D'i3Dip) inp6 p'6 03I DPOBPI .I'JSBP ni'ni pTPB I'O'P iB a"3pn 'Tn 1I nn'n n6( .(P':' 6 o'sln) tpin 3ar pel ,17' to PB3B P)'P3
oni'i '1)1 asilna ml li6pi '63e 3'3D I'3'I63 PID a'a'e li6p to 6331 .nB3)3 pel ,i6ip ie ppB ^Kiiu' pK nsin pvai ato mom .api» Tax 6inp
ipaa :n' bmmo ;ro:T 616i))p) B'Pi' n)B' ie61331 'wi 017631361133 'i)i D3ni ,3ppi .in)ip p 61a <i6 Diip)i6i .Pi3ln pel 0:7 n'lBi) ae6ia p6n
ii P' 7i!3i .(6>:6i 1371)3 Diip3i6) n67i3 wiipnn iipi ni3 ppl .iv ban' 6in nPDiP 6iPD3 6p"ii6 0"p7 to .oai Din ic6 piniina ,a'ni6'3) iin3
713Be 11316 61a il6e tol .(13:)1 a'BP) iiP 7B plin 16 P ' 1 3 B ppl3 ni317 pel pi .ippp |n'63 ip DDip n'3ipn 65piP3 'ipi .6ipn3p '13B 'in 6ii
Bpcnei) fihhvi phw ais;'?! :16ip ie pn'iti (pn'in 6"DI ppi3 pinP3 .PB3nii pppl 1I ap'n n"3pa le I)P'6P i'3P3 ini6'33 3Pni 'i3Ba to omna
one iponi '37113 hbv p^m :i33l ol)'c i5)73i3) '7' to i6ip ie psp pp'IBB pel I61P p6 .t5 Jipl ,1'7' 'Bill IIBI pi ,'nlB17 iB 3a7 6mp' p3
i''nD6 ;t:p ino6) inofti 'PP3 |i3a P'3 a3? ii363e ,pa lip p6 ipin' pi3')3D :lityi 6mi ,p6t li ap'a .ysx bttn (na) :i')3i 3pB' i'33i |n36 pi 36
131 iivN riKii (rta) :P7pi)a 'e7p3 D')n5n lip to 0)in Dilp3i6i.()':' i"3) laiai 6ini p3)76 'I37i PBnp 6ip3 pi n'n a"3pa OBI .'IIB nxi
p 616 .pB3p 616 0313 61p oni) p 61ai .nniK iia''! DniaK nnb inil3 .lDilp3i6 Di)iP31 6n67i 6361 6P313 .nmi anir nai3 :(r:iB
pBce pi6il '113 61p 1)3' .)')B3 in63P an ,on'36 oni 137 ip6 P6II .IPITP p)3p)ni p'lni n"i6in ns'i) pB'iro o'inin I'a'P ,nnii'ai o'l'ima 1313P'
it"K :(n:)' i"n3 ;(.n3) i 'P3i 6pp'D5) E»cn3 ols ,opi6 p3'i i"p ,'il) l)'n)inn ()':D' pinpi m" ni' .nniii :in'i3iB I'Bal pip oni P6 IIBP' 61
ii n'a 61 .ariK -jia :7n6) 7D6 in to 63i a7'pi)a n3i3 .inaiaa IIWK n a j TaK naia (la) :jn3 mv Bitne op iB 163 o'7p <|6 ,'7ne' a67PP'6
P113) nua'i p)P '5l .Dni6 p3 i"p an ,ipi6 p3 in3i33 ip6 p6 616 ii3il IS :(P"313) 'im n6 p'3p Pi3i3n 1B mini 1133 a"3pa ')3i3e Pi3i3a . D I
I33 Di3 1II3 61p li3' ,nl'6 Ip aniip 'IPBSII 36t le ins'cn i'n'33li '16 '1 p3C ,Dl)B D1B3) 'ii3) t|iD 7B113) 'ip pi3i3np 'BI .n^iji n w j iimn
|'D')3ne oe to .i)3V hx tjoKi (oai :(ip 6nip3P) DPI6 p3 i"p ,pi3i3n 1' 31 nn7pi nn' piiBi in6)p ,oliBa piSp '^ 7B RB)n o'lln '13 niiip n3i3
,aD)3a '16'ap '13B jieta as'D6 pp .(:3)p P3P ''B) ]«')) oipn 16 P)P5)n a6ii •i')'B 63 6p 1"6 Dni361 .pnl'li 13'36 Dni361 in6 6ic ni3 (T:n3 I'BI)
I3'i37) P'3 IIP 16 IPDD6I (in:B' o'BBip) np'3n 0P16 <ID6» P'6 I'6I p)3 616 inftm 6I1 (113-7':)' op) n33n6 ll a6ii np6 ip6 Ii6n l3 p6 '3 'i)i n)iB5
,D'np)a ')5n n'3i 0PD)3n («i:)3 6ip'i) Ii6n P6I3P P6 035063 (3:33 'nin'pai i6n piiifin in n6 |P6 IBIIII fl '3 ii in6 ppi'l .73I3 i6ip Ii6
:nD33n pel 6'a t|6 0P'n3 mro6a aD'D6 Isi ,(!B:)3 nine) TCBP P6 PD63 T36 3pB' Pin3 Tnl36ai (T:P3) a'BP' in6e mi .0:13 DB) 'I)I nBi3Pa P6
2 4 . inif'i? in^Ka aittjil — But his bow was ftrmly emplaced. was firmly established, when Pharaoh "gilded his arms," by
Bow alludes to his power, i.e.. notwithstanding the attacks placing the royal signet ring on his hand [Rashi)- All this
and hatred of his foes, Joseph's power as regent of Egypt happened to Joseph thanks to God — the Mighty Power of
28S / BEREISHIS/GENESIS PARASHAS VAYECHl 49 / 30 - 50 / /

bury me with my fathers in the caue that is in the field of Ephron the Hittite. 3" In the caue f/inl
isinthefieldofMachpelah, which faces Mamre, in the land of Canaan, which Abraham boufjht
with the field from Ephron the Hittite as a burial estate. ^' There they buried Abraham and Sar.ili
his wife; there they buried Isaac and Rebecca his wife; and there I buried Leah. ^^ Pwchasi- »(
Our Father
the field and the caue within it was from the sons of Heth."
Jacob Did 3^ When Jacob finished instructing his sons, he drew his feet onto the bed; he expired and ut.n
Not Die gathered to his people.

50 I ' J ' h e n Joseph fell Upon his father's face; he wept over him and kissed him. ^ Joseph orden-i/ •
Jacob Is his servants, the physicians, to embalm his father; so the physicians embalmed Israel.
Mourned ^ His forty-day term was completed, forsuchis the term of the embalmed; and Egypt bewditdi
P^'^" him for seventy days. ^When his bewailing period passed, Joseph spoke to Pharaoh'n
household, saying, "If you please — if I have found favor in your eyes, speak now in the e.i(.**
Permission of Pharaoh, saying: ^ My father had adjured me, saying, 'Behold, / am about to die; in my graur,
for Burial tu^ic/i / bave hewn for myself in the land of Canaan — there you are to bury me.' How, I will
go up If you please, and bury my father; then I will return,"
The Burial ^ '^"^ Pharaoh said, "Go up and bury your father as he ac^ured you."
Procession '^ So Joseph went up to bury his father, and with him went up all of Pharaoh's servant:.,
spiritual his earthly life has become, the less he is encum- then there was a long journey to Canaan, in a warm i ll
bered by his body's animal demands and instincts. Jacob mate.
had so perfected himself that leaving this life meant no Or HaChaim, however, comments that since the body ol 1
more to him than removing a coat means to us. His soul completely righteous person never putrefies, Joseph wm.
simply discarded its earthly raiment — his body — and afraid that the Egyptians, upon noting this phenomenon,
continued essentially unchanged. In the deepest sense, would venerate Jacob's body as a god and turn it into .m
therefore, death did not exist for him — so he did not die in idol. In order to spare his father that awful indignity, Josfipli
the conventional sense. had the body embalmed, so that the Egyptians woulil
attribute its preservation to their own skill.
50. 4-6. Permission for burial. As the ruler of the land, Josei il.
1-3. Jacob is mourned by all Egypt. could not leave the country for an extended period withom
his absence affecting the administration of governmeni
1.113K laa-Sj? qpli VQ'I — Then Joseph fell upon his father's
face. Although the other brothers were surely as aggrieved Furthermore, if it became apparent that Jacob and \m
as Joseph, only he is mentioned because his presence in family still considered Canaan to be their true honr',
Jacob's final moments was a fulfillment of God's promise Pharaoh might well suspect that Joseph would remain thei-i
[46:4] that Joseph shall place his hands on your eyes {Sechel and not return to Egypt. [To allay this suspicion, Josepli
Tou). It may also be that Joseph was nearest to Jacob at the promised Pharaoh that he would return without delay (v. r>) 1
time, listening to the final whispered instructions and It was necessary, therefore, for Joseph to secure Pharaohs
Divine secrets that were not known to his brothers {Haamek permission to leave {Ramban).
Davar). As indicated by verse 4, Joseph did not go directly 1^
Pharaoh; instead, he had members of the royal househoM
2. vaKTiN uari^ — To embalm his father. Embalming was an make the initial approach. The Midrash comments tl^i
Egyptian custom based on the teachings of the nation's Joseph expected opposition from Pharaoh's courtiers, so W
idolatrous beliefs. Under Torah law, however, it is strictly acted according to the proverb, "Win the accuser to y(»u
forbidden. The Torah requires that the body be permitted to cause if you want him not to act against you." First he spolu!
decompose naturally, as quickly as possible and without to the queen's lady-in-waiting, who influenced her mistrem
impediment. The soul rises to God, but its physical habitat, who intervened with Pharaoh.
which had been taken from the earth, returns to its source,
as God told Adam, f^or you are dust, and to dust shall you 6. ^V^5i?/n "yx^^:? ~ As he adjured you. Pharaoh's implirn
return (3:19). tion was clear: Had Joseph not sworn to do so, he would lun
have been permitted to go (Rashi).
That Joseph had Jacob's body embalmed was surely not
in compliance with the pagan rite of Egypt. Rather, he 7 - 1 3 . The burial procession.
wished to show respect to his father by preventing decay 7. tipli "jy^i — So Joseph went up. Although all the brothcii
in view of the very long delay before burial, since the went, Joseph is singled out because he personally attendt"'
Egyptians observed a long period of mourning (v. 3) and to his father's burial even though he was the greatest man •''
 h I DM

'•7 Kn'iyips ^nrav. nb 'n; nap

I J : V I." : • jv - : T T ; - •.• t c -• " ••• ^ : I •
T Nniyipai :nijnn insy 'jjjna
King 'SK hs •••^ KnVa? ^pna ••js-^y-nK/fc n^3?an nit?;? -ii^>f nny)?? :''ririn ^
K^pn n; Dni5!< ]at ^ lyjan nyiK?
:Knnp naprjN'? nijnn i"iay jp
rriiu n;5 Dri-jas n; nap \yiv\^
•nis nDj7 nHK/ nnp,Tijnj<;5? 'nnn fisy nj<n «^
np3-i n;i pnv' n; nap jan nnpK HN] pny^Ti^ ngj? nHty IJIE/K nnt? m i D T O K
•'j'ata'; inx^ n; nnap |Bn) nnnis
;nKrin ua p aa T xniypi n^pD
nntyn mpp :nNynis; •'riiDj? nai^i ina/x ng^-i ^^

ly'iaijiNI T33W1 xpnvV •'ri'i''3T

n; t|pl' Tpgia :pr^ pitfji 'ril^v Kaji :i'7-pt£7'i rjjy •;in;3 T-nx •'^p-^y CIDI'' ^ S ' I tTwy ^
••rHatt n; mri'?'? ''PJP?? '^^ Tinay ra^-nN Din'? D-'ND-in-nN inay-nN noi'' ly^i:,
ft- T V - : I- • : J T T T -: v I f - : -

il'nii fystw 'Kayip an; laji NJWD

ay t]pl' b'Vni an'a? 'nl' naj/ii
n'naifJN jya cin; aij'n^ a'vas ma
nV)3 Dajj Ufa 1^'Vn lia'j'va TPm K r n ^ i n5'';i^j;3 in "'riKyKj KroK n m ^ n'li^nQ
Kij nn'n^ '^y D"p Naxn nn'n'? mn TDK^ '^V''3t?/rT n^ n)pK^ ny^D rim^i n
KV1N31'? ri'ippKT n^pa n»a NJS
]ya pBij iv^i '?n3pn JBIJ ivpa HKit? IJ/i? n??? '^^ ^^''^^ "^^^ •''^?P? ^^ ""^^^
^n^5ll ain'K) Kai? n; lapiji in^WK) •'5K-r)is nnnp^N;) ^r^^^J??? "^^3^1 ""^I)-?!?^
KQ? ^las n; niapi pp rfyis
n; aapnV 1P1' p'^Pi> :1^y D"PT
::iV'»3i^n nt^>f3 ^nKTiis ^"5pi n^v nyi? nnx';'] i
rrvia nay ''a naj; ip'^pi •'aoN

D^^i ' w i D p 63'pi3 'T •JRI? .'p'>p -icft IM .pci;:) b ^cnn 7ID ICI7»I .(JP>I'
i: 3pii' bpjc p u ? , n : 'i ic-?7)) 71131 .(.v P J W C6I) O T ? DT?ni p-jip VP O'P
0113W ipbn i>'3W CT I?ip icDb •)p6i '"551P16 :iCDi pi P'sn li'3:ii: 3Dn ^lop
-•jp'sn 'P"ci 6i nrupp b'3W 61> 061 .^y*3tyn ^ttrlo (i) :(p:f)5 w: pipc)
'li 'P133C5C nmst; br Ii3i5|i 3"f) ^Dfi' 63i; ,.^]:13C0 ii) l o u -jnii 6*)' 1)36
,i;i T5» i;'6 ppfti linl) D'i33C in c]7i]3 TPJ) ' ) 6 C C7ip:i licb bu objft 6ic
tt op'Di .qoKii vM'i :vi:n D'jrJp -I'^ai IDK^I (AI?) rpi36 DU .•'n:iK ^K
I':D .TiaK riK tsan^ (3) :(:D :^'>W) m 6b i;'36 3p»' ^"n n»6i ,13 cn»6)
i6b»t: 713 ipysn'»' ib in'bp .1^ IK^M'I (a) :(iP3v omp) b)T> O'DW nnpin
D'pbci cipwb 0'p^^6 .Di' msiatt? a n y a iniK laaii :oi' D'3?3-56 li
'"CT ''13) p i 3 p n Dib'> 'n I'd ^mn ribx ,ibjn> P5^3 oob 063c 'sb ,?'p3b
D1J1P ;ab:63 PiDC) p'6 mD' '31»3 ipipw .'b i n n a ntcK (rr) (p' ,':fn b'ub

iJO. According to the commentaries, J a c o b described the
i:iive in great detail because he was afraid that during their
iiwenteen years of absence from Eretz Yisrael, his sons
might have forgotten where it was, or he feared that the area
liiid been seized by one of the local people. Also, he
uiiterated that Abraham had bought the site, not merely
occupied it on his own.
:i3. ^pVl ^3?] ~ When Jacob finished. Jacob lived until he
11.3d finished whatever he had to do in this world. His final
i.isk was to charge his sons, and until he did so, his soul did
not leave him.
•devour father J a c o b did not die" (Taanls 5b).
R' Yochanan maintains that Jacob did not die, even
though the Torah relates below that he was mourned,
I'rnbalmed, and buried. He cites the verse, "Do not fear, O
Jacob, My sewant," said HASHEM, "and do not be dismayed,
O Israel; for I will saue you from afar and your descendants
from captivity" (Jeremiah 30:\0). Thus, the prophet equates
Jacob with his descendants; this implies that just as his
descendants live on, so does he. Tosafos there notes also
that the Torah does not say explicitly that he died, as it does
of the passing of Abraham and Isaac. Most commentators
understand this statement to imply that Jacob lives on
spiritually because his offspring maintain his heritage.
Resisei Laylah comments that Jacob had so perfected his
body that it was no contradiction to his soul. Death is a
wrenching, painful concept only because — and to the
extent that — it involves the soul's removal from a material
existence that it has come to crave. The more materially
lustful a person is, the less he can bear to part from this life
to the holier one awaiting him. Conversely, the more
 !.,}.ii.iii.»ii t i i i i i i i i i i . i l n i

287 / BEREISHIS/GENESIS PARASHAS VAYECHI 50/n n

the elders of his household, and all the elders of the land of Egypt, ^ and all of Joseph's housdnflt t
~ his brothers, and his father's household; only their young children, their flocks, and their (.i/(/-
did they leave in the region of Goshen. ^ And he brought up with him both chariots and horsenun
and the camp was very imposing, ^^ They came to GorenHaAtad, tohich is across the Jordan, .mii
there they held a very great and imposing eulogy; and he ordained a seven-day mourning p( -i l< •• I
for his father. '^ When the Canaanite inhabitants of the land saw the mourning in Goren HaAlut
they said, "This is a grievous mourning for Egypt." Therefore, it was named Avel Mizralm, wln> i\
is across the Jordan.
^2 His sons did for him exactly as he had instructed them. '^ His sons carried him to the iiin* I > •/
Canaan and they buried him in the cave of the Machpelah field, the field that Abraham had bon-ihi
as a burial estate from Ephron the Hittite, facing Mamre. ^'^ Joseph returned to Egypt — he . N • i
his brothers, and all who had gone up with him to bury his father — after he buried his fi.\U\< ^
Joseph ^^Joseph's brothers perceived that their father was dead, and they said, "Perlh'!-
Reassures
His Joseph will nurse hatred against us and then he will surely repay us all the evil that uw >ii,.
Brothers him." ^^So they instructed that Joseph be told, "Your father gave orders before his </< t / ' i
seven-day mourning period [shioah] that begins immedi- Thus, only his head could enter the cave for burial, but m >
ately after burial (Ibn Ezra). his limbs and other organs (R' Aharon Kotler).
1 1 . nnxw"? nt naa-'??^ — "This is a grieuous mourning for 1 5 - 2 1 . J o s e p h r e a s s u r e s his brothers. Joseph's biniii. .
Egypt." This was an instance of people prophesying without perceived that their father was dead, in the sense IIIMI -•-
realizing the import of their words. It was indeed a cause of seemed to them that with Jacob's death, Joseph's {\U\\<- !•
mourning for Egypt that Jacob was no longer with them, for toward them had changed. While he used to invite th<' Ini • • 'i
his presence in their land had brought prosperity and bless- to dine with him very often during Jacob's lifetime; .u. 1 -
ing. Had they continued to revere his memory by honoring ceived them all very warmly, he now stopped doing •• • i
his offspring, they would have continued to benefit, but in- them this meant that once Joseph no longer had U- .ii>
stead, they began to despise the Jewish people and eventu- deference to Jacob, he was revealing his lingering anin •• > 'i
ally enslaved them. As a result, Egypt was to be punished toward them, and they feared that he would avenge liliu ii
with plagues that destroyed it as a great nation — truly a against them for having sold him. They were wronii, Ic
cause of mourning {Or HaTorah). ever. His real reason for stopping the invitations was tl i >i i ••
cob used to insist that Joseph sit at the head of lh<-1 lil'
1 3 . Tija inn iKt^^i — Ms sons carried him. After the eulogies Now, however, Joseph felt uncomfortable about takiiii 11 •
were over, his sons carried the coffii^ on their shoulders to cedence over Reuben and Judah. On the other hand, ii v- i(
the Cave of Machpelah (Abarbanel). beaviolationof protocol for the viceroy to relinquish hi M
Jacob had assigned his sons to their respective positions sition — so he stopped issuing the invitation (Tan'/t"..
around his bier, exactly as they would later encamp in the Alternatively, Joseph knew that, with Jacob gone, lln i-
Wilderness around the Tabernacle {see Numbers ch. 2), As in a serious danger that Egyptian persecution could ln-p
that instahce, Levi did not participate. Mor did Joseph, for any time, and that it could be provoked if the Egypli.tii
Ephraim and Menasseh took his place at the bier. Jacob said pected that the Jews were seeking power and infUn'n-
that Levi should not be a bearer because his offspring were prevent the Egyptians from harboring such susph i'
destined to carry the Ark, and it was not proper for him to Joseph stopped inviting them to his palace {GurAiiiih i
carry human remains. Nor should Joseph carry the bier, for R'Hirsch notes that without parents as a focal pnirii • i •
it would be disrespectful for a ruler to do so {Rashi). family, it is unfortunately natural for siblings to iiu'r* '
The Talmud relates that Esau contested Jacob's right to often and even to drift apart. That happened aflcM ^••
be interred in the cave, whereupon the fleet-footed Maftali died, but the brothers interpreted it as portendinj) ? ^
dashed all the way back to Egypt to bring the deed (as noted thing sinister.
above, 49:21). WhenChushim, the deaf son of Dan, realized
what was happening, he became infuriated and shouted, 1 6 . tiDlv^K mv?!! — So they instructed that Joseph h- ' •> -
"Shai! my grandfather iie there in disgrace until Naftali re- Fearful of Joseph's reaction, they dispatched the. -".i
turns from Egypt!" Thereupon, Chushim took a club and Biihah — with whom he had always been very frien<llv
struck Esau so hard that he killed him [Sotah 13a). Accord- tell him that Jacob had given instructions regardinu "•• '-• -
ing to Pirkei d'Rabbi Eliezer 36, the force of the blow decapi- situation before he died. This was not true, for Ja<:nr> i M:
tated Esau, and his head rolled into the cave, at Jacob's feet. that Joseph would not seek vengeance, but, as th<» ' ••><•:•
Since Esau studied Torah under Abraham and Isaac, he state (Yeuamos 65h), one may alter the truth for the ru>>-
deserved some reward. But his study was only a mental exer- peace. After the emissaries delivered their messagt!, th<" iH--\
cise that never entered his bloodstream or his organs. He of the brothers came to him (v. 18) and pleaded for in*»i*jj
never took the Torah to heart, or used it to guide his actions. (Rashi).
 1^

'mi nu/na IT'tt'Kia ISO / 286

innsrip-j Ny-iK 'DD 'J^I nn'a 'ap

NiUK n'3i 'ninKi qol' rra 'pain
T-nK) iqDl'' rT'3 VDI iDn^vaTI?? "'.^i?' ^^) ''^''5 ''i!i?'
'liniw iinnini iinayi iinbpu lin'?

K-13V3 'T noKT nils n'a ny inisv napjp nu7-n3p'i it")!n nnya S\ut^ nuKn n'r""^
il'pni 31 nspa iian nspi N a i i n
nyaii; N^aij 'nia??^ l a y i K I D ^
Nn?] ;n''n; nynt?/ Vnx T'^K'? tyyn TN)p nnpi biij
n; riKjsiH KV-IN an; NmiK- ii'ipl'
'jax n n t j i IDNT niis rraa K^ai?
'jjK mi?7 K-ji? 15 "jy •nya'p n qvP
nni^n bg.K hn\?7 Kng p-^y nnyn"? nj nna-'?^^
viayi3. :N3T7n Kigyg ^ onv)? WC7'] :Di2f -I!J7N;3 ]2 "b vxi itj/jf,!] :Tn."i!n n5j?5 "IK?>?
•ibmv iiinfig n Kna p ab w i a
im; najji jyjgn KyiK^ ••riua nn; nnty nnym iriK nap'i |yj? nyiK Vu iriK
n; Qniat? 13? T ^n^aa ''iJD m v ° 3
ngnn ilay ip K-jiap napn??'? tSjtn
Kin nnvipV IPI' an) -v :Kipn ••§« iy hnnyn cjpi'' niy^i :Kn.nKi •'^^s-'^y •'nnn T"!9V ^ 1 ^ ^
ji; 33j?n^ nny ip'^pT '^ai 'nlnjfi
'nt! ItDiio :''nati: n; l a j j i ina 'niaN
•iij' KiaVl n a x i ilmaK n'l? ni? qpv nax'T DTOK nn-'3nD'i''-'nj<; I N T I nnNTiK nnp
';? n; Kib a'n; KariKi cipl' laan KA : J- •.••-: i" • I •• I" -; < : — f T •.- j : IT

^ iTiisairo inn; Kj'jn} T Knuiia

: unto nnij ngg iiaK nia'ip^ npl' ni^

br> ipn7 w'Pi3'^i .P'D i'7Pft ^pii5 . ^ t l N ^ pa c) :(:ib) w i D P ? D » 3 ftp'fn:;

(IRC M'avvji ^b :{p:p i':i p PWC ]p teiwp) pop 6i 3pB' PBCBI ,V36
, O : T 121m) wn lb (f:t DpW) i>bf)W ibi (J':J:' DP) 'ji^np li (7b:b yDi) "]-5375
;''PC') Tiinl) P3ppD lb (p5:3b on??) wn ib ]ia: ,'l)if)i D6 ]ipb3 PRPD ib p'l
DDPC' lb rf^y)t ppb^ pnpn ib p'l .{y:D' 3 bfimp) 'w b» bpip ' : : 6 lii (n':pR
il3b:7: b'ub) nnfi opfio -jip fib 'bif) iw 'bi6 ppb fiirJi ,f)-)pj)5 onn 'TIP ib pfii
I'lf) b 'bif) (3':(p 3 b6inp) O'BS 'D ? 6 T 'bi6 ]iw ,Ppp5 'b 'bift p'l .ftp ft»p 'b
!:• 'bi6 ,D6 jipb 'bi6 P'l .(ibrb b'cb) lis-?: \ - i ' ib i»p ftp no ,{3':7' D P P ' )
iiffip) bft"op' '33 bft Dii'i iw .ciDT' fjK i i i f i (tD) nioip'' b'nb) O'p'ii o'pnn
fi'bp piPb DDibp bft iii'i or fjft .bft-jp 'W bft D'nibp piPb pnhb) ocnb oii (j':i
['TOP jp' ftniD>p ''D) ibift pb'jT iPp TOb3 '33 pft ,iii 'n nfti .p ib •jnib fjDi' bft
'3DD -3373 D'P .m:!f I ' S K :(3:rb b'ub) cpb3 '33 Pft -)»> ftpi -jnfop ,(3
£jDi' be n p 3 ift-^p )V3i ,pnpbnb bftisnp 'ft'psi jr»P '3b» b^ ift3p ,s'})bw op
j " p fjpffip pa3 D'"7P3 Pin'pDi D ^ n w 13 ibpi ]b3 nni) 3pD' bp i:nft3 'ibn
ftbi .1133 i i i K iNWii (31) :Dii ^pft p» . a i : ; i t y K a (ai) :(.y Dp) D'iip bp
11:53 Pi}3D DPP D3')3» 7nft ftbi n i » P'ft ftb 'PT:n iftp' bft ,Dii I3p .vw '53
bp :)3pm uDDb p 7 W i .Pinn w j f t b pi mmb '3 oipj; Dpb P3pi .opft ftbft
,^bR ftpp ,ftp' ftb cjDi'i ,p")fto pft pftpb 7'PD ftpp ,ftp' ftb 'lb .jft^ iB3p5 o'bjT
IDBP Pift3 (3:3 137133) Pipift3 ibs7 bu C'ft P i i ,D:i'pnn 1'?' onDb\ op)n
f?3i Ttn«i K i n ( T ) :(3:p V? ;3' •337n3 ftninsp) IPPD ftp'b DD'3ft D?b
D'7pp ]P3'bo3i ,ipft cbir):! D'-jinb vnft D'7pD jft3 ip-)fn3 . I O K n^^iyn
.I'pfti tiDi' P'3 bDi -]:> -jpfti 'iJi D331P '73D b3 ipft ibiD'i nnftsp ,1'Pftb onin
003 W 3 , 3 p » ' bp unfts DD'ip:> ibpp ,p33 ':)b)3 ipup 7133 )b% 'Db ftbft
n'3? ofti'i ion .Dni3K nu n EJDH i n x I K T I (io) :(DP npic) 7133

llie time. In reward for this — measure for measure —
Moses, the greatest of all, personally attended to Joseph's
I'imains when Israel left Egypt (Sotah 9b).
Joseph was accompanied by the leading citizens of Egypt,
who came both in his honor and as a token of respect for
.lacob, who was universally admired as a wise and great man,
iind as the one whose presence in Egypt had caused the
limine to end {Sfomo).
IL ^atV • • • D?y PT — Only their young children . .. did they
Ivaue. According to many commentators, the first subtle as-
|iects of the Egyptian bondage began as soon as Jacob died.
Ihe brothers had wanted to take everyone along, but
Pharaoh would not permit it, as if to show them that they
were not free agents. This is why Joseph had to reassure his
iffothers (v. 24) that God would remember them and bring
tiiem out of Egypt (Malbim).
10. lOKrt pi —- Goren HaAtad. Literally, the field, or thresh-
ing floor, of thorns, implying that the field was surrounded by
thorns. The Sages (Sotah i3a), however, give another deriva-
tion of the name. The kings of Canaan and the princes of
Ishmael massed to prevent the burial, but when they saw
Joseph's crown hanging on Jacob's coffin, they relented and
hung their own crowns on the coffin in tribute to the Patri-
arch. With a total of thirty-six crowns hanging from it, the
coffin resembled a field surrounded by thorns, and the area
was named for that event (Rashi).
TK^ ^55) bTi^ 13pn — A very great and imposing eulogy.
Never before had there been such an imposing eulogy
(Sechel Too). It was great because there were many hours of
eulogies, and it was imposing because the eulogies pene-
trated the inner recesses of the heart {Haamek Dauar).
Din; ns??u* ^a« — A seoen-day mourning period, i.e., the

^^^^^jllJjHMj
289 / BEREISHIS/GENESIS PARASHAS VAYECHI 5 0 / i ; .?h

saying: ^^ Thus shall you say to Joseph: "O please, kindly forgive the spiteful deed of yoiii^
brothers and their sin for they have done you evil" '; so now, please forgive the spiteful deed ()/
(he servants of your father's God." And Joseph wept when they spoke to him.
^^ His brothers themselves also went and flung themselves before him and said, "We ^M
ready to be your slaves."
^^ But Joseph said to them, "Fear not, for am I instead of God? ^o Although you intended (ritl
harm, God intended it for good: in order to accomplish — it is as clear as this day — that n omt
people be kept alive. ^^ So now, fear not — / will sustain you and your young ones." 7/iUfj h
comforted them and spoke to their heart
Joseph 22 Joseph dwelt in Egypt — he and his father's household — and Joseph lived one hundm'^
LiuesOut 3^^ fg^ years. ^3 Joseph saw three generations through Ephraim; even the sons ofMachIr ttm
His Years of Manasseh were raised on Joseph's knees.

Signs of 2" Joseph said to his brothers, "lam about to die, but God will surely remember you and hdHii
the Re you up out of thb land to the land that tie swore to Abraham, to Isaac, and to Jacob."
demption
25 Then Joseph adjured the children of Israel saying, "When God will indeed remember y<Ml:
then you must bring my bones up out of here."
2^ Joseph died at the age of one hundred and ten years; they embalmed him and /n? uUP
placed in a coffin in Egypt.
At the conclusion of each of the five books of the Torah, it is customary
for the congregation followed by the reader to proclaim:
* 'Chazak! Chazak! VenischazeikI (Be strong! Be strong! And may we be strengthenmlf) ^''
THE HAFTARAH FOR VAYECHI APPEARS ON PAGE 1145.

DDriK ~ip3-> But God will surely remember you (Mizrachi). The
implication of the term is that after a long period of time
during which it seemed as if God had "forgotten" His people.
He would manifest His Presence, as if He had "remembered"
them once more. This "password" was transmitted to the
leaders of the people, and when Moses came and pro-
claimed those words, they knew that he was truly speaking
in God s Name. On the surface, one might wonder why some
charlatan could not have come and used the same pre-or-
dained words, but it is the very nature of prophecy that it is
above logic The fact is that no one but Moses ever used this
term, and when he came and uttered the words, the nation
knew and believed.
aariK -hp'n^ — And bring you up. Joseph meant this quite
literally not only the generations of the future but the
remains of all his brothers — you. — would be brought from
Egypt to the Land (Sechel Tou).
2 5 . Joseph knew that his brothers and children would not
have the power to bury him in Eretz Yismel — Pharaoh and
his people would not have permitted it — but he exacted this
pledge that when the time came for the nation to leave the
land of their servitude, they should take his remains with
them Meshech Chochmah suggests that he did not impose
this pledge on his own children because he knew that a large
part of the Manasseh half of his tribe would settle on the
eastern side of the Jordan, not in Eretz Yisrael proper, and
that IS not where he wanted to be buried
Gltimately, Joseph was buried in Shechem, either be-
cause Jacob gave him that city as a personal gift {sttv. AtSi*-^ t
or because his brother tribes wanted to make amrniN (it
their mistreatment of him in that very place, for II wni* I-
Shechem that they sold him {Sotah 13b).
2 6 . The Book of Genesis ends on a note of consol.iilnii, (i
the presence in Egypt of Joseph's coffin symboli/fJ (hM M'
spirit would remain with them during their long .iiitt Uia i
ordeal. The end of the Patriarchal epoch is not a n >i|i In*! ••••
but a beginning. The nucleus of the future "nation ni pn. '
was firmly established, and it would emerge from IN^
pending period of suffering and trial with iln rii - -
strength formed to endure for all time (R' Munk).
ttf^iniD n"a SN n"3 .n^pios n"D — This MaKonh •:- *
means: There are 85 verses in the Sidrah, correspinKh.uj i
the mnemonicn"5Vis:n"9 [literally, moiifh to/Tiou/h(ihti WH^
n3 equals 85)].
This alludes to the theme of our Sidrah, in wlih h JH^ t '
spoke to his children, relating to them the blciiiilnu* I!
would form the core of their mission for all tinip In M:^
mnemonic of our Sidrah, R' Daoid Feinstein, wlnj lnl*iij?H t
these Masoretic notes, finds support for his COTII.-IIIIMM \i
they are meant not only as convenient memory drvUe* I .
to encapsulate the message of the Sidrah. If ntdhMiy HI
intended except a reminder that there are 85 voi •.«••*, It WHI t
have been sufficient to use only the word ng, nunifh, MI ••
here — but this would tell us nothing about the nUtnUt |(NI It
therefore it was expanded to na bv. ns, mouth lo nmiiih.
 iHtllBBB^W^lW^^Plllllillllllllllillllllllllllliiillillililiiii I

13-T' / a 'mi nuns ri'tt^Kia nsD / 288

iy33 tiDl''? inip'n n s r nn'i?'?

Kain'? IS? piaifj lyji T|i'7aj xW'a

tlOV N351 113X7 Kn^s n g y vnN-na b"?,!] tr^K nn-in? qoi'' •^JD::] :I''3K •'n'7J<; n^

li^D^n N^ fiPl' •|ln'? ns!si D- i n s y ' ?

linjipD imt<i3 :N5hi; ;n nhm '-IK
KJD'? K3i£*ntiN;; dig p KW13 i^v nrn ni^3 ntoy lyn"? ni^b nntj^n n'ri'^K nj/n •'/ly
Dv Kipju^ I'ln Kicil'3 13VI?'? ''•'•73 DDlp^!; ^gV^K 'J^K iNTri-'7K hny) t^n-ny n;;qn^ KB
lim N3?i; ii'jnin N^ iy?iK3 :'jp
^bni jinri; nnji il3'?9U m Xi^tji C1D1'' It?/,::] ;na'?-'7y lan^i DHIK nn^^] napu-nis'] BB
qov 3''n'i33 iiinjb ^y I'lpinjn ixy^im -ityyi nxn cipii •<w^_ rnx iriai Kin nnyj??
r|D1' N;DI 'ni3jj n'3i ran n n y p s
DnSsV ^P'l'' X'Dl" :r?I? i p y i HKlp
nti/aa-ia'T'pK! ^n ni n-'v/bp in anahc'?
nteji? -a T'3n '53 tix pKn'^n ^33 np •'5'3K Tinx'^J^ qp'i'' nnK^i :qpl'' ''S'la-'^y n^:- IB
r\vv nnsiiD !tipl' '371 n'VwK
TST n a i n j'l n'Ka Kit? 'nmtf^
1'lKn"in b5i;iis nb^yni niiriN TJJD'' n|73 n'-n'^Ki
Kin Ky-jK in il3n; p^o'i l u n ; pnyi"? nnnnKV yai?;? IWK y-)Kn-'7is nKin
pny''? annjx'j D"iJ 'i Nyit?'?
'7K-Jtol '33 n; qpl'' •'BIKlna ;3^iyi'?1
Ti??^ Tpi "I'nx^ "^KlV •',3?"^^ iPi'' yai^!] :3|7y,!'?i HB
n; ilppni lUp; ;i l o i ns-in nn'n'? cipl'' nn^i :nt)3 ''n^aiyyn,^ DQ^Jfn) °5'?^ QTi'^i;!; «
loyi nijp 13 qpv rrniia !K3p ' n i j
K311K3 inictoi nn; iD:ni yjp I L T IT V J - J ! - 1 " rt- X V 1. V r J T •• I •.•

;DnTO3
At the conclusion of each of the five books of the Torah, it is customary
for the congregation followed by the reader to proclaim:

ipmm \pm iprrj

nbC 7» .3i? bis D ' b p P n ? D'-)37 . D : I ^ hv i m i (K3) :{P op i'2) D3b DITib
J-OIO 'Jftl ,I'")in p '56c D715 D5'7' I)»l 73D 'iftc 'b» D'?)-:» I'D ]h^ DPT3'
fD3ii DP ^nh -mb) DPS W P P I Df)T onin? ic PS ,pn»ift pms? on ,D3P6
n^ pn; n^cu .b"i .(Oi: -}"3 ;DI; IP 6ninjp) VD6 n6 JIIDC n6 i> c ,OPI6 JID
i'D-)31'3 ]bi> ,inijr)p5 .qoii i3na hv (aa) :(:(P Dbun) 'i? ^nft •); pis^b to
;fi Pi7l>iP ftnipsp ;:PD Pm3') vs'ijs cpv ntm f>)t p 3pri' Dii 6b': ,oibt:D
D"p vpib6 pn I'sft D6 .-jiaN >nbK m x ; yara^ «a Km (r) :(p:p -j"?
13 (Ui) :PiP'bp:i bi3 qpin .HHK na la^n (n») ti'^su DDI (3 PTOC IP 6mpsp}
'5ft Dib3 DDb DiPb Pin 'p"P oft ,P'RP3 ,';6 inipM ftw .IJK wnhx n n n n
bD' '73b '3ft tft'Pl ,P3ipb P3CP p"3pPl PPT 'bD DP3CP D^bO Dpft ftbpl ,bl3'

( 7 . nnNUni. .. sriffg — The spiteful deed... and their sin. The
I irst term implies an intentional, very serious transgression,
while the second one implies an unintentional sin. What the
I irothers did was both. It was intentional. On the other hand,
tliey felt that they were justified because they sincerely felt
< ndangered by what they perceived to be Joseph's "atti-
iiide" and ambitions {Akeidah).
19-20. Joseph reassured his brothers, saying that he could
I lot harm them even if he wanted to. If God would not permit
lliem — a large group of righteous people — to harm him,
how could he as an individual succeed in harming them?
(Kashi). Am I a judge with the power to take God's place in
itnalyzing whether His decree was proper and punish those
who carried it out? You were nothing more than His agents!
V()u erred in thinking that I was your enemy, but God used
your actions to bring about the ultimate good {Sfomo).
2 3 . awbui laa — Three generations. Although Joseph was
the first of the brothers to die, he lived to see Ephraim's
children, grandchildren, and great-grandchildren.
The point has been made that Machir's sons were contem-
poraries of Moses (Numbers 26:29), and they were among
the fourth generation that God had promised to liberate
from Egypt (15:16). When they were children, they had seen
Joseph, the greatest of his generation, and they would live to
enter Eretz Yisrael.
2 4 . Signs of the redemption. Joseph told his brothers a
secret sign of the redemption that Jacob had confided to
him in the last moments of his life. Some day — Jacob was
prevented from saying when — a redeemer would come to
the enslaved Jews in Egypt. He would tell them that God had
declared 'rinps Tp3, / haue indeed remembered you (Exodus
3:16), just as Joseph now promised his brothers, -\pB DTI^KI
 m^

^ ©
 ^H«l,i».I.Uli»^[h

293 / SHEMOS/EXODUS 1 / 1 Ml

PARASHAS SHEMOS
^ £^nd these are the names of the Children of Israel who were coming to Egypt; with Jacoh
The each man and his household came, ^Reuben, Simeon, Levi, and Judah; ^lssach,\),
Generation Zebulun, and Benjamin; '^ Dan and ISaphtali; Gad and Asher. ^ And all the persons lOlm
^^^ emerged from Jacob's loins were seuenty souls, and Joseph was in Egypt. ^Josephdied, .imi
all his brothers and that entire generation. ~' The Children of Israel were fruitful, teenuul,
increased, and became strong — very, very much so; and the land became filled with tlh-ni
Pharaoh's ^ A new king arose over Egypt, who did not know of Joseph. ^ He said to his people, "Be.hohl!
^^°^ the people, the Children of Israel, are more numerous and stronger than we. ^"^ Come, Irl n- •
outsmart it lest it become numerous and it may be that if a war will occur, it, too, mayjoin oni
enemies, and wage war against us and go up from the land."
attitude changed, and it was as if the nation was now coming building cities to safeguard the country's wealth. A:* tin-
to Egypt (Midrash). Midrash teaches, Pharaoh set the example by joininn ihi^
a,?:^? nw — With Jacob. The term riK for with (instead of the labor force to symbolize that everyone must help Egypt li i H'i
more common ay) implies that the twelve tribal families time of need. Once the Jewish volunteers were mobili/<iil
were intimately attached to Jacob, and this is the secret of figuratively donning their own chains — it was an easy m < i
Israel's strength and survival. Although each son had his own step to enslave them. The Sages teach {Sotah l i b ) thnl IIM
family, he remained united with Jacob, like a branch grow- very location of the cities was calculated to cause suflci Inti
ing from a stem {R'Hirsch). and degradation. The land was marshy and the heavy IH|I |.
walls would sink and crumble, thus forcing the work In I'
5. Di-)irMa njn tipiii — And [i.e., including) Joseph was in repeated endlessly to little apparent purpose.
Egypt. Why does the Torah repeat what was already known? Ramban comments that Pharaoh's goal was not ^t,i.
To tell us that Joseph did not change despite his position. labor, but the extermination of Israel, because he conrihU't' '•
Whether as his father's shepherd and student or as the the Jewsathreat in theevent of an invasion. He couldiiiii >• <..
viceroy of Egypt, he retained his righteousness {Rashi). so openly because his people would not have accopHid
6. Kinrt i n n VDI — And that entire generation, i.e., all seventy monstrous a crime and, as verse 9 indicates, he needed Uc -
who came with Jacob. As long as any of them were alive, the consent and cooperation. So he planned to proceed In ftl*'! ••
generation maintained its spiritual level (Sforno). Commen- first, slavery in the form of a labor tax; then or<ler|nit lti.
tators have noted that there were three levels of Jewish midwives to secretly kill male babies; then havin(| (tvi •
greatness: the Patriarchs, the twelve tribal ancestors, and the Egyptian throw the babies into the River; and, finallyi HHM!
seventy souls. Once all were dead, the spiritual fall and the ing soldiers to search all Jewish homes for hidden inlanth
descent into slavery accelerated.
9. lania — Than we. Or HaChaim suggests an tilttiMiii^
8-14. Pharaoh's plot. The Egyptians were frightened by the rendering; from us. Pharaoh told his people that lh*t .J*ti-,
growth of Israel. The Jews were becoming too numerous, power and wealth was not of their own making; it wm fv ''•
too strong. They might overwhelm the natives — but they Egypt. "They flourished by taking advantage of our hiJ»| 'Ihs*
were also too useful to be permitted to leave the country. It ity during and after the famine — so now, we have cvi-i \f\i\h<
was the first instance in history of what has become the to take back what is truly ours!"
familiar pattern of anti-Semitism: The Jews are too danger- In this verse, R' Yosef Dou Soloueitchik finds inw MI I|
ous to keep and they are too important to lose. So Pharaoh bases of historic anti-Semitism. He thought of the I nvi'Mi
proposes a solution. He will harness the Jews by enslaving as his people, but spoke of the Jews as outsidnh, M'
them, so that the state will benefit from their talents without though they had lived in Egypt for well over a hui uli fi I v'l'^
fear that they will desert the country. As for gratitude for and Joseph had enriched the country beyond bfllcl AH I
Joseph's statecraft and the legacy of prosperity that he had Midrash comments on verse 1, the Egyptians kiolifil M|
left the nation, that problem, too, was solved. A "new" the Jews as people ujho were coming; no matttn lio* h-
Pharaoh came to the fore who did not know of Joseph. Either they were in Egypt, they were still newcomers.
it was literally a new king, or an existing monarch with
"new"policies, who found it convenient to "ignore" Joseph's 10. sh — /(. The word is in the singular because Phfitdsih i
monumental contributions to the country {Sotah 1 la), prob- referring to the nation.
ably on the grounds that whatever the Jew Joseph had done yiKr!"i» nb:yi —And go up from the land. In the (iltttrt ^*-- -
for Egypt was ancient history and no longer mattered. This of the verse, Pharaoh meant that the Jews werr tiiiJ jh-t
"what have you done for me lately" kind of anti-Semitism is tant to the economy to be permitted to eniinrnlB: '
another familiar phenomenon of Jewish history. Midrash comments that he was speaking euph'-nilnili J-
Pharaoh's treacherous solution to the "Jewish problem" He was suggesting delicately that the Jews might I ifitinriH
was to deceive the Jews into showing their patriotism by powerful that they might unite with an invader .irid tUIVt^ •••
l-K / N niattr nsD / 292

a'pvi nK nan,yi? D''N3n bk-\\n'', i^a nint?/ HVK) K

n3t:/fc7'' :n"T.in'') •'i'? iij/ipty i^iK") :1K3 irr-ni ti/^K
13 ••hmi) i^n .'in;??! l ^ « | ^3lyfc;'l

mrii qpl^i liyDj i''y5K! :ipv,r}

w a ; '^Knto' ' H I I :Kinn xnn iyn\^'] n3 '7K')tf ^ ' ' B I :Ninn i n n VDI vriN;"'??)
Kin^ K-in^ la-'pni w j p i n^wK)
Kafe Dgin :i'in-in NVJK nN-''?noK)
mis n»i?n K^T Q'ny? ''¥ K ^ I D :inDi"'-nN VT'-Kb IK;N nn^m-'^y ti7nn-Ti'7>3 op"!
'3a NBV xn nay'? niajfiti ^IPl' h- •.• 1.-T I jv -: • ftT : • ^^ I.T T I V IV lT.1T—
ciarrria an > rNjaip I'g'ijni up bK-yp-- •Ami? QiYVI ^7 ^IW'' 1^ °X '^^'^ 'i'?5?"'^^ ^'?^!3

KnKip Vy ii3N qK liap1n?i a-i;? rran'^n mNipn-'a n^m niiT-is i"? nnanna nnn
:KyiN 11? iipp'i ai|7 Kja iin'j'i

inpiD ;n:6 ^"i:) vpnrj iC7pn:t: on^ 7ni cno cvn •Dnf' 7n ,!)fiwci 3-) .i^in
manna nan {•>) :{Dni DO ir7* 6i M? iniv opp .im K^ -nyx :(.6'
nnanna :^Dl3 orinJu D'nro pnii? ,f)io ^3^b vijuroi w?? ppl) D3O i^ .1^
iiftip' be i^'pinl) D:3PW OPT? is'rusii .li nipui on on^nni .DBIJ .1^
DIJIU? bD ii3c i5'3p 65 Doi] Dl)ir>!) bi3» b'y flip psp: i33p ,D'n3 onSi
p n'jyi :(DC ?v)iD ; i : op i"c) ippft rrni^ bi? 6'3n fji? b3f) f)'3n i;'6
'•)?! ,0'')pfi3 inbip :ibim wiu bbpnp 07fi? oP")"? is'nis")! .Wi^ bi: .yiKn
D6)ni ^fp DDTOP3 DD"P3 p>nt z"vf) ."jKiiyi 133 ninir nf7Ki CK)
,DPTOp31 •JPDBS DD'»W D6'il»P D'S^ob ibpWp DD3'P D'liob ,DPn'))3
IP' fiDipjp ;s:6 yp ;ip:P P'Dp') 6ip' ops o b i D65i iPDn3 fj'iina -jnfijp
'51 ,I)7P!'1) ft3 oni ,D'MP bb3 VP V;3I 6IP fibci .nnsfna mn ciuiii (n) :(3
DDn? ^Dv 6P ,^DT bp ipp7i iij'^pb 6bf) .oniM o'o f)pp D'DIV 1)"O 6b
:(7bp Dn37 '•JDD) iP7i3 7)5iui "ibn opu;! O'lins D'op ^pv fiiP ,V36 t6i P6
ibja np""! (h) :(o PWPJP ;P:6 ^"p) 7P6 D'JDS opp pnbv vc^p .irntt;'ii (T)

PARASHAS SHEMOS
1.
1-7. The generation passes.
1, nia^ nbii) — And these are the names. The Book of Exodus
begins with the conjunction and In order to reiate it to the
concluding chapters of Genesis. There, Jacob's family be-
(jins the process of exile by descending to Egypt, and here
I he narrative of the exile is developed until it ends with the
blaze of miracles that culminated in the Exodus and the
(giving of the Torah at Sinai. Thus, the opening phrases of our
verse and of Genesis 46:8 are identical; The earlier verse
Introduces the exile; this one picks up the thread of the
narrative and continues it{Ramfcan, R'Bachya).
Sfomo notes that the passage in Genesis listed the names
ofall those who came to Egypt, including Jacob's grandchil-
dren, whereas our passage lists only his sons. In the context
of resisting the corruptive atmosphere of Egypt and preserv-
ing the moral and spiritual grandeur of Jacob's family, his
•ons were equal to the task. Because they kept the nation on
Ihe high level set for It by Jacob, the slavery did not begin as
bng as they were alive. His grandchildren, however, were
not able to maintain the spiritual grandeur of their forebears,
•.o they are not honored by being named here. Mevertheless,
Ilieir merit was great enough to prevent the onset of the
iTislavement as long as they were alive {see v. 6).
Rashi, citing Tanchuma, explains that the names of the
liibal ancestors had been mentioned in their lifetimes and
iliey are repeated here as they pass from the scene [since one
often repeats something that is dear to him (Gur Aryeh}].
They are likened to the stars, which God brings out and
brings in by number and by name (Isaiah 40:26). He counts
and enumerates when they come out and again when they
are "gathered in." This shows that the forefathers, like the
stars, are precious to God. Gur Aryeh explains that the twelve
tribes are compared to stars because they correspond to the
twelve constellations, in that both the tribes and the constel-
lations are composed of many individual units that comple-
ment one another. Just as the combination of stars forms the
constellation, so too the combination of people forms a
tribe, and the combination of tribes creates the nation.
R' Yaakou Kamenetslcy explained that Jacob was like the
sun and his sons were like stars. When the sun is out, stars
are not visible, but when the sun sets, the stars take over the
sky. So too, after Jacob's death, the tribal ancestors
achieved greater importance, for the presence of their light
in the increasing darkness of the Egyptian exile kept hope
alive in their offspring. As long as Jews do not recognize the
onset of exile, as long as they are conscious of their true
roots, they are only in geographic, but not spiritual, exile.
D'tcan — Who were coming [lit., who comej. The verse uses
the present tense, which suggests that they were arriving
only now. This suggests that a new era began with the
passing of Joseph, whose death is reported at the end of
Genesis. As long as he was alive, the Egyptians treated his
brethren with great respect, but once he was gone, their
 PARASHAS SHEMOS 1 / II .M

" So they appointed taskmasters over it in order to afflict it with their burdens; it i^uiti
storage cities for Pharaoh, Pithom and Raamses. ^^ But as much as they would afflict it, •>• < "
would increase and so it would spread out; and they became disgusted because of the C/ii/i // - -1
of Israel. ^^ The Egyptians enslaved the Children of Israel with crushing harshness. "'^ 'llu u
embittered their lives with hard work, with mortar and with bricks, and with every labor o/ //M
field; all their labors that they performed with ihem were with crushing harshness.
Infanticide ^^ The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shlh-fl'
and the name of the second was Puah — ^^ and he said, "When you deliver the tkh}^ i
women, and you see [themj on the birthstool; if it is a son, you are to kill him, and if il i
daughter, she shall live." ^^ But the midwives feared God and they did not do as the kin-i
Egypt spoke to them, and they caused the boys to live.
^^ The king of Egypt summoned the midwives and said to them, "Why have you done //w
thing, that you have caused the boys to live!"
^^The midwives said to Pharaoh, "Because the Hebrew women are unlike the Egni'ti.^n
women, [or they are experts; before the midwife comes to them, they have given birth."
^'^ God benefited the midwives — and the people increased and became very strong. •'' Aiui
it was because the midwives feared God that He made them houses.
God's response to the Egyptian plan of population control. newborn boys.
The censuses of the Book of Numbers show that the Levites Or HaChaf'm comments that the midwives contendi'. I lli.n
were extraordinarily fewer in number than the other tribes. the Jewish women suspected them of conspirimi \'.>^u
This was because the Levites were not enslaved in Egypt, Pharaoh and therefore gave later due dates to the midvj , -
and so were not threatened with decimation; therefore, God so that they would not be present at the birth. Consequi \,'\-
did not intervene to increase their numbers. the midwives showed exceptional kindness to the n<u h-t
i^P'i — And they became disgusted. The verse now informs hies in order to regain the peoples'confidence. If succt", lut
us of a new dimension of the persecution. As the Jews they would be in a position to carry out Pharaoh's oi' ii i u-
increased, Egypt's attitude changed from fear to hatred, the future.
with the result that the forced labor was intended less to be 2 0 . n'"n"'?K api;!] — God benefited. OrHaChaim explain-, th^t
productive than to break them in body and spirit; everything when God sees that a person desires to serve Him ai IM •••'
was designed to be Tia?, with crushing harshness. personal sacrifice, He enables him to succeed, thus t;n.ihlii
1 5 - 2 2 . Infanticide. Having failed to stem Jewish growth him to perform even more good deeds — for whi' i. i
through slavery and backbreaking work, Pharaoh proposed deserves to be rewarded. Hence, for trying to malu i •
a more blatant, if secret, form of destruction. If he could nation grow, the midwives were benefited with exhi.n •
prevail upon the Jewish midwives to kill the male babies, nary success, so that they could increase their good . Ii' -!
there would be no next generation of males, and the females and thereby earn even greater rewards.
would blend into Egypt. According to the Sages, the mid- R'Mos/ieFei'nstefn understands the verses different Iv ' • •'
wives Shifrah and Puah were Jochebed and Miriam, the benefited, the midwives ~ how? By letting the nalU'M i^^
mother and sister of Moses {Sotah l i b ) . Pharaoh did not crease and become strong. So great was the midwivi-. t-.
reckon with their fear of God. Not only did they refrain from for their people that their greatest reward was the sui • i i
carrying out his order, they did everything in their power to the nation. The secondary reward — the one that VA >•>• <•
assist the mothers in giving birth to healthy children, and tioned later because it was less important to the midwivi
caring for the children after they were born. The Sages teaCh was that God made them houses.
that Pharaoh had another reason for the infanticide. His
astrologers told him that the savior of the Jews was about to 2 1 . um:^ unh to^^l — He made them houses. God rew.
be born, so Pharaoh ordered that all the newborn boys be the midwives for their devotion: He provided thc-m ^Ith
houses. These "houses" were not buildings; they wi
killed (ibid. 12b). Indeed, Moses was born during the time
nasties, for Jochebed (Shifrah) became the ancesln Mt
this cruel order was in effect.
Kohanim and Levites, and Miriam (Puah) became an out iit^
1 9 . narr nim"''? — For they are experts. CInderstandably, the tress of David [because one of her granddaughters rn.iiMfii
midwives would not tell Pharaoh that they had defied him. one of David's forebears {Sotah lib)] {Rashi).
Instead, they said that the Jewish women were so knowl- In an entirely different approach, Rashbam conini^ffif^
edgeable that they gave birth unassisted before the mid- that it was Pharaoh who provided houses for the midwlvHN
wives arrived. All that was left for the midwives to do was to He placed them under house arrest so that they could Mi^-
assist after the birth, when it was impossible to kill the keep the babies alive.
iS^Sffli^'

K3-K'' / K T\yo\P nSD / 294

niMU' nw\s
•ptoKja p5iu'?U7 Tin'^y W M I K - ph •ri'75P? imv is^p"? D'lDa nto V^v ^'^' V!^ **'
nif? '1331 iin3n'73a i^nKlay'? 'png
iT;i d^T'B n; nvnaV nyiK n'3 H^7f<;3) :Dp)3};TnJs) Dn3-n>(: n'V")3b hlaapn n.^ :•'
pi I3p p llnV ]imi Kp?1 a' :DD)5i'T •bK'w-' ''33 ijBjp lY^ji Y'}^''. 15) na^i 15 ifi'N lay^
Ma Di|3^ p iKivn"? n|3¥i r?i?P
-njs n"!)?^] jTia? ^^?")i^'' •';?.5"nf<: •'''ivi? n^J?,!] --'-J'
li;T";n n; n-jnKii. :i'ipi33 'jKniui npif-^D^T ••'b'731 Snn? nti^i? n'tas/a an^'HD
'):;i3i T'J3'?3l NJ^'pa K;<?7i3 Kan^ss
'•( linmVa '73 n; J<^i?n5 Kin'??
K-.h-Q nnNiio :n'ipi33 iina i n ^ a s
ivm DTOT Knn'n^ Kn^n'? nnyn-j
1;) 358110 inyiB Kri::3n ciitoi nnaw -ntf 'piV-? ""?^^^ ='^??^^ niJiirn nW) nn^u? m
'.'V i^trjoi K n n i n ' n; nVi'^ l-W? in'N irinruNin i^-nx n'^pKn^'^j? IJi'-Kni nin^vn
iiKi nn; i^ppri Nin 33 DK Knsrin
iin;n K^'niir inao'ign N'n u r n s
D''n''7KnTiK 'nnV:inn jKTri] ;n:;ni xin na-DK) ^ :
'••Vn •'3 Kn3 K33J; NV? " ^ l E T?
!n;]3 n; KKi;i3) t i n y p 3 KS^n lo'SS'
itiKi KnjnV anypT KBVP K3i?in'
V in Kpana n; iri33¥ n Kp in'3 j'lpKni :nnV?n-n^ p;;nj;i] ran ngnn in^'tyi? y n n o^
1/7 Knjn N3pNio< :N;53 n; iBp^iJi
.",n;3xp Njwp KV HN nV3a
rin^vn n^nyian a-'tt'p K'? •'B nv-iB-"?^ n"i'p::ipn
ii'?y K^ 33? paN ipian nis Npnin' inbi) nivmr] ]r\bii xiin nnpa mn nim-'B
itnjn'? 1'; siplKi 3 tn'"'?''') KO'D VJ^f?
o niniKa iNin'? w p n i Kpy iN'jpi
prm in'p 33^1;; D3i3 ip Nn;n N^^m :D''ria onV tov^n DTi'^Kn-nK rubim IK"!''"''3 ''H'?! KD
i|0 3313 llCb (Vl':3 PIPE) '3in C'fl OJlPfel 1113 .D0bB5 'bl lb05 jipb PCPCP :DBO bB ,llb» (X') :(DP1 DC) 01P3" 001 ,pftO p D'bBl 3P3 ibfo ftlO
fil .D'33(b 133101 ro3 0P331 'b (03:TO O'PT) D3'D3 0)33301 .D'33rb npfrl J1133D)3 nSl 1)3'C ,DPO loni .DPO OOP 1'31)P O'PP .DP ppb .niDM
ml :D'33tb ibbppi 1P3 Dpbbp 3313 Jlcb Wy bfipiP') 'n!3 bfi 'P16 03bbpPl 3b pi .inmP3 . n i B o n n» :o'3iB bp . n n w o s i n u v pnh insns^?
:i '30 ,iC3i i)'Pi33i .f!P"P onb'p Dmp ,Rnb'»3 Pifi'p3 .run mm 13 BUS riK:(' op 3"p) oniifto bB O)IPPO 33IA (IB:33 O'BC) oto piDO bft fi3
'I;fi33) o'3fi 31J jPvnb pibipp p'oi .onb'n mni p'fic oico pvpb pibipn DipiP oiftpBi (OP oBiD ;opi pb obppp pi'ifti I'O ftbp .oonyi nm
:i;pi) P'Cfns) ODibc ob'fi (t':)b o'33l) i3ic 3133 (13 op) i)3P' 3fir (P:DP 3b p 01)Bb 3b l')Pl) OOP OB b33 .IHIN 11»» nWK31 (3') nilftb 013li31
( :il ipt OP (3'P3 11131 (03 DC) DP16 •133'11 |bb3 31D30 '30 13 303) flbC 'PI D3Blft PlipO P13 ,1P31B1 .pS pi 033 p .ri3T p :I'3D0bl D1330b 0"3p0
i'n3 pibp oti .pb 3'»o .30"! (3) :(Di: OBID ;ro op 3"c ;3:B' bftprp') l5p .IXp'l :(.ft' OPID ;ft' op 3"P) 033' 13 3Plft ')ftl 033' p D'3Plft DPft .p
••|l) fllO b'DD'l |lCb 331b Ofo 6'0C3.0Cfl33 l"l' l"'l Ob JO)! Ol'Plfl '3 OIID'C P33PB0 OPp 0113B3 .3133 (!') :(DP1 DP) O0')'B3 I'O D'iipP l"31 .D0"P3
M'.-ifi 313"! 1U3 ,[)Bp POP fllOt b"lJD3 ifll ]13P pp ftlOf '"3'53 l"l'0 ftbft ,on'biB ppb ftio .mb'n'p (lO) :(:ft' OPID ;DP 3"P ) iP33pni ijijo ofi
"'H'O '331) P'PfipO bA'l 131,0')f>0 0330 (0:3 03'P) 0110' P33 33'1 .Pllb'Pb .fllBW :lb'Bl I'blR ip ,351P1 3311,33PP1 331P >P3 ,133 pPb P'l bp ppb P'C
II C'13)10 0)S0 (D:1B O'PDIP) 3)1 bfl 3)1 JD'l ,P'36C0 Oft ObiO ,ll63tl3)1 (3:lb OP bB ,D'3P II .nyis ;(op OPID ;)' op 3"p) ibio oft pipppp op bB ,i33i' it
'I'O up) fllO bl3S'l 'b3 331P ftlOC31 .D'3p6 pft b'BBO Jipb lb6 b3 ,ltb :(0P OPID) 03130 pP'P P1D"5P0 O'PJO 1313 iblb 0)101 P33ir.l OBIPP
m' piDP ibOb) OBO 33'1 |31 ,3P10 'b (3:' fnp'l) l')'B3 3P"1 \W ,p"3>P3 1P3 .p3'3l3 (lU) :(1':3B O'BP'l OBpft Olbl'3 1P3 ,0pBj ppb .nSJla
mp 031 03 JP'l .0110' ObilOl (63:03 3 D'3bn) 0110' bj'l ,DBO 0330) O'BP') 33PP iftPlp 3pfl OipPSI ,Plbl'0 Opfto 3P1» .nl33Kn bs :pl'bl03
i>-i(l» p'fiC 'pb ,to'i ,13'i ,3P'1 ,lb'i ')3'PD bfii .lli3bi ]fi3b 0)pro) (3':3 D3P 3Sl' PDPlft 'b3 3P1P ,U:P' 10'P3') 0')3ftO bS OSftbP OPIB 101P31 .(J:lb
iViI'l :13 O'P'bP Pl6 l " l ' ,lb' ,3P' ,fli' ,13' 103 11D' 1 I'O '30P ,lbfl bP nnftp ,0'33ro bp ftbft Tspn O'o ftb .'isi wn p OK (op OPID ;T OP 3"p)
•i\ 0)103 '03 .n'n3 arh lusi'i (lO) :o3ipo ion .m'j'n^ n'n'jN :o'PPi .nim :(p':ft 3"P) opift B'PIPO p ibiiob I'PBP i')'))Pift ib
1' 11 fl 0'3bp) -pm 0'5 P6I '0 0'3 oft Ip'll [31P3C1P31 ,D'03 fllpp plobPl D1330 .eft' opiD ;ip:ft 3"p) pipi D'B Dob pipDDP .n<i^in nx |"nni m
I' DP 3"P ;DP) OPID P3PP3 ftp'ftiP ,0'3np plpbPl ,133V» O'lbl 0)103 03 ftSl'31 ir 03'P D133 P13p)b IP']33P pcbp 'Pb .pp'pi ')P01 ftp'pi ppftlO

iiritlve Egyptians out of the land (Rashi).
I I. mav IVn"? — In order to affUct it. The sole purpose of the
oltor was to inflict suffering on the people. Alterna-
' 'Illy, they hoped that the backbreaking labor would curtail
'Mimrs high birth rate {Ibn Ezra).
1 2 . n331 p — So it would increase. God thwarted the Egyp-
tians' plans. The more they tormented the Jews, the more
their population grew, and infuriated the Egyptians further
[Rasi^i), thus leading to the next stage of the persecution.
Ramban notes a proof that this phenomenal growth was
 1 /22 - :// Ml

^2 Pharaoh commanded his entire people, saying, "Every son that will be born — into l/it
River shall you throw him! And every daughter shall you keep alive!"

2 'A man went from the house of Levi and he took a daughter of Levi. ^ The won
The Birth Conceived and gave birth to a son. She saw that he was good and she hid hin\
of Moses ii^fQQ months. ^She could not hide him any longer, so she took for him a wicker b.
and smeared it with clay and pitch; she placed the boy into it and placed it among the rev. / • n i l
the bank of the River. ^ His sister stationed herself at a distance to know what would be (l<
with him.
^ Pharaoh's daughter went down to bathe by the River and her maidens walked aiorut
River. She saw the basket among the reeds and she sent her maidservant and she took it."'
opened it and saw him, the boy, and behold! a youth was crying. She took pity on him and ,•..
"This is one of the Hebrew boys."
^ His sister said to Pharaoh's daughter, "Shall I go and summon for you a wet nurse from
Hebrew women, who will nurse the boy for you?"
^ The daughter of Pharaoh said, "Go." The girl went and summoned the boy's moll
^ Pharaoh's daughter said to her, "Take this boy and nurse him for me, and I will give your p.i
So the woman took the boy and nursed him. "^ The boy grew up and she brought him /<>
daughter of Pharaoh and he was a son to her. She called his name Moses, as she said, "I >
drew him from the water."
she was confident that he would be saved. Thequestimi ^' -i
1-10. The birth of M o s e s . This brief, very concise passage only what would be done, meaning how God would «iHiitt^
is a textbook in the hidden workings of God's providence him to survive (see Sotah 12b-13a).
and how nnan's most intelligent analyses fall short of com-
prehending, and surely of thwarting, the Divine will. Amram 5. nnKi><;"nK — Her maidservant. The plain meanimt JH
and Jochebed, the parents of Miriam and Aaron, separated that Pharaoh's daughter, Princess Bisyah, sent ont; nl lnii
rather than bring into the world boys who would be mur- maids to retrieve the basket. Aggadically, the wnid i^
dered under Pharaoh's decree. Six-year-old Miriam argued translated her arm, i.e., she extended her arm, and miuu u
that they were worse than Pharaoh, for their "decree" pre- lously it became long enough to reach the hinl i t
vented the birth of even girls. Furthermore, she said, {Rashi). Rabbi Mendel of Hotzk commented homilclii .lii,
Pharaoh is a mortal king whose decrees may or may not that her example teaches us that one should never iis'inn.
endure, but the deeds of the righteous Amram — who was that a task is impossible. She was far from the baskci, •,' •
the spiritual leader of Israel — would surely survive {Sotah she reached out for it — and God enabled her to ati.uii l^^ >
12a). Her parents remarried and bore the child who would goal.
save their nation.
Ultimately, Moses' life was saved by Pharaoh's daughter, 7. n^iayrtin np.V'a —A wet nurse from the Hebrew wna •\
and he was raised under the doting care of the very king The baby refused to nurse from Egyptian women, b<:' m^'i
who had ordered him killed to prevent the salvation of God said, "Shall the mouth that will converse with Hi'; i M
Israel. M&ny designs are in a man's heart, but the counsel of vine Presence drink unclean milk? Shall an Efivi'Hi'i'
HASHEM ~ oniy it will preuail (Proverbs 19:21). woman boast, '1 fed the mouth that converses with iln- IM
vine Presence?' " {Sotah 12b; Rashi).
1. 'l^Tia . . , U^'K — A man . . . a daughter of Levi. The
names of Amram and Jochebed are given in 6:20. He was a 9. ini7''3r\i — And nursed him. This, too, was Jochi'liiiiif'
grandson of Levi, while she was literally a daughter; she reward for protecting the babies. Mot only did her own < hiM
gave birth miraculously at the age of 130 (Rashi). Their survive, but she nursed him and inculcated him with Jrwjhii
names are not given here because their decision to remarry beliefs during the most impressionable years of fil'i lifh
was not their own; it was Divinely influenced (Zohar).
(M/dras/i).
2. Nin altJ""'? — That he was good. The entire house became
filled with light upon his birth; or he was born circumcised, 1 0 . Twa^i — Moses. She gave him the Egyptian nann- W>-
indicating spiritual perfection {Sotah 12a). nios, which means that he was drawn from the wnffsf
4. nn nv"!*? — To know what. Miriam had prophesied that Moses/Moshe is the Hebrew translation of that word (/fjii
her parents would give birth to the savior of the people, so Ezra).
•• / a - 3 3 / K ninur niPiB niiatt' ISO / 296

'?5 nis'iaV nay 'pa'? nvia Tpsiaa hnK^n ni^p'ri lan^^a i^x'? iny-'?^'? nv^? u^i na
Kim? OK'iin''?) T'^W^T Kn?
'?I81K :iin?i7i;i Kni? ^51 nan')ri
:''fe na n; a'p^i ' i ^ r r a i n N^a3
iiij; ntqi "la nyfy') K ™ K riK^yia
I'riT Kn^i;i Fin-inpN) Kin ay n i j nty'"?!?; inMyn] Kin 3iu-'3 'inK x'lri] i^ i^ni
tijipji nnnnoKV Tiv n^^'a^ tthTi Nnj nnn 'i'7-nj?n] h''B^r\ niy n^D^K"?) :D''n"i^ j
Kinns nnsDi xn^l Nnian n^
.•iri'ii£7i KjaT n; na ntpva) KMiai DV53 i^'^Li'n^ ^3 Dt^m napi "inng nnnnni
r n n v w i i :Knn5 IT'S bs Knyg •nn nvi"? pnip in'n>f 3vnni nx^n riDt^-"?}; qio? T
,'i^ nayri'' KC VTP'? p'n-in nnns
((•3™ 'i'v 'npip'? nvna na nnnjin
ntni Nnrjj :)''3 'jy pVnip Knrin''^ivi ciion •Tjin? nann-riK Knni Tx^n lyb:; n'3'?ri
n; nDWlNi xny^ ija Nnian n;
II'; niqi nnnpii :nna'p?i nnipt? i^Jn-n^ inx-im nriEiri] :nni?n] nnn^'nN; n^t^m ,
'n'hv, noni '•aa K B ' ^ W Kn) Kjan nngyn 'i'?!?? "inKm T^V ^^nrti nD'3 nyrnan)
hiptfit :n Kin 'Kiini •'33)3 n-j^Ki
')'; ^fiKi 'bn'Kn nvns naV nnnsj rf7 '•nK'Ti?) •^^KH n'yi9-na-'?is 'innj? iipKrii rm ,
'l"? p^m) Krinini p Nnpi^'n Nnnx
''j''I« nii^a na n^ n i i j s i n :K;an n;
--i^Kri] n^,^n-nN: -^b pm) rrji^vn in njprKi ni^x n
iKpni nfeiN n; nnpi Knp^w n^wi DN-riK NtlRni nn^5?n ^b^] •'iv. nvns-na n^
)i; ''V''alK nvng na nV ni)ah?io
11; iPif? KjKi •'V M'paiKi I'ln K;?n
njn '^b^n'm ''3'''?''n nv"i3-n5 n^ nnKni nbjr\ „
f,;ai n; K n w na^oji TI-IJK nV^n nt^Nn np.ni TinDS^z-n^ ]m ••m '•'? in;??''!!)
ii'j'? nn'-n^'K) N ^ I naii- :nrifi3iN)
,ii)itf nnpi na'? n^ nini nV]3 ^^"•^1^,1 nv'iB-nn'? inxnrii n^^n '^•nj'i :inj?.''ari],
mi'pnii; Njn p ••nij n i p s i nitfto

! ijlip T " I I .lb P31BD oifip TC firm T pcb 6 n i .(b:T 3 bfimo 'T bft
iiliC 'Bb Pipb PiBbiP ,(3b:P3 P'cfo3) Pii3b ibip '336 P3P 1P3 ,PP'n pcb
lilt ai31D ;DC 3"C) P13blP P'RnB31 31P3b 13b Pl)b '3 ,1B"DB 31P3P1 ,P3
•npa pcb p l l p l 'Bb b36 ,T pcb ICTI 13'P1311 .OPPBC P6 .ntlBK UK
• I!|l6 a33'3PC31,31' P6 PPn6 P6 i p i l D P I . P C U I D"C 3P1)6 1p3Pb lb p'p
n ,'i'j'n UN P P 6 3 '» R6 . i n i c i n i n n a n i (i) iioci oc) P 3 I P PII36
-O 3B33 ibip . n 3 i a ^SI3 m m :(DCI D O P3'3C I P B P P 6 I C I O I P I -IBICB
iSi p)'b 3333 pi'ibB bB IPTIPPC BBbw . m n a s i n in m :(DCI
: iba .nnbun -|^>ni (n) :(DCI DO P3'3CP DB 337b 7 ' P B 3 ' 3 C 'sb p3'
'P33P3 PB 3B7' 6bi P633P3 .>a'bin (D) :(DCI DO obi33 PiBbBi Pir3t3
in6 'b3 P6ii3 pcb 6i3i .P'PbPC ,iBi33D3 . m r m i ™ C) KDCI DO '3'bc 'P
I') 11)3 ,1'Pn'DP pcb IPP'CB '33B 'b31 . t p P1333) 63bPB 6p'33 bPCB3
li+C 3ni6 '361 .DP3B n3P ~p .(7n:7' 337B3) ICB 6b (p:6 BCIP') CIB'
ii',n D'B» '3CB' p i . 6 n P65IP pcbi ,PCB P I U B 6b6 ,CIB'1 C » D33PBB
U'DIPPP 6b6 IPP'CB 3Blb JBP' 6b CB P33B»n P'P lb'6c ,(l':33 3 b6lB0
,I'''|1C» 16 .'Pl6'3P 63 pi ,'P13'C3 3C pi ,'Pm'pP op p 3»6' 3C63
!i!i)C P3'P pirii) 6b613'6 'P'cn b36 Sxa 3'73() p 6 p jiB P6 'PCBI IB3
IVa ,P3B ,Pli ,3CB ,333 ,3CB p33 ,33'P3 <|1D3 6"p3 7DV1) pbC
:imj ,'B'3B ,'P'33 ,'P'tB IPB ,6"p DipB3 7"l'P 63P 'PbBP DP3 3»lb
'''.. llajl-ba*? — His entire people. Pharaoh's astrologers pin-
i n i i i t e d t h e day t h a t the savior of the Jews w o u l d be b o r n —
"II her to a J e w i s h or E g y p t i a n f a m i l y — a n d they saw t h a t
iiiN downfall w o u l d be t h r o u g h water. Consequently,
i1i,iraoh o r d e r e d that even E g y p t i a n m a l e babies b o r n that
7bB Dl'P 1'3'331356 lb n » 6 PCB ibBC 01' .3(3 OP'bB <|6 .1MB ^ 3 ' j (33)
,0'»3 Pipbb iBiDC B6 p 6 n i ,b63C'B o6 D'35BB D6 D'B71' B6 p6i tB'Cin
7ib'3 3B63 6bi n A ' n l a n ba 3B63C , D ' 3 5 » 3 bB <)6 DVP I P I 6 3(3 •p'oi
6B1P3P ;P':6 3"C) P 3 ' 1 B 'B bB Plpbb IBIDC 0'B71' I'P 6b DPI .D'33Bb
PB35 PT(3 '3B» 33BB P'P CnB .'17 03 riK t l p ' l (N) :(.3' 3B1D ;7 bsp'l
,PB3B bCB PCp i m ! 3 lb P3B6C ,1P3 piB3 ibPC , 1 ^ ' l IP" PPpbl 3(P11
I'Pipb P3 PCBI PT(PP1 [.P13P33 bB 13 D3 3p6l D'33(P bB 3(3 3B3S 06
D'35Bb 06l33 P7bl3C ,PP'P P3C b"p P31 ,P3B3 Pl'Pb 33BP3 6'P f|6l .D"3C
oft .P3C D'31BC |3 PB) P'P l6b'C31 ,DC 1PPC3 3CB1 D'p6l)l ,P1B1BP p3
:(0C PBID ;B' DC 3 ' 0 'lb P3 PPl6 631pl ,b'p R3 PP'3 BOB P33BR3C3 p
m :(DC PBID ;3 oc T'O P3l6 lb3 B'3P 6bBP3 7bl3C3 . K i n I I B '3 (3)
PCCb 1P7b' ft'Pl ,PT(PPC Dl'B D"3iBP pb BBC .lJ<32m 11B n^31 K^l
3'3pft lp73 031 ,{:Pb 373) J'BBlpPb P7bl' 3B3Cb C7bl'3C ,7Pft OVl D'P7P
1371 ,l'p31' ("Bb31 (.PB P3C ;ft:3 D'313'3) 33CB pcb3 'B3 .KBJ :PBCR (pob
.naiai nana :(.3' PBID ;63 oc 3"c) acp '3D31 p '3B3 7BIBI 6IP X>
:(DC1 DO PB( bp B3 P'3 p'7i IPlft P'l' 6bC '73 D')B3» B'131 I1P3B RBI
P'BP') ibpp <)iDi P3p lb PB171 ,i"Bb3 b""cn ,0:6 pcb 6n .tjioa awni
73P1,1PC351 ftipBP DID . n w n hii y m ' j (n) :l:3' PBID ;OC 3"C ;I:B'
361' Ppbp 163 1B3 ,3l6'p b56 .IlK'n T hs :13 pP3b llft'P bB PB3B P3
day be k i l l e d , a n d t h a t it be d o n e t h r o u g h d r o w n i n g (Rashi).
T h e astrologers saw w e l l . Moses was b o r n t h a t day to a
J e w i s h f a m i l y a n d was raised in Pharaoh's o w n palace, and
a sin i n v o l v i n g water prevented h i m f r o m e n t e r i n g Eretz
Yismei. See Numbers 20:7-13.

w^^m
299 / SHEMOS/EXODUS PARASHAS SHEMOS 2 / 1 1 -• 1

Moses " !t happened in those days that Moses grew up and went out to his brethren andobscm, ti
Identifies IJ^QIJ- burdens; and he saw an Egyptian man striking a Hebrew man, of his brethren. ^^ He Linm.i
"^People ^^'^ ^^^ ^^^ ^^^^ ^^^ ^^^ ^^^^ there was no man, so he struck down the Egyptian and hid /MI >
in the sand.
'3 He went out the next day and behold! two Hebrew men were fighting. He said to the wi^ h -' <
one, "Why would you strike your fellow?" ^"^ He replied, "Who appointed you as a dignU,ftt{. ,.
ruler, and a judge over us? Do you propose to murder me, as you murdered the Egyph-iu '
Moses was frightened and he thought, "Indeed, the matter is known!" ^^ Pharaoh heard <i/i( iii/
this matter and sought to kill Moses; so Moses fled from before Pharaoh and settled in tlu • l>iii,l
of Midian. He sat by a well.
Moses 1^ The minister of Midian had seven daughters; they came and drew water and fillvtl tlu
Marries troughs to water their father's sheep. ^'' The shepherds came and drove them away. Mo.sr.-. ,(* >\
up and saved them and watered their sheep. ^^ They came to Reuel their father. He said, "Ih-n
could you come so quickly today?" ^^ They replied, "An Egyptian man saved us fron\ ilu
shepherds, and he even drew water for us and watered the sheep." ^o He said to his daughh •> >
"Then where is he? Why did you leave the man? Summon him and let him eat bread!"
^'^ Moses desired to dwell with the man; and he gave his daughter Zipporah to MOM

and Moses chose the seventh day as the Sabbath.
1 2 . ttJiK TiK 13 — That there was no man. Seeing prophetically
that no future proselyte would descend from the Egyptian
assailant, Moses killed him by reciting the secret Name of
God (Rashi). That the Egyptian died is proof that he was
worthy of death, for the sacred Name, would not cause the
death of an innocent person. M o s e / concern with future
generations teaches that one must consider all facets of a
complex situation before acting. Had Moses' responsibility
to save a fellow Jew resulted in the loss of future Jews, he
would have chosen another course.
1 4 . "nann ynia — The matter is known. In the plain meaning,
it was no longer a secret that Moses had killed the Egyptian
attacker. Midrashically, it now became known to Moses why
the Jews deserved to suffer so: They quarreled and carried
tales about one another (Rashi).
1 5 . "[nn'ynKSi — In the land of Midian. Moses left Egypt at a
relatively young age; according to the Midrash, be fled at the
age of twenty, and Ramban (2:23) conjectures that he was
twelve. He did not return there until he was eighty (7:7), so
that there is a gap of many years in the narrative. According
to some, Moses settled in Midian soon after fleeing Egypt;
others hold that he lived elsewhere for many years and then
went to Midian. The Torah does not report on those events
because they have no bearing on the purpose of the
narrative. So, too, we find that we are told nothing about the
concluding years of Abraham and Isaac, for those years
played no role in the development of the Jewish nation.
"iKart-"?? atj'ii — He sat by a well. After saying that Moses
settled in Midian, the Torah relates how he came to do so: He
was sitting at a well, when he met his future wife, and he
settled down with her in her native land {Ibn Ezra).
16-22. Moses marries. Moses sought a wife, so he
stationed himself at a well, following the example of Isaac
and Jacob (Shemos Rabbah 1:32). There he again displayed
his willingness to fight for the victims of superior fon *•
16. i n n i n a b i — The minister of Midian. The unnamed ln<i.|it
is Jetfiro, who wasa"in'3, minister in both senses of tht; tt-n.'
priest and leader. After serving as a priest to the Mictltmi'
deity, he renounced idolatry, whereupon he remained m- •
ly a prestigious leader (Tanchuma). Rashi cites a dlllin • •
Midrash that after his renunciation of idolatry, his !< it.
Midianites ostracized him and persecuted his daUiil'i-^
when they came to water the sheep. Ramban conj<'' im •
that Jethro's unpopularity was why the girls came 'MI I"
that they could draw water before the arrival of th«' i ni- ^
shepherds.
1 7 . ^^f'a D;?;I — Moses got up. Moses was outragt-d .*' n
injustice of the shepherds' behavior; since Jethro'.s •Imt:^
ters had drawn the water, no one had a right to tako ii .w ••
from them. Since that water was insufficient for their 4 •
Moses drew more for them (Ramban).
1 8 . iniaN "^Kivi — Reuel their father. According li. 'i
Mechiita, this was one of Jethro's seven names (s<'t' h.
4:18). Ramban and/ijn & r a , however, comment thill r. i s
was Jethro's father, as indicated by Numbers 10:29.11' n i
is called their father because children commonly rcli-i h
grandfather as a father.
19. i-iirig vfivi — An Egyptian man. The Midrash conii i. •--
Moses with Joseph. As an exiled slave in Egypt, JoM'iih
not hide his origin; the vengeful wife of his master H !• i
to him contemptuously as a Hebrew (Genesis 39:14), M>
however, apparently presented himself as an E(|V| ^^
Because of this, Joseph merited to be buried in Erely. V r <
but Moses did not {Deuarim Rabbah 2:8).
2 0 . iiKi — Then where is he? It is not right that you in ( M(tl i
substantial favor from a stranger without showing lilm tM
courtesy of an invitation to our home (Or HaChain\)-
2 1 . nit*ta "3^115 — Moses desired. According to the InliMH^!
(/Vedarim 65a), Jethro insisted that Moses swear to l^lui U.*^
Ka-K' / a niMiw n w i a

I'Bji nu/b Ka-)i iiUKri K;I31'3 nirjiK' Kl!] T'Hff-'jK Kir::] hwn '^'ij'] nnn D'-nja i ••ri';] K^ ^^p^b^
'i:)j Nmi iin'm'ps? Kini 'n^nK ni^
•.vnm n5y"iy''is nan n y n W''K N-I^] nn'^np?
)PV nS NIDI K?'?' Ka"? '5?riKla' inmy'i nynn-njs '•^51 E/''K pK •'3 Kn;n nil Wa I?;'.] ^^
iiK-iyn n; Kniai (133, N " ! ) VIS
i--.K}n KBl^a p s j i p tK^OS H n a u i D''p nnny D''K73!s"'3iy nan') ••iii/n 01^5 K^D -^V^ ^^ '
Ttis! 1¥5 TN-jin; f - i 3 j n f i Krr)
I'lSiT :T)3n'? ' n n AN ND'? Kgjn'?
lyiK"? %i^ •'Ki iipK'T ::i^-) nan na^ v'i/'f? naK^i n^
9Dpn'?n Kj^y i n i 3T ij}"? "ijito la -riK rinn •Hi^Nia nnK nnNi^nnVn i^'-^v'^?'^) 1??
irimN NUtyip3 n n s i niuto ' ^ ' n i i
vnu;'i n m n vnl3 pN -I)3K''T hiy'n KT^I ni^Qn m
<- : •- ir T - J- li." T - - V <T •- / , ' • • • -

iiipiriB n; n y i 3 yniffiiu :Nmip3

m n K S 3'ri'i nV"ja n i i j in niub

;~iK3n-'7y nti^'ij ii-jp-T-iKa ni{7;ij n'y-^a •'^^12 niyn
1'IDT J<3l'?l ID :KT3 '?!? 3 ' n ' l l ^ P T njKiini rii33 V5^ 11'7'? IP^^^ ™
n; HN^ipi nK^-[i nKrisi 133 vat?
D'^in wn^i .••[n''3>i; ^Ky nipi^n"? n-'unnn-nis r
;>)i)-)Si nJ47to n;7i p i i T i p i N J V I
':NW") ni'? n!<n8in> :]q^V n; W ^ S l
Mvn'? I'H'riiN in KD n n s i igiai; iDi^n K3 in^np y n n nijKh irfDN; "^KWI-^
iR'5VP '<'i33 Knnj<io< •.y~\ N D I '
< T - : A" 'T J- • I.T • • : • J- : -
US'? N ^ i K^ni? tisi Kjyi i^n Kjais? T1

I 111 n'njs'? n n s i a ;N3V n; y.^K)
• i'> Pi? K " ! 3 3 n; priijaip 137 K15V x i n
iiv anaV nt^ta n y i x a :Nnri^ 'ju;;)
iiffk)'? nri-13 nn&v n; arr''i N-jas
nab IJK) T'nM-'?^; -iipK^i :iKVn"nhi; i7\^jn 13^ n"?-; a
•j^i;!;;] inq^ '^DN';;') i"? \K~\p vj''kn-nt<. ]miv, nj «
:nE7n'? inn nn^sy-nN iri'i U/IKHTIK ngiy^ niy'n

iin itob i"i6-) D)'6 fine PPBB ->r>fi ,y>iv)i D'BCT bfnP3 obx bB ib
!in ,i>bB PBP >B"PC P31P 'b BIB jipiBi .iBnPB3 . i s i n Sill px :(oci
i'"l6-) DPC »>ft pftn b36 ,T)B P113B3 D'TO Pl'pb PIB* 'B bjB ifiX' *BP
1% ftniPJP ;f>b oc i"e) vis B'Cba DP . n s i a s u w i (lO) :(oci 0013b
'11; i'f) 3ipa 13 apbc fcbi ijiab iJ'Bmpb non ,ni»n nx. iinh wpan
ini :(fi:B n3P3 'PbciT ; : : P ' ibab) OBIS 31P» 'sb'J'i aCB ipftc ftiP
1;) ,iNan ^s ad :(fi:fb P'Cf'P3) 3pB' 30IBS oc 33BP) , p n ynxa
I i n » p a ^ i (TO) :(3b:fi ^"C) i t e ]» ura lb Jinoc 3pB'!) isb .P3'C>
'I'll! 013^3 pfi . n ' o m n nj< :(ot) ob5fiB laiTsi ("BB ib CTBi ,ia3e
liiatSJ m tiM^ (a) :(DC) 'ITJO 'JBB .nwnJ'i m :pf'3 pvicsa D'BP
':' fee .nnb 'jawi :(DC) ipfnpb O'biB O'ppc 3pB' be iBiin fiiac 13 T3O
iHoi (Kai uoc ;i:Bb B'cfn3) baift fiia icfi opbo ofi <3 fi"i3 .DD» ppft
I: ;l'l BbftlP ibl (1:13' D'PDIC) I'bl f» bfllP lb OBni .I1BBCB3 6"D] lBinP3
ii";i pnp IIP ttc lb B3C5 obfi iicb ICITOI . ( t o ' P'cfn3) i3ib 'Pbfiia («
jicfno 'tebfi '3'53 011P' i"f> ,ib'a bu'i 3P3133 6bpi .nwia htm (W)
KT1 :(P fipfii |C' 6»ip>P) IP'3 bB PBiB laj'BC .obnab 'JCOi aoipb
o'o CJB . n x n B'K :((3 oc i'n op'bs I5B pi'ab obi vys pj .nm'jaoa
nan :(P3 00 opittnb 13J0 pnpB OTBBB O'PI ifnv 'PBiC bB PJIBB
ob'b3i ,P3 v>'B 1P31 .O'O n37 P3 P'Bibc bc PbB3i ,107111 »pb» . n a s WN
.pbB3 fllOC aP13D3 ,lPCft bB f)31 P'3b 053)1 IIP fllpl 1P'3» ifl'blpl ITBBO
I P i n i la3B O'O P313 C'JiaC ' I S B IPlft OftlCBl ,1373 C'lPPI lP'3b C'fia KPl
.(DC) 07C3 lb ocB OBI P'33 lb OCB OB ofip ,nai na lan ov :(0C) ovo b3
T'3P'C DBS p65b TPB IPfl I'ftCl .t"N 1<K « NTl :lBnCB3 IBICB 'Bbl
OP CIO o'lij ;1P3!' 0U1P) DT3fii JPT .nnasi nUBJK ' i r an :(0B
1P3P fibc D"Bft .nan nth :0'T^r> .a'W :(':P3 ,P3 DC I"C) pp p n'Pioc
(T) :(DC i"C) 1P1B3 BCT ."IS"! :(:P5 piPJD ;oc i"C) T pmo3 BCP fnp)
Bfi ifisn .nnK niiK ^ijin^n:(' fiBiPjp) IBJ I I I B PJPI .vxh yiv <n
jfn ,icnBi .1C1CB3 .rmn N I " I :(b oc P"C ;OC) CPIBBP OC3 m a c O'iBb

I 1.15. Moses identifies witli his people. Moses had been
u;d in the splendor and anti-Semitism of the palace, but he
ikiined the son of Amram and Jochebed. Though his
ilher had had him for only the earliest years of his life, she
'Miceededso well in imbuing him with love of and loyalty to
|)eople, that despite his royal upbringing, he did not
• ome an Egyptian prince, but remained a Jew. As he
uliired, he displayed the compassion for the downtrodden
litil stamped him as the future redeemer of Israel.
11, rt^)z 'nyn — Moses grew up. The previous verse relates
i I ))it he grew up in the sense that he was weaned. Now we are
told that he grew up to a position of responsibility, for Phar-
aoh appointed him a chamberlain over the palace (Rashi).
The Midrash gives differing opinions of his exact age; the
primary view is that he was twenty. By describing the Jews
twice as his brethren, the verse implies that Moses matured
in his sensitivity to their plight and identified as one of them.
Dn^apa N^^I — And observed their burdens. This was his
intention: to see their suffering and grieve with them (Rashi).
According to the Midrash, Moses used the information he
gained on this tour to convince Pharaoh that the slaves would
be more productive if they had a day of rest. Pharaoh agreed.
 303 / SHEMOS/EXODUS PARASHAS SHEMOS 3 / 6-1^'

^And He said, "I am the God of your father, the God of Abraham, the God of Isaac, and Uw
God of Jacob." Moses hid his face, for he was afraid to gaze toward God.
^ HASHEM said, "I have indeed seen the affliction of My people that is in Egypt and / hitiw
heard its outcry because of its taskmasters, for I have known of its sufferings. ^ I shall descend
to rescue it from the hand of Egypt and to bring it up from that land to a good and spacioti'i
land, to a land flowing with milk and honey, to the place of the Canaanite, the Hittite, Ihr
Amorite, the Perizzite, the Hivvite, and the Jebusite. "^ And now, behold! the outcry of ih<'
Children of Israel has come to Me, and I have also seen the oppression with which ilf
Egyptians oppress them. ^^And now, go and I shall dispatch you to Pharaoh and you tih.tH
Moses' take My people the Children of Israel out of Egypt."
Doubts 11 j^Qses replied to God, "Who am I that I should go to Pharaoh and that I should take tif-
Reassur- Children of Israel out of Egypt?"
ance ^^ And He said, "For 1 shall be with you — and this is your sign that I have sent //cu
refers to Egypt's overzealousness in persecuting the Jews. that Pharaoh's disdain would cause the Jews to dismli'
Limited oppression could have been justified as a fulfill- Moses as a Divine emissary, as indeed occurred (5:21). Ihi'
ment of God's prophecy to Abraham, but the Egyptians iswhy he wasjustified in questioning the Divine choice III -•>>
exceeded all bounds. "obviously inadequate" a man to carry out a mission ilntt
was beyond his capacity, for if he were indeed to fail, G^i 1 =
10.713^ nnyi — And now, go. Both terms are expressions of
Name would be desecrated.
urgency. The time has come and Moses is the redeemer.
God assures him that he will succeed, despite the apparent In a similar manner, Abraham virtually demanded ihni
hopelessness of one man prevailing against the greatest God save the evil cities of Sodom and Amorah from tl.^
power in the world. punishment that they so richly deserved. As part of hi:i pl> /-
Abraham argued that it would be unjust of God to can y • it il
11-17. M o s e s ' d o u b t s and God's reassurance. For a total the upheaval decreed against Sodom (Genesis Ut -"••
of seven days, God urged Moses to go to Egypt and Moses Michtau MeEUya.hu explains that a manifestation of ti'"l •-
refused (Rashi 4:11). Moses' arguments took three main judgment that was beyond Abraham's comprehcrritiii'
forms: (a) He considered himself unworthy and lacking in would interfere with his service of God, and therefore IK- i.i|t
the talent needed for this momentous mission; (b) he felt that he had the right to protest it. So, too, Moses apinMlfH
that he would fail, because either Pharaoh or the Jews or that he not be given a mission that was too much for IIIMI
both would not believe him; and (c) the Jews had not earned
R should be noted that Moses never said that, as a (uijiU' *
•111.' God's miraculous intervention. At the end of the lengthy
who had been forced to flee for his life, he could not i I'J i
exchange, a new element entered Moses' considerations: He
return. Moses did not use personal safety as a rea:.nfi '^••
felt that it was not proper for him to become the leader of
refuse God's command.
Israel in place of his older brother Aaron, who had been
M carrying the burden of leadership in Egypt.
It seems strange, even inconceivable, that Moses should
1 1 . KiarlK ' ' 3 1 . .. P J K ''tt — Who am I . . . and that I :.li< "<i '•
take . . . out. These are two unrelated questions. How .. • i
refuse to obey God's explicit command. Even if he was sure who am so unqualified, influence Pharaoh? And whiil hi
in his own mind that he could not succeed, how could he the Jewish people done to deserve such a miracle? (h'.i <• <
substitute his judgment for God's? The Midrash indicates in another perspective on Moses' doubts about Isnirl
that the key to Moses' hesitation may be found in verse 10, Yakar and Sfas Ernes comment that he wondered how •
where God commanded him to go to Pharaoh and take Jews could rid themselves of the spiritual pollution ni
Israel out of Egypt, thus implying that the task was Moses' to many years in Egypt. Andif they could not, then thi^y wi •
perform. Consequently, he assumed that the liberation was not be able to fulfill the purpose of their freedom. In t'c
to be performed not through God's miraculous intervention, God answered that as soon as they left Egypt, they wi •
but through his own skills of persuasion and inspiration discard its legacy and surge forward to receive the T<jiiil'
(Shemos Rabbah 3:4), m keeping with the general rule that the very mountain where God was revealing hini'ir'U •
one should not rely on miracles. Furthermore, the Midrash Moses.
implies that Moses realized that he had to understand all the 1 2 . llpK^i — And He said. God answered Mosrn' •
possible ramifications of his mission (ibid. 3:5). questions in order. He need not fear Pharaoh becdur»>' t
Moses had to evaluate himself and determine if he was will be with him. And as to the merit of the Jewisii pcm i
equal to the task — and this most humble of all human they are destined to receive the Torah on Mount Sin.ii wH i M
beings was convinced that he was not. As Ramhan (4:2) three months after leaving Egypt (ibid-). This teaclim <h -••
notes, God would tell him during the lengthy dialogue that people can be judged and even rewarded on the bnni
Pharaoh would not heed his message, nor did He guarantee, their potentiat. The very fact that the nation has witlijn ii tt
at first, that the Jews would believe him. If so, logic dictated capacity for growth that will enable them to listen tO ih '
s'-i / a niMty nttrna ni)3«? nSD / 302

Kri^>5 'iiaKT NriV^f K I K nnxii pny •'TibK nm3K '•n'^K ^••nN; '•n'i'N b j x n)3j<''i
3py.'7 KOb>Ki p n ^ n '<'7!'{? °'7"33??T
'jriT '-IN; 'nteK^ nitfb iiaifiaji -bK u''anD KT •'3 r i s hty'a nno'i apv •'TibM

p •'niu ypi?; iinnbsp n;i onyna

in;) 'igiij 'Vj n?? iWD^pD Biji;
Ki'a iintiiaiw'? 'n'^}i;iK) n :]WV3
"la In^jfn"?! Dn:!f)p Ta 1 i'i»yn'7 T I K I nnxpa-nj^
K'rin KviK \a TinpipBB'pi 'K-jvan
KlSy K y i s ' ? KJOIDI fcaD K y i s ' ?
'Krini 'Kjyja iriK^ waii aVn linn] •'fngm nnNni ••rinm '•'JjfJan u^p^'a'bH. u/^ni
H'510 ;''Npia'i •'Km 'Knsi ' N I I B K I -DAI •''7K nx;3 '7N-ik/''-''u npyy mn nnyi :''Din''m
ilK) iDiij "^V ^SiiP' ^33 nV'af? Nn
Vpm '•K-jYa •'•7 Ngnn n; 'piij 'Vj
1 WIS ni'? ^an'pif'isi KO'N i v j i - :iinf
;ni-ixi3n hif-iia-' 'ja ••ay n; p'SNi
')'m nK KjN ] n ; ; a i g ntpto in»j] ><'
'.l^5•li^7' iM n; p'gN nKi nvis nj'?
'•i)p''ip 'ri? 'IN inijia. :nnyBn h^K'^i :nny?3ip ^Knt^^ ''pa"n^ K''YIK ' 51 nyns"'?^
;|firi^if' NJK nK KriK -^b i n i ^lyog

'•'•it )'>Tf^ Tip'bp DciD 03PP n'f'T -^cf)? ,i'i:ii 'jfj 'ft"7Pi ,'Pin'iic3 rriini
I'piC (iiDb ntn nnn "31; o i i w bapb D'7'PD nop ,11 p6ip ip 0 c bnj
•|riip'bc3 n'binc nn ,'iMi' nin« 13 ,6"7 .(7:J I"C) oniBn i6i'p D'P"7n
]n3yn Dnafjan oft'iipp^p ,in'i33» '56p p-oDft DWSO bp rnxn ^^
•ifnp'b P7nii3o ni:)fP ft'ni ,vbn r^^inr^ ibspDp ,nTn i n n hv 'pift
;•')WD pbpfi (b:fb o'DP'} 'iji P'DD WPP bip6 Piftn ^b on ,i:'ip 01') pnjm
:i'p'DDP "i^sft ofii pn'DR 03'-)P DoJ-iiftc ,p-3pft Ppp^."? >r pi63 lb o'an
3b 'PDP':? pnibD .(o:):3 b'pb) o'lr^bf) D7'I IPS .iiaKsa nj< inyi^ 13 (t)
(1) :DpppJp '?ff) P6 Dipfi6 6bi 'j'u 'Pnb»:i 63i ,i'3i6:)n P6 p];7bi pi3PCib
ib'i^i' ,»My nK warini ,b'i3ip DB p"f)i .ns?i3 hn ']nbv;M nsh nnyi
131 :D':5b»D DD ^57b 3ipp ')f) D» .'aaK 'a {«') :Dpn D6'5IPI ']n37
DJ DDb OpD'p bf)")P' Uf PP ,'3f) 31PP Ofi Cp] .^K^Ur'• 'U JlK K'lflK
jiph pp6-5 b3313'PD .^ay m n ^ 13 -laxn O'') ur.i "^"p) oninn D6'iif!i
,'bpp of) '3 fi'o ibp f)b fOVis b6 •jbf' '3 'P;6 '» pipftp .jnpft p-5p6 bui
1*nnW 133K13 niKn - j ^ O:D3 p^f)-) opft rifnno rtti .-pv niriK '3

iliiit lies beyond your sphere, understand and devote
y^iurseif to the lofty destiny of the ground upon which you
already stand" {R' Hirsch).
I. Ttt^a'i — Us taskmasters. Apart from other considerations,
< iod responds to the despairing outcry of the downtrodden
iS\lshich).
"I'lVT '3 — ^or 1 have known. After having said that He has
' <m and heard the afflictions of His people, God says that He
I uiw what they were going through. Knowledge is the
' I imax of seeing and hearing, for if one does not understand
>! id draw the necessary conclusions of what he has seen and
ii'Ord, his perceptions are of no value (R'Bachya).
II. Tii<3 — J shall descend. God descended to this mountain,
i vealing Himself to Moses, to begin the process of
' demption (^amiban). Alternatively, for God to communi-
< iilewithan immoral Pharaoh is an unseemly "descent," but
11. is prepared to do so in order to rescue Israel from
^ rvitude (OrfiaChaim).
. narr^in rralo — Oood and spacious . .. This verse lists the
Inuiiliar praises of Eretz Yisrael, which Ramban explains as
(nllows: The land is good in that its climate is pleasant and
iln! country is filled with desirable features, and it Is spacious
'1 ihat the nation will have adequate living space. A land
''llh such advantages will produce healthy livestock that will
give abundant milk, and fruits that will be rich and sweet as
honey. There were seven Canaanite nations, but our verse
lists only six. The Girgashites are omitted because their
portion of the land was not so rich or because they despaired
of defeating the invading Israelites and abandoned the land
before the Jews arrived.
9-10. The time has come. Both verses begin with the word
nrivi, and now, indicating that Moses' mission was a matter
of urgency.
9. nny? — And now. Although God had said in verse 7 that
He heard the Jewish outcry. He reiterated it here to stress
that the plaints of the people had reached His Heavenly
Throne, meaning that the redemption could not be delayed
any longer (Ramban).
The Midrash comments that God had foretold to Abra-
ham that there would be a period of slavery, but that there
was an appointed time for the redemption to occur. Here,
God told Moses that now the time had come.
ynhjj — The oppression. The Egyptians had confined the
large and growing nation of Israel to the same small area of
Goshen, where it had settled as a family of seventy (/?'
Chananel). Thus, there was an attempt to make their living
conditions unbearable, much like the overcrowded ghettos
of medieval Europe. According to Ramban, the oppression
305 / SHEMOS/EXODUS PARASHAS SHEMOS 3/13-18

When you take the people out of Egypt, you will serve God on this mountain."
The ^^ Moses said to God, "Behold, when I come to the Children of Israel and say to them, 'The.
Names QQ^^ of your forefathers has sent me to you,' and they say to me, 'What is His Name?' — what
shall I say to them?"
"* HASHEM answered Moses, "I Shall Be As J Shall Be." And He said, "So shall you say to the
Children of Israel, 7 Shall Be has sent me to you.'" ^^ God said further to Moses, "So shall you
say to the Children of Israel, 'HASHEM, the God of your forefathers, the God of Abraham, the
God of Isaac, and the God of Jacob, has dispatched me to you. This is My Name foreoer, and
this is My remembrance from generation to generation.' '^ Go and gather the elders of Israel
and say to them, 'HASHEM, the God of your forefathers, has appeared to me, the God of
Abraham, Isaac, and Jacob, saying, "I have surely remembered you and what is done to yoa
in Egypt"' ^^ And I have said, 'I shall bring you up from the affliction of Egypt to the land ofllu-
Canaanite, theHittite, theAmorite, the Perizzite, theHivvite, and the Jebusite, toalandflowinij
with milk and honey.'
^^ "They will heed your voice. You and the elders of Israel shall come to the king nj
HASHEM [the hame] is substituted for it. That it should not be is free of any foreign entanglement. Thus, the use of tlil^
pronounced as it is spelled is derived by the Sages from Name in the context of Moses' mission implied clearly th.ii
verse 15; see commentary below. Israel would be freed from any attachment to Egypt.
14. n»jii5 '^\tj^ rr^n^ — '7 Shall Be As I Shall Be." This is in R' Hirsch sees in the stress on the individual Patriarchs In
itself a Divine Mame, as implied by Onkelos, since he does this verse and the next a new message to Israel: 'I'll'-
not translate these three words. Rashl explains that the Patriarchs went through many different periods in Ihcii
import of the word in'}nif. — literally / Shall Be — is as follows; lives, from great success to decline and exile, but alw.iv
"I shall be with them in this sorrow as I shall be with them in God remained with them. So, too, God will always be with
other sorrows." To this, Moses replied, "An evil in its own their descendants, even when there seems to be little hop"
time is enough!" i.e., why should You imply to them that of success or even survival.
there will be future exiles; is it not enough that they suffer ubvh '*\yp'n\ — This is My Name foreoer. Since the word b'j'ii' >
now in Egypt? Accepting Moses' argument, Qod instructed is spelled without the customary ^ it can be pronounif'l
him to say, "I Shall Be [with them in this sorrow] has sent me ti^j?"?- to conceal. This implies that the Divine Name shoulJ
to you" (Rashi from Berachos 9b). not be pronounced as it is spelled [seecomm. to v. 131- < IM.)
According to the Midrash, the word n^rij;^ describes God as continued, "this is My remembrance," meaning thai 1IM
timeless and eternal. taught Moses to pronounce the Name as Adonoy {li.r.lu
from Midrash, Pesachim 50a).
1 5 . wrih^ •^^v ^nK>>1 — God said further. After God conveyed
the unfamiliar iSlame of the previous verse — a Name that 16. .. . nadNi -^b — Go and gather .. . This is a viitn.ii
was His response to the current Jewish plight — God repetition of the previous verse, except that it directs Md'^
instructed Moses to tell Israel that the God Who was about to carry the same message to the elders. Accordirui !•
to redeem them was no different from the God of their Abarbanel, Moses was now told that he should speak onlv t •
forefathers (Or HaChaim). the elders, who are capable of understanding the impoi i • i
Gur Aryeh comments on the significance of the two his message, but not to the common people. Or HaCl\iili\<
different Names: / Shall Be in the previous verse, and however, comments otherwise. In verse 15, Moses wa:; IMI.I
HASHEM in this one. As noted above, God wanted the Jews to to convey his mission to every Jew he met, in order to I mil. I
know that He was with them in their suffering, which is why up momentum. Once his arrival became the talk of all tin
He told Moses to "introduce" Him that way in verse 14. On people, the elders would consent to meet with liim
another level, however, God is unknowable and so far above otherwise, they would ignore him.
mankind that there can be no attachment to Him. This 18. "^hipi lyifHt^'i — They will heed your voice. God asMin .i
aspect of God is implied by the Name HASHEM, which Moses that the elders would heed Moses" call becan-.'- ii
describes Him as the Ineffable One, Who is above any their tradition from Jacob and Joseph that the evt-nln •'
entanglement with any other. Israel, too, was to be a unique redeemer would use the expression Tin;?? TpQ, / hauc sun '>,
entity on earth, separate from all other nations. The nation's remembered (Rashi). Even though the expression was ;unt U
ability to rise to such an exalted estate derives from the no secret, this tradition was a prophecy that no onr |».
Patriarchs, the roots from which the Jewish people derives God's chosen redeemer would ever use the term {Ranihith i
its uniqueness. In a sense, therefore, there is a similarity Ramban, however, cites the Midrash that the iCfi'.Mn
between God and the Patriarchs, and in this sense, the the people would believe Moses was because he h.id D- I
Name Hashem can be applied to a person or nation only if it Egypt at the age of twelve, and would not have kncjwn th-
n'-p / A niMK7 nuris ninur nao / 304

^ j / n''n''7i<;n-n^ pinyn nnvQip byn-riN; ^tfiyina

nij;ki nnjfir : n r [ N"JTO '73; ;? Q-;^.
hK-m-' isb 'JiK Njs Kn ;^ D-IJJ ••phi; Nn •'DiK nin D''n'7Nn-'7i<; ni^n IDK'] :njn inn
nn'ti; KM nntp sn '•? i n w i Ti^m'?
nifjs n^riK ii^ki^ ;> I H K I T •.]'\nh
bK-)p-' '33'? iD'n iJ-ia nuKi n:;nN HnKn n'3 inN''] n^m nK/Js n;;.r;iK nti/'n-'^K D'H"?^
;^ 11V "nKlhflio :l13lpl'? '5n'?Il* ni^HK
;^ '7K-!i?^ ' H V iD'ri P73 nttftoV
nnnsKT nn^tj ilarinaKT xn^N •'n'^^ niH'' ^Knt^' \3?"'7^ 'nKiKn-n'3 nti'n-'?^*;
••jn^itf i p ^ n nn^Ni p n v T nri^t?
2|?V,- ''D'^'^} PUT •'P'^l? nnn^N ••ri'^K niimN
n; wupri) ^nNio n i l TJ •73'? m 'tt/'nn
xn^S ;^ imV na^ni ^Knt{7' ••30
nn-!3K7 noVt?'"? ' V ^ K jlanriaKT •'n'^K nh'' hrfyi^ GI^KI '^x'li^'' •';i.i?T"nJs mm)
KJT3T n3in -in''D^ 3f>v?l p n v ' "i^Kb ni^yii pny'' nnnnx •'ribt^ •'bK HN-IJ b5''m>i;
:Dn:yn3 !«'? i3yriN'7 n;) itan;
iQyiiJn itori; p'Bis; nnoKii. -in'Ki inn^yng DD^ •'itoyn-nj*:) n^nis irripi Ti?? "
'Nntattl 'KJjni •'KJ57J3 yiN^ 'NIVl? ••nnni '•'^yjan T^N-^J^ n n y a ''jyp nnris; n^yx
N"J3V Kv"i!5^ 'Kou'i 'Kitii 'Kinai
'TJlp'n'? 11^3iJ'ln' :Iff311 3^0
K3^iS niV '^Knto' '301 riK ' n ' n i •q/'n-'?!;!; ^K'lly'? ''3i?T)'hnKmnivibpb wnic/i :ti73ii n-

•I^V^ isinwi (n'j :f)i3-! 'p ic o'spi (jioto iS XDft ifi'B ,DPD O'spi
IBB D( P'D l^Sl: nilpS ffiW (TBI Jt I'd ori 1B6PC 1V3B .DP'lfe
Djnf) ipS' :pp D'Djftl IBfl 3pB' .O'bfuj DP 5t ]lCi3t; IPVBl 3pl3'B DTO
:(nn i"c ;n3 DO 03Pfi O'rif) ipo' 7pB ooS iBf> c|pv 03:; P'cftw
pi ,mpB [icb .w^B m p j [:pi3n ''1 »T DTP' I'V . m n a s n nhxi
:Dite ipfiB Dips M m DC) B3 mpfi '3:f)i , o : r I37n3) O'Sjf) ip'i
TOi3t3 DOC mriN nwn nfit a-)i3 om trriK .mnx nwu wnx (T)
B-)53 D"7 ,P1P6 mi Ort -J'JIB ')f) PB ,ll"l:3T ,VJBi IBft .PV3iB llit:
.n^jib 'BB m (IB):(:» pi3-)3 ;i:j i'a 'in I B 6 P D3 ,Pinf> PD' il I B 6 .»
. n a i nil :(.j D'DDD ;( oc i'a i3P33 ftip' ttc IPB'IIBP iBib ,i"'i ipp
i n i inb p p j 'p obiBb IBC 'P int fro m pi (oci oo 6ip3 ifrp n»b
B"6I .(:P3 6BI') P3'Pb D'WVB .bs-\vn 'jpt IIK (to) :(3':pbp o'bPP)

word and accept His Torah is sufficient to justify the
Exodus.
nja i n n h^ ninbrn-nx jnajin . . . niKrr ^^J-nn — And this is
your sign... you will serue God on this mountain. Rambam
comments that true faith is never based merely on miracles,
because there is always a lingering doubt that miracles can
be fabricated or brought about by means other than Divine
intervention. This was the basis of Moses' fear that the Jews
would not believe him — even miracles could not induce
perfect belief. To dispel this fear, God assured him that the
nation would experience Revelation on this mountain when
they received the Ten Commandments. Israel's faith in
Moses and his prophecy was based on its oiun experience at
Sinai, where it became indisputably clear to them that God
was speaking to them {Hit. Yesodei HaTorah 8:2).
In another interpretation of and this is your sign, R' Hirsch
and others say that it was God's favorable comment on
Moses' self-doubt. His intense modesty was in itself a
qualification for his mission, because no one would say that
he executed the victory over Egypt purely as a result of
charisma and leadership ability; everyone would realize that
despite his personal greatness, he was merely a tool in the
hand of God.
1 3 - 1 7 . The n a m e s of God.
13.1Mtt/"nH — What is His Name? Obviously the Jews knew
the various names of God, so that the question cannot be
understood literally. God has many Names, each of which
represents the way in which He reveals Himself through His
behavior toward the world. When He is merciful. He is called
HASHEM [n^rn-'], the Mame that represents compassion.
This Name also represents the eternity of God, for it is
composed of the letters that spell rvn} rrin ^;!^, He ivas. He is,
and He ujiU be, meaning that God's Being is timeless. When
He exercises strict judgment. He is called Elohim. When He
exercises His mastery over nature and performs hidden
miracles — as He did for the Patriarchs — He is called
Shaddai, and so on. Thus Moses was saying that once the
Jews accepted him as God's emissary, they Vi/ould want to
know which of God's attributes He would manifest in the
course of redeeming them from Egypt (Ramban).
However, n - r n - ' is more than a descriptive Name; it is a
proper noun, for it is the actual Mame of God, and Is known
as Shem HaMeforash, or the "Ineffable Name." In respect for
its great sanctity, it is not pronounced as It is written.
Instead, It is pronounced Adonoy during prayer or when
reading from the Torah; in ordinary speech, the word
 307 / SHEMOS/EXODUS PARASHAS SHEMOS 3 / 1 9 — 4/.I

The Egypt and say to him, 'HASHEM, the God of the Hebrews, happened upon us. And now, plci'-f
Request [QI US go on a three-day joumey in the Wilderness, and we shall bring offerings to HASHEM, niu
to the
Egyptians God,' '9 / know that the king of Egypt will not allow you to go, except through a strong ham I
^° / shall stretch out My hand and / shall strike Egypt with all My wonders that I shall perfoiin
in its midst, and after that he will send you out. ^^ I shall grant this people favor in the eyes t \f
Egypt, so that it will happen that when you go, you will not go empty-handed. ^^ Each woman
shall request from her neighbor and from the one who lives in her house silver vessels, (/o/./
vessels, and garments; and you shall put them on your sons and daughters, and you shall emplf^i
out Egypt."
^N\oses responded and said, "But they will not believe me and they will not heed my uok%
Moses for they will say, 'HASHEM did not appear to you.
Doubts the ^ HASHEM said to him, "What is that in your hand?" and he said, "A staff " ^ He said, "CaHt |(
People's
Faith
on the ground," and he cast it on the ground and it became a snake. Moses fled from it. '^ HASH(-^I
said to Moses, "Stretch out your hand and grasp its tail." He stretched out his hand andgraSf^MO
could have two different connotations. This was implied by that they would. Therefore he contended that it wnii nridl*-
the word God used in conveying the command to Moses: logical for them not to believe him (Ramban).

I
nbKttfi can mean borroLV, as the Egyptians would understand
it, and it can mean request, which was the true meaning,
since the Jews would not return what they were given.
Consequently, in making their request, the Jews were to use
an Egyptian term that would lend itself to more than one
interpretation.
Another reason why God chose to mislead Pharaoh
through such indirect deception was because He wished to
punish Pharaoh and his people for all their years of cruelty,
and He wished to do so by splitting the sea, the miracle that
dwarfed all the miracles of the Ten Plagues in Egypt. The
way He chose to bring the king and his army to the sea was
by making them anxious to retrieve "their" slaves and the
property that they had lent them.
19. ni^m ^n Kbi — Except through a strong hand, i.e.,
Pharaoh would not respond to Moses' entreaties until God
punished him harshly through the plagues(/?as/ii). Ramban,
however, has an opposite interpretation: Pharoah will not
permit them to leave even through a strong hand, i.e., the
early plagues, for that demonstration of God's strong hand
will not be sufficient to influence Pharaoh. Not until he feels
the full brunt of Divine wrath will he relent.
4.
1-17. Moses doubts the people's faith.
Even after God's assurances, Moses insisted that the
people will not believe him. God then showed him three
miracles that he was to display to the people to win their
confidence. However, the Midrash {Shemos Rabbah 3:15)
says that these miracles included a stern message to Moses
that he had spoken improperly in contradicting God's earlier
statement that the people would listen to him [see below).
It remains difficult, however, that Moses could have
doubted God's assurance that Israel would believe his
message. Several explanations are given, among them:
— Moses understood God's earlier statement to mean
that the people should believe him, but not as a guarantee
— Once God told him that Pharaoh would not obi'V hill-
Moses argued quite logically that when Pharaoh wii:i lnt|r»ii
sigent, the people would become convinced thai n IhM
emissary of God would not be defied by the king {Sfniiun
— Moses felt that he lacked the prerequisites of [)i (i| 'I i<i' \
such as wisdom, wealth, and physical perfection (•.iiii n l|-
was tongue-tied). Consequently, the people would JIIIIHII
doubt that God had spoken to him. He did not r.ilnti ilij'
question as soon as God approached him at thr IHIIMIM t
bush because he thought that when God revealed to lilih il|(
Name with which miracles are performed, he wmil.l In
transformed miraculously into someone worthy nl |MM
phecy. That did not happen; hence Moses, in his liiiHii!(i-
humility, raised this objection (OrHaChaim).
— Homiletically,S/as Ernes comments that Mos(!!i IIMJMM
ahead to future centuries. He was sure that the Jews In I'uVf'
would believe him, but since his mission invnlvnd l|l'
guarantee that God would be with them in later cxiliMi In't^
comm. to V. 3:14], Moses wanted to know if God woiil-l |ii
merciful even in times when Jews lacked faith.
2. : i i n m - n » — What is that in your hand? Sforno nnnifiiji-
juxtaposition of Moses' hand and his staff. To show hliii iliic
God holds the power of life and death, Moses wii:. nhniii |
see the dead staff become a living being, and hi^. livi intii
suffer tzaraas, which is tantamount to death.
3-9. The three signs. Moses was shown three niii.v i- '
he was commanded to repeat for the Jews in ordci h ! •
his legitimacy. However, the first two of the siijn M
snake and the tzaraas — were for Moses' benefll, -v i' '
show him that, like the snake in Eden, he liini i i
slander against the Jews; and to punish him foi ii Hn •
tzaraas, which is the traditional punishment foi' Hn \': •,
slander [see comm. to Leuiticus ch. 13]. Beciiiinr MtlHf-
understood this, he fled from the snake, thinkiiui llml II it^^
to bite him in punishment {Ramban). By tellinq lln' 1^4
that God had stricken him with tzaraas becnunc IIM |-a •
 iwUUHIWWMl

1 / T - u i / :i

Tjfen 1V9 ^'H WPi K5^3f '1E?;ii<

;; onf; nanni K"i3nn3 ]')pv Kn^n
platij' Kb nK ^'jj 'gijjiD' :KJn^K
p tih) '3rn'3 DnaripT K:nbn juri;
n; 113 nWjjia ici'ijn n^'n^ DIJJ^
tos •'K-jbfip n; ••naNi ' r n ^ j n n p
]3 nri3i iin'3'3 33yK 'T 'pitp'nEi
jnn Kay n; iriijiK^ ;iun; n^Ei' ••rya njn-nyn ip-riK •'nnji tnDriK nVii/) i3"nnN]
l o m n?? 'n^i •'K-jbtn 'b'5;3 I'nn-i'?
KnriK 'jKiynuD n'^iJ'T l u n n K^
nK7K n^t^ii'i inp^n ID"?:! Kb ]^ihn •'5 hipii nn^xP
[1P3T I'm n n ' 3 nsnjjni nri33Ein nbi2\!/^ 2r\] •'^pi fiP3"''^3 nn''3 rrnm nn^^ipn
lto'33 '351 iiitotii i'toi3'?i srriT f bpi
innyip n; iMj^npi Il3''n33 ^yi
'^ iwnn' Kb hcrji 3nKi niiito 3'riKiK ••^i?? 1VK3U7?' N'7'1 •''7 IPI3K;;-K'7 \ni niox'^i hc/n '[V'l«
'^4riK NV in)?'':; n{5 'm li'^sg; N^I
HT? pn na ;; nb nn^ia :;; 1^ nm° nin'' V^K ni?K^] :nin'' '^''^N nKnrK"? naK) •'3 3 •
Ky3N'? 'nlaT 3n>?ii :K3pin ngsi IHD'PU/!] ny^iK in5'''?\?7n h)pK'i :nDn iipK^] ^jn;? >
riipto piyi K;in'? nini K ^ I K ' ? 'nnni
i)^V?1N nwto'? ;' niaNiT i'niiaii?, IP mrr' 'rnK)] ivim n^'n mn \Ljnib •'m niynx T
t|priKi HT D'WKi n3b!3 nlnNi Tin'

('•aC3 ,iei) ,JP13 ,fici3,1313 be l"i33 ,a3ni3 pbBisi D'pisb a3'P3 a63 ft'ae
Il)':ai3 P'e6l3) 03'36 Pli Dpfie31 1133 .<|13P3 7p3P OPbcDl pCb PISIB
I"Cfn3) D3PblJ3 3e3 pft Opbl331 »3:3b •337B3) 713b3a pfl p6 Dpb DPP31
,)ii3 33T oe iiD'i ,6'a 7iD'a p p"a'P3 a7ip3a pfite 3Bifi >3fi pb .(fi':ii3
•ip3' OPboPl peb3 33TC3 ,11»b ,3193 ,3137 1»3 ,D'733a P131Cba p 6iai
i:':aB bfiptP') P'3a pfl DP3531 (p:3 337B3) Bbpa bfl DP33711133 .p"TP3
.mh ayp 3P33 -pi .iTa ni» (3) :(13':6' D''337) D3'33 pf> DP* 0P7Bbi
in63 ,iBie9i .(3':3 i'a 0'3e33 P7cpe ,pipbb 3"P apfi IT3C aro .cmb
iieiii '3'3a lb 3»fi .p lb IB* .fi'a pb fxii itc apfi aim n'3Pb iBifie
D'lifi' to nnifo] bfnp bi3 D3a peb •39'De ib rm .wna^ in'i (j) :ii3 api6
,('ipn3 C' 033ai .ftia acpfi peb .13 pimi ci) :eP3 be iPWBifi e9Pi ['b
i(i':a3 w'lji) VP3B3 ap'inai m-v P'Cfns) n'3 O'csfia ip'tp'i
;(iia ai'pfi pcb R"'3b pi37a pirp peb b3 .(abii' b bfiise) i3pt3 'ppinai
.aprpa '7' ib aftiB '3fi pft ofi .i^nb n n s n i^n nanK in' xh (DI)
. p ' Xb l-Jlbab D3pft p' to apfpa '7' 113'71B '3fl pfie 7113 bS ,3Blb3
133ab D'abfl 13P3 fibl 0:3 P'eflPS) TPP3 fib p bl3 1B3 ,pl3e' fib 11B133P3]
,ppm 17'e b'3e3 flbl .nptn T3 N^I B"'1 .DB B3'P3 pcb lb31 ,(P:ftb DC) '7BB
D7p p fibl IPlfl jS'BJPPBl (3 piDD) 'l31 D'PjB p6 'P'3B1 '7' Pft PbCfl iflB '3
.nji'3 m j n i (33) :'b 3Bfi3 DPSII -333 3pB' '33 be men .fpa a'b'Pi
D'3in pfl ib53'i pi .pspnpi im33P3 .nnbxji :p'33 apfi B33 frac apifin
n3P DP3ni .71D' 13 i'lsai ,0:3b ainc) D'7I3 pfi bfnp '33 ibb3P'i ob:3' PIBC)
O'abfi b'ba 3Cfi (P:ftb P'cfn3) D3'36 a3pn pfi D'abfi bb'i on '"75 P33pn3
P " T P 3 a71p3 ft'Bl 7ID' l"l3a BP'B bi Dfl '3 n 3 7 13Bfl' tol .(tp DC) 13'3f!n
an7flB p DPPD31 ln3 .DPbl3B31 peb3 ftbfl OpbuBl pcb3 PCBCn flap fib
((' DC) 03'3'lf! '3Db DPCJ31 (D3:13 fnp'l! 3'l6 T3 DPR31 (JD:n3 D'-)37)
l"l3 b31 .13bDB3 pcb (':l B'BT) 13b)3 OPPBfll (fl3:33 bflptP') a31P3 DP3P31

iihove tradition.
10-22. The apparently deceitful request to the Egyp-
I liins.
God told Moses to ask Pharaoh for a three-day respite to
I 'I ing offerings, but not to asl^ for complete freedom,
iillhough there was surely no intention on Moses' part ever
'•• come back. Furthermore, the Jews were to "borrow"
Viiluables (v. 22) that they would never return. Was this not
'lisjionest, and could God not have brought about the
I 'Kodus without such "unbecoming" means?
I he following emerges from several of the commentators:
II lere is no question that the Jews, who had been forced into
titivery, were entitled to their freedom and that they had a
t Itlht to take a major portion of Egypt's wealth as compensa-
' I' in for their 116 years of unpaid labor. Consequently, there
I'll!; no question of thievery on their part. [In a different
justification of their legal right to the goods of Egypt, Sfomo
comments that after the Splitting of the Sea, the valuables
took on the status of the spoils of war.] To make it easier for
Pharaoh to let them go — since God is compassionate even
to the wicked — God instructed Moses to make requests
that a reasonable monarch would have granted. An opportu-
nity to bring offerings for three days is not excessive. And by
saying that God "happened upon " him (v. 18), Moses implied
that such commandments would not be made often, so that
Pharaoh would have even less cause for misgiving. Never-
theless, since God does not lie (/Samue/15:29), the requests
had to be made in such a way that the eventual behavior of
the Jews would not contradict what they had told Pharaoh.
They asked for three days, but they never said they would
return, although a listener would have been entitled to
assume that they would. And in asking the Egyptian
populace for their valuables, they were to use a word that
 PARASHAS SHEMOS 4/4-14

it tightly, and it became a staff in his palm. ^ "So that they shall believe that HASHEM, the
Cod of their forefathers, appeared to you, the God of Abraham, the God of Isaac, and the
God of Jacob." ^ HASHEM said further to him, "Bring your hand to your bosom," and he brought
his hand to his bosom; then he withdrew it and behold, his hand was leprous, like snow. '^ He
said, "Return your hand to your bosom," and he returned his hand to his bosom; then he
removed it from his bosom and behold, it reverted to be like his flesh. ^ "It shall be that If
they do not believe you and do not heed the voice of the first sign, they will believe the voice
of the latter sign. ^ And it shall be that if they do not believe even these two signs and do not
heed your voice, then you shall take from the water of the River and pour it out on the dry
land, and the water that you shall take from the River will become blood when it is on the dry
land."
Moses' ^° Moses replied to HASHEM, "Please, my Lord, I am not a man of words, not since yesterday.
Desperate ^Q^ since the day before yesterday, nor since You first spoke to Your servant, for I am heavy of
mouth and heavy of speech."
God's '^ Then HASHEM said to him, "Who makes a mouth for man, or who makes one dumb oi
Re-iponse ^^Q^f^ QJ- sighted Or blind? Is it not I, HASHEM? ^^ So now, go! I shall be with your mouth a/jW
teach you what you should say."
Moses'
13 He replied, "Please, my Lord, send through whomever You will send!"
^re ^^ The wrath of HASHEM burned against l^loses and He said, "Is there not Aaron your broihn.
Overridden the Levite? I know that he will surely speak; moreover, behold, he is going out to meet yoit
decree, but free me from this task." Alternatively, since someone else will bring the Jews Iiiln
Based on various Midrashic sources, Rashi notes that this Eretz Yisrael, there are obviously many suitable agents |i>i
was the seventh day of the dialogue, and that the underlying this task; let one of them redeem Israel from Egypt (Ras/ii)
reason for Moses' reluctance was that he did not want to Moses was now contending that he was clearly not God''^
assume superiority over his older brother Aaron, who was first choice in any case, for he was neither the leader In
also a prophet [as will be seen in verse 13]. Egypt nor the one who would complete the task of leadln-j
n n a n WJS N"? —/ am not a man of words. Moses contended the nation into the Land.
that from his earliest youth he had been tongue-tied; surely The above is not a contradiction to the narrativi' In
in his old age he could not be expected to succeed in a numbers 20:12, which states that it was only because ofhu
mission that required eloquence! Thus, it was unbecoming sin in the Wilderness that Moses was denied the privileg** i.[
for God to send so unsuited an emissary. It would seem entering the Land. Moses foresaw prophetically that It-
logical for God to accompany His choice of Moses with a would not enter Eretz Yisrael, but at the time he did ni'i
miraculous cure of his speech impediment, but this did not know why.
happen — possibly because Moses did not pray for it. Or 14-17. Moses' objections are overridden. ISo longer -lid
perhaps God wanted to accentuate the miracle of the God seek Moses' acquiescence to be His emissary; I |i'
Exodus by not sending a silver-tongued orator (Ramban). commanded him to go. But to ease his fears, God np
According to Rashbam, as embellished by R' Hirsch, pointed Aaron to act as his spokesman to Pharaoh.
Moses argued that since he had left Egypt at a young age, 1 4 . 'H ciH'inii — The wrath of HASHEM burned. The Taimutl
he was no longer fluent in the Egyptian language arid it teaches that God's wrath always leaves a lasting {-Mr-' i
would be ludicrous for God to be represented by someone {Zevachim 102a). In this case, Moses was punished pemi.i
who could not express himself well. nently for his recalcitrance by the loss of the priesthnnd
The double expression heavy of mouth and heaoy of Had he accepted God's call, he, not Aaron, would have bfHiii
speech [lit., of tongue], according to many commentators, the Kohen Gadol, and the priesthood would have gonr? ii-
refers to his difficulty in pronouncing sounds with his lips, his descendants; now it was stripped from him and reservMii
his tongue, or other organs used in speech. for Aaron (Rashi).
1 1 - 1 2 . God's response. God refuted Moses' on two
counts: whatever communications skills he required were •"i^fi — The Leuite. Aaron was born a Levite and wo* In
well within God's capacity to give, and He would provide tended to remain one, while Moses was elevated to liii a
Kohen. Now, because of Moses' constant attemptfi I'l
whatever guidance and assistance Moses needed.
evade the mission, their positions would be reversed, wlili
1 3 . n^Wn-i^a — Through whomever You will send. Send Moses remaining a Levite and Aaron becoming the Kofimi
Aaron, since he already functions as Your prophet in Egypt. (ibid.).
 Iiiiiiiiiiiiiiiiillliiiiiilliiii

niMiy nOD / 308

T-n / 1 mMiw nw~\s
'jnarr ;nT3 K-jifin"? mm na

anbs orriaNT FHIVN iinipnasT

'n^Ki pn:^^ ^nhK Dri^nN ^n'??? npa^ ^n'?^ nin^
f6 V, "iSSii iai'yn 'lO^Ni p n ^ n

nnK^T a-^tt/a nvn^rn H: m ^^^'^'l f^^ ^^' '

riT 3'nKi 'lEipj;'? ^n? a ' n s nnijii i p n n hNYVi ipm-Vj? nj ^^.^ '^'^'^^ ^n- ^'^'^
nirj nan Krji napyn ngsKi nguy'?
K^) T)^ iu>?n^ N^ DK 'mi n ;mi4'a?
K^pi '^-^ \mK^' KV-(if^ n:ni nnfe/?? n?tt/-n?n),

tlK l U p n ' N^ DK 'r1''1 D :nK"ina KnK

•qjp litep? Kbi I'i'Nn KjnN n n ^ N'7;'n';Kn nifi-KH ^^ °5 "^'?,^.- ' ^ ^ : ° ' ' "-'^^'
Nni?;32'7 -iwn) K"ir|jaT KJBH aoni
Kn-j'? iin^i K-jnj p aen 'T N;n iimi
;i wag 11 Q-ig ni^kj ^)^^?^ iKni^ag
:n5^3V3LnV'iim n^'n-p npn n^K n^nn i^rii
qx 'Venn IS KJJJ '^iVn^ ^a3 KS
Tnay ay KnVVni n y n <^ti 'ning'ia
:!<;» iiu''? p'lpyi bbn-Q -\y_ ns
IK Ntt/3N^ NHID '1K7!» H^ 3; ^n^?lK'
IN Kni?a 1K KWin IK NUVN 'W ^n
na'Dk;' ^n i^K nW^?^^^ ^^^^^ 1^^^ "^5? ^|
^nK lyaia- ;;•; XM fbri Ki'iy K^n niv IK npa IK ^^n IK n|j^ nwr^P IK nnK!?
T •qaa^ti;! ^pis ny Kn; n p ' n i
ly? n^u; ;; waa ^aN^^> i^'^igp
T n m n i Ts'-nv n^n|< ~^?-^Kl ^!? '^S^l ^^^^^ ^^^^
q'finiT in^ttin^ ^B'5•^ ip ng
pnK K^n nuKi nitftaa ;'T Nwn

qnwnjjb psj Nin Kij t^Kj Kin

" c
(T piDD ]bDS) 'ill 'lia TPfi pof) ttni infoc P'P fi'3>i »n>;i in.i P'PC I'D6
(t3:3 (i ifiiDC) Dn5P3 DPITO T3f) P'3 bfi 'P'Ji; nSijn [p3P 'toi info 7im
i')'B 'iipc I'b DB'lfi luifti P:p SftptP') onJi) pft3 Dsb B7i6i pi .pnft fiw
')f) pi7'333 .na 133 :(tp DC i'l) mnfo pnft oftwj PPifii ,(i DO P'bcp
|>BII )n) P"PC3 -5311 iTOb'».'iji n3 nw in (w) :i"3b31'lsb |icJ3i .137»
piiP3 l»ftP5 ttp obfi OTiD DCS '» .n(>j( nitt>i in IK nSon to pcis
'» o'niTO inieipDDWi ,Tto ipiiis IBBC ttc D'CIP IWC» pfii ."pyxi
'KK .13JN Nbn :(< fmiPJP) PBto51 5B'35 |B PPISP *T ftbC D^IB O t o
i'a pnft fiioi ,PiJcb b'ji ppfic'» T3 . m w n nia m :p6r bD 'P'CB 'n
,TPPb ObftU PTObl pftb DD'JSOb 'DID |'ftC .Plbtb PblPC 1P6 T3 ,6"I .(DC
inp bs iBifi nmp p BCID' '3T .t^K -imi ( T ) :(» ft"i7D) P315 o'pibc ii p
Wlf) 'T bB BIB 63c B'bB fibl OCn 13 IBft) 6b Ptl ,DCn 13 1»f» n->lP3C ifl
TPB p'oc ,1 An iinK p n K K^in .Dcn 13 isfij 113 <)fi 'DI"3T ib isfi .inn
D'S' flO bib p P'O' Ibb OPBB ,l»n Pftjb •JBlfl >P"P P)10351 ,p3 ttl 'ib Pl'Sb
(1 O'B'P '^31) ' t o B3r bD iftlp' 1'33 D'Pbftp P6 PCBl IBfoC ,'lb pp6l )53
lO'itob ibPCJ • i n x i p ' : « s i Nin nm :(.3p o'n3i ;t' DC i'i ; T : »
doubted them, he would reinforce their faith, because they
knew from history that God punished those who wronged
them, as He had done to Pharaoh and Abimelech in the
times of Abraham and Sarah. Finally, since the Nile was an
l:;gyptian god, the transformation of its waters into blood
would show that when God punishes a nation, He first
uroves that its gods are powerless (Rashi).
fnn'i) f)'P m3b P153 Dft ,P)3b PVPb PBI5 pT .i^W3 n y n s n (i)
f •"•^' taiDPboIJ'oi,'!>"'"f"»™*= •'='1= "•"l'l=*l= ' ^ ' " ^ " " * =
'^ " " " S i ipinn n u m (D tc^^ pri i» O ' T ' ™pil= '"= »'"=' o"^
' ^ T i J « i c f i l 3 ' « .W5J5T5 PW" fl^i P ^ " " ' " ' " " " • = ' ' " " • " " ^ ^
' ' " ? ' ''l^cB t n n u n niKn ':ip^ D'asni (W i.ii P3C P' DC I"C) ip-nn
%-smi 133C ,1b D'Bfl' DIP pCb DJ'to 'P^DDC to 'P'pb D3b'3C3
pillTOPH .^,p j , 3 „ .^j„,3f„ 5i„5 , , „ ,o'BJ)3 D'pib OPb B^pb
inmnr^np J p-,,5 .opiobto BIDJ raicfn 53B3C DPb IBT .iK'n
I" ' ' • ' " tD3DPlDP*P'P»PDltobD'131Bl'PCBbPPDPlpbtoD1D5PlBlflO
mi [:DI7 ^,^, ,g^, ,1,1^ ^,,,j,3 5f„j .o'BBD '3 ,i'oi I'oi .'U" nmn
•""PP •'„, nftj ,T|.C3 flfn ,Olb 0'35P) DP n'3C 'Jfb BBIC PC3'3 Dlb 1*'5
]P"1P3 r I ^ ^ ^ ^ j ^ ^ j j j (,, . p p , 3 ,,p,p ,15 m TOi toe l)7BbB l'C3B b3f)
f^'" ue blBPB .IPlP'iW Ib'b P>P3 PCB Pf> PPS» P"3PP P'5 0'»' ^ ' t
'™ f Cbl;^ ,,p „.p p „ 3 ,„Sp-,,) OP r'13P l'»l DCbCl ,PCbC 'IP ,1137
''' ifl o' PiDS iW) niCB 1'= fe "^c ™ P'" '^ • ' * ' ' ' ° ° ' ' ' •"""
" 'fiT^bra biP'b P5" P'P ttc PI bji o:fi' i"p'';' p" °ii» •"« ''^^ ^'P'
s e s ' desperate plea. All his arguments having been
J Moses throws himself upon God's mercy — ad-
refuteO, ^ . ^ ^_. f^^s^g^ the ISame of mercy {Or HaChaim)
dressitia ^^ ^^ relieved of the mission. In a novel
~ ™ - n a /fcn Ezra cites R'yehudahHafeui t h a t ' 3 should be
renderl^y'.^ ^ ^ . ^ ^ ^ ^ ^ j , j g j j "Let the penalty for my
transla J .^ ^^ -^^ ,[,j, f^rm of any punishment You
refusal ^^ ^
31f/SHEMOS/EXODUS PARASHAS SHEMOS 4 /15-2-1

and when he sees you he will rejoice in his heart ^^ You shall speak to him and put the word-.
in his mouth; and I shall be with your mouth and with his mouth, and teach you both whil
you are to do. ^^ He shall speak for you to the people; and it will be that he will be your mouth
and you will be his leader. ^^ And this staff you shall take in your hand, with which you sfuitl
perform the signs."
Moses ^s So Moses went and returned to Jether, his father-in-law, and said to him, "Let me now .7*'
Embarks ^g^/c to my brethren who are in Egypt, and see if they are still alive." And Jethro said to Mos( •.•-.
for Egypt -.Q^ ^^ peace."
^9 HASHEM said to Moses in Midian, "Go, return to Egypt, for all the people who seek your iih'
have died."
20 So Moses took his wife and sons, mounted them on the donkey, and returned to the I, (ii<t
of Egypt; and Moses took the staff of God in his hand. ^^ HASHEM said to Moses, "When yoi / i/n
to return to Egypt, see all the wonders that I have put in your hand and perform them beloir
Pharaoh; but I shall strengthen his heart and he will not send out the people. 22 You shall Siu / /(•
Pharaoh, 'So said HASHEM, My firstborn son is Israel. ^3 So / say to you. Send out My son th;\t
he may serve Me — but you have refused to send him out; behold, I shall kill your firsthni'
son.'"
^-i It was on the way, in the lodging, that HASHEM encountered him and sought to kilt him
passed on through the generations, Adam to Noah, to the Abraham rode and that the King Messiah will ride (h':\-il\
Patriarchs, and so on until it came into Moses' possession from Pirkei dRabbiEliezer). GurAryeh explains that tin- > * HI
{Pirkei d'Rahbi Etiezer ch.40). [This indicates that the Exodus cept of "mounting the donkey" symbolizes preeminriiM
was part of God's plan from the beginning of Creation.] On over all earthly life and he cites a Midrash that Abriilmni
it were inscribed tlie initials of the Ten Plagues — wnv y'^n Moses, and the King Messiah all had this superiority, Ahm
3'nKD — and those were the signs that Moses was now com- ham was recognized by everyone as the prince of God •iml
manded to perform with the staff (Midrash). of course, the Messiah will be so regarded. Moses, Um. In
1 8 - 2 3 . Moses e m b a r k s for Egypt. came the leader of Israel and was soon to demonsli.ii!' IM
superiority over Pharaoh and all of Egypt.
1 8 . Nrna^K — Let me now go. Since Moses had promised
that he would remain with Jethro, he had to have Jethro's 2 1 . tjinalari'"'?? HNT — See all the wonders. Go wllh Ih
permission to leave (Rashi). The Midrash adds that Moses determination that you will perform the wonders wjUitiii
told God, "Jethro accepted me, opened his home to me, fear; carry out your mission with strength and <;t)U(ii|.i
and treated me with honor. One owes his life to someone (Rashi).
who opens his home to him. Therefore, I cannot go without •^•713 inttii'-nu'K — That I haue put in your hand. Thf U^<V
his permission." lation follows Rashi according to whom the wondciui 1!v
Moses did not tell Jethro the nature of his mission so as Moses was to display to Pharaoh would be shown to Jili
not to alarm him (Midrash HaGadol), or because God had later, on his way to Egypt, but the three miracles Iw h*.-l
not authorized him to; and unless God tells a prophet to re- seen previously were to be performed only for the Jr'Wi
veal a Divine message, he is forbidden to do so (Or 2 2 . i"ii]a laa — My firstborn son. The term is figuniMv*' 1
HaChaim). rael is God's most worthy and beloved nation, just ii'i » llMi
19. i n ^ 3 — In Midian. What did God add in this command born has a special place in his parents' affections (/'Vib/||>
in Midian that was not included in the earlier command at 2 3 . Tinba -^aa — Your firstborn son. God told Mosc*. (i> v.-*
Mount Horeb? Moses was planning to go to Egypt alone Pharaoh that unless he released God's firstborn, ht^ wi.-d
and in disguise, to avoid being recognized as a wanted be punished measure for measure with the loss <.it hit* t^M
killer. Therefore, God told him now that such precautions firstborn. Thus, at the very outset of His communi' titl(*it t
were unnecessary because his enemies were dead [or, as Pharaoh, God warned him about the climactic Phif |u<' > -f l(
Rashi points out, had been reduced to poverty and were so Firstborn — the plague that would finally brciil* tli*
inconsequential that they were as good as dead]. Hearing Pharaoh's stubborn resistance (Rashi).
this, Moses decided to take along his wife and children, in Or HaChaim comments that Moses would ii>il urii
order to show the Jews that he had confidence in God's Pharaoh about this plague until it was about to h*- inflji 1^
help. This would help to assure that they would believe him upon him. God told Moses about it now to build ii)i ii
(Ramban). own confidence in preparation for the long period r.| ||i|«li
2 0 . i>3nrr — The donkey. [The definite article n, the, indi- tion during which Pharaoh .would consistently retusm In u'
cates that this was a special donkey.] It was the donkey that
ID-IU / 1 niMiy nuria nvaw nao / 310

fiBj; 'j'pnrnm ^naV? ^17;.'! 'iJiri'.l •nD'nnTiK niptoi T>'7N n-iai] na'?:^ nnty) ^K'ni ™
in; n n i n i Fiiaaa N^nsi;!? n; iiippi
1-1 n; itoi;i; qi'jKi nnia oyi iinis nv

ifin m) inj-inijV 1^ 'ri; mn 'ri'i

^-jia aon nn K-jun n;ir a-)"? n^
niyia '?!K]n^ ;N;riK n; na TavcT :n'nKn-nK i3-ntoi?Fi nttfN ^i^^ ni^n ntn
•j'tK aV ^n^?^ •'ninq "UD?, ni'? ani
• n y a g ••i ' D K niV ainiKi iv9
Krnn'j'K "l"? nuK^i linn npr'^^ ' ^^.T! '^4''^ iV^^"'
^)3^?l rp:;i? (1«''K) 1^9 nvn nnifi nnivn ngnKi nn:yn5—H^^N •'pK-'^is; h^itt^N)
;i ^^K1D' iD^iu'? 'jnK ni^ki'? nrr"
ns nnvipC'?) am 'j'tN inwa nipbV
-•^K nin'' inK'i :ni'7U''7 '^'7 ngn'? inn'! nipK^i nijn u^
aipji 3 ;tiVPi?)p'? ivai Kn??''? 1"'*? D''ii/5Nn-'73 inn-''? nn^yn 3tt? '^ib ihng niz/'n
IwaaiK^ 'rma n;! nni;ii< n;; rupia -ni<.) irni/K-nij ni^n n;?'] ::nyQrnK niu/f^nipn a
aipji nnyn"; KVINV ani Knnq '^y
IP fB? na n^aSffiKT Kipin n; ntpla nj?'! D''n:sfn nvnN inw^ nnnn-"?:? n^a"};:] T-h
ntptaV ;i •inhi;iK3 inTa ;; Diij rn^n-bjj; nin'' nipK^i iin;? •"•n^n niaig-nK nvjia ^a
•73 no nnvia'? anipV •^arjpa
Dig liaiayn} Tjia ' m i y i K'^nsin •n\^i<; n''n?i3n-'73 nK") n^n::^)? yvvb '^i;i?^3
n^te; K^} na'? n; ivriK KJKI nvns -njs pm^l: '•'INI n:i7n3 •>)^b nrcSi/j/i : I T 3 innw
]]7a n v i a ni'? nn^niaa ;N)3V n;
n'-insii3 •hK-)\!j-' ' l a u na ;i "iips nnK n3 np3-'7K nnnK) :niyn-ni^ nbjzj-'^ KVI la"? aa
aiDM 'n-jij n^pi) na n; nW '^^ ijB-nN; nb\n ^I^K np'Ki ;'7Kni^i nD3 i^^ nin'' «
^•ja n; "jiug KbK Kn nnin^ii/'? PK
Knaip n'aa Kniija niqiia i^naia
;^n33 ^33-nK :inn '•DJK nan inV^''? IS^ipi ''ri^y,!!
in'jppn'? K:»31 ;n KaK'^n na ynyi :in''nn E/pi^i nin'' intyaan \\bm T n p '•n';] aa

,'P»c %h 3>D3 acft ba papp bfti.»:(ibab) 'm ciEaD os'bfi a3T '3 IB3
.nsaa bv. mnKi (aa) nT3 cpac a33 ma a37PP3 ,IBBPB pc
cp in3 ,obnj Jicb .niaa 11a :p ib iinft Pibtb \bm pro I3be B»CRC3
bl) 0"3p0 o p p ]fo ,1C17B1 .IPIPD Pt . ( P 3 : B D O'bnp) lP)pf) al33 'Jfl
.-ji'jN aniNi (ja) :(i:o i'l ;T:» I's) ipsa 3pB' ppbp ?ai330 BTsn
pjnpft P3» fj'P .'Ui jan lajK nan :'iji ua tiK n^w Dips be ipip'bps
3'JP' bf) p (33:ib) 31*3 iBfoe 61P an -ppp fi'pp 'SSB abpp CTPP aai
pf) D'bBB n'3PB Opjpb ep3aO on IPS .miB 101B3 'B ,p'Db ,1P33
'3 ITB pbBob Pbl3' )'ftl 1P33 3'JP' p"3pP b3f) .PbJa Cp3' 6bP , n 3 7
•pts iriii (aa) :(i3:p i"e) 3ieb 13 aapni mm fiia p'Db ,i'bft o t s ofi
1)3 iiB'bft p6 bB f)bc 'Bb oPBb nfibnal .irii»n lopan wen -litea
pBfi ftbfi ,beap) fib i"p ,>Bi' '3T aBf) fi'jp .PB'B e3i» PJBJ bcapjc bai
,D'n' aebe aacfii bmfi .D'B' aebe IB pij'pb fi'a asao .pib ftbfn bmfi
.abpp ]ibn3 pDBP)e 'sb ,aP'B OB) a» 'JBBI .cabB 31c lb ')iS a"3pa
I'bnn mbi3i aiipi ,I'3'T IBI ipfnn iBbi3i CP) I'»3 aes) ifibaa a'ai
:(.3b-:fib om) ;p:a a"p) 61a ab'Ba b'3e3e aaiDi aj'sa ,oipn ipift lai
laSa nntol — He will rejoice in his heart. Contrary to your as-
sumption that Aaron will be wounded at your appointment
to greatness, he will sincerely rejoice for you {Rashi). The
Midrash counts this as an act of great nobility on Aaron's
part. It states that, had Aaron realized that the Torah would
tatte note of his joy at Moses' good fortune [meaning that if
he had known that his natural, brotherly happiness was sig-
nificant enough in God's eyes to be mentioned in the Torah
.abiub abiB apfip y'ls Topn fia'P ai3D ap6p3 fib .la'ja nnwi ixai
aaai (to) :(.i3bp P3e ;oe i"e) 3ba ba ppsa lepa nab ]i?b nsi oeai
D'3i»Da DObi D3bi ibi 'bl lb b3 bo P'3i' an .DBP bfi a3T lb'3e3.1^ Kin
ppfic '5b (oe a"P ;Dibpjlfi) I'bnb .nab -^b nw :Da ba ]ipb obisc ai37b
biB'b .unn ani bx aon (m) npbi (oei oe) 3ab .ninbub :a5 133
pint ai>3pi .(fin a"e) PPiea3 ofi '3 pnn w fibei ib B3e) 'aae piea
13 (01) :(fi:P' fipb'3B) bfi'piD ,a3P ,33ip ,')'p ,nP' ,aB' .ifiwa ,ib va
')Bai ,oa'D3>B m'e fibfi ,i'a 0"p .DT3fii pi ,oa 'B .niBJKn Sa inn
aiBPa ftia .ipvaa ainp .amn bv (3) :(:7D D'aiJ ;i:a a"C) Pn3 31PP
')B 'fi)e ,1'bB Pibjab P'caa ibn TPBP fiiai ,ppi' PTpab oaa3(i e3ne
nwB npii nnsiM nsax awii :(fib fi"aiD -.m O'aan aiBP bs 33ni
aiwf; •ina'j3 (Ka) :fnpB3 O'pipnn apifiai oipin I'fi .nua DK
'P51B ba piCBb 'Bip'be3 ai3i fiape ibp p P5n bae BT .'Ui nansra
piainfia Pipifi ebe bs fib .•\v^ mnip aiwK :«nB fia'P fibi aaaD ')5b
fibi ,ib D'nfi'e bfiae' ')5b fibfi opieub aib aBas 'job fib 'aae ,abBBb
,D'a5B3 in oieb TPB ')fie cpom fibfi .(i op a"p) I'Job ofieac D'SB
as a lesson for posterityj, he would have greeted Moses with
drums and dances. And as for us, the Midrash concludes,
we should learn from this that no good deed goes unnoted
by God. Elijah the Prophet will record it, and the record will
be sealed by God and the King Messiah!
1 7 . nin ntiBn-nKl — And this staff. The staff, which was des-
tined to be the implement of the Exodus, was created by
God at twilight of the sixth day of Creation, and it was

J:
313/SHEMOS/EXODUS PARASHAS SHEMOS 4/25— 5/A

Zipporah ^^ So Zipporah took a sharp stone and cut off the foreskin of her son and touched it to his feel.;
Circum- and she said, "You caused my bridegroom's bloodshed!" ^^ So he released him; then she said.
cises Her
Son "A bridegroom's bloodshed was because of circumcision."
^'^HASHEM said to Aaron, "Go to meet Moses, to the Wilderness." So he went and
encountered him at the mountain of God, and he kissed him. ^^ Moses related to Aaron all thr
words ofHASHEM, that He had dispatched him, and all the signs that He had commanded him.
^^ Moses and Aaron went and gathered all the elders of the Children of Israel. ^° Aaron spoh •
all the words that HASHEM had spoken to Moses; and he performed the signs in the sight of Uu •
people. ^^ And the people believed, and they heard that HASHEM had remembered the Childrai
of Israel and that He saw their affliction, and they bowed their heads and prostrated
themselves.

5 ^ Afterwards Moses and Aaron came and said to Pharaoh, "So said HASHEM, the God of
Moses and Israel, 'Send out My people that they may celebrate for Me in the Wilderness.' "
Aaron 2 pf^^faoh replied, "Who is HASHEM that I should heed His voice to send out Israel? I </""(
(Mme to ^^f. i^i^Qi^j f-fASHEM, nor Will I send out Israel!" ^ So they said, "The God of the Hebrews
happened upon us. Let us now go for a three-day journey in the Wilderness and we sluiil
bring offerings to HASHEM, our God, lest He strike us dead with the plague or the sword." '^ Thr
king of Egypt said to them, "Moses and Aaron, why do you disturb the people from its work,'
ish doorposts on the night of the Exodus — would save 5.
Mosps from the Angel of Death {Ibn Ezra). 1-5. Moses and Aaron come to Pharaoh. After gain Hllh.
ainTinn — A bridegroom's bloodshed. She addressed her allegiance of the Jewish elders, Moses and Aaron wt-ni !>•
bab>, saying that he was the cause of the bloodshed that was deliver God's message to Pharaoh, but Pharaoh was iH'i !•
about to strike her bridegroom, i.e., husband (Rastii). ceptive, as God had predicted to Moses.
1. inrtKi ni^tt — Moses and Aaron. Where were the ekl(<]-- tit
2 6 . n^iH^ nini tnri ~ A bridegroom's bloodshed was this point? They had accompanied Moses and Aaron on Win
because of circumcision. Previously she thought that Moses way to Pharaoh, but they were gradually overcome by t*!iii > 'f
was about to die because he had sinned by delaying the the king. One by one they dropped out until none ol lliisi'i
circumcision — a sin that he had already committed. Now were present. Consequently, when Moses went up to i<-< <ih'M
she realized that his threatened death was but a means of theTorah on Mount Sinai (Exodus 24:2), these fearful r\>U>\'i
prompting her to circumcise the baby immediately. Thus, it were prohibited from ascending with him (Rashi).
showed her the importance of the commandment {Gur
Aiyeh) 2, -n m — Who is HASHEM. Pharaoh's defiance took Ihthit
forms, (a) Do you think that this HASHEM of yours is so riil( |l \W
2 7 . initfaa?! — And encountered l\im. Moses set out from that I must obey Him? (b) I never even heard of a God l:iv iln!
Midian and Aaron set out from Egypt. They met at Mount Name of HASHEM. (C) And even if I Aiad heard of Him, I vjMMlfi
Sinai (Ramban). not consent to send away an entire nation of slaves dl tht
According to the Midrash, Aaron convinced Moses to send behest (Or WaC/iaf'm).
Zipporah and the children back to Midian, by saying; "We are 3.nnK*1 — So they said.. .They responded to the kintiivnli
distressedovertheplightof those who are there, why should the terms that God had instructed Moses to u.S(! {.S iH)
you bring your family there?" Pharaoh claimed not to have heard of "HASHEM," 'in imR
3 1 . nvo inN^i — And tfie people believed. The word mvnK Moses spoke about the "God of the Hebrews," i-iiid tmt\-.
impliesmore than the simple belief that something happens Pharaoh should understand that every nation has ti=, i.iyii-
to be factually true. People do not sacrifice their lives or Qod to which it owes unquestioning loyalty. Rashi cKiiliiini-
make intense efforts simply for the sake of something that that Moses' threat of death was actually meant Im I 0\t\
they know to be a fact. The belief of which the verse speaks [and presumably was so understood by Pharaoh], bul. inil <^'
IS the conviction that a principle is at the essence of their respect for the monarchy, Moses did not say so dire, ily^ //»f.
lives and worthy of every effort. In recognition of their faith, Ezra and Sforno, however, comment that Moses wii;. \W)IM|!!IM
the people bowed their heads, signifying that their intellect Pharaoh that if God's will was flouted, all concerm-d, JutitF
would be subservient to God's will, and they prostrated and Egyptians, would"suffer.
themselves, signifying the complete devotion of all their 4 - 5 . Pharaoh refused even to consider the request !hJMi#i
physical faculties to Him (R'Hirsch). he showed a modicum of respect by addressing \\\m Iw^.
n / n - na / T niMtt; nurna tmOM! 1 3 0 / 3 1 2

n; mm KIXI n-jiav nn^'ipjina

niip!<i 'nlOTj.V nsniJi m? nS-;y
anWK f i n Kn'jrinT Kma nK n-inx TK 13)3D ni"! ii"? nriK n'-m-mn ''3 iQKrn 13
n-jips 133 nan njiu :K3^ K3j;in :n'7TO'? wm inn
^'iK I'lrjK'? ;^ T3!?)i3 •^'mp^ K3i?n
nv"!Vi ' ' K i N"!3nisV nfki nimi?^

Kjnaipg '73 n; finNV ni?ki 'ini na :n^

!m^a '1 KjriK ^3 n;i nnViu 'n ;'T
'3D ha n; iwjai priKi ni^to ^itjioa
•ps n; i^riK '^''piaii •hii']^'' 'SS
iiVl ni?*ki nv ;; b^'bn 'i Njnaipa
KB3? TP'Olx^ iKHV 'J'j;'? KWK "•'3 ivnt^n Djjn ipK!] :nvn ^ryV n'riKn w:y;n n ^ n K^
n s i hK-m-' '33 n ; ; j T ? T n s wnipi
m'jpi w-ian I'lnniavK' ' n i n i u ''?j
nnisj iiriNi nit/ta I'PJ; I3 n n s u
'pKni^n KH^K 1] i g s i n s W-jg'j

'1''? •''?JriK K^ ;iT Kn\y nvns niaKi j

Kb biK-jto' n; KnViy'? trinn'? '73IJN

'Nninn t^n^tj n i a s i i :n^WK K^

KinVs ^; Qiu, nanan K-jsiea iinl'
:Vluf)a 1K Knin3 Kjaviy; mb^
nipb mb nn^ipi K3'?n lin'? -intji 1
limalyn KBV n; ii^ip3ri priK)
niH''^ 'iin^pi ninns n^'n^ niy"'?^; 'ri^'n xi HD^J
'^'7n nn^ht: "iriK^T :^in5 "IK '^?'3.5 ^^J^J?"!"!? ^^''6'^i< -^
rt^jfpjp Dj/n-ni^ ivn?ri T^qK) nu/'n n^"? n n v n

D7ip Dbi: iiiJ5pp 715 l^^f)^ ppn in6n 7Ti6 7n6 ipnp) o'spi;:) i36 / u i
iw fill D:^I nsb ocn p33i p^^ u i w o^psi .nplib I 6 T C 'sb ,i'pbDl> lu'jcic
D'?ni v:i i»JD' 15 .laysai p (»:(7' oc i"p} o^minftb OTm? (3:7? DIDO
n) :fti:i Pin :npn iicb K CID^JD .ois op) Di^bnb 713D ipinc 6l)f) ,ib iJ^ib
D3b pisnipc ,Dn:3ttnj3 onifi ip'mni i!)'75ri .i^vrynn aun nn i v n s n
l?i .Ppm Op:7 'bpn) 13 -JSBP bfi pD^D pi .DPfibDo ]n PDIJ onuDi
.-ittKni :(P:J 0^73 'Dbpnn opn bp vbjT 'scb ipp'bpo .ii'7i"ib vani (na)
A-iP -i'^^ f'^^^ '^CIDPP Pi'Db D-)ij p»D Dpfi .i"? n u K DittT ^nn 13:0:5 b»
63 ob'p? bpp P5'3D .IK :(DC V'C) pwn ibbw .v^•^^^ (13) :'b apfi 'p'fi
bD .nbinb icii'PP -337 bi3 PJ^^ P'O ' ) P P .n^inb a i m ^nn rrnnx :i;mob
bf)-3C' '53b ?i3-)p infii 1P3 .bj: ppb3 PPPPJS 7"nbpi ^ftw -537 op .pibmo 137
pHKi nu-n ma ^^Kl (N) :Db'no 07 bi) ow oi^P Dibp)f)i .(J:T jbob)

2 4 - 2 6 . Zipporah circumcises her s o n . Moses set out for
Egypt with his family, including his newborn son, who had
not yet been circumcised, and, because he was unconcerned
about performing the circumcision in time, an angel was
about to kill him. R' Yose taught: Heaven forfend that Moses
did not care about the circumcision. He was faced with a
dilemma. Should he perform the circumcision before he
went, and then take the child with him? — but the infant
would be in danger for the first three days after the circumci-
sion! Should he perform the circumcision and delay the trip
for three days? — but God had commanded him to go! He
decided to travel immediately [since God knew about the
baby when He commanded him to go]; nevertheless, he was
held culpable because, when they arrived at an inn, he began
making arrangements for his lodging instead of performing
I he circumcision without delay (Rashi from Nedarim 31b-
32a). Even though he would have had to resume his trip to
Egypt after the circumcision — thus putting the infant into
new danger and justifying further delay — the inn was close
enough to Egypt that the short trip would not endanger the
child's health (Ran, ibid.).
An angel grasped Moses in such a way as to make Zippo-
rah understand that the danger had been caused by Moses'
failure to circumcise the baby. Seeing that her husband was
about to die because of his sin of omission, Zipporah circum-
cised the child, saving Moses' life.
Although failure to perform a circumcision does not incur
the death penalty, the most righteous people, such as Moses,
are held to a higher standard of Divine accountability {Ma-
harsha).
2 5 . vhi.'ih yani — And touched it to his feet. She touched the
foreskin to Moses' feet in the hope that the merit of the
circumcision — like the blood of the pesach-offering on Jew-
315/SHEMOS/EXODUS PARASHAS SHEMOS 5 / '. I

Go to your own burdens." ^ And Pharaoh said, "Behold! the people of the land arc m-n-
numerous, and you would haue them cease from their burdens!''
Pharaoh ^ On that day Pharaoh ordered the taskmasters over the people and its foremen, .Stii/ln-j,
Increases ' "You shall no longer give straw to the people to manufacture the bricks as yesterday .vul
the Burden
on the before yesterday; let them go and gather straw for themselves. ^ But the quota of bricks thai
they were making yesterday and before yesterday you shall impose upon them — do nd
reduce it — for they are lazy; therefore they cry out saying, 'Let us go and bring offerings U ww
God.' ^ Let the work be heavier upon the men and let them engage in it; and let them not / uvi
attention to false words."
^'^ The taskmasters of the people and its foremen went out and spoke to the people, sayln\ i.
"So said Pharaoh,! am not giving you straw. ^ ^ Go yourselves and take yourselves strau) In n t <
whatever you find, for nothing will be reduced from your work."
^2 So the people spread out through the entire land of Egypt to gather gleanings for simn^
Egyptian ^^ The taskmasters pressed, saying, "Complete your work, the dally matter each day, as lului'
Taskmas-
there was straw!" ^"^ The foremen of the Children of Israel, whom Pharaoh's taskmasters /ui. I
ters and
Jeuiish appointed over them, were beaten, saying, "Why did you not complete your requiremr.nl h^
Foremen make bricks, as yesterday and before yesterday, even yesterday and even today?"
'^ The foremen of the Children of Israel came and cried out to Pharaoh, saying, "Whydoyi-\>
Protesting
in Vain do this to your servants? ^^ Straw is not given to your servants, yet they tell us, 'Make hih k'>'
Behold, your servants are being beaten, and it is a sin for your people."
^"^ tie said, "You are lazy, lazy! Therefore you say. Let us go and bring offerings to HASI H r <-

ibf) .yiv UNum iiipfnn p n s lo'jsb isbi ipu [D'^m6] o'pjw [,wv] v?p o^'i ?)5b / i s i ynia IMN'? inrr'^v onpipb Dni6 ny^Q iw.ia m^.
ftiop vppi: .ftp "]»D piSpp Df •0371 pi37 ftpp "iBilS 'P'p PP5 lip: ?'p i ^ ^ b Dp'b» 3iSp:i pn aiin as bran m aniSa Kb vnn D;:ib D' • • •
pfippi 31P3 ibf)D ,y»^ bis pf)i5p f)'3J) Of •)^1^ OPITP T1 ftp iTi op pp .laii :DDb p ppo P I P 3 D'O ftpi ,bi»pft '>Dbp DV ftpp ,'p'bpo Vivm
:o3x pi ,Dpb P'3b m? ftpp (p':ft pn) opb p'3 Djft33 )w .inisb lab ai-iniK Qiaabi (tu) :DI50 D'PJDO ,Dnpft rn i3P ^txn'V) y

Jewish leaders by name, he dismissed them curtly and
chastised them for interfering with the Egyptian economy
by causing the Jewish laborers to use fantasies of Godly
service as an excuse for idleness. In verse 5 he implied a
further criticism: The Jewish nation is too large for him even
to consider a mass exodus for three days. Had Moses asked
that a thousand men be freed for a few days, perhaps
Pharaoh would have considered it — but surely not an entire
nation! Therefore, let Moses and Aaron cease their trouble-
making and go back to their own chores.
D5''i;i"baDb — To your own burdens. In saying this to Moses
and Aaron, Pharaoh had to be referring to their own domes-
tic responsibilities, for the Levites were never enslaved. This
is why Moses and Aaron were free to come and go as they
pleased (Rashi).
6 - 1 7 . Pharaoh increases the burden on t h e people. Con-
vinced as he was that the people were simply looking for
excuses to shirk their responsibilities, Pharaoh decided that
the best cure for Moses' incitement was to make the people
work so hard that they would have neither the time nor the
energy to bother with his "false words." Or HaCtiaim sug-
gests that Pharaoh contended that the people must not be
working as hard as they used to, and that is why they wish to
offer thanksgiving offerings to God — otherwise what do
they have to be grateful for? If so, they should be wuil-tt'
harder!
1 3 - 2 1 . Two layers of authority over the people: Envt'thn
taskmasters and Jewish foremen.
The taskmasters set the quotas and held the hjii-hc •
responsible to enforce compliance. If the slaves fell nhi w •
fulfillment, the Egyptians beat the Jewish foremen. Thin v
similar to the anti-Semitic strategy used by later pc-irii < •
tors, who forced the Jews to mistreat one another, lliil n
foremen sacrificed themselves to protect their fellow .li '•
They accepted the beatings and refused to retaliate m\ni--
the overworked Jews. Because of their devotion lo tl>'
brethren, the foremen were chosen to be the elders In ih:
Wilderness (Ras/ii)- Thus theTorah teaches that the roiii' i^
leadership is paved with unselfish dedication to the [Jci^'l'
not self-aggrandizement.
1 5 - 1 8 . The Jewish foremen p r o t e s t in vain.
16. ^ttj; JiKom —And it is a sin for your people. Conl.mi v ''
your claim that we are not doing our work, we ar<' h* u-
treated unjustly, and this unfairness will be ascribed lo >.iu
people — a euphemism for Pharaoh himself — a;i .i •
(Rashi).
According to Sforno, the foremen's plaint is rendcn •! •(
 |iijiji!ii!iiillllimii

p-n / n nmw ISO / 314

ninw nipna

wnn Kni'? n v i s Tfjaii :iin?n'7a)p Di'3 n'v"i3 i2fi :tin'73Cin DriK nnau/m rnxn
J - V : - J - : - IT : • • LT JV - : • : 1 VftT T

'ina'; NBy"? Kjan inp'p iiapm K^ I

ll"?!':! IHK •"illBU'lBl '^BpKB? ]'>n'? nt/bty "^inri? D''35VD t?'?'? ^JjV p n nn^ iiapKn
n N;?3'? DUD n;i n tKjgn iin^ l u a r i D^'b'pn njiinn-nK') :pri nrb vuvJ'^) li'?;'. on,
VaBp 'niajJiBi --^BriB pi^y IMK
liSK I'j^os nK naB iwiijn K^ litres; K"? nrj'by^ wtyn bt/^iy "^inp ^''ti'V on -itj/i?
Knaj "537 KjnVa tiijririD ixjn^s
n)3K^ 'cj^VV Dp ]T^^ on D''3nr''3 i3Qp i:s;^jn
(iBinaa iiposri' K^I aa iipp^Wl
•inia-jD) KBS; '•ilu'pU' V W ' 'rVB?
nvna n a s p i a nB'a'? nay'? n a s i
bvn •'toi'j iK^h ni7iy-n5i3 i:i;t^i-'7K) nn-ife/jii)
I'^'tS iWK K' :Njari iiaV an; KJS n'V
118 iinaifnT -\mx> KJSri pa^ u ' p
•nanKij' :dynB iiaanVan yiBri'" nb n\yKp 1551 05^ in;? li"? DJ^K :i5n na^ in'3 •'a.^K
••bti Kaaj'? nnyBT KVIK 'jaa KBy
•IB'B'J Tj?rii KjMu'jeii' :K:anV
DJjn v?^ :131 D^riT^J?^ i ' l P r?; •"? wjcpn
KM piniia •I'' njna iianaw iw'pif'K
;Kpri ila^ an;riB na in3V I'l'IOT ni^na lE/Nig i)3i''a ni'i-nnT b5''toj7p i^a -ianb
'jK-jl;;' iia 'aiD dnnrihti K-I) 'ip'piT
nn'B'? TOia 'JID'?I£' iin^Vy w a n ^ ohba rau/—HUM 'pNnto'' •'^a nuto i3'i :pnn
'nnn'? iQnnn iinn^iSK n^ n KB
' i>Bni< tiK 'nlniJini 'WriKng (paa'?)
1"3'7V 035711 ntpb:i "K"? :J^^l^D -imb n':y-)3 •'fc;i]
'^K-jty'; laa 'aiD "insiiD :n KBII CIK •'33 nuw IK:I^] :ni^rfai b'inri-Dii nty'pu/ "^inris
•IB'BV {nv-jB tii^. K-i) ny-ia'p inivi
K^ xajri™ tT'i?^'? i n ? ^avn NB'?
n'3 ntojjn nia^ IIDN^ nv^?""?!*; iBV^'^ ''^'IV^
nA I'lBK Kjaa^i n35?V ^rr^tin 13^ xyir^K xynb^^ ^naj?^ ina i^K i^n i^naji^
]Wb}! lun) ig^ ' n a y uni n^av
'jy fa^ua iiriK fa^y? "i5Sli' :'nB¥ n^'sn^ nnK^i ;'^aj7 riKDn) u^3n '^in3j7 nan) itoj?
;•• n-jij nai; 'J'H TT?? IWN P :nin''^ nn3n ng"?: nnipK D^N is-^j; n'-a-^a onis:

Iff n s i if) ICC bfii jippb lb 5'? 3"f)|; .ua' bfi mp' bfi cisbi 0:7 n'Pfiisi
bn ffiC 6bi«:(' B'BC) DCffi bo mftr OBC .ob3 mu p '3 p p t njib *
D"'3 be CTOt; 'Ptt» fibi ,(P:i' DC) niP3roci bfr mi:' 6bi (6:W oc) bfnp tnp
,ii"'3 cmc pcb bB» 1313 isib aDi5ni)31131 iicb inft bif) .os'infib ?3TOD
l6b»5 ,(6:3' 13TO3) nt;»3 paw onn ijipi fi:>i bftpmi 13 on3l3i p3
jiwB'P O'bop) TDm:3 oi3ifii (P':f)' anyn D3 •)3ib (fa n s o '313115
13^ ODN (N<) :'f)3ri he '1313 D'1315 TO' bfl ,ipC '"1313 lEi:' bf) ,\h <)6
o')3b 013D b3i) . l a i y i i a I^K '3 : n r n 3 ib'b onfi o'j'iii .lan na'j inp
lop \DWph (31) :lbi)a n'3n piro ojb p') pm ci'B3 Dvb O'pus Dn"Di:
•1311: DC bi3 ,i5ipb jipb .itip :vi'l35 pp liibb ppb Bipbb ,55'D6 <)iDfib . p n ^
D'ppn .nixN «<) :pii)ipi) i t a cp 'iip iccipb Tiii ftw IIBDDP
n m a DP'CC I I B J O I»I'3 to ov b3 bf \wn .ini'S n i ' l a i :(Dibp5i6)
bu o'BPi I'P D'bftii:' 'nt>\\xi .hs-wn laa n u w w (T) :131B p n n
|i) ii3P O'Bi D"iS» opp D'cmb o')3ba I'P'btn VPCJI .opnbo DP'-i3n
D'-iBie pif) ot p'ob .P36bnp 'CiB P6 ipm ftbp bu opifi I'pbn vp DDPP
D'133C 'b DSDf) IDfoC ,OB'bB DPIPIPB) bs ICf) PUP ]P bbftjl piPSD Pl'Pb
•jpi OP '3 0'P}»3 1CBC P31Pa PBTt; p i 6 n (TO:fl' 13TO31 bftlC '5pra P'f)
llOK . ^ K l I I I ' 'a n O I B 1311 :(3j lPlbBP3 nSB p DC T'C) I'IBCl DBP
l a ' j :3BP)i p n i j ,(P3:3b )bpb) 6ip B l i p 'p .(P3:6 oc) ' P 5 B bp iBiPBi
D'lbB 113BC P P t t n b3f> ,03'P33 PICBb DPb C'C DPDPfibnb IPb .03111^30^
D'ft31 O'flbV ppftl PC» 'IPC , l i BlPl.(!» DC P"C) 'lb be 1B3C bB PP'P 6b
Dpfti jDP'bB pbDip P113BPC . y m t i ns; n n » n ' 3 i jn (ii) :PICP3 6bc
I'p D"ISB .n'mijn (i) :PI ftiP bna IDBP ,DPib3Dn DPift D'P'3C»
P51BB IBlCPl D'lBlC P»P bB PJIPD C»P .IP' OC) O'bfiPC I'O D'IPICPI
.n':3'7 :15'BP DB ipifi |'b3U I'P .6"b3iBCf> . p n (i) :ppf)b»p 'piB3 Pilib
:|C3P3 pi6 I'PIIPP C'l ,pnP3 pift l'C3'»l B'DB D'CIBC ,l"Bb3 C'bll'P
tiKi (0) :iBpbi .wiBpi :P!P IE D'ciB DP"P PcfcP .wh<v btava
P'PCP oi'b PC1B ipfi bp P'pc D'>3bp p e n (DibpJift) DiPD.a'33bn nj3nn
:DP'bB P113BP 133P p n b PPB DJ D n ' t a IMlWn DIPD IPlfl ,Dpb pj |3CP
n3'ja i B N ^ n i p B i s i pbB3P bfi P>IP D3b iPb nn P T O B P p . n ' a n i 13
pftl (j:3 ft bfllBC) Plb'bB BPP) Ibl (P' plDB ibPb) D')3b p P l .1153010 i'ljl
DT3 P'lDP BPflbBP . O ' a i a :0P IISCP pCb DblP (3':3' 3 D'Pbn) plPBP <1D3P
. i p w 1 1 3 1 3 IBIBl b<S\ (D) :rBb3 B " " P B 1 .PSBB D'PPS DPI DPB P31tBl
TBP T p P 3 PBpftl lb P»ni .PP3I> PPb) lljftb Pll '1313 TBP n 3 T l UP' b6l
(n:n' jbpb) i p o ' i . p i c b i ji'SJiPn (ibipp D'i3l) pj'JCbi bcnb (r'»:B'p o'bap)
PBP tt IPPJB bfii I'p bfti 'iji bip bf) 'p BC'i 'b iBC p»ib n"6i .'CPCdi

it«liP)iifiiililliii|l|"

Ji
HI
317 / SHEMOS/EXODUS PARASHAS SHEMOS 5/18 — 6/1

^^ Now go to worlc. Straw will not be given to you, but you must provide the quota of bricks!"
^^ The foremen of the Children of Israel saw them in distress when they said, "Do not reduce
your bricks, the daily matter each day."
The Jews ^They encountered Moses and Aaron standing opposite them, as they left PharaoW'i
Complain presence, ^i They said to them, "May HASHEM look upon you andjudge, for you have made otii
to Moses
andAmm- ^^^ scent abhorrent in the eyes of Pharaoh and the eyes of his servants, to place a sword in
Moses their hands to murder us!"
Complains 22 Moses returned to HASHEM and said, "My Lord, why have You done evil to this people.
to God ^^y ^^yg y^jj ^g^j ^gp 23 ffQfji ifiQ iifYie f came to Pharaoh to speak in Your Name he did i:oil
to this people, but You did not rescue Your people."

6 ^MASHEM said to Moses, "Now you will see what J shall do to Pharaoh, for through n
Portent for Strong hand will he send them out, and with a strong hand will he drive them from hh
the Future land."

THE HAFTARAH FOR SHEMOS APPEARS ON PACE 1147.

immediately God would bring upon him the plagues that
would break his resistance. Surely, Moses did not expect
the subjugation to become even harsher. Clearly, therefore,
the preordained time of redemption had not yet arrived —
but if so, why had God sent him prematurely? (Ramban). Or
HaChaim adds that by saying to speak in Your Name, Moses
meant to imply a new argument: By intensifying the slavery
right after Moses had told him God's Mame HASHEM,
Pharaoh was showing contempt for God. This was a
desecration of such monumental proportions that God
could not permit it to go on.
6.
1. HNTn r\h)j — Now you will see. In his apparent criticism
of God's conduct, Moses had spoken out of turn, something
that Abraham had never done, even when he seemed to
have just cause. God had told Abraham that Isaac would be
his only offspring — and then commanded him to place
Isaac on the altar. But Abraham did not complain. For
failing to be patient and faithful, Moses would lose a
cherished opportunity. Now he would see God's salvation,
but he would not live to see God's later salvation, when He
would overpower the seven Canaanite nations and bring the
Jewibh people into Eretz Yisrael (Rashi).
^^ Portent for the future.
[See R'C/ianane/aboveto verse 22.] God may bring good
fortune to the wicked in order to let their punishments
accumulate for the future, and He may let the inniK-ti
suffer so that they will deserve greater reward later on. I !»•
is what God told Moses in response to his question: f'l'-i--
you will see ... Pharaoh's invincibility is temporary; hr ^
about to feel the might of God's anger. And Israel's p.iin >
temporary; it is about to witness a redemption th.il *' i!
inspire its offspring throughout history. This should :i<i
as a source of perspective and comfort for us in our prf-- • >
exile. As the redemption from Egypt was about to
mence, the persecution became worse. So it is in oui IIIM
And so must we view the phenomena of history. Israol n •
suffer more and more, but it may well be the last diiil-ni :
before the light of redemption, and it may well mean, >•> ••
did in Egypt, that God is increasing our suffering tinh '
prepare the way for the dawn of the Messianic Ein i
Bachya).
^fMio v'lyn .-[Mio n"pii .DVOD T'3p — This MasorelU; h-•• •
means: There are 124 verses in the Sidrah, nurruMi- •!!
corresponding to the mnemonics n-'pn and Tnyn.
These words symbolize two different aspects ol ^u-.
narrative. The word npn, and he took, alludes to ii...i
declaration that He removed the nation of Israt-l h' -
amidst the nation of Egypt, the process that now ln-n i"
The word "•l^n, my faltering (see Psalms 18:37), alludi-' •
the difficult state of the Jewish people after many yt*iii
persecution {R' Dauid Feinstein).
 iiiiiiii N,!!iiii |iuiiiiiiuiii]iitjtiiiiijillil

K /1 - n' / n niiatt' ^ a D / 316

3n;'na ttb Njani in^g i^ns I5»3in'
'S-jD nqio' :l«pri K;53'7 nl3Di itoV
:riDi'9 all Djris ito'ia^n lW5i?n
nittw nwia
:i3riri D'-n'p p n i DD'? inr-K'V i5n) n a y a"? hnyi
ij/'iAn-K'p "i)3N^ yn? nrin '^Nntyi-'jn n.pV7 iKn'i

:rtvis niVia ilnjJBpg ilnfiiD'nij'?

n;7^j<; njpK'^] :n'y")3 nxn nriKy? nnNnj?"? D'-n^j
V"!sn''i ito'^y;? '^jjp' Tin'? n p s K3
nVia 'J'j;? Kjnn n; imc;f?2K 'T
l i n T ? Nanrj inn'? ' n n j y ' r y a i
iiann"? ryv'^ T:\n-nrh inay •'ry:^! Wyna •'ry?
nnisi ;^ nij?, ni^ki aniaa :N3rH'7i3i?^ D^'7 nny-in na^ ••his ipx^i nin'-Vi*: niyto at^p 3D T'Oan
N)p'?i nn KBy"? KriiyK5K Ku^ ;? "lai"? n'yi3"'7i5 'nKg TNKII :''?riri^t?7 m n a ^ nin
ni^ n''Vy(^) n v w i 3 -.^imbp in
KBS?"? lyKjK 11)393 K^^D'? nV'iB itlHy-riK ri'psfrTK''? "^vni mn nyV vtin '^'p^'?
:Tii3v n; Kri3tii' Kb N3W1 nn ntyyK nE7i<; nx^n nny niy^-b'is nin'' nipK^]
iSVKT 'inri iva nitfta'? ;^ nnijiK
lian^w^ Na'|?n K i n ' 1 K nvifl'?
Du/")r ni^m TOT nn^iy^ n^m TO '•3 nv-)?"?
:Piy7Kn i«3nn; N3''|?n K-T'31 .•[n'D •"nyj3 .laiD n^'p-"!-DViDD T o p D D D l i y n K J p

.'ui HKnn nny (N) :P636 ini;np) .D?'!I33 OUT DSI? ,ISW i'csn ppi
p'cfJis) u-jr 1^ 6-3p' pni'3 '3 ib 'p-)»f)[; OD^sf):; ftb .'Dnn bi) m?To
P'DIJ .'pnn nn6 im? 6ii (3:33 oc) nbinb lobDo il) TTR^ p -infii (3':63
pf)i D6'3f)p pmif) v-)]:3t; '^bnl) 'IPB? 6ii oft-jp OPOPIJ 'ipun ,P6TP PPU
|j» pfppi; oprpo 'r '3pn .dn^w' npm ^la '3 :(.fi'p J'T^WD p3 op ^''^
6ii ocoa' 1)6-)C' ic Dm3 i i : A^Mt-n u^•^)^ npin T>y\ :DP1IC' o n s
;(ji:3' jicili) 'lai DUO bv onin prppi Tnif) 6i? pi .ori D:ii PICD!) ip'ep'
,'130? (3':3' 3 D'3l>») pipn:) cpozi pf) pi .D'wio ppp .w^nh p n i (n»)
ua nDtt; i K i ' i (D>) :(ft' DC) (JD^P P6 IJ»'I niin psM iinftc W3
p6iij)0 c^Tii :iin3 DPif> if)T .yia :DT I'D D'VTJD D:)n3n PlS ^ K i t t "
D'p6 .IWD'I (3) :'1A1 W l i n K^ IJaK^ DP1 ' )35 vTJ13130 D-7'55W DPlf)
DT3611P7 D'3i:i O'i) is ,ip")"; iwis^i / u i p n w MKI ntuja riK b^Tcn
^ n y ^ ^ HM^ (33) :{:7D 0'-)1> ;f3:n5 T37))3) D'3i) 16J' DPS -infoc ,v?
.I7in (A3) :(33 op ^"p) wnbpp bu ';6 b3ip . l i pp5'f) on P"6I .mn ay"?

follows: your own [Jewish] servants are being beaten, and the
lEgypUan] sinners (i.e., the taskmasters] are your people.
Thus, it is the king's responsibility to protect both the
victims and those who are forced to commit the crime of
wronging them.
2 0 - 2 3 . The J e w s complain to Moses and Aaron; Moses
complains to God. The Jewish foremen held Moses and
Aaron responsible for the new and worsening plight of the
.lews. Feeling that he had indeed caused his brethren only
harm, Moses questioned God's conduct. In a sense, we see
here the intense self-sacrifice of Moses where Israel's
interests are involved. He dares to reproach God because he
cannot bear to see his people suffer.
22. li"!!^ — My Lord. Moses does not use the Ineffable
Hame that represents mercy because, as he goes on to
i;ay, he does not see mercy in the treatment that has
iiefallen Israel since his arrival to plead for their redemp-
tion (Ramban).
.. . nnb — Why . .. [Moses felt that he had a right to
complain, as if to say] if You planned to worsen their plight,
why did You send me? (Rashi).
Rabbeinu Chananet interprets Moses' question differently.
Mot that he considered God to have been responsible for the
increased persecution — that is not what the merciful God
would do to His "firstborn" — but why have You permitted
this evil to be done to this people? Moses understood that
the evildoer was Pharaoh, but he wondered why God had
permitted it to happen. His question was in the nature of the
eternal dilemma of why the wicked have good fortune while
the righteous suffer.
2 3 . ^¥it?;a nan^ — To speak in Your Name. Although God
had forewarned him that Pharaoh would refuse to free the
people, Moses thought that the process of redemption
would be much speedier — that Pharaoh would refuse and
319/SHEMOS/EXODUS 6/2-n

PARASHAS VA'EIRA
God ^ Q o d Spoke to Moses and said to him, "I am HASHEM. ^ I appeared to Abraham, to Isanc.
Reassures ^^^^ (Q Jacob as Ei Shaddai, but with My Name HASHEM I did not make Myself known l.(>
°^^^ them. " Moreover, ! established My covenant with them to give them the land of Canaan, (lu-
land of their sojourning, in which they sojourned. ^ Moreover, I have heard the groan of l.iu-
The Four Children of Israel whom Egypt enslaves and I have remembered My covenant. ^ Therefore, s<ui
Expres- f^ f-}-^^ Children of Israel: V am HASHEM, and! shall take you out from under the burdens of Egypt:
Redlnw' ^ ^^^^^ rescue you from their service; I shall redeem you with an outstretched arm and with giv.d
uon judgments. ^ / shall take you to Me for a people and I shall be a God to you; and you shall kru x i'
that I am HASHEM your God, Who takes you out from under the burdens of Egypt ^ I shall bhi u i
you to the land about which I raised My hand to give it to Abraham, Isaac, and Jacch.
God had revealed Himself to them only with His other Mame •rrnAKiyiK — The land of their sojourning. Because the I'nhi
El Shaddai. The latter Name derives from the word n, sufH- archs' attitude toward this world was that they were bull I'ni
cient, and denotes God as the One Who sets limits on Cre- porary sojourners, and that their true residence was in IIH
ation by establishing the laws of nature, the limitations Heavenly world of the spirit, 1 promised to give them \\\<
within which the universe functions. Also, it represents God's country on earth that is most conducive to spiritual gd'ni
establishments of limits to the success one enjoys and the ness {Malbim).
suffering he must endure. By comparing the revelation of 5. Dli — Moreover. Since I made the covenant and acknnwl
Moses with that of the Patriarchs, God was chastising him for edge My obligation to fulfill it, 1 am ready to do so. The oul > i v
his insufficient faith. of the Jews proves that the Egyptians overstepped thrii
Ramban contends that El Shaddai describes God when He bounds in carrying out God's decree that the Childrtin ul
performs miracles that do not openly disrupt the normal Israel would be subjugated — and thus the outcry has pri!i;l| *
course of nature. This was the way the Patriarchs perceived itated the beginning of the process of redemption,
God when He assured their survival in times of famine, made ilina — My covenant. The covenant's promise of the l.iih'l
them victorious over physically superior enemies, and gave was mentioned in verse 4; this verse refers to the porlioii • •!
them extraordinary success in amassing wealth. Though that covenant with Abraham in which God pledged to judu'^
miraculous, none of the above openly violated the laws of and punish the nation that would bring suffering upon l;.fni'l
nature. Thus, the Patriarchs had seen Him show Himself only
{Rashi).
in the guise of El Shaddai. Moses, however, would soon wit-
ness miracles of a magnitude that dwarfed anything the Pa- 6-7. The four expressions of redemption. Having N.lii
triarchs had ever seen. Moses that the impending revelation would be greater \\h\\:
that which was revealed to the Patriarchs, and that He "^nv-.
The commentators discuss the difficulty that God did re-
about to redeem the Jewish people, God commanded him i<
veal Himself to the Patriarchs as HASHEM (as in Genesis 15:7).
go once again to the Jews and tell them that He •• ii ^
If so, why did God say, ". ,. with My Name HASHEM I did not
HASHEM , the IMame that denotes His power and mercy — w^ •
make Myself known to them"?
about to redeem them. These two verses contain four dilif *
— Rashi explains that ^'HASHEM/' the Name revealed to ent expressions, representing progressive stages of thi' \>
Moses, represents God as the One Who carries out His demption. These four stages are the basis for the Rabhii"
promises, for God was now prepared to fulfill His pledge to requirement of the Four Cups at the Pesach Seder. 'I'ln' • -
free Israel and bring them to the Land. But although the pressions, as explained by R' Bachya, are:
Patriarchs were told that God's Name was HASHEM, they had
not seen Him in practice as having kept His promise, for the TiKyim — / shall take you oul. God would remove the .)• ,•- •
time had not yet come for the Land to be given them. Never- from the burdens of slavery even before they were permili. I
theless, they had perfect faith that when the proper time to leave the country and while they were still the chatlcf. • *!
arrived, He would do so. Egypt. The slavery ended in Tishrei, but they did not li'a^.
Egypt until six months later.
— OrHaChaim comments that God's essence is represented
by the Name HASHEM. Even though the Patriarchs knew that ••ribvni — / shall rescue you. God would take the J e w . . n n
Name, only Moses had the degree of prophecy that enabled of Egypt.The subjugation to Egypt will be formally em K • i
him to comprehend its significance to the highest degree '^phKX) — I shall redeem you. This alludes to the Splittin. i • i
possible for Man. the Sea, when God's outstretched arm with greatjudgiumi •
crushed Egypt's power for good [ch. 14-151. ^"til theri, HH-
4. u>) — Moreover. Not only did 1 appear to them, I also Jews feared that they would be pursued by their former i\u::
established a covenant with them to give them the Land tersand returned to slavery. As the Sages teach, thepuni ii
(Genesis 13:14-15) — and a covenant, by definition, cannot ments inflicted upon the Egyptians at the Sea were five lii n-
be altered or abrogated, even if one of the parties becomes as great as those they suffered during the Ten Plague:..
undeserving. •'rinfjb'j — / shall take you. God took the Jews as His pci *[ -U
 n-a / 1

:;; Nis Fib nnKi nitfta DV ;? b'^ni a KiKT :rTin'' ijK v^K -inK'^] nu/'Q-'??*; u-'rfb^ i3ni]
nin'' ••nu/i •'iiu bKii ipy-VxT pny-'^K nmnK-'jK
ina'? I'lntay 'ipji? n; n'U-'ijK qKi-i nnb nm '•'nna-riK "•n^pprj ni'] :nnV •'fiy'iiJ K"?
'BIU, ciKln :na aniriKT iinnnan'iri
'K-ivn '1 VKnifi' •'33 n^'-ai? n; s'V^
P5i :'Ki;f; n; KJiiaii ling ^nVsn -'•an'? -im pb ;•'n•'•^3-n^<; T3|f<:i DHK Q^nj/p
113i;i; p''3is) ;•; KJS '^tsita^ 'inV niaij
lian; apt'SI '•tJiyn in'ps pini "an any)? ri'??p nnnn nirii? ''nNVin'i fnn'' •'3i<; '^N'IW';
yint?? ii3i;i; p1-i?S) TiMJoVstp n^TOJ y n p D^I^N; •'n^Kj) nnn^iijn ngriK •'nV^ni
liaip; a'apH' -V^^Ti ?3n3i Kmn
Kji'jsV P3'3 '•lONi Kia:?'? 'eip. ag"? ••rr'^n') Q^V ''^ °j5^?^ ''^OP^l :D'''?'^3I D"'t?3H'^^
ninij; K'-iriKiri ni'-nbhiihirT' I^N; ''5 n^vT'i n'-n'pNV
•^ij^Nin tD'-j^n in'73 pirn "lan iton;
nn'»-i iT'ip^p 'T KvnKV iian;
-itoN yiKn-'7K nnriK TiNnm lunyn nibntj nnnn
(-.• - : 1 V T T V V : V <- -• i- ; • IT : • j : • - ,_- .

Pn53 DDi3ftl) .paD y i K OH anV n n ^ :DO')^31 ':'3 'pn3 'mni:?!
p6 nf) innf) p-)il)i -p 'PD51 (6:1' D'I;6I3) 'IJI ^C bli '36 'isfti ciVn
D6 'Din'p:ii b6o PIS-)6D b^ t>b in6 "i^iiM -|1) 'n pnS'I) ,(P OC) Tnijrj
b63 Doi36b 'PDSOC 03313P OP161 ,(3:1:? DC) D?1361J 'Pi53Ci "01:6 ^r'Disw
liC) 'lai ^^6 p 6 ? D6I 'lii 03-31 ?")p 'Tp b6 '>6 ppis'b .'P^nft 'ic
'Pin35ri 'p3S7)p m^ .13K 0:^1 (n) :'Pn»p 6bi D?!; 'p-3i3C n:) .(3'-6':?b
-iW'K ,D'p6i;o "jK-iuri 'w npK3 OK inynitf p'sb ,D"pb 'ic p P'13O
'm»6 D'-)p3P p P'":33 '2 ,Pn3P IP16 "131K1 ,anN aiT'iavja Dna:>3
;^Bi5po opift D"D .p"? (1) :(T:TO op) '?>6 p ni3»' ^p6 ' i p P6 Dii ib
p '3 .oariK inKXini :'nnp3D3 inftj^i ."n laN f?t(i\y'' •'aa'p nnK
:D'iin ftpn PIIID .an3:n n'^ao :(DC) bnj P D I 3 i6i' p 'OP^I VPPI33?
pnb ^ml)^ -js^b oppoc b» PDC» ir56 i37 .nicb 'JK n^nbn I S T I (a)
Dbpb p6) / n lan II^K IWKH :t6:i T'p ;33:p b'lsb) oi? ODb OPIBIP
Pi36b 'P137C n3T D"p!) D6 '5 -j'ppiip DiPb 6bi .'spb oobcmnb 3ns I P P
ODPb in6)'? ')6 ,pwipn 01153 p-jii 6iop i)'5n ot? ptbsi .D')ip6")o
610PP1 ,(3':p' t)-}p'S\ '0 ';6 TPb6 op P6 pbbpi ju:; ,P3ii3 bSft inyb ftiop3
(6!):33 DP) '0 ')t) DP16 Dp'piai 'PiiD DPinpi pi3 Piin Dvp bi6 ini6
bxa P1560 b6 KIK1 (S) lih'o 6DPIE> np6 D':P3 PIIP) "jrip iP'b iniS;
'nsnia K': 'n iwu^i :'7C b6 06 oob 'mn6 jb^si PIPWO D'PPI330 . n t ;
[p']p»6 Pins Dob 'p-)3> 6b ,'PD71) 6b 6b6 163 3'n31'6 'P»7IO 6b .nnb
:'pn"p 6bi D'PPWO nop ;-J3T p))6b in6> /o 'PC 6op; O'bup 'bp
'n3ip 'IP b63 Dnb 'P'6-5)C3 D3I ,'ISI in^ia nx iniapn mi (^)

PARASHAS VA'EIRA
•«§ God rebukes Moses for his complaint and assures him
t;hat the redemption is at hand.
At the end of the previous Sidrah, Moses complained that
Ciod had sent him in vain, for instead of helping the people,
|lijj||i he had only made it worse for them. God now continues His
lilfllil response. He speaks harshly to Moses, comparing him unfa-
vorably to the Patriarchs, vi/ho maintained their faith without
complaint, even though they were not privileged to see the
lultillment of God's oaths to them [see notes], while Moses,
who had been told that the redemption was at hand, was so
ilisillusioned that he could not wait for God to carry His plan
i<) its conclusion, as He defined it.
by assuring him that His pledge to the Patriarchs would be
fulfilled, and that Moses had been sent as His emissary to do
so (Rashi). The reason that Moses' arrival in Egypt was fol-
lowed by an immediate intensification of the slavery was that
the Egyptians could not be punished until their "measure of
sin" was full, for God is patient even with the wicked. By his
cruel decree to deny straw to the hapless slaves [5:7],
Pharaoh had reached his nadir and so the process of the
Exodus and the punishment of Egypt could now begin. Thus,
God's response to Moses was that, far from coming to Egypt
in vain, his arrival expedited the process of the Exodus,
which was about to begin (Mizrachi).

.1. ^^•^^l — [God] spoke. In this context the root nm connotes
linrsh speech: The Torah implies that God rebuked Moses for
ills previous complaint that God had not made his mission
'iiiccessful {Rashi).
'11 •>3N — / am HASHEM. This term implies God's trustworthi-
MC!Ss to carry out His word, which includes punishment for sin
niid reward for virtue. Thus, God began His rebuttal of Moses
2 - 3 . God's Names. As is well known, God's various
"Names" represent the different ways in which He reveals
Himself, so that the Names used here represent differing
ways in which God revealed Himself to the Patriarchs and to
Moses. Moses had had the revelation of HASHEM, God's
highest manifestation, yet he questioned His ways, while the
Patriarchs had maintained their strong faith even though
321 / SHEMOS/EXODUS PARASHAS VA'EIRA 6 / 9-18

and I shall give it to you as a heritage — / am HASHEM. ' "

^ So Moses spoke accordingly to the Children of Israel; but they did not heed Moses, because
of shortness of breath and hard work.
^^ HASHEM spoke to Moses, saying, '^ "Come speak to Pharaoh, king of Egypt, that he send
the Children of Israel from his land."
Moses ^^ Moses spoke before HASHEM, saying, "Behold, the Children of Israel have not listened to
Demurs ^^g^ ^Q ^QUJ will Pharaoh listen to me? And I have sealed lips!"
The ^^ HASHEM spoke to Moses and Aaron and commanded them regarding the Children of Israel
Mission g^d regarding Pharaoh, king of Egypt, to take the Children of Israel out of the land of Egypi
Bearers ^^ These were the heads of their fathers' houses: The sons of Reuben the firstborn of Israel:
HanochandPallu, Hezron and Carmi; these were the families of Reuben. ^^ The sons of Simeon:
Jemuel, Jamin, Ohad, Jachin, and Zohar; and Shaul the son of a Canaanite woman; these wen'.
the families of Simeon. ^^ These are the names of the sons of Levi in order of their birth: Gershon.
Kohath, and Merari; the years of Levi's life were one hundred and thirty-seven years. '^ Theson:^
of Gershon: Livni andShimei, according to their families. ^^ The sons of Kohath: Amram, Izhai,

Moses' message the sort of consideration that would have
convinced them to have faith in God as Abraham did
{Genesis 15:6). As a result, they lost the privilege of going to
the Promised Land, and their children were the ones for
whom the promise of verse 8 was fulfilled. The reason for
their failure was their insufficiency of spirit [m~\]. The verse
concludes, however, that had it not been for the hard work,
they would have overcome their impatience and heeded
Moses' appeal.
1 2 . •hif, wtyw'iih hK~\^ya — The Children of Israel have not
listened to me. Moses thought that the Jews lost confidence
in him because his earlier intercession with Pharaoh had
made their lot even worse. This convinced him that it would
be foolhardy to try to convince the king who did whatever he
pleased with them and had no motivation to take Moses
seriously {Sforno).
Again Moses raised the issue of his inability to speak well,
although God had already responded to it [see 4:10-12]. Gp
to now, Moses had understood that in his conversations with
the people, Aaron would be his spokesman [4:15. 30]; and in
his audiences with Pharaoh, he expected the elders of the
people to speak [3:18]. But now God had instructed him to
speak to Pharaoh, thus raising once again Moses' fear that
he was unqualified. God responded in the next verse by
including Aaron in the command, thus implying that he
would be Moses' spokesman (Ramban)
13-30. The mission and its bearers. In a sense, the
mission of redemption begins only now. Until this point,
Moses and Aaron had presented their case, but had no
positive results to show for their efforts. As noted above [see
comm.to 6:2], Qodwished to accelerate the redemption and
therefore wanted the Egyptians to increase their measure of
sin, so they would no longer be entitled to Divine forbear-
ance. The time had now come, and Moses and Aaron were
once again being charged with their mission — but this time
it was for its final execution. From now on, everyone would
begin to see that first the finger [8:15] and then the hand
[14:31] of God were at work to redeem His firstborn people.
Israel. This new stage of the redemption identifies Goii'-i
agents by tracing their descent from the Patriarchs, startinii
from Jacob's eldest son and progressing to the tribe of Li-v/l,
which produced Moses and Aaron. The very fact that thdi
genealogy was not traced until now indicates that the |)in
cess of liberation — the background of which had hrr-n
presented in the last five-and-a-half chapters — begins only
now. Verse 13 introduces this new beginning and llifu
interrupts it with the genealogy, after which it returns to ih-i
mission.
R' Hirsch comments that the Torah takes pains to p'liiii
out that, contrary to the claims of founders of other n'll
gions, the leaders of the Jewish people were human, imi
supernatural, beings. The Torah gives their family bin !•
grounds to make plain that their compatriots knew ilii'iu
and their cousins, remembered their parents and uncles 15i it
although any Jew has the potential to lift himself to th(^ l<'\"i|
of greatness and prophecy, God does not assign such 1 v n " M
haphazardly. Instead of choosing His emissaries from itM=
eldest tribe. He searched until He found the suitable nini
1 3 . Diafii — And commanded them. God instructed Mn-i-
and Aaron regarding how they should treat the recalciitim-
of the Jews and Pharaoh. Toward the Jews they should in-
patient and understanding; to Pharaoh they should (ji'.pl.u
the respect to which his position entitled him (Rashi).'S/Mi'i^
renders that God charged them, i.e., He appointed tlvnt ^'
the leaders and masters of Israel and Pharaoh.
14. . .. •'lyN'i — The heads . . . In the plain meaning i}\ il
term, these family heads were all the people named UvV •
Sforno comments that the Torah gives the ages ci| H
Levite ancestors to suggest a reason for the superiniiu
Moses and Aaron. Since Levi outlived his brothen, •• '
Kohath and Amram, too, lived long lives, they wen:- nhh
play major parts in the education and rearing ol II-
grandchildren and children, a benefit not enjoyed in 'i-
same extent by the other tribes.
1 5 . nfayaan-ia — The son of the Canaanite womnn. '
Genesis 46:10 for his identity.

ilillpllnllli iiii

UMM^B
n'-u / 1 K-1N1 n^^7^Q mnw iDt) / 320

^'•jMo:;; KjK NriT \\2b nn; ]m) 13 nty>3 nan^T ;n'i!T' •'M niunin QD^ n n x ••rina) D
nirin NJO'JSMI K n n piiynn niwta
niiito DV ;; b^bW' ;lln'^j; K;I4J|3
K3'?ft nii-ja ni'? 'j'Vn Vnv K- •nis'nb
hifi^p^ •'33 n; n'?u;'i oniipT

lap I'jigu K^ "jKnt?? '33 Krr ^l3•'n'p

Tf?! K3K1 rOTjS ••3a Vgp; n3J<;i
pDS ov) nvj'o DV ;^ 'J'VQII' : ' ' ^ P S
nvia ni'pi ^K-jipi '33 ni'; iiaijiai
'jK-ito'' •'33 n; NIJEIK'? nniipT N3'?n -••as-nK K''irin'? nn,:^?? Ti^n nv")?-'?!^) bk~\\Di
VNIIU?! K1313 piKT '33 llnrin3K itf/N-i n ^ x :tin,V'? VIS'? ''S^m''' •'^
nivy. X^K 'n")3i instn KiVai TJISD 1"]VD KiVai -^m VK-IS^I TDa liiK"! •'35 nn3$<;-n''n
•|'n;i bK^I X\yqvi '331™ :iaiN")
Kri'ssjag 13 b^KV)) n n i ) pa^i nn'Ki
nrmj T^KI™ iiwati; n^y-it I'VK nuBVJp n'?N rT']};3?n-i3 '^wt^) nn'i) \''DI) Hr\k)
niipi nnfji il\o-)j iini;ii'?w'? 'i^ '33
y3i{ji I'inVc" ^iji? ''I'? ".D '3'?'i
'VlptoT 1:3'? 1W~I3 '331- :T3P
nn^'T mipj; nn|? '331 n- iilnipjoV

5iii3 pci to pi .D'pop Dwft .ainaw 'jis ;(i:35 V'3) minsc i"p mwn .nwn ^N isnw N'T! (U) :'ftD33 B3ppb p'Piu'iP .n> IIK i n K m (ti)
op) 3b 'b-)» .B»P1) BClBf) en O'UT) D5(6 5i-)13 .Drofi fllBC imfi '3f)
pi: CTOfi) OBfiai ((V):3 pipsn) iiopi spfi DJ one .j'^nn o'»i»6 (B5:p
lohB Dpbiui .03 PDcni Dwfi T » c IPS DbiB! .obmpp h"a sbbpp
5'B' D'jp cbp .ipb'3fi ')03 b'73'P iiD'h 'ID'31 DBif! lb 1P13 (J3:B' fnp'i)
bKi mm fjN -n ^a^'l (ji) :ib3tt» b73ffii PDCPI oiofi (op) O'biB D3b
OSb lb Pl'Db ]-pf) pf) n"3pB lb cp'i D'PSP bl!3 '>6l 5Pn l»f)P 'Db .priK
V'p) DP16 bi3Dbi pp)3 Dj'P)ab OD'bB Di5 .bKniin ia hx oix»i ij'bcbi
icnc ipt ,oo'i3V31133 lb pibpb vb» oi5 . n n s n -|'jn nyna 'jw :(J:i
'iito 1311 .PUIS 16 iPiP'bp »i ifnp i3i bn oib ,iviipsi .a foipjp ;DP)
T : I S P IIPB flbfl (S3 piDD ]bpb) PP'O IID ipflb P'SP PP1P3 PIBB ,»»
ppfii opn nb« i6'p inpbb DPi3f) p'3 'pfn obta pspp P'DPP pofti PPD
'lb be m3p DP'b ppiiop IIP!) .aniaK n'a ' B N T n^x ( T ) :IDP'PJ '1531
.pifnn Dpnbip I I T DPR'b b'PPP po6i pp» b'3P3 ppfii pp» ID
P13P3 ibbp 0'P3P PCbpb l)'3fl 3pD' 0-IB)pP 'Sb 'P'fJT pbnj flpp'D!)31
lllBl (TU) :l(r"S T'DW ep D'31PPP -)nib D73b )f>3 ODP'l 31P30 IIP IPll)
Wftp |»l b3P ,113rpB 'B' P»3 D'llPb ,'lb bP I'PDP TO) P»b .'IJl 'A "n
3"ph (1:6 b'Bb) I'pft b3i cpr po'i infop ,ii3BP P'P 6b D"p D'B3P0 p
:U P3T DblB n o ) OblP bD O'P' T'lfr' ')b' C DP) PTO lb» Dp'l
bi3' »'6i piip ipi)'P5i ipn li'i) 6 » c ' » b p . n n ^Jtpa :]'mp)p ib3p 6b
,n)r)'b6 '13 i r a '3-m « ppi53 'PBBP PI I'jnb 3np .ipwpjs fite'}
'»p '3 l a r i 'P113J P6I 'T D6 DB'1I6 p6ia DBD3 ,PI bipm P'fti 'b 6'3Pi
mpp B'lin PBBiipb ib'D6 i'i3i P6 p6» p"3ppp3 ismb ,(63:IB P'DT) 'B
pnb PPn loftt pbBB bP I'SBb IBlPll 1>'P1311 .P31Bb 05l56p pp bSl ,'P
IJiftppb 'b P' ,)'P3PP» 6bi p 3 6 i bu b3B p"3pp lb •:P6 (35:P b'ob) PPIBIP
,y>l PI) 'b n n 6 6bi '7P b63 op'bB 'P'ba D'BBS P 3 I P ,PI36P PP'B bB
nil :(.6'p pipjD ;7:i i'r, ;J':J b'Bb) op'b6 im6 PP wp P15 PTO6 PP6I
D'OT3 p)pP IB P5p 6i» 6b PPP P6 P13pb OPP36 Pp3P3l .'Ijl iniB'pn
ppbp p6 ip'i 3pB'3 pi ,ppp ip6 Pnft3P bB I'bB nBiB ppb'j pi ,0'3np
p»b PPn6 pppi ,'Piw in6 nppp 6bi ibp6 Pipsb (B':jb P'p6p3) pipp
anj ')5p 6'opi)P ipft 3P'Pn tmrx> j'hi .(DP ppipjo ;DP yp) PRIBIP
'-)B ,wp •pt DB'TO 6b p"6i .'b ib6p 6b 'p 'Dpi IB6J 6bp ,PP6 .D'131
D'1P3 llftD Tp6ilP 1P6 '0 'j6 ^ 6 : 0 ' 3 P 3 P p3 DP136b Bbj)P3 Bbnp
'J6 oil 163b IBIB 6IBP D'1313 B3PD3 BP'DPB •f'O ,71D! .(I:1B P'p6P3)
131 IBIPP bD 6lpBB 3P'P' PBl6 '>6 13b .bftlP' '53b 11D6 pb ,'ljl 'PBDP
I t e ' p'BPPi 'B 06: p63 '131 BP 6bB ID6)P , p n p PPIIBI I>JS6 bs 1131
7P6 PI . n » i a W M W ym (3') :piii5'5 pspb pbpp» (BP:53 P'DT) BbD

when He gave them the Torah at Sinai. That was the climax,
the purpose, of the Exodus.
8. niyllla — A heritage. This is more than an inheritance, for
It implies that the land remains the eternal possession of
Israel, even if they have never seen it. So it always was that
Jews in distant exiles longed for Eretz Visraet — wherever
they were, EreU Yisrael was theirs, and they longed to return
to it {Haameic Dauar).
9. ISJtttu Kbi — BiU they did not heed. The Jews did not
respond favorably to Moses' new assurance. As Understood
by most commentators, however, the verse explains that
their negative attitude was due not to lack of faith, but to the
difficult physical and emotional circumstances under which
they labored. Moses, however, blamed himself for their
failure to respond, as he contended in verse 12.
Sfomo, however, interprets differently. They did not give

iiiiiii
323 / SHEMOS/EXODUS PARASHAS VA'EIRA 6/19-7/2

Hebron, and Ozziel; the years of Kohath's life were one hundred and thirty-three years. ^^ The
sons ofMerari: Mahli and Mushi; these were the Levite families, in order of their birth. ^° Amrani
took his aunt Jochebed as a wife, and she bore him Aaron and Moses; the years of Anvam 'H
life were one hundred and thirty-seven years. ^^ The sons oflzhar: Korah, Nepheg, and Zichri.
^^The sons of Uzziel: Mishael, Elzaphan, and Sithri. ^^ Aaron took Elisheba daughter of
Amminadab, sister of Nahshon, as a wife; and she bore him Nadab and Abihu, Elazar and
Ithamar. ^"^ The sons of Korah: Assir, Elkanah, andAbiasaph; these were the Korahite families.
2^ Elazar son of Aaron took for himself from the daughters of Putiel as a wife, and she bore io
him Phinehas; these were the leaders of the fathers of the Leuites, according to their familier,.
2^ This was the Aaron and Moses to whom HASHEM said: "Take the Children of Israel out o/
Egypt according to their legions." ^^ They were the ones who spoke to Pharaoh, king of Egypt,
to take the Children of Israel out of the land of Egypt; this was the Moses and Aaron.
2^ It was on the day when HASHEM spoke to Moses in the land of Egypt. ^^ tiASHEM spoke U i
Second ^oses, saying, "i am HASHEM. Speak to Pharaoh, king of Egypt, everything that I speak to you."
Demurrai ^° Moses said before HASHEM, "Behold!! have sealed lips, so how shall Pharaoh heed me?"
^j-J ASHEM said to Moses, "See, I have made you a master over Pharaoh, and Aaron yow
emp- brother shall be your spokesman. ^ You shall speak everything that I shall command
tion Begins you, and Aaron your brother shall speak to Pharaoh, that he should send the Children of
as a result of his own merit [see I^umbers 25:13), married a his stubborn refusal to obey. Then, when the prescrib<'il
daughter of Putiel, a name that, the Sages teach, refers to punishments are complete, the climactic triumph ovci
both Joseph and Jethro {Ramhan). Egyptian idolatry and domination will come swiftly.
[Moses' wife Zipporah is not mentioned in this context
^§ Pharaoh and free choice.
because her identity is already known from chapter 4.1
In verse 3 God tells Moses that He will tiarden Pharaoh'-:
2 6 . nif/'KH T"1LIK K I ^ •— This was the Aaron and Moses. Having heart, thus preventing him from repenting, with the resuh
concluded the account of the genealogy that produced that God will inflict a multitude of punishments upon Egy|il
them, the Torah points to them as if to say that it is under- This raises a basic difficulty: How could Pharaoh h^
standable that such men were chosen for their lofty task. punished for not releasing the Jews, when it was God Wl i.'
The Sages note that in many places, such as our verse, prevented him from doing so? How could the just God Wl \< t
Aaron is mentioned before Moses. This teaches that both created man with freedom of choice — and Who desin-.
were equally great, although the Torah itself testifies that in repentance, not death {Ezekid 18:23,32) — prevent Phara' .11
the level of his prophecy, Moses was the greatest who ever from exercising his right to repent?
lived.
Ramban, citing two Midrashim, introduces two mainlim^
R' MostiG Feinstein gives two reasons why Aaron is de- of reasoning in order to solve this difficulty.
scribed as equal to Moses: (a) His participation was indis-
The first Midrash, Ramban explains, says that Egypt w,r
pensable to Moses' success; (b) he achieved the absolute
punished only for the enslavement and the intense perseru
maximum of his potential, just as Moses did. In God's scales,
tion that took place before Pharaoh was coerced; those wcu'
achievement is measured by how well one fulfills one's
sins that Pharaoh and his people committed of their own fi > •>-
personal mission.
will.
2 8 - 3 0 . Having interrupted the narrative to give the above Ramfaam also adopts the same line, and writes: "ll I',
family background, the Torah reviews what had been said possible for a person to commit such a great sin, or so miinv
above, after which it continues with the chain of events sins, that justice before the Judge of Truth provides . . , th.il
leading to the Exodus. repentance be foreclosed from him and that he not I"
7. permitted the right to repent from his wickedness, so thai 11-
will die and be lost because of the sin that he committed ..
-^^The redemption begins. Therefore it is written in the Torah and I shall strengthen lln
In response to Moses' doubts of his chances for success, heart of Pliaraoh JOT at first he sinned of his own accord ;iii'i
God tells him that he will now begin to exercise domination did evil to the people of Israel who dwelled in his land .
over Pharaoh and that Aaron will speak for him, so that consequently, justice provided that repentance be denii"!
Moses' speech impediment will not be a factor. God reiter- him so that he would be punished for his sin.
ates, however, that Pharaoh will refuse at first and that even "Why, then, did God send Moses to Pharaoh to !•
when he is ready to succumb, God will cause him to continue quest the release of Israel, if it was preordained that Pharai •! •

•Wit!"
«mf
a / T - ui / 1
Knxi nwiQ

•''joa '-i-ijp '551D' :f 31?; nbni X'rhm

il'inmVin'? ' i ^ n:^5;-)t I ' ^ K 'Wiffl
••j^n n'n?^?n n^N •'IZ/TOI •'btin n-in •'j;n :n,;u; c
••niars nnis 1551' n; D-iipy n^piia
n;) Tint? n; n'? nTb'T injNV n^
I'n^i^i riKn •"ins? '::n '51471 nips
ynu; nnjpy •'j^n ~''5u;i n'i£7D-ni<;i i''nriK"n>^ 'i'^ "i^P^
3953 n i p nn^' '331 K3 q'lt' V3W1 •'J51 ;''1PT) J331 nn'i? n n v ''ni tnjiy mm n-'\u'b^^ PP-
13y'?Kl 'JKIU'P "jN'!!; '33133 Pl^ll
•riK pnK njy•^ :nnp) lavV^!^) ''S^''^ ^?>''^V «
n3 vsip'Vtj n; pnK S'DIIM :'-iippi
injK"? FiV iWri3-i n n n s 3-!3'i3V
n; Kin'3s n;i 3-I3 n; n'? m'V'i •'ni !-i)5n''KTiJ<;i nt^Vff'nN; KirT'D?<Tiis;') b-jrrif*; ID
TDK nil? '331 na nipn'K n;i nivVt?
•.n-p n'.sj-j! I'VN IID»|;'3S1 n}g'?i<;i
nisn n^ 3'p3 pqis la i!¥'?'?l"= nc/Kb lb bK''Ui3 n i n n l'7"ni7b: priN'i? liv'?':!'! ^^
nj Fi^ ni''?'! in3K'? rh btpma
'Ki^ nnsfi; 'W'n I'VK Dnj'D
n;'.l'7n r\'qi<, WK-I nbk Dni'-s-nK ib ibni
'1 ruptoi I'lrjK Nino iiinri;^!!'? Dob nin'' npK -\i/K niy'm I'-IDK Kin tonn?!^)?'? u
'jKito' '33 n; ip'gs im"? ;^ i n s inn'Knv-bj; nniya ynxio bK'itz;'' •'BTiJf w i i n
l«Ki3 :iin'^'n b's D ' l y m Ky-jKn
n'nynT Kaba nVis nv r'?VQi?T D''"i3ni3n nn n
Kin •'-jvnn ''Nito' '33 n; Kijas"? nai ni^a •'H'-I ttnnKi nt/'n wn nnvian bKity-'^-i np
V, ''•'VBT Kial'3 nirjina ^llnsi nipb
'ly'"?!!/
;' 'p'VeiDa :n'-iv>?"i KV")K3 niski cij;
nii"is Qv '^hiTz;' KJIJ nn'n^ ni?to DV n n y n Tibn nv-iEi-bK li-i nin'' •':K nipK"? ntun-^K
'j'pgn NIK "I '73 n^ Q'lVPi N3'?13
Kijs Kn ^; Dig; nijita injji'; iiinji
in nin'' •'3.9V nu/'n ipKn qi^K nST •'JN; ii^iS'bB riK b
:niI33 '313 VsjP' 1'13K1 '^^m TjPl •niji'-)B -hK yniyi TI-IN) wmvj bnj; '•'3K
33 ^iri'an 'm niuto"? ;' nn^iK ny-igb n''n'7i< ^I'-nn? HKT niyn-bK nin'' "nipN^i«
iliajinip 'n; iin^s ilrjNl nvng'p
llnKi 133|73K '1 "33 n; 'j'snip ps= niuK-ba riK i 5 i n nnK :^K''3a r\']r}i ^•'IIK I'-inK') p
'33 n; n^W'i n v i s ov 'j^n; ^inij -•aa-riN nbvJ) nvia-b^ naii 'tj'-nK inriKi •^iv??
'"CP
DPin'bC3 OP .priNi nifn wn :!i)"pe DP ii»i)C DP , ' « I B'nnian ')3 sciB bB D'lnb i)ft PI p3cpn .-111 m a s i "n '31BI .xinp "n 'aisi (m)
hppb P31PP. "iji iST n r a 'n'l (np) :(.fi' pb'JB) qip TBI pbppp Dpp'!)3i iblSt Ol'B ftbft I'P P13b O'PiB pft3 ftbC ,31P3P PBftC P56 PlftP B3Pft bfipp
•|bB PBPs b6 P31 ft3 ,PbB»b Pinfip iBbB P137P flip .'n 33T1 (UP) :npf) be ppp be o')i»ei DPBB pi)ei I'PDc bp 3iep ,P'P D'PSB 'iPi'B ppp 'pse .ppS'
I'PPOb '131'bB [pjBPI pro DDP'b '131'JBP p'DSPC fm toft (ft' plBB) O'PbB naaii (a) :pi3ftp ')C3 o'ssb o'Bb3) me P3PPI ,P)e Piftn 'l ofibpp ftb
fi'p .'n 130^! n i i a n n m (^) :'Rip'bc 'i3i D"pbi iPbpb '5fi 'fnp. 'n ' J K :i3 DiBb iftsB . i w m tiiriN (ja) :»pp pipft 'ib P3 (pibp)ift) 'Poft ppft . i r m
P'P iftp 3in3P P5C1 (3' piPD) 'bft IBPC to bftPP '33 JP obupb PPftC PTPftp BpiB .^N'ms m33M (na) :(.'p 3"3 ;o DC p"H P'pft3 Pnsb TPS PCft ftews
T n n j (K) :PI51C6PP bis PUPS pnifip oifip ,op'CP frp pi ,p)BP p'pspc Kin (la) :(:v)p 3"3 ;De p"c) ipi'3 pppot cpv BPIBI /'Bb O'biB o w e iPR'
•p' i»mP3 .iN'aa m n ' :ppip'i Pipn3 ipmb ,pini UDIC .nsnab o'n'jK nwni ptiK Kin :DpBi)b i3pi' Pib'C obBBb TOiiPe ibft .nwai p n K
PPtJB fllPl ,P1PP1P 'P31 OBb B'BCBl I'PPBP Dif) pftl35 pCb bP 131.15»mp» ppftb pe» D'ipnc pimpp pi scpb ppft o'lpBc pinipi) p .'n P B K I W K
1.1':' ft bftlBP) P13)P0P bp'l (ftb:' 'bCB) PBPP 31)' (13':l) P'»P) D'PDC 3') bp .0Dift3i3 .nniKSX bs :(P:i Y'CPC ;ft:3' ftpb'PB) ipftp pbipet lb PBlb
nnft 0155 . n a i n nnw (a) :P"3'TP5 lb pftiip i"i3b3i .[biftn ft"D) bftinci (B:t3 P'eftPP) P'ftP 13PP bBI ppft Plft DlpB3 ftbft l)'ftc bp P .DP'P3eb OftpS
: P B 1 5 ')lft3 DB'BP'l Db'bn' Tftft ppfn .'on IRBBCC ' D 3 plP'bpi PWbC b3 on (ta) :D33PP3 in3 (i3:jb bftptp') D33PP bs DPIBB .•I3PP3 ins

iiO, 2 3 , 2 5 . The wives. In only three cases does the Torah
mention the wives of the leaders; in all three cases the reason
In to show that the offspring of these great people descended
not only from distinguished fathers but also from distin-
'luished mothers. Amram married Jochebed, a daughter of
Levi. Aaron married Elisheba, from the royal tribe of Judah,
a sister of ISahshon, who later became the most distin-
guished of the tribal princes. Aaron and Elisheba became
the forebears of Jewish priesthood. And Elazar, whose son
Phinehas became the only one who was granted priesthood

IliillllilllliillliiilPfflllliilllllltHI lllililllliilitiiiltlijiiilllliiilis^^^
325 / SHEMOS/EXODUS PARASHAS VA'E*RA 7 / 3-12

Israel from his land. ^ But I shall harden Pharaoh's heart and I shall multiply My signs and Mil
wonders in the land of Egypt." Pharaoh will not heed you, and I shall put My hand upon Egypt:
and I shall take out My legions — My people, the Children of Israel — from the land of Egypt,
with great judgments. ^ And Egypt shall know that I am HASHEM, when I stretch out My ham I
over Egypt; and I shall take the Children of Israel out from among them."
^ Moses and Aaron did as HASHEM commanded them; so they did. ^ Moses was eighty yean'
old and Aaron was eighty-three years old when they spoke to Pharaoh.
^HASHEM said to Moses and Aaron, saying; ^ "When Pharaoh speaks to you, sayin<i.
'Provide a wonder for yourselves,' you shall say to Aaron, 'Take your staff and cast it down
before Pharaoh — it will become a snake!' "
^° Moses came with Aaron to Pharaoh and they did so, as HASHEM had commanded; Aanu i
cast down his staff before Pharaoh and before his servants, and it became a smth
^^ Pharaoh, too, summoned his wise men and sorcerers, and they, too — the necromancer:^ • 'I
Egypt — did so with their incantations. ^^ Each one cast down his staff and they beccHih
organized group, rather than merely a large number. Thus, their lifetimes overlapped, the total of their lifetimes pin
an army is a legion, as are the angels and the heavenly the eighty years of Moses equals only 350. This corroboml-
bodies since all are disciplined and organized for a clear the view of Seder Olam that the four hundred yeui'i "}
purpose under recognized authority. That the Jews are exile began with the birth of Isaac, because he, urilll-.i
described in this manner is a high compliment; it indicates Abraham, was treated as an outsider by the nativci.-i .li
that they will leave Egypt with the common purpose of Canaan, and his lifetime, therefore, was considered lu In-
serving God and receiving the Torah. Indeed, Ibn Ezra sees part of the exile.
this term as intended to liken Israel to the angels — all of
9.1'arib ^rt? — "It cuill become a snake!" Aaron was to jh^* i*
them equally part of God's legions of servants.
this command to the staff, so that Pharaoh would H(!I? III^I
5. 'n 'JN-'S anyn lynii — And Egypt shall know that I am nature bows to God's will (Baal HaTurim).
HASHEM. This is a theme that is repeated throughout the <Ǥ Magic.
ensuing narrative. Pharaoh greeted Moses and Aaron with
the insolent comment, "Who is HASHEM . . . I do not know Pharaoh's magicians were able to duplicate the wimjiu
HASHEM" (5:2), implying that the very concept of the One and performed by Moses, thus supporting the king's in-i i- '•• ^
Omnipotent God was foreign to him. Therefore, a major that Moses himself was nothing more than a mii,(i- i-ic
purpose of the plagues and miracles was to display to the profession that was well represented in Egypt. This i.n • i
world that there is only one God.-S/brno goes so far as to say question of whether Pharaoh's sorcerers had any icil | it :
that the first nine plagues were not punishments but signs Alone among the classic commentators, Raml.'.mi -i'
and wonders to prove that/am HASHEM; only the Plague of Auodas Kochavim 11:16, Moreh Neuuchim 3:37) iii,iiii|."-
the Firstborn and the Splitting of the Sea were punishments, that all magic, even that discussed in Scripture, is >.tnj|j|,i i >
and even they had the additional purpose of demonstrating hand and that only foolish and ignorant people bellrvi? in h
God's greatness. The other classic commentators, however, hn'i'id --r--
copious proofs from the Talmud, dispute his cnnh-ipitjt.ih
6. ityy 15 . .. tyyy — [Moses and Aaron] did... so they did. According to them, the sorcery mentioned in the 11 •' iih ''M! ^
There is an apparent redundancy. Sforno comments that (a) real, and its practitioners knew how to alter niilKn '<•• ••
they followed the procedure ordained by God, in that Moses foretell the future by utilizing powers built into ' M ' I .
spoke as God's messenger and Aaron interpreted; and, (b) Very briefly, Ramban (Deuteronomy 18:9), Deredi li.<
they neither added to nor detracted from what they were and others explain that God created the univenic
commanded. Or HaChaim explains that (a) they performed earthly events are regulated by angels and other h- •
the commandment as they understood it; and, (b) they forces. God also provided that by the use of varkm
succeeded in understanding the Divine intention behind the or profane incantations, people could harness tlir .
literal command. enly forces and thereby override the laws of natuui i •
how the Egyptian magicians and others whomi |i
7. naty aij^an?;-]! — Eighty years old. Rashi (6:18) notes related in Scripture and the Talmud were abk- \>\ \-
that the ages given in the Torah for Moses and various miracles. It was because of this ability that filler |'F i
other people prove that the Jews were not actually in Egypt were able to mislead people into believing in iW p,
for the full four hundred years mentioned to Abraham idols,
(Genesis 15:13). Kehath, who was born in Canaan and went
to Egypt with Jacob, lived 133 years{6:18). Hisson Amram 1 1 . 'Bunn — The necromancers. A form n( iniiii
lived for 137 years (6:20). Even if we ignore the years that inquires of the dead (Ramban, Rashi to Genesis -11 i<

mm
 iiiiii«iiiNiij)i

ai-j / t xnxi nuns maw nso / 324

•'ri''3-ini ny-ia :3^-nj<: ntt'i^N •'JKI :iy"iKa "^K-ii^^ >

'ngla n;5 'niriN n; 'SPKl nVnsT
l u w '7317? Kb)n anyipT KyiNa
•"nK^vriN 'nK2fin] nn^yn? ''T'n>c ••rinji ny"i|i
^tj-jto' '33 'ray n; 'V'D n; p'^Ki
••D'^ii DipDtt/? nn^)? TIKI? ''i7Kni(''"''J3 'rayriK
nn^ya-Vy n^niji; •'nt)?3 nin'' •'3>!;-'|i bnvip 1^7,',) n
n; p'5Ni Dnyi? ^3? ' P ^ B J nna n;

!n3y 13 ]lni;i;;' 'f^S'i KD? j'lnNi niti/ Dij^atp-ig hi^)3i :iti'V ]3 anK niiT my nu;>i;3 t
IMfi na i^rjKi p:!?/ imp n3 niwaii
.•nVlS'^lS DT.313 mti7 D''J)3I^1 K''^E'"13 T'iD^?)
inn'g"? I'lrjN^i nKOaV ;; inN;in lan^ "•'3 n'DK^ inox-^N;) nu;>3"'7is; nin'' npK^i u-
an ns'igV nvis l u ^ v ^i'n^ nfiiB
inpin n; ap J'IDN^ ne'ni NHK ]«'? TinK-'7K mQKi n^m 03'? ijn TDN^ hyna D3^K
^V)' :N3'in'7 '11' nvns a-jjj '571 nfr2 K3;i :i''jn'7 •'n;' nvns-''3?'? 'q^i^ni 3pa-nK np. -
p n s M nVna niV pUK) nwb
nncHn n; ]ini< NB-II ;^ Tpgn xng •:i^i£7.'i np'' my nu/f<;3 i3 liyj?^!] ny-is-^N I'nrjKi
:Nj'3n!7 njni 'ninay nigi nV")s Dng -.fipi? ''n^] T'n^^ •'3?'?) nv"i3 ''MV inu)K)-n>c inriK
Kjitfnn'?! N;S''3nV nVis t]N K-;pi„.
Dnyip 'Einri ]13K CIN n 3 H
lini nnDin naa innia- .-p jln'wn^a

I'ifi dins 3i n6':) pr n'l •)n6j lii PVicft":?! PI:)» cnw p 'p iu ()6i .(ri:j n'jpS) pinif)3 pn PPJ I'ftc ')2> 'ii:ii ,'7J>D D'^PDI u'prii: op^n .niypN 'JXI (AJ
(D) :oo3 Pi3:i> cnn 7' . n ' nx (n) : ( J P n i w p fjwwn) ci^-^p si pfP'i n'DPi 'pipifi 13 Pi?'^:! pDi i3i PPpP'C') 5ip pitb Die 3) pnb [D'33I? '73W]
(j^'} :pw .p3Ji^ :D:!pf) niicc '»:3 [ i n i 6"p] -j-jii c'C »'7Pi nif) .nfli)3 H3»|:'C '7; PWI6D bD pus^ip ft'sn ,P": pi7p:i be IP7)> pi .'P-^ISJ pft DP6
-iipa v>oi lb pi»7> pi .6-3p»3 p'p7 li j'fti (DiipJifi) [p'cnb .nn^un^:! iDw 'ppp 'Pi6 'li-;'P ili 'p-jn^ 'ui OPDD IDP CU 'p^:)::^ '6)C ,]by^) b^^c

would not obey? So that the people of the world would know
':hat at a time when the Holy One, Blessed is He, withholds
tepentance from a sinner, he will not be able to repent, but
will die because of the sin that he committed previously of
his own free w i l l . . , " (MY. Teshuuah 6:3).
(b) The second Midrash quotes R' Shimon ben Lakish: "To
those who scoff at Him, God reacts in kind. [God] warns him
•:>nce, twice, and a third time; but he does not repent. Then
Ciod closes the door to repentance in order to punish him for
jiiwing sinned." Rashi's approach is based on the Midrash,
which Ramban explains and Sforno elaborates as follows:
I 'uring the first five plagues, God did not tamper with
I'haraoh's free choice; rather He let him make his own
titcision to resist God's will. If Pharaoh had repented
.incerely at any point, his repentance would have been
Kcepted, and he would have been spared any further
iiiffering. However, even after the first five plagues, when
Pharaoh said he would free the people, he was not repenting;
hi made the offer of freedom only because he could not bear
(he suffering of the plagues. There was no remorse for his
|i i-st sins, so he was not entitled to forgiveness. Even during
ihe last five plagues, God did not force Pharaoh to sin.
|i ither, the king was like a person whose activities are
Inhibited by severe pain, and whose doctor administers a
iminkiller. Then, it is up to the patient to decide what he will
do. The doctor can hardly be accused of coercing him to
engage in strenuous activity. Similarly, strengthening
Pharaoh's heart merely enabled him to endure the pain; then
it was up to him to make a rational, uncoerced decision as to
whether he would free the people. Only after the plague of
the firstborn did Pharaoh, of his unfettered free will, finally
recognize God's greatness.
1. ^«^a^ . - . mn^K — A master... your spokesman, ^'oses
would be a master in the sense that he would have the
authority to impose his will upon Pharaoh and punish him,
like an officer of the court (Rashi). According to Ramban and
Ibn Ezra, the simile is that Moses, Aaron, and Pharaoh would
be, respectively, like God, His prophet, and the common
folk, meaning that Pharaoh would come to revere the two
brothers.
3. 'ri?lMTiJ):i ''fi'n'K-n^ — My signs and My wonders. A sign
validates the messenger's claim that he was sent by God;
that is why Moses performed signs only for the Jews, who
believed in God, but needed to be convinced that He had sent
Moses. A wonder offers proof of the authenticity of the
sender; that is why Moses performed wonders for Pharaoh,
who, in 5:2, questioned the existence of HASHEM {Sforno to
verse 9).
4. 'finasf — My legions. The term KDY, legion, refers to an
 PARASHAS VA'EIRA 7/I:J-;M

snakes; and the staff of Aaron swallowed their staffs. ^^ The heart of Pharaoh was strong ainl
he did not heed them, as HASHEM had spoken.
^"^ HASHEM said to Moses, "Pharaoh's heart is stubborn, he has refused to send the people,
^^ Go to Pharaoh in the morning — behold! he goes out to the water — and you shall sUimf
opposite him at the River's bank, and the staff that was turned into a snake you shall take In
your hand. '^ You shail say to him, 'HASHEM, the God of the Hebrews, has sent me to yon.
saying: Send out My people that they may serue Me in the Wilderness — but behold, you h.nu
not heeded up to now.' '^ So says HASHEM, 'Through this shall you know that! am HASHI N,
behold, with the staff that is in my hand I shall strike the waters that are in the River, and UK'II
shall change to blood. ^^ The fish-life that is in the water shall die and the River shall beamu
foul. Egypt will grow weary of trying to drink water from the River.
^^ HASHEM said to Moses, "SaytoAaron, 'Take your staff and stretch out your hand ova ilf
waters of Egypt: over their rivers, over their canals, over their reservoirs, and over all IhfU
gatherings of water, and they shall become blood; there shall be blood throughout the land > -I
Egypt, even in the wooden and stone vessels.
2° Moses and Aaron did so, as HASHEM had commanded. He held the staff aloft and sinn /•
the water that was in the River in the presence of Pharaoh and in the presence ofhisserv.int-
and all the water that was in the River changed to blood. ^' The fish-life that was in the Rhn,
died and the River became foul; Egypt could not drink water from the River, and the bloot / n >, r i

R' Bachya (10:1) comments that the first warning of each
set was delivered at the River and the second warning was in
the royal palace, because those were the symbols of
Pharaoh's arrogance. He regarded himself as the master of
the River, which was the source of agricultural life in arid
Egypt, and when he was buffeted by a plague, his resistance
would be stiffened by the palace, the seat of his power.
Therefore, God chose those two places to proclaim
Pharaoh's downfall and show him that he was powerless to
defy the Divine will.
1 4 - 2 5 . The first plague: Blood.
1 5 . rrto^Bn N?fi mrt — Behold! He goes out to ttie water, to
check the water level, since the Nile was the key to Egypt's
economic life {Ibn Ezra). Rastii cites the Midrash that since
Pharaoh had proclaimed himself to be a god who had no
need to perform normal bodily functions, he would go to the
River every morning to relieve himself unobserved. God now
told Moses to approach him while he was doing so.
God sent Moses to the River because He wanted Pharaoh
to see with his own eyes that the water turned to blood as
soon as Moses issued the Divine command (Alshich.).
16. n'a-nsf ny^tt^'N^ — You haue not heeded up to now. Since
this was not merely a sign to demonstrate Moses' legiti-
macy, but a severe national punishment, it was necessary for
Moses to justify it by telling Pharaoh that he had brought it
upon himself. Contrary to his arrogant ridicule when Moses
and Aaron first came to him (5:2-9), he did not respond now,
because the previous signs and wonders left him afraid of
what Moses might do to him. Still, convinced that Moses was
but a superior magician, Pharaoh's heart was strong (vs. 13
and 22), and he did not heed Moses' request (Ramban).
Pharaoh derided them, saying, "Have you brought magic to
Egypt, the world's hotbed of magic?" (Rashi).
17. -n i^K 13 J7iri HNt? — Through this shallyou know ihii i
am HASHEM. Because Pharaoh had proclaimed initially I'IMI
he knew of no "Hashem," the first three plagues w i r in
tended to prove to him that contrary to hisskepticisni, / "H
HASHEM. This series of plagues achieved its purpose \.\\\t\i
Pharaoh's magicians were forced to acknowledgt\ // 'v ;)
finger of God (8:15).
19. |"irii<~^*< "i>3^ — Say to Aaron. Although not m(;nlli:nn!i]
explicitly, it is understood that Moses and Aaron wnriint!
Pharaoh before bringing the plague upon Egypt, tKi tln^v
were commanded to do.
Aaron, not Moses, was designated to strike the K'luiil
Since the River had protected the infant Moses wln-ii hU
mother placed him upon it, it would have been w[i.>ii)| h)\
him to be the instrument to inflict a plague upon it (RnnlW i
If the Torah considers it wrong to show ingratitudi- |n m-
inanimate river, surely one must be zealous never k) ^liilhi *•
human being.
^"ijTtpai — And stretch out your hand. In addition to -ihlhli'ti
the Nile, Aaron stretched out his hand to demonslnili' ih'*'
he was bringing the plague not only upon the Nile hi iij-.i
all the waters of Egypt. Otherwise, Pharaoh wnuli
rationalized that while Aaron may have changed tli<' hi
blood, the transformation of the other waters was cnn ••
some natural phenomenon jas, indeed, non-belicvr-i hHM
claimed, in an attempt to deny the miraculous natinc f i l i i i i
plague].
2 1 . a n v n t^^yiih) — Egypt could not. .. Only MM- i
tians were affected by the plague of blood, but nul lli-
In fact, if an Egyptian needed water, he had to buy il I'
Jew, but if he took it by force, the water changed to hi' •
soon as it came into his possession. Thus, when I'li.
ordered his magicians to duplicate the miracle (>•
K3-r / T NiKi nwna niMu; nsD / 326

"iioK^i tnin'' "131 nu?K;3 nn^K vgW i<b)

•^b :Dj7n nW"? ]K)2 nv-}B •2b -135 ni^n-'jK m-'
ni'? "j'TKio :Ni33; KPrW"? a n y
inKnt?"? n?^5) nn^Kin K;^'' nan niJ'ia ny"]9-'7K
Knpini Kinn q^a 'jv nnimu'? ;:i'T[.;3 np.ri v;mb '^Qrirityhc nujani TK^n nak^-'^v
inini ID qn^a aon Kjinb ii'snpK"!
THK"? '^•''?N: i^n^^; bn5Vn •'n'% mn'' vbK n^aiji
nv nynw-K^ mni "131)35 •'3n?v,!'! ''^vnif 'n'?\y
ijya ny Nnbap K^ NHI K^nann?
;; K3K ••"!!$ ynn N-ja ;^ noK p-jar
••ijN nan nin'' •'jifi; 13 ynn nKD nln'' nnx na, :n3
K;)J bv n^a 'T K"!pri3 ' n n KJK KH i33mi TK'js nij/K ti'')3n-'7}7 iT^-niuK nu)331 ngn
n 'iiji n< :Kni'? iiasni;!'! Knnaa '^
TIK'J'I N-iqj '-ip^l linia; Kin53
IK'73'1 TNipi U;K31 nmn TK^3—HWK ninn) inn"?
•nijNi !)• iNiriJ IP N!5 'iiipn'? •'KI^P nin'' inK'] nKin-in a^n nirn^"? n n y a
•tnun ap ilDS'? ^^m nwto'? ;;
':i)j nnvPT K ; P 'jy •rii^ n'lKi
•'n'')?-'7V'':iT-nu5i ^I?KI ng T'lnx-'^Jj; THK ni^n-'jN;
bj;) Dn''niK-'7V) nnn'K'^-'py 1 nnnnr^V ^''.1'^^
HOT iin^i iin'H'p n w i a i r a ^a
i)nai nnvnT KV^K '753 Km 'rr^i nnY)? n??""^??'"^! i^'HI °T^'''7?'! °0'''3''!3 '^K'?'''?
nifib p n a y i 3 : K : 5 K ' m j i xyij I -iK/j<;3 TnrjKi nwn p-iSyj/^^i :D''i3>f3i •''if}73i
(tnpn? nnKi ;^ T p a i KH? 1^0??)
iWns 'j'yV N"!n5a T K^D n; Knpi
TK^3 nu/K n^ian-nK "^^ hui)33 DTT nin^ my
u;i) b2 la'anriKi ' n i i a y •'I'y'i'n —\\pK n-'m-b^ i3Df7'.i vn^j? ••ry'?! nv-i? •'a.'-y'? "1'
['.•jrija n 'JUIK^ iKPiV Knnaa T
'•((•lyn I'j'a^ K^i N-iqi n p i m ' p
TK'in u/K3'T hnn iK^s-niyhf n n n i :Dn'? IN';3
i<;in niqi Mini ip K;P ' W P V nnn ••n^i "iN^n-in D'^n mrn^b nnyn ^b^J^l-nb)

lib nfiisi cp3b . n ' l s n iK^Ji (n<) :(13 oc 3"f) opift opbo p 3pfii D P 6 T
liens ocp bn -nft'P I'lPC 'Bb .iiriK 'JK I B K (U') ipwb p'lfn VP'C iifi'O
' iiirop;' OB pDft 'T b» opM D'BT7S53 tti 013 tt ir bn ppb tt p'sb i3ipb
!'i:io3 05 . n n n n ' :ijbp pnn5 pus D'3Cmp nno) DP . n m r u :(DC
"li abffli 0'3i3P)) ra'p Dib'3i ,pncb PP5P PDC» oib TS PVICBP onj)
I'l.'' |'3tTO p'6i pB3« p'fic D'p pJup .ntrnjK :pncp ppCBi on*'P
vn'.mm cp . a n s a yiK ^33 :p"5Pi:6 ib p i p ' '''"^ °'P"' P " " "
> :ilip)lf)) pft 'b331 JB 'b:3C D'D .D'3aN31 DlJISai :D'P33C plftpSPflSI
non y^a'i (3i) :cpb'"» PSDDRP P'PC nnn 0 3 : J P'cfn3) P3DPPPP
.133 m:(.') P3C ;t:P i"i:) lbs pfi Bb3 5pn PCmi iiW ivbn .pnK
:(P':P' ]bpb) -JJiP inn 133 '31»3,137 DC fioc ')5» ip'pfi fibi Tp' inmp
V3p5b j-)i i>'6t Pni6i oibf) inbB a p s O'PC ,i>3p)b .nB'nn KXI nan (lu)
IB .n3 fs (ID) :(T pniP)P ;p oc 7"p) i'3iS oc ppoi Dib'sb bim D'3cni
PliP3 'p infi 33,333 33 pprftc Pni33 P3n 'snn uncpc IB iciini .OJP
o'73v D'nCA I'fic 'sb .m'j i3arm (v) :(f)Piwt ftpp'OP n:fi' ibob) pb'bp
pft ppbp 13'Db ,pib'5b D'73ffi onbni pfip Pf) Ppcni obin Dib'51 onbra

I.'. Tini?"^(?a y^3?l ~ And the staff of Aaron swallowed.
Mltir Aaron's snake became a staff again [as did the snakes
. I the magicians (MizrachOl, Aaron's staff swallowed all the
• 'iier staffs (Rashi). Pharaoh, however, was unimpressed,
• Luuse he was satisfied that his magicians had been able to
inn their staffs into snakes {Ibn Ezra).
I liis miracle symbolized the Splitting of the Sea, when
Ipiii would cause the sea to "swallow" Pharaoh and his
I i((ies(R'Sachya).
:'l 14-12:36. The Ten Plagues: Their general pattern. The
<'i\ Plagues consisted of three sets of three plagues each,
hillowedby the Plague of the Firstborn, which was meant to
liicdk down Pharaoh's resistance and bring the redemption
111.Ml Egypt. The three sets of plagues were intended to
establish three eternal principles for all time. The first three
plagues proved the existence of Hashem (7:17); the next
three proved that His providence extends to earthly affairs
and that He is not oblivious to material matters (8:18); and
the next three proved that Qod is unmatched by any power
(9:14).
Within each group of three, only the first two were pre*
ceded by warnings to Pharaoh. When he ignored them, the
two plagues became "witnesses" that established the in-
tended point, as noted above. The third plague in each series
was not preceded by a warning; the point having been made
and proven, the third plague came as a punishment to
Pharaoh and his people for not heeding the message that
had been delivered forcefully and undeniably (Malbim).
329 / SHEMOS/EXODUS PARASHAS VA'EIRA 7 / 22 — » / '

throughout the land of Egypt 22 The necromancers of Egypt did the same by means of ihtu
incantations; so Pharaoh's heart was strong and he did not heed them, as HASHEM had spokrii
23 Pharaoh turned away and came to his palace. He did not take this to heart either. ^^ All ofilu
Egyptians dug roundabout the River for water to drink, for they could not drink from the w.th -i
of the River. ^^ Seven days were completed after HASHEM struck the River.
The 2^ HASHEM said to Moses, "Come to Pharaoh and say to him, 'So said HASHEM: Send out MM
Second people that they may serve Me. ^^ But if you refuse to send out, behold, I shall strike your atUi <
Plague:
Frogs boundary with frogs, ^s The River shall swarm with frogs, and they shall ascend and como. ii\i> >
your palace and your bedroom andyourbed, and into the house of your servants and 0/ i/nt/i
people, and into your ovens and into your kneading bowls. ^^ And into you and yourpeopl* • -u M I
all your servants will the frogs ascend.' "
^ iH ASHEM said to Moses, "Say to Aaron, 'Stretch out your hand with your staff over the rinnn
over the canals, and over the reservoirs, and raise up the frogs over the land of Egypi,'
^ Aaron stretched out his hand over the waters of Egypt, and the frog-infestation ascvmlr-i
and covered the land of Egypt ^ The necromancers did the same through their incantatiowi. .ii t • i
they brought up the frogs upon the land of Egypt
"^Pharaoh summoned Moses and Aaron and said, "Entreat HASHEM that He renunu- flu
frogs from me and my people, and 1 shall send out the people that they may bring ofiriti\\, •
"^The second plague: Frogs. the around-the-clock croaking, the frogs actually <:i"*|ii li-
2 6 . nir'ia-'JK K'a — Come to Pharaoh. They were to come to the innards of the Egyptians and threatened their llvi-i | !•
Pharaoh's palace, where he would be surrounded by 7:29, nggn, and into you],
courtiers and petitioners, so that all would know that the (3) Lice — Although Pharaoh's magicians finiilly ' ••'
frogs were being brought by Hashem's prophet. The first ceded that the plague could only have been brought by ^n
plague demonstrated that the Egyptian deity, the River, was Pharaoh would not budge, because the plague was un- MI
powerless against God's will. The second plague, during fortable but not dangerous.
which the River itself produced the frogs, demonstrated that (4) Wild Beasts — Anyone would have feared Uu IIIM I
it, loo, was but a servant of God (Malbim). when surrounded by beasts of the wild. Pharaoh fni ihi' 1^
time promised to capitulate to all of Moses' demtiin!-.
2 7 . ^'71331 • "73TIIJ: — Your entire boundary. The frogs halted
(5) Epidemic — Only animals died, not people.
as soon as they reached the border. There had been a border
(6) Boils — Again, the plague caused extreme c\hn imili
area that was in dispute; the dispute was settled by the frogs,
but killed no one. Furthermore, as implied by 9:1 I WIM
who stopped at the true border {R' Bachya). does not mention Pharaoh, it may be that it aff licUd <iu\\ •-•
aiynngir — Frogs. This is Reishi's generally accepted people but not him.
translation. Some commentaries render crocodiles. (7) Hail — The loud thunder and flames from \» ••
8. terrified everyone, making them fear they woulil MIH— f
•^^ Patterns of Pharaoh's responses to the plagues. same total destruction as Sodom had in Abrahiiin'-i hni.
(8) Locusts — Pharaoh said explicitly, remoijf ihi; J-
In response to the plague of Blood, Pharaoh stubbornly
/rom me (10:17).
ignored Moses and Aaron, but in the case of Frogs — even
(9) Darkness — Pharaoh did not ask Moses to pi.iy MM '
after his magicians duplicated the plague, as they had
behalf. During the first three days of the pl.i<|iii' it
duplicated the blood — Pharaoh begged Moses to remove
Egyptians could have used lanterns; thereafter, thrv ' ! '
the plague. When the other plagues struck him, he some-
not move (see comm. to 10:23). As soon as tii^ \iU\i'
times offered to submit to God's will and other times did not;
ended, he offered to let the people go, but iittni MHU
what was the pattern, if any?
unacceptable condition.
Or HaChaim explains that the determining factor in
(10) Plague of the Firstborn — Pharaoh's resist tint •; hj
Pharaoh's response was not whether or not he believed in
down completely, for he was also a firstborn.
God, but whether he thought his life had been threatened.
When he feared for his life, he offered to relent; otherwise, he 2. yniSifn — The frog-infestation. The translation (nM
remained adamant. Thus we find the following: Rashi, who says that the singular form of the wi M d 1 (ilf^i
(1) Blood — The plague was not life threatening because the entire infestation that struck the country. 1!«' «il«i i •••
the Egyptians could buy water from the Jews or find their the Midrash that at first only one frog emertji'd IMMM •••
own water by digging new wells (see comm. to 7:21). River, but as the Egyptians struck it, it split into iwni ((H •
(2) Frogs — In addition to the unbearable annoyance of swarms of frogs, which inundated the land.

iiH WKIKKKti
ll'^HiJ
 iiiiiiiliiiiiiiiiliiii il|iuiiiiiiliiiiiuiliiiilliiiiiiiiiii|liil lilllM

T / n - 33 / 1 K i K i ntt;na niBtt' l a o / 328

VVm ra? iln})3 'j^aj; K ^ I ny-jST

K^l nnn'? ^¥1 n i l s 'ngpKii^ :;; n?ri!i :nK)^-Q^ la"? nu;-K'7) in'-a-'^K Kaji n'vnB na
'jj-iyn '75 n s n i na -.Kf? <^K aa'? 'iiu
Kb nN 'riiffia^ K;IJ N-ir|3 nw-jn^
nrni/V W^i K"? •'3 niriu;'? n''p TK^n n'3''39 Dn_vn"'73
iB''?'?^™ :K"in3 'ij'iaip 'Wn'? i^'?^ TIN; nim-nisnnnx DW n^^u; K^KI'In'Nin•'n'')3p na
iKir]3 n; ;^ KnipT iria T'IJI'' nva©
nvja ni^ 'mi ni^Jki'? ;^ nnsiia
'13V n; nW ;; i n s p-jg nb iig'ni ns p^K n-jDK) n3;"i3-'7K Ka ni^n-bi^ hirf nax'^i la
iiK anD n s i n i'n-j^, pn'pg'i
iimnp '33 n; ino KJK NH Kn^iw'?
nW"? nnN IKQ-DK'] i^jnavii iKiy-nK nW nin'' nnK n
icjivilV '^Tii 'aTina :»<:;3VT7ya nK^n ynwi ;D''j;'7"i3y3 ^'?nr'73"ni?: HP ''?^l$ '^J.r' "=
ng 11T7K31 '^n'aa p'jj;;! IV"?'!
'ngy n'33i -IDIJ? ''yi 'nagi^/n
tinujp-'jj;') ^?3U'i? TJDSi '^^•'33 wgi'i'^yi Q^'Vl")?:^
'13103 inriiysai ^'nwnai 'iiaygi n33i :^''nnNtyn3i ^ni3n3i ^1135731 '^''igj? rT'33i ra
iiojyn-jy liptp' ' m a j ; ^331 '^ipST^
-V^ nin'' nuK^i ;D'':s7Ti3:^n I'^j/,! T'PV"''?^^ ^'PV?i »*
y^Ti lints'? i s s nwia'? ;^ nnKix
is;)3i(! ''¥ KTQi ^'S TiV?? IT "; n^nan-'?^ ^yn3 '^nynK ny? I'nrjK"'?^ TDK nt/n
-•jj; n'-iV'inQiyn-n^ 'jvni n^'iajj^n-'^vi nn'K^n-'?};
finj? nntfia fflnvpi N V I K 'JV
iji'''?pi •'K-jyni K;D '3^ riT n; ''7j;rii •n,yn •'K'-n '^j; in^'nx iirjK un iff'nyn ynx a
ip'3V)p"! NVIS n; tool xj^V^IV
D'-ny'^rin p-ntovn inn^vi? flK-ntf ogni y t i s ^ n A
ij)''C)Ki iin^iun^a NJIW")!! p n g y i i
iiinyip'i KynN "pv NjavilV n; Nnp'i :nnvn v~ii<-'?j7 n'-vmayn-nK I'jvi nn'-u^s •^
t\: •- • IT : • I vjv - L- : : - : 1 - v j - : i — ftv •• I T :
I'lni?'?! nwb'? nvis N-ifjii
• in Njaviij; i-iy;) ;i a-j|3 l^x -inij] noji nin''-^]t<: n''nvn ni^K^i T"^riKVi nu/bb n"vnD

;v^p ]S (ii3:a' P'DT) OD'IJJT iDJiP' o p s i pi ,DP'» ppb i:'f) (33:6P jbob)
ii)'c p .ibyi (na) :(T:P 0 ^ 0 ^1^3 pblii (y:f)S o'bcip) ibjn pfis
i'l'')) 11)3? bf) in^'i ,obpP ?iw b'pp;:) 61? .773D 'P33 p i n l i i . i n i a i
MVi .inyambai (tsa) :(.f)' opiD pr yo PI)D-)1W P^'PPD wnni (prf)
••••:i np6 u'yiPi .siinaafn bvT\^ (3) :(i Dp ^"p) popipni ]'D53: DD'P»
r"j?3D ;T br>wr>) iciin i?i ,D'b'P3 o'b'ps Pfpn f)'?i opift I':J5 voi
\K')] D)?? 'Ppi ]?i .pi7'n' pel) fj^ip D'mpio pnp inib p iiJicpi .cro
i'r!)3 ^''^'bis'-:; »7iDiD l)»pi cjM / ' u b 6"T'bnD .ocmo (T pips
PC13R DP'pb nn6 irPisii .'6CD31 isbs 1P16 p^niftc CPb .anioba on)
.ny-»3 ^h ptnn :(:(D p7o;D ;6' oc Vc) O'PCD ?pDn DP'pobs ,o'iz
pbi^C TD onpiil) pD'iDn DP6 pp .p D'ci» DPft piDC^n '7' biJ •Jnib
:(.op P1P)J5 ; f i DC Y'p) D'DC3 obi^c D'linb pipcrip j'li'sn Dpf) ^[6 .pn
.Kbnii (713) :D7 be ?rb 6bi ,]'3P1) 15D3P PPDD pswb .nwb aa (aa)
,P7P u'ST Ppncp PPDD :ip'op .ipimpb ")1IS'P 3p 6bc D'B' P335P ion
1KB a w (T3) :(j' 6nin;p p ' op Y'p) DP: POPOI 7'Dn P'P D'pbp ppbpi
,bl3DW Dp bj? D76P P33 f)bli p-JDB , 1 ^ WD ]f)B .sipfi I31D D6I .HflK
.1^7135 '?3 OK t^sa :Un:? b D'^bn) q»n -JD .PpP (S'irp 3Tf)) ibp in:

i' y had to buy water from the Jews, for they could not
Nil blood back into water even for themselves {Mid-
•I').
According to Ibn Ezra's interpretation, only above-ground
-.il'T turned to blood; but water that was underground when
ilii' plague began was not affected, even after it was drawn.
Iti'refore, when the magicians required water to emulate
111' miracle, they simply dug a new well.
' '. O'ln; nyHjHi^ — Seuen days. After seven days, the blood
iiiiiiged back to water. The procedure of each plague
• iinpied an entire month. The actual duration of a plague
' 1^ seven days, and the remaining three-quarters of the
• irith was for warning Pharaoh of its imminent arrival
(Rashi). According to Daas Zekeinim's understanding of the
above, Moses warned Pharaoh for three weeks, after which
the plague lasted for seven days. From then until the end of
the month, there was neither warning nor plague. At the
beginning of the next month, Moses would start warning
Pharaoh about the next plague.
Upon expiration of the seven days, each plague would
cease automatically. There were times, however, when
Pharaoh relented and asked Moses to pray for the end of a
plague, in which case it would stop in response to Moses'
call. Even when Pharaoh broke his promise to free the
people — as he did every time until the Plague of the
Firstborn — the plague would not resume.
331 / SHEMOS/EXODUS PARASHAS VA'EIRA 8 / 5-16

to HASHEM. "
^ Moses said to Pharaoh, "Glorify yourself ouer me — for ivhen should I entreat for you, for
your servants, and for your people, to excise the frogs from you and from your houses? Only
in the River shall they remain." ^ And he said, "For tomorrow." He said, "As you say — so thai
you will know that there is none like HASHEM, our God.'' The frogs will depart from you and your
houses, and from your servants and your people; only in the River shall they remain."
s Moses and Aaron left Pharaoh's presence; Moses cried out to HASHEM concerning the frogs
that he had inflicted upon Pharaoh. ^ HASHEM carried out the word of Moses, and the frogs dic.i I
— from the houses, from the courtyards, and from the fields. ^^ They piled them up into hecipu
.. and heaps, and the land stank.
^^ Pharaoh saw that there had been a relief, and kept making his heart stubborn. He did fu >/
heed them, as HASHEM had spoken.
The Third ^^ HASHEM said to Moses, "Say to Aaron, 'Stretch out your staff and strike the dust of the laih I,
Plague: jf gf^^n become lice throughout the land of Egypt.'" ^^ So they did: Aaron stretched oat his hm n I
'^^ with his staff and struck the dust of the land, and the lice-infestation was on man and beasi: .ill
the dust of the land became lice, throughout the land of Egypt. ^^ The sorcerers didthe same with
their incantations to draw forth the lice, but they could not. And the lice-infestation was on m.>n
and beast. ^^ The sorcerers said to Pharaoh, "It is a finger of God!" But Pharaoh's heart ((M-
"^^^^^''^^_ strong and he did not heed them, as HASHEM had spoken.
Swarm of ^^ HASHEM said to Moses, "Arise early in the morning and station yourself before Phai. u i/t
Viid Beasts — behold, he goes out to the water — and you shall say to him, 'So said HASHEM: Send " if
embarrass Moses. The magicians used demons to carry out their wisht;:., 1"
6. Ti3"13 — As you say. Had Pharaoh asked for total removal demons have no power over creatures as tiny as lic(* (/<-< =
of the frogs from his country, that would have happened. But from Sanhedrin 67b).
he asked only that they be taken away from him and his ser- 1 2 . 'i^nN~'7Kn^N —Say to Aaron. Like the plague of blni"
vants — so some frogs found a new habitat in the River and this one could not be brought about by Moses. Since tin' i!' >
the others died In the land, so that their stench befouled the of the land had protected him from discovery when ln> h
whole country (Sforno). used it to conceal the dead Egyptian (2:12), it would \\iv
1 1 . nnnn nnirr i? — Thai there had been a relief. Regarding been ungrateful of him to smite the earth (Rashi).
no other plague does the Torah state that there was relief. 1 4 . la'itoyn — [The sorcerers] did the same. They inili-.in
This was a decisive factor in Pharaoh's response to the cessa- Aaron by striking the earth, and while doing so th'i^y inim
tion of the frogs. Although the plague ended, its memory bled their usual incantations {Ramban).
should have been strong enough to influence Pharaoh's K^iri^'? — To draw forth. Since the dust of the land tui.l
thinking, because the foul-smelling piles of dead frogs were ready been turned to lice, they could not use that, -m iii-
everywhere and the River was still full of croaking frogs. Nev- tried to draw forth lice from a different source {Cui Anji '•
ertheless, the Torah tells us, the fact that there had been a 1 5 . MTia-'Tihtiv^^K — ltisaftngerofGod. Though Ih-^v ''
[partial] relief WQS sufficient to make Pharaoh stubborn (cf. Kli no choice but to acknowledge that the plague was t>\ iMi H
Yakar). origin, the magicians attempted to minimize it. By ciiltit-i
ia^"JiJ< ^3?^l — And kept making his heart stubborn. The only a finger, they implied that it was not of miijoi isui -
translation follows Rashi, that the word ng^ni is an infinitive, quence.
representing a continuous process whereby Pharaoh con- They did not use the Name HASHEM — the God o| \m^s \
stantly conditioned himself to resist the warnings and pun- of Whom Pharaoh had denied knowledge, for thfil Wi-'
ishments of Moses. Malbim differentiates between this term have been an acknowledgement that the plague had ' t •
and strengthening the heart [pin], which the Torah uses to de- about for the sake of the Jewish people. Instetid, lh»v "
scribe Pharaoh's recalcitrance in the face of other plagues. the generic word for a deity, implying that it Wiitt H MMI
Pharaoh had to make himself stubborn at times when he was phenomenon, for even Pharaoh did not deny tluil tlmts^
cowed by the ordeal and seriously considered submitting to a Creator of nature (Ramban).
Moses. But when he was strong enough to resist without a •«§ The fourth plague: Swarm of wild beasts. Iliin yjiu i
conscious effort, the Torah uses the term strengthen. beginning of the second set of three plagues, thciiiit|ih
•*§ The third plague: Lice. For the first time, Pharaoh's sor- which was to prove to Pharaoh that HASHEM is llm (jntl»
cerers were forced to concede that Moses and Aaron per- midst of the land, i.e.,HeisnotonlytheOmnipoicitt t;t*^ •
formed their feats not with magic but as the agents of God. but He is intimately involved in events on mtlhi IM
Tu-n / rt N1N1 niD-\a niMttr l a o / 330

T'riyK 1 •'nn'p ^^v "i^^^riri n'V")?'? niun nnK^i :nin'b n

tl^^ •'b^tf 'nax'? IS! ••b an K-JUJ
nKX''!?'? l a y bv) ^''inv "jvi
K-irj53-i l i n ^ fram nap Kjiv^lV
•qnjnB? inK] nnn'? nniji i iTiNriu;'
:KjnS'B ;'3 n'^ n s v i n i '?n3 ^i?)p o'ly'iiam n o i :i3''n'7>(; nine's T'K-'B ynn t
K-;r]33i n n ' ? niavigi T'lsyni
niVp TirtKi ni^ita pDJin :ntfiiK»' "•^y nin''-'7K ni^n pyv'3 ny-^s nyn i^inK) nt^to
pDy '73? ;•; Dig niwb I'i'yi n v i s
;i n35?io ^nvia"? 'iw 'i N y y i i v
]n Kpv^-iiy inipi niutan KDjri33 -]m myrin-in a-innn-in n^y'inDyn WOT mui^
1W33I' :Kn^pn ipi Kn-i-i p K;ri3
:NViK '7V w - i p i i n i j ^ iTiJT imti;
N"),!] :yil$n E/Ki^n] Dnan nntin nn'K na:^'] :mti'n K'-
ng!! Kritii-i nia •'is nv-i? N|niK< ynt? K'71 ia'?"nti; na5ni niii-in hrm •'3 ny-)3
b'Vg-i Kn3 iinan '7'3i2 K^I n3V n;
l'inN'7 igK nwki'? ;; nQKia> ;;' ••jK fnn'' nipK^] :n'in'' l a i -IK;K3 Dn^f< 3'
Nn?5? n; Knipi ii~jpri n; n n x ynxn i s y n N tin') %)3TIK ny? 'i''nnN-'7^h')3|<; nt^n
KV1K ''pa Nnip'pip'? 'n^i KVINT
I'lrjK niiK] p ngsjir i n n y t n -n}*; Tnnis u!] P'lt^'y,!! •o'^yfti 'r"iN-'733 np'7 n'-n) P
K"jD5? n; Nnpi nnpng riT n;
KW3153 Km% nirii KVIST
ujm Dbn '•'nri] yikn "ipy-riN ^•^) 'inyn^ in;;
nirj Ky-)KT K"J9V '?3 Ki^yaai • IT : • 1 •; jv T : i.' • JT T I V yr T ^ — : T ^ T •• : —
nasfiT :Dnvn"! KVIK '733 Kriis'^p
n; KgBK'? pn''u;n^3 N;ij"in p K'71 n''33n-nj<; K^'ifin'? an'-ub? D''Kiy")nn pntr/y,!! T
Knp^E nini i'7'3' K^i Nnn'pjj b)3y"iDn TjipK?] :nnn35i QiKa Qpn 'Tiiiii I'JD^ m
njttfnn n n s i m :»<-!''V33i KBjisa
K'n ;; d i g in Nna (NH) nvng'? "KV') ny"i3-n^ pm,^] Kin •''n'^N ynyt? nyn?-"?!^
linjn '7'3i3 K^i nviST KS'? fignisi iKiK'] ;n'in'' "inT -IU/KS nn^K yn\y m
m^K nwto'j ;^ nipKiio o; ''''pST KI?3
pBj Kn ni/13 mg inynKi K"j3y3 ny-)a ••3?'? b^f^rirr) npi? D3\?7n nE^n-'^K nin''
nW ;? ~im P I ? a^ nu'rii Kjn'?
n'pu; nini "WK n'3 T''7N mnKi nn'-Kin K^fV nan

•.o<ii , p i j i ,muiPD ,D'ii35 D'1135 . n i n n m n n (') npnb ims'C ,T13
11D51 pi ,(13:3' R'|:6'33) B1D31 llbP IPJ ,flO blBC 'b .13^ IlK 133nl (K^l
D'PbB) BlbDl B3n ,(J':33 fl bftlPC) 0'Bbfl3 lb blfiCl ,(13:1 3 0'3b») 3f)l» P6
:(DC i"c ;l:r b'Bbl PBID 03'b6 B » P ftbi ,i3i I3'ni .'n 1 3 T I W N 3 :((b:3 b
vis I'jPi; 'Db ,BCP '"D pipbb 'fn3 1DBP S'P 6b . p n n 'JK I O N (3')
'rrm (J>) :(oc V'c) pn6 '"B Bnbi ,(3':3 b'Bb) biP3 DJBC'I 'ISBB pf) n5i:3
DPtob . m u n nx K'sini; ( T ) :t"Bb3 f)"i"bnB . S P P I B .nasn
:illBe3B BPIPS P'13 bP pblC 1W I'fiP .1^3' NSI :ipf) DlppP [OWlpbD
ifiP ,D'5C3 '"B 03'fl It P3» .Nirt Din^N V3XK (113) :(:1P P1D3P ;DP 1"|;)
(l:t b'Bb) PBID 03'bf) BPC f)bl .'H 13T 1IBN3 :((:' 1"C) fl'D OipPB
ipib P3Pi:)3 (IB:' D'BP) 13 35mp bp i n » itoP'o in3 .'(JB i x a n n (n)
biu 131 biftcbi 03Pnpb RSDCn ,'bB I6DPB pi .r"Bb3 i"'P3i .im bra ')fi
PP13P bB Di'P lb TPBf) icf) P6 . 1 ^ TfisiN ' n n b :ipii:Bb b3* foe inibi
ib'f) .'b B3pPf IBinb '131 D'btfl oft aftlPl ,1P13'C PblP 'Ppb ,D'BT)DiD
OTO '3f) BPCP ,'Pnb 'foe I'CSB ,bbspft 'pn B P C P P ' P ,TPBfl 'P» ipfo
.IPIS'C PblP 01' Bt'ftb linf) ,'b B3pPC pib D'BIIDbp IPIS'C fis bbspf)
1PB pCb b3C '3DB ,'P1PB1 n p B IPHf) IPfo f)bl 'P1PBB1 n'P13P TPpf)
TPBfi IPf)' p ,b'BBP ptb ,'P'31B1 P3l6 131B IPfl' 1Pf)31 ,bv bbD P13X
(3':pb bf)prp') D3'131 'bl3 DP1P13P1 Dbl3b 3f)l ,0'131 'P1PB51 ITPPP
.BBJt'i ,K![ii (n) :ip»b 1P13'C oi'P bbppp .irmh i n K ' i (i) :DP'31P

.'). i^v ^K^)^^ — Glorify yourself ouer me. Make a request that
vou feel 1 cannot fulfill, and if you are rigfit, you will be able
I o claim that 1 failed your test! Tell me the moment when you
'I'dnt the frog-infestation to end {Fiashi).
According to many commentators, Pharaoh stili sus-
f >i;cted that Moses was a superior magician who knew, some-
l.ow, that the plague was about to end naturally. Conse-
. ILiently, Moses would assume that Pharaoh would demand
an immediate end to the frogs — which he knew through his
"magical powers" was about to happen in any case. There-
fore, Pharaoh attempted to outwit him, by asking him to
pray immediately — that the plague should end the next day.
Moses obliged him.
This demonstrates Pharaoh's stubborn wickedness.
Though the plague hurt enough to make him beg for mercy,
he was willing to endure the pain for another day in order to

Ijlllipimwiwiw^^
iiliiiiiiiil

333 / SHEMOS/EXODUS PARASHAS VA'EIRA 8/17-2a

My people that they may serve Me. ^^ For if you do not send out My people, behold, I shall incitv.
against you, your servants, your people, and your houses, the swarm of wild beasts; and thv
houses of Egypt shall be filled with the swarm, and even the ground upon which they are. ^^ And
on that day I shall set apart the land of Goshen upon which My people stands, that there shall br
no swarm there; so that you will know that I am HASHEM in the midst of the land. ^^ I shall mah •
a distinction between My people and your people ~ tomorrow this sign will come about'"
2*^ HASHEM did so and a severe swarm of wild beasts came to the house of Pharaoh and the house
of his servants; and throughout the land of Egypt the land was being ruinedbecause oftheswani}-
2^ Pharaoh summoned Moses and Aaron and said, "Go — bring offerings to your God in Ihv
land." 22 Moses said, "It is not proper to do so, for we will offer the deity of Egypt to HASHEM, OI II
God — behold, if we were to slaughter the deity of Egypt in their sight, will they not stone us? ^^^ Wr
will go on a three-day Journey in the Wilderness, and bring offerings to HASHEM, our God, as lit
will tell us."
^'^ Pharaoh said, "I will send you and you shall bring offerings to HASHEM, your God, in //ic
Wilderness; only do not go far off — entreat for me!"
^^ Moses said, "Behold! I leave you and I shall entreat HASHEM — and the swarm will depart fr> >; 1
Pharaoh, from his servants, and from his people — tomorrow. Only let Pharaoh not continue i'i
mock, by not sending out the people to bring offerings to HASHEM. "
^^ Moses left Pharaoh's presence and entreated HASHEM. ^'^ HASHEM did in accordance in/Zh
Moses' word and He removed the swarm of wild beasts from Pharaoh, from his servants, and fn'in
his people — not one remained. ^^ But Pharaoh made his heart stubborn even this time, an<l i"
did not send out the people.
underground, so that the Egyptians could not feel secure claim that Hashem was all-powerfut even in the Uim! II
even behind locked doors (Sfomo). indeed, God is everywhere, Pharaoh argued, then Ctiii yi''
18-19. ma m ^ ^ i .. . 'ni^Qni — / shall set apart. . . I shall not bring your offerings in Egypt? To this, Moses respond' >'
make a distinction. The apparent redundancy refers to two that Pharaoh's suggestion was untenable. The Egy|ili.'M
separate features of the distinction between Jews and worshiped sheep, the very animal that Jews slaughici !•
Egyptians. First, God said that He would keep the swarm serving God. Could the Egyptians tolerate such olfnin^ji
from entering Goshen and secondly, the animals would not without reacting violently?
harm Jews anywhere, even if they were in the land of Egypt. 2 2 . nn^rn Iiayin — The deity [lit. abomination] ofEgyjil-. 11 H
That the animals did not enter Goshen was miraculous, Torah, speaking to Jews, refers to all idols as abominni IUM
because they came from far-off lands and were far more (Rashi). but when Moses addressed Pharaoh he surely u^n d
mobile than any of the previous plagues, being fully capable a more respectful term.
of running to every part of the country {Ramban). That they 2 4 - 2 5 . Pharaoh concedes that it would be impiopn i^
were barred from Goshen was proof that / am HASHEM in the
slaughter sheep in Egypt, but he offers another condlii'i
midst of the land.
do not go far. To escape the wrath of the Egyptian [)opnl •
1 9 , "irrnb — Tomorrow. This is the only time that Moses the Jews need not travel for three days; it would be Hu! II' ]• •
specified the starting point of a plague. This may be for them merely to leave the cities, and bring their <»lh-t^ .
because, as noted above, the swarm was different from the in the secluded countryside. Moses did not conlcii i-
other plagues in that the animals were already in existence request. He merely warned Pharaoh not to mock 11 in pi , i
and were on the way to Egypt from their various habitats. by going back on his word (Or HaChaim).
Thus, Pharaoh might have contended that the swarm was a 2 5 . "inw - Tomorrow. Moses would pray immediatdv -
natural phenomenon that was already in progress. There- the swarm would leave the country the next day. (!tilil.- >i
fore, Moses foretold that it would come about the next day, frogs, which died and whose stench befouled the \a[u\ >'
something he could not have known, except through God. animals left the country so that the Egyptians would
2 0 . yiNn firitt'n — The land was being ruined. The animals benefit from their hides; the purpose of the plagurji wii •
stripped the trees, destroyed the crops, and even snatched punish the king, not give him economic benefits. Thn i >-
infants from their cradles (Lekach Too). Moses did not pray immediately was because phm
2 1 - 2 2 . For the first time, Pharaoh's resistance began to himself had set the precedent by asking that th<? Inii.
break, but he offered to let Israel bring offerings to God only removed only the next day (Ramban).
on his own terms: if they did not leave Egypt. Abarbanel 2 8 . nN^trr aj;©? n^ ~ Even this time. Even though U>'- <
comments that Pharaoh's terms were in response to Moses' promised to let the people go (Rashi). Even thougli th*'
n3-p / rt Knw n^ns niMu; nao / 33/

Kany n; ^'riagi ^lavji T'layai w'pm iiynTiK T-nn^i iipv^i ^''iJ.^VS^ % D'-'^t^a
KyjK ciKi Knny n; n n y n '133 ii*??!'!

•jna n^^ o'lsj? '135;^ iii/ii NVIK nny '•'KJV IE/K lu/j TlN'nK Ninn DI'5 "•'ri''^9n)
yiriT '7'-i3 Kany inri 'irja'p KST mn'' •'3K •'3 vin ivn^ iny Du;-ni''n Ti^n'? n^'i'V
'iWijio' :Ky)K 1J9 \shvj ;^ nas ns
nrrp^ v.m 'n^N ^nji ^y) 'lay'? ijj-iis inn"? ^av fn^ IBJ/ i^a nn? •'niptoi :K1!$'7 ^lE?
Kn?5i 13 ;; layia n n c i^O?^ i^O^
n's^i nj7-)s iT'a'? ti'ipn Nany nn^a 133 nn^ "^'^J] P nin'' toy^i :nTn nKn mn;"
n^antiK ons"?! NyiN '7321 'rinjy yiKn nnti'n nnyn yiK-^^?! inny JT'DI n'vjs
nVis Nnp K3 ;K3l-iy Dig \a Ny-^N
Dig inai I'j'm IBNI i^nK^i nviih iipK''] TnrjNV^ HK/a^'?!;*; nj?"!? xnj?'] a'nvn '33)?
lijn K^ nitf S nnsj aa :Ky-iK3 itoD^S 1133 K"? nE7)3 IKlKp ;]'"]N3 n3''n'7K^ m ^ l 1?"?
rVoT 'KiynT Ki'ya ni? la layia?
;^ n-jij Knai'p I'apn Kmas nan rh IP irn'^K nin''!? nap nn:^)? nn^in ••3 is msz/yl?
••K-imT K-i'ya n; nan; KH xan^N
Ti'i'^^ ii^Vfjp^ K"?) DPfrj/'p nn_yn nnj/m-n^; n i p
b'lj jinl' Kn^p •^^rjipiD iNiDJiip'p ityjss la^'n'^N nin''^ i^nnn naniaa ti^a D'')?! nv^'hvj
Kip? NJri^s ;; Dig naiii Knaina
nhvj)s KjK nyas IDKI la -.mb ng'n
DJFinan n^rii?; n^iyh? IS^K nv-i|) -IUK'^] :IP^K -IDK''
Kijin? llarj^K 1; nig iinaini ilan; n5^^ ip''n-in-K'7 pn^n pi "laiipa n5''n^i<; n p l ?
iVy Srn^ lipD1i;i N9 Ngrj-jK nin'?
pa} Kjs Kn nifjs nn^ina ;'^y (qK) 'Tjiayp Kiri'' •'3'3K nln niyn nipKi] :njf3 iTinyn
Kany 'ny;i ;; nng •hm, iinyn iBvui pnayn nj;"!?)? anyn iDi nin^'-'jis •'ninyni
nnV arria nnyni 'nnayn nyjan
x^T 'jng unpu;'? rtv-ya tipi' K^ n:j7n-nj5 nW '••n'??'? "^m nvi? fip''-'7K pi i n n
ijgaiia :;^ Dig Krrai'? Kny n; Kn^iu^ :nin''-'7K nny:!] n)i-\B nyn nty^a Ny;;] rnin''^ nat'?
'" D-tg •'Vyi ny^a Dig IP nw)3
'iiVN] niffkiT Kmipaa ;' layiia Tinayn n'lyinia a'nyn Spj] n\|/a l a i a hin-' tyj/y
ttb ngyni TiHgyn ny-jan tcany m ia'?-nK nj/ia naa^i nnt< iKiyj Kb inypi
•qV n; nVia ig^ina iin iKniuK
KBy n; nW K^I Kirr Kanta qN :n};nTii<; nW K^i riKp nysa
•"!:•)^ 1}
1 ife BPDW f)"Dl (DiipJiftl tafi Pi3pp» ,pft5 DPPC) .yiKn jmwii .'IDC lipb 03:3i D'i3l) 03 Pbc6 P1I3B3 |Ci pi .13 oiJP -Ha m l j c n (r.f,
1:1a) n3TO3 Dip toi 03i)ipi)3 .yiNa Da'tibKb inai (Ka) -ibrnfi pisncfiVBI ,6'3131B3 D'3ipBl D'CPJI PIBT PI'P')'!) i3 .31Bn JIK :r"Bb3 "i'ViAj,
iKll (KJ3 3 D'3bl)) JIDD '53 P3131P D3bl)bl 1153 .O'lSP pflT . D n m n a B W .11 P15bl V 5»b 531)1 P3D b33 m j 6 3 1313 DBP C'1 .(3-3:6' Y'C) 053 0'S>'T>vij
' '11 'Ifop 137 ,0'lil5 P3»)P ,-)y>b 'bj imb P' 71D1 .D3151P PPlfl /blip b6lC' ipipi) nbnP3 .TB is 515C3 PDil) 1703 ,DD'iC 63 D'siP PIBpbl) 'O'DJl^^
ma) :B'»P3 .lApoi x'ji :D'P31I •oh opfiT 'IPC .O'psir isfe pp'3r o'liob C B l l P i P pi .Obp3bl 06Tb PTOW I'B'IBI OP'is J'Bplp V1561,5'P1)"1^|,
• ii TPB'i -jBib 63 D6 pi .obDP3 jpftp) .Ti ^K inyii (la) :bPBb ms .bnn .ini^iam {m :(7 63) 6!)iD3P '3") P7i)3 6P'673 'DI D'BIOI onp^f^^
n'l CBCP >s'i iicb3 ini6 fiipc: I'wc .Pbspa P3TI CBCBI ,i»ii bi3' Pb73m 6b (6':b o'i37) im b'o n6bB) 6b pi ,0:|3 tbnb) 's pbDBi pi .'PPB •,,
: 11)11 DPb P'5' 1P1) D6C .D'onsta iPDC 11)3 ipi) 6bi .aiyn lo'i (la) :bbDDo'nbi)C3 'Ps'BCi: S"B6 .yiKn aipa 'n >i)< 'a yin jyn'j :IBI3 6'P PCIBKJJ
l''i D3P6 pbc6 '336 inftc B'W .num nyaa nj (na) :(3 oc iX) opnios (a) :-|i)B i'3i '»B 1'3 b'73't .ms 'nnwi (o') :D'5iPDP3 Pi5"ppi5 'p-r-

lln-' narrative stresses that these three plagues did not affect
I!K' Jewish people, iwhich demonstrated that God controlled
itll minutiae of earthly happenings. Although the first three
I'lilljues, too, did not affect Jews, the Torah did not mention
iJMil factor, because their primary purpose was to establish
il'f^ undeniable existence of HASHEM.
I r. a i v n — The swarm of wild beasts [lit., the mixture]. The
plague consisted of every manner of aggressive wild b e a ^
snake, and scorpion {Rashi). ^
Instead of their natural fear of humans, they were no
Divinely incited to attack people (A/sh(C/l, Malbim). ,
t
rito'iKn nai — And euen the ground. Mot only were anima'^-y
roaming free throughout the land and in the houses, the ver^gt
ground teemed with snakes and other creatures that ne*

[|[||Ililiiriiiiii|iiiiiiiiiiiniii
335 / SHEMOS/EXODUS PARASHAS VA'EIRA 9/1-1.!

^I_I/ASHEM said to Moses, "Come to Pharaoh and speak to him, 'So said HASHEM, the God i)/
The Fifth ^^^ Hebrews: Send out My people that they may serue Me.' ^ For if you refuse to send oi il,
Plague: and you continue to grip them; ^ behold, the hand of HASHEM is on your livestock that are in ihr
Epidemic field, on the horses, on the donkeys, on the camels, on the cattle, and on the flock — a vciii
severe epidemic." HASHEM shall distinguish between the livestock of Israel and the livestock <)/
Egypt, and not a thing that belongs to the Children of Israel will die. ^ HASHEM has set .\ti
appointed time, saying, 'Tomorrow HASHEM shall cany out this word in the land.' "
^ HASHEM carried out this word the next day, and all the livestock of Egypt died, and of Ui<'
-'-' livestock of the Children of Israel not one died. ^ Pharaoh sent and behold, of the livestock < >/
Israel not even one had died — yet Pharaoh's heart became stubborn and he did not send < uii
the people.
The Sixth ^ HASHEM said to Moses and Aaron, "Take for yourselves handfuls of furnace soot, am I h'l
Plague: Moses hurl it heavenward before Pharaoh's eyes. ^ It will become dust over the entire land < 1/
Boits
Egypt, and it will become boils erupting into blisters on man and beast throughout the lant I > 1/
Egypt." ^'^They took soot of the furnace, and stood before Pharaoh, and Moses threw ii
heavenward; and it became boils and blisters, erupting on man and beast. ^^ Thenecromarn<'i
could not stand before Moses because of the boils, because the boils were on the necromamrt •>.
and on all of Egypt ^^ HASHEM strengthened the heart of Pharaoh and he did not heed them. <i'>
HASHEM had spoken to Moses.
^^ HASHEM spoke to Moses, "Arise early In the morning and station yourself before Phar^u \h.
epidemic would strike animals that are in the field, implying (Sforno). CJp to now, Pharaoh had promised to releiim- ih-
tliat animals kept indoors would be spared. This would Jews only to end a plague and spare himself furtini MII
explain why there were still surviving animals, as mentioned fering. But in the case of the epidemic, the damofjr w r
in verses 10 and 19. On the other hand, verse 6 states all the done; his livestock was dead — so his ingrained wickcilitpi.^
liuestock of Egypt died, implying that none survived. asserted itself.
According to Rashi [v. 10], only animals in the field were -^3 The sixth plague: Boils.
killed by the epidemic; thus, the reference in verse 6 to all the
With this plague, a new phenomenon began. Phairtfih '^
liuestock refers only to animals that were left outdoors.
personal stubbornness was broken and he would have tri?* I
According to Ramban and R' Bachya, even animals kept the people, but God strengthened his resolve so thnl. h>^
indoors were killed in this plague, as implied by verse 6. That could still be punished for his earlier sins. See introduulli:*M
there were still surviving animals after the epidemic is to Chapter 7.
explained in various ways: Mot all the animals died; when
verse 6 says all, it means the great majority, or it means 8. ipTii . .. na-iaDri iiht? — Handfuls . .. hurl it. Moatift flinl
that all those that died were owned by Egyptians. Alterna- Aaron were commanded to fill both their hands with «!•*>'.
tively, after this plague, the Egyptians imported livestock but only Moses was to throw it, all at once. Thus, men? UIHM
to replace their dead flocks or bought animals from the one miracle took place. Since one can throw with fore:? fii|l..
Jews. with one hand, Moses had to hold four handfuls — two ot h^ ^
and two of Aaron's— in his one hand, in order to hurl lh*!ji'
4. 'H nbani — HASHEM shall distinguish. Since the Egyptians Also, this small amount of soot spread out over the ('ntt'
worshiped animals and detested sheepherders, they would country, another miracle (Rashi).
keep their flocks outside the main cities and concentrate
By causing the plague to occur through such ii *tfui''
most of them in Qoshen, where they mingled with the Jewish
quantity of soot, God demonstrated that the bolh *iii
livestock. Thus, the survival of Jewish animals — which
brought about miraculously {R' Hirsch).
shared the pasture, water, and air of Egyptian livestock —
was an undeniable miracle {Ramban). 9. Tni^'? — Boils. The word implies heat (Rashi); tlum MM
5. i n n — Tomorrow. Moses informed Pharaoh of the exact sense of the verse is that the hot furnace soot i aubt i
time of the plague so that he would have time to reflect and inflammations that erupted into blisters (Si/sei Chachnnitn^ \
relent {Akeidah); so that it would be clear that the epidemic 1 1 . niBUnnn — The necromancers. Stripped nf )!.>
was Divinely ordained {Rashbam); or so that Egyptians arrogance by the painful boils that they could not i uni, i!.;
could bring their animals indoors {OrHaChaim)oT sell them sorcerers were ashamed to appear before Moses (Hitinlhii |
to Jews at distressed prices {Haamek Dauar). •*§ The seventh plague: Hail.
7. 133?] — Became stubborn. Even though he saw that an With the hail, the final set of plagues began. It:, puipi.-i-
undeniable miracle had occurred, he refused to relent! was to prove that God has no equal in the entire w< n !• i
P-K / V Knxi nttrna niMtt? nao / 334

-n'3 T''7N n-iani n:yis-b'js; K3 n f >3-'7J^ bin'' naK^i K

Kn^S ;; ni3>^ ]3i3 FIBV bh-nm
:')p7ij lin'79'i ' a y n; nb\s 'N-jinn
••J :''?n5V,!l ''Kiv-njs n^ty n''"i?i'n •'n'7K bin'' ipK 3
iy3 nyi NPii'ii;'? m a ' l y QK n x a mn''-n:i ran :D3 pnnn ^mi/i n^ii^"? nnx IKQ-DK 1
;; onij jp Krria Krii :iin3 qpjrin rii<
KniDTO3 NVf?D31 ITS'?? i<;50
D'l'ijma b n ^ n g D'-DTO? nnto? -IE;K '^^pn? njin
Nnin K3y3i n i n 3 '^)p33 ' l a n s raj7)3 ]% nin'' n5??ni nK)? "133 1511. lK'y5i np,?? ->
Ki'ys I'-a ;; E'n?!!! :N7D^ ci'fjn
N^i nnvPT K3''V3 p3i 'jN-jton
'jNnty^ •'pV"'??)? nra;; K"?) nn:^)? rapjp fyt bk-jii/-",
;? niui n iOVTO 'jKnip' '33'? '33)3 nin') ngnn mm nt/j?,! nriKi TipK^ nvin nin^ nto;;] n^-n n
inii NHinB;' i3V! 3ri)p ^n'n'3 K;5ipt
nnj] nnnBD btn nn'in-nK mn^ u/vh :y")K3 njn 1
nn KHJips n; ;; 13^11 !KVIK3
KT5'3 '33 n'lpi •'n'nri3T Kal'3 nnK nn-x'? '7N-)t2;''-'n rapani a''n:^)p napa Va
K^ '3K3E" '331 K-J'JJSKH •''1VB1 npKnv '^Knti/'' mpKi)? np-K"? nam ni/i? n^i^'] t
irn N^ Kri) nV")? n^wii nn n^p
US'? 3j3::nKi ^^ ly 'jK-jton K-!''y3n :Dj7n-nK nW Kbi n'iz-ja o.h b??^]
;^ 3QNin :Kny n; n^iu K^I nvnsn K"?)? 05^ inp I'lDK''?}^') nK/Kj-'^is nini I^KM n
li3-'3Dn i^p 113'3 i3ip ihrjK'pi nii/ta'?
ri'x'? ni^b n3p-jpi K3ini<"j Kri's •'3'};'? nn'^ntt/n nu7>3 ipnn ic/na W2 nii^'agn
by Ni33J<'7 'n'l o :nV3Q 'j'y'? Njnu; •by mm n n v n vnK-'73 bv piinb mm :ny-i3 D
•jyi NiffiK 'jy 'n^i n n ^ p i xy-iK ts ~ T T : ' AT: • I V J'/ T L- 1 T T : JT T : 1 : ~

"733 i'y3y3N '3D x^nvib Kyv:i TlK-^^g ny3y3>(; nn:3 ]mv;b nm^rj-'^yi nnNn
KWB n; i3'P3i' :nnvPT KynK
an; p-ip nviB niij laiji KJWKT nyn? '')pb nnyy ii^nan nis-nis; inp'i :nn:?f)p'
Kin'ii; mni Kjnu; ITS'? nttita nbs nv3V5N \-'n\u •'b^i nn^nt/n nu;a inx p'nt']
K^i K' :NTy33i K\?3«3 '}D vyay3!<
IB ntpta Dig •B'oV KJi^in I'j'S'
•'as'? Tnyl? D''J3U"inn I'^nrN''?) :nnn35i D I ^ ^ ><>
Kjtfnns K3D'W nii^ nx KJO'EJ nnji, -'7351 DQU-ina T'titt^n mrj"''? fnifn •'a^n n\i?'n
K3'3 n; ;i iii3riKi3' :'N"iyp ^331
'ji'pai Kn3 ]^r^p b-'-hp_ K^I nyngn
Dn'?i< ynii/ K"?) nyn? n ^ n x bin'' pmi] inn^:^)? 3'
aiob'? )•< ^DJ<;ll' :nipta ay ;; -inK'^3 inuj^-bif. nin'' nan ityKS .'
nVig Dig nnyipK) N39y3 a^pK
nyng •'aaV 3ir::nm npiia nat/n niyn-^K bin^
'"PT
tomjp ;B:6' I " C ) D'ISB p6 b3 bB P36B ibBP ipfii ,pBfi bci ibc O'JDR 6bi3 (J) :(fi':s3 D'i3i) i'P3»3 pp'tpni ip3,03 rpifi .aa p i m n (a) :ipp»3B 0"p
I'nijii IT bpc ,|'Bi3B3fi 'jp I'PCb ,romP3 .niuiajiaK mo I'nwb m :(r B'BP TPBB bBi BP'B 13BC bB B3p> |ipb3 ipf)' p '3 ,niB jipb .n'ln 'T\ V nan
(1) :(:ffi flBH PJlPC B)P ,B)CB )lCb3 P B31B1 ,P1B'BB 'b .]imff :PlBt3 )B3 .nauon shn m) :b'73Pi .n^sni (i) CBBIT ,Bin ,BPii) iii3 ,D'IB IBIBB bBi
»p» b5 p»'i opfo P33 top) ,p)»P3P DPb )'P j'fo p"fn . n a n a a i m x a ,)P333 0'P-5P>P O'BIBSI D'bpjB )B PB» 037 .11033 rfS :)"Bb3 p"'>lb'
•])pi)3 iBfoc ,l3b3 pnC3C lPi(i bo ftbf) n-)n mw 6b tofi .(i piDB b'Bb) O'lbo 137 b31 .nipn i p i t l :1P'7BB1 JD'BB PIIBP ,BnDB ppb P'B .P"'3blft t"Bb31
Iipb'3n3 B'W pi .D'P3B ib IBjpB Pft D')B 'B 137 pfl flTBl (J OP) B7P31P6 BP» bP liPlp p'tPBP 7pft ,B37B D'O') '7B ,PPfi T3 bib pit) D'f) P33 p-)t)B

inimals were still alive and Pharaoh should have feared their
tossible return (Sfomo). Even though the magicians con-
eded that the plagues were of Divine origin (/?' Bachya).
9.
••^ The fifth plague: Epidemic.
I, Ka — Come. This expression always implies that Moses
irid Aaron were to enter Pharaoh's private chambers without
IKirmission. The Talmud records that even though the
palace was very well guarded, they were always able to enter
will (Or HaChaim).
I'VK n'ia'71 — And speak to him. This term implies harsh talk,
unlike the other warnings to Pharaoh, where the Torah uses
the milder verb np'MK, saying. In this case Moses delivered
the warning with particular urgency, because once the
epidemic killed the animals, it would be too late to remove
the effect of the plague. In the case of all the other plagues,
however, if Pharaoh were to relent, the plague could be
removed, as happened several times (Ma/b/m).
3. The extent of the plague. The commentators disagree
regarding the degree to which the epidemic killed the live-
stock of Egypt. On the one hand, our verse states that the

iiiiiii iiiiiiMfiiifti fflfflifflllHlfllffliliillffl

337/SHEMOS/EXODUS PARASHAS VA'EIRA 9 /14-25

The say to him, 'So said HASHEM, the God of the Hebrews: Send out My people that they may serve
Seuenth /v/e_ ^^ For this time I shall send all My plagues against your Heart, and upon your seroants, and
^^^!f'.. your people, so that you shall know that there Is none like Me in all the world. ^^ For now f
could haue sent My hand and stricken you and your people with the pestilence and you would
have been obliterated from the earth. ^^ However, for this have I let you endure, in order to
show you My strength and so that My Name may be declared throughout the world.
" You still tread upon My people, not to send them out. '^ Behold, at this time tomorrow I
shall rain a very heavy hail, such as there has never been in Egypt, from the day it was
founded until now. ^^ And now send, gather in your livestock and everything you have in the
field; all the people and animals that are found in the field that are not gathered into the hous<-
— the hail shall descend upon them and they shall die.' "
^° Whoever among the servants of Pharaoh feared the word ofHASHEM chased his servant:^
and his livestock to the houses. ^' And whoever did not take the word of God to heart — he Mil
his servants and livestock in the field.
^^ HASHEM said to Moses, "Stretch out your hand toward heaven and there will be hail in tin-
entire land of Egypt, on man and beast, and on all the grass of the field in the land of Egypt."
^^ Moses stretched out his staff toward heaven, and HASHEM sent thunder and hail, antl
, fire went earthward, and HASHEM rained hail upon the land of Egypt. ^^ There was hull.
and fire flaming amid the hail — very heavy such as had never been in the entire Umtl
of Egypt, from the time it became a nation. ^^ Tlie hail struck in the entire land o/
plagues culminated in the Plague of the Firstborn. Thus significance than the mere cowing of a wicked persecuiiii
Rashi's reference is to the plague that was the climax of the Sforno adds that Pharaoh was offered the opportunity li.
current series (Gur Aryeh, Abarbanel). (c) An old Rashi bring many others to repentance by following his exarnph;
manuscript has the word iTi^3, famine; i.e., the worst plague The Midrash comments that this is an example of h"w
is the hunger caused by the hail (Minchah BeMah). God, in His mercy, warns sinners of the end awaiting tlniii.
According to other commentators, this verse refers only so that they will be moved to repent and thereby avoid ili*
to the hail. The term -^rism ^|i should be rendered many of My punishment for their sins.
plagues, meaning that the plague of hail consisted of many 18. in>33 niii-K*? I W N — Such as there has neuer been. I l|ii
components: thunder, rain, hail, fire, death to people and sense of the verse is that there has never been such n iinil
animals, and destruction of crops. Indeed, verse 27 implies anywhere in the world, and certainly not in Egypt, when; \nUt
that Pharaoh was more frightened by this plague than by the is rare and hail virtually non-existent (R'Bac/iya, Midrn.ili)
others, because only here did he confess that "I and my peo-
ple are ihe wicked ones"(ibn Ezra, Rashbam, R'Bachya). 19. nriVl — And now. Although the plague would not IM-JJIM
Or HaChaim comments that up to now Pharaoh had al- until the next day, Moses urged that the call to bring men im> i
ways suspected that Moses was a magician or had some su- beasts in from the fields should go out immediately, SIJ itdtt
perior knowledge of impending phenomena. During the there would beenough time for the news to reach all [)..iilriiM
hail, however, the king came to realize that God, not Moses, the region. Alternatively, the expression nnvi implies n i fili
was at work in Egypt, and that even the six previous plagues to repentance {Bereishis Rabbah 21:4); Moses was (.illiri)!
were imposed by Him. Because of this new perception, it was upon Egypt to save itself from the suffering of the linli ('''
as if all My plagues were being inflicted at the same time. i-laChaim).
Even if all the Egyptians had heeded Moses' waniinii. itu
t|a'3"bK — Against [lit., upon] your heart, i.e., against the hail still would have had a devastating effect because ni ii -
hardness of your heart, which has prevented you from obey- damage to buildings and anything else exposed to il. Iti ihi
ing God up to now (R' Bachya). case of the pestilence, although the God-fearing Edvi'ii^fM
brought their animals indoors and thereby saved ilit h
15-16. God now introduces a new dimension to the plagues
Moses did not issue an explicit warning to do so. Now In- •Ih*
and their purpose: the public sanctification of His Name.
because human liveswereat stake, since anyone stain litm M
Moses is to inform Pharaoh that he deserved to die during
the open was in danger of being killed.
the epidemic, but God allowed him to survive for a reason:
so that he would be forced to recognize God's greatness and 2 4 . Tign^ln5nri|?brin —F/aming-a/n/di/iehaf'/. Itw.i .M •-
proclaim it to the world. Clearly, the ultimate goal of univer- acle within a miracle. [The first miracle was that Im '•• •
sal recognition of God's sovereignty requires that all nations downward, though it usually rises, and the second w.i i • • •••
acknowledge Him, as we proclaim in our Days of Awe pray- fire and water functioned in unison {M/zrac/u').] To sfC'. '
ers. Consequently, Pharaoh's submission would have more fire and water made peace with one another (Rashl)
na-T / u Knxi nttria niattr ifli'
' N i i n n K i j ^ ^ ; ; i n s 1573 n ^ na'ri)
' i » f T r ' n i j j i i n ^ a ' i ' B y n; n^'iz/
-riis nbp ••'iayn 'n'^^? Win'' "iigK-na ii^,^ n-mxi
''n•a3la-'7^-n^i; n^t/'''J>? nKln nj/ag i la :ij^jj^;^\"^y ^,
'-IN; y i n T ^'75 ^nyai'Tinayai T]?^'?
ntfiD :Ky7»5 ^39 (B'^t?) ' n i a i rfb ijipa pK la y i n niaya ^n^ai ^na:^ai"^aL,.L,jj^
n n n n; 11s n^to^ti ' n i j j 3'7|7 jy? •nx) 3JniJ< 1>?3 n r ^ ^ •'fi'7l?tF nny '•a :i'^Kri-^aa m
xrna? 7|)3y n;) TIJI; i r n p i 'rinaj
NT ' j n a 079110 :Ky7f<; p 'Y'riwrii
^ ' 7 3 ' ' ' j ' n nj 7ni'tqi<^ b'79 '^mj,p_
:Ky7N ^39 'jpte m n j lynu/n j i n n
^'79 'layg .la niy'as fifi; jya l y t -
i r n n KM Knn^ •.]'\nmnbv!(b) NV7
t]'pri N779 i n i p n . i K57ya ftnpa in):a mi-KV nt^x Txn laa iT,a 1119 nj;'^'^iup^
laV Dn3f)p9 Fini97 rrin N^ '7 Kiq'?
n^to j y a i u. :]y3 l y ) n^^3nu;N7 K)a1'
ij;n nj?!^ njnyi rnny-iyi nipin Qi^n-ib^ ^^.i^y^^ _^,
^3 NVi?rr9 ' i ^ ' 7 ^9 n;i i n ' y g n; WU9 nDn^nidiKn-banite^a'gVnu/N-b^amjI^^P^:^^ "
Kb) K^i?na n a t i o n N7'y9i N I ^ J K
N779 ]1rr'^y n i n ; ) ' K T O ^ w w i
Tiari mb^ -rxn nn^an'tipx:: Kb) nitc/a xy jji-'-ityji^
'79yp j n n a i r i s n ; ^17773 i i i n i a ' i -njs D\jn nyia nayp nin' "la^-nis x'nj^ .^^.^^ ^
HTy? n j i ' i i h a y n; Wja nina
;n NMfiaS n a ^ 'W N^'ni K^ :N;ria^ -bi<i )3.b Diy-N^ nti/xi .••''rian-^^ imi7)3-n>i;"i I'l-i^'j;' ^^
:N^i?n9'nTya n;) ' n n a y n ; p a i / i
n>y bjj 77^ n; n n N .ii?/aV;; l a K i a ^
•.nim mpp-nt^i T-iay-nx a]j;,!i n^ri, ^^^
•'{<i7¥n7 Ny7i<i ^99 Nina iriii K^aw •"rfi DiiiaE/n-^j; '^ir^JS nuj nvj)2-bi<, r\\rr< -^^^-^^ ^^
Kapy ia ^ y i Kn'ya ^ y i KVIK bv
D'7{I;IJ3 :Dnya7 Ny7N9 'K^^JV) byj nnnan'^y? ^l^w'^^ ^''yf? Yl^'b^^ '^-,3
an> ; ' i Kjai?; w^ bs ri7pri n; nitfia
Ny7N ^y NiiiE')!t »<9^.7)pi N i n a i pVg
iD'7Va7 Ny7N ' j y N773 ;? nDatfi

•0k) Tna 'n^i :Dm!? ni?"''^ V^ '^^''imni^

ni7 K^ '7 N7rT9 t)'pn K i n g ua
n y a n n ^ P T *<¥•?{< '^99 . i n p T
irrtia n'jri-K^ nt&>if TAn laa inan -^in-i nr,pL,j:,^'
Ky7K taa N77a Knp^m lOyV n i n 7

:0:3' 3"C) 733C1 7T 163S BBP B'3PC3 IPBb ,>P133 PB'IC ij B7C .IPBi
/i'5C3 ,3D' ,D7' ,7!>i ,7D' |U3 7"v 571D' PjPPC 03'P J3) .B7DTOC . m o l n
•|DD6) B71'1 (B:3 BCIB) B7)1B ,B7D1B )B3 7"l'B OipB3 l"'B foP PJBSPB
nhv (D') :(B':P3 'JCB) 73B 3D1' to D'1373 (3:)B P'C^33) 1)P1') 7)V1 (33:3
|n')3 ')3 K'BB (to:' B'BC) K'BB D'33B '3C1' pi .Cl» pJC 1BOTP3 .lOT
') n'33B .vm W) :(Dil>p5if') ftv BD33B '5 . n n ' a n t]OK' u b i :(6:i B ' B T )
.^"jpB 1B'3» ,B7j(i C17B1 .O'BCB lii .D'»»,T to (33) :(J:7 J'»i) BCB D)'1
i:()B .D> 11P3 D5 .T\2n 7 i n a j i n p ^ n n ( i a ) :0'CCB p OJBBS BCB>
117 DC 3"C) DB')'3 OlJc IPB D)1p |lj3 pipuSl ,f>V D'l) 733B1 ,|'37m)) 733B1
p^l)elfoBlJ7))>.'n^AM^'3nK(^>):((:7•liai)^„. i i
™nD S3 7JI33 BlllPC
OB IBB Pf)1 IPlf) 'P'301 B'PPJC ,•5373 O'C-ja,, ' "" " " " ^ ^^'J ^roB3B
Vr\nm 71W m :'»i TBWBB pfe 3I3B3 is* rff'''''1''"'^^ V -'""^
I5'B3-7PB7 (B':3 337B3) BJDB BIW ftlBl ,'))B3 J ' / / ' "^'^
|,7,p.pJpPCB3'Pb,IpB'B'l<,lD3'PC3'pS33?:feiX
,,p.B 5C Pi'Pift BJBfo croc Jc )"'rB iPB JBSDB iS^,^^^JX"^A/ ' " '
337B3) B'iB nPCC '3 .J3D P30B (B:3' Bias, ™ ^=* >* " ' " 1 > (I':1B
P 6 , B PB3 . i n » J1S3 (n.) :(P:< Sfi';7) P'IB SJB ' f ^='"=' ' " = ' ' " I i/

•(I.!! The severest of the plagues? commence? And if the reference hereiTTT":^ / ies7
14. ilibap-f?3 — All My plagues. This expression implies that mentators explain, why is it referred to „ ' ^ ' ; , ! ' T " " ' > • ' / = ^P"
|||(; plague that was aI?out to begin would be the severest of To explain Rashi, the following a^,** ^" ^^^ P'«"«^ ••*, ^i nag
I'll the plagues. In a comment that the commentators find proaches that are offered: (a) Ras/i/shoulnf'"^ ,. ! % " ' ' ' = •
I'Kceedingly difficult, Rashl identifies this as nn3a n3n, the n1-7«3, tte p/agua oA(he early-ripe /n.«s , ; " T . ^ ' r ^ H ^ ^ *^°''=
I higue of the Firstborn, rather than the hail, about which stroyed only the crops that were fully „ ; ' ' " " ^ ^ *"= l^^'' ' ' V i n this
Moses was now warning Pharaoh. Two questions are obvi- that were still growing and pliant |v S i T ; : ' ' " ' " ° ' " ' f / j c l ^ at
•;iiis; Why would the Torah allude to the tenth plague at this plague was regarded as so serious was b f set of
'•lint in the narrative, when the seventh plague is about to 'ecause it struck a^",)'
the food supply f/?'yaa/couo/-Orteans) fti^r ' "^"^ «!'
'• ^"J The current set o^

iraiffi'iiiiiiimiiifiii [IMilRffll
339 / SHEMOS/EXODUS PARASHAS VA'EIRA 9 / 26-35

Egypt, everything that was in the field from man to heast; all the grass of the field the hail struck
and every tree of the field it smashed, ^e Only in the land of Goshen, where the Children of
Israel were, there was no hail.
2^ Pharaoh sent and summoned Moses and Aaron and said to them, "This time I have
sinned; tiASHEM is the Righteous One, and I and my people are the wicked ones. ^^ Entreat
HASHEM — there has been an overabundance of Godly thunder and hail; 1 shall send you oui
and you shall not continue to remain."
29 Moses said to him, "When I leave the city I shall spread out my hands to HASHEM; t}u-
thunder will cease and the hail will no longer be, so that you shall know that the earth i:
HASHEMIS. ^^ And as for you and your servants, I know that you are not yet afraid of HASHEM,
God." 31 The flax and the barley were struck, for the barley was ripe and the flax was in its stalk.
32 And the wheat and the spelt were not struck, for they ripen later.
33 Moses went out from Pharaoh, from the city, and he stretched out his hands to HASHEM:
the thunder and hail ceased and rain did not reach the earth. ^"^ Pharaoh saw that the rain, the
hail, and the thunder ceased, and he continued to sin; and he made his heart stubborn, he and
his servants. ^^ Pharaoh's heart became strong and he did not send out the Children of Israd,
as HASHEM had spoken through Moses.

THE HAFTARAH FOR VA'EIRA APPEARS ON PACE 1149.

When Rosh Chodesh Shevat coincides w i t h Va'eira, the regular Maftir and Haftarah are replaced
w i t h the readings for Rosh Chodesh: Maftir, page 890 (28:9-15); Haftarah, page 1208.

when Pharaoh broke his word and refused to let the people
go the order was reversed [verse 34], to show that Pharaoh's
resistance grew as soon as the thunder stopped {R'Badiya).
29 iiyn-riiiiinNS:? - When I leaoe the city. Moses would not
pray in the city because it was filled with idols. Since Pharaoh
wanted an immediate cessation of the hail, Moses had to in-
form him that he would not pray in the city. In the case of the
earlier plagues, however, it was not necessary for him to say
so because they were not to be ended until the next day
{Rastii; Ramban).
3 0 . liN'i''n n"!^ — You. are not yet afraid. The translation fol-
lows Rashi, who renders the word trm as not yet According
to Ramban and Ibn Ezra, however, ttie word means before.
Accordingly, Ramban explains that Moses was saying uy^,
before [1 pray] you are afraid, but 1 know that your fears will
end as soon as the suffering of the plague is over.
31 3 2 . The description of the crops was included in Moses'
reply to Pharaoh. According to R'SaadiahGaon, Moses was
explaining that despite his prayer, which would end the hail
and salvage the wheat and spelt [verse 32], what had already
been destroyed would not be restored. Ramban interprets
that Moses' statement was an implied warning that although
God had spared the wheat and spelt so that the population
would not go hungry, Pharaoh's renewed stubbornness
would cause them to be destroyed in a future plague, as in-
deed happened during the plague of locusts.
33 nuni — And rain. Rain had never been mentioned as part
of the hail. However, the Sages teach that when Mo»ifi
prayed for suspension of the plague, any hail that was fnlllMii
to earth was suspended in mid-air (Rashi). It would have I imm
expected, therefore, that those hailstones would Um--
melted and turned to rain, but even this rain was miuit t.
lously prevented from falling to earth {R' Hirsch).
3 4 - 3 5 . Verse 34 states that Pharaoh made his heart sliililu 'ta
and the next verse, in an apparent redundancy, stai*"i Mi.ii
Pharaoh's heart became strong, and adds that this lui|>p*-^M'-i'
as HASHEM had spoken. At first, Pharaoh's stubborniii'!iri w >
aroused, but it was still questionable whether he c.o\ih\ i.
dure the suffering inflicted by the past plagues and thr pi i i
ability that more were to follow. Therefore, in keepirm Vfi''
His prophecy to Moses that Pharaoh would not let iln- J . .
leave willingly [3:19], and with the Divine intention \\,,i<
Pharaoh should not release the people unless he wn*= \\f i
uinely moved to repent, God now strengthened his liniM
that he would not be influenced by pain and he wouM li'i •
his decision on what he wished to do. Thus, Phfiinnl
wickedness came to the fore, and he broke his word rtjjHii
•^ -inio b"Kiyi .piD ^"lyaia .Qipioa K"3p — This MUH.'M I
note means: There are 121 verses in the Sidrah, nuinnd' • •-
corresponding to the mnemonics '7"iv:i''a and V'^K^v.
The word'7iya-'i refers to the hard hearts of th<> h-f|V|''l tt
that caused them to be struck with the plague oi h.nil i
9:31). The word V"N"'y means God caused desolaiii n i, li •( !
laid Egypt waste {R' David Feiristein).
 luiii'l|!l|l|||l|

n'7-u / u xnKi rw\B niMtt' nao / 338

Knn K^fJrtT Kapv ^5 m N T V ?

nan K^pngi i^m bs n;i Kn")3 ;i3C7 nnfc/n yjj-'ja-nis) Tisn nan ^ri~\}Brj :2t^^"^3
'33 i p n '1 ]V)^-[ Ny-IK? Tin'Pia
:T13 n''n K^ '7N-liy •'33 ntt/nK/K lU/i y-|N3 pi u
nvns ri^E;i 13 :Kin3 nin Kh ^xnto': IT T tT T J rt"" T : • J" VT V -: I V 1 V JV : I -«:

rrgn iin'j ni5>^i I'IOK'?' r"?'^V *<")i?i

;l'3;n 'BJ;! Kjsi ni<3!;' Kiri Nmi
K^T n n M'innj •'JDI ;;' Dig 1'?^ na
nnVis "iJpK^i T'lnN'?! nc/'n'? k")i?'i rrv'ig n^?!?;'] n
;; D-;|3^ ]n I'VK? UI'?T T''?B K^VS? I'ln^
liEipin K^i i b n ; n^iuNi K^isi
n; 'pana nitfta n^ inNi oa :K335;nK'?
1131 wribn nb'p n^nn nni nin''-'7K iT-nvn na
ATT V v: J I y : r - : " : -
NJ^i?;; o-jij^ 1'7V3 n; toinatii mnng
y^ri^'Jn? -ilv •'ij' KVKI-)31 iwmip' n^'n VjK iKiN^] ;n>Dj7|7 iiQpn K"?) n5j;it<; nnV^Ki oa
KjVi; n s j i i tiKT' :NyiK ; n n s
;; d-jij, IP iwyiipriK KV iv? IV n??
niVpn nin''"'7f<; \ 3 3 T I K sy-|f)j^ "i''vn-n!^ 'TiKy?
nin''b •'5 v i n ivn^ iiy-n^n?. N'V h-jani \^b'nn]
:v9w33 Njnai i'3'aK Knyo nirf •'33)3 iw-jiri D-)D ''3 •'nvT, ^''1!.55{,1 nnK) tyiKn '7
xri^'Bf? ••-145 lp'? N^ K!Pb3i nKun) =''
n; n v i s ni'pn nosti psnii^ ••fiK 3''3N hnvt^n '3 nn33 n'lvt^n) nniyani iwribK Kb
;; nip, i^ya 'rrn; tongi KFI^P
nirji K-ipni KI731 K^'jp WjipoKi
nb-'^i!; •'3 133 K"? nnD3n') nunrji :'7)753i nn^ysni a'7
nVng umi !•> INVIK 'PV NDIP K^ irri J I7g5 ii/na'] T-vn-nN hv")3 n:s7)3 nt^n KY^ :nan i.^
tipiKi K^^pi K i i a i Niup v5)?nK ns
i^nn^V) Kin niaV? •T'"ip!l 'prrp'?
:nynN "qnr K"? luni "in^n) hiVpn iV"7i7-3 nin''"'?^:
'33 n; nkv K'JI nvnsT KS'? uppKi n^ K\3D^ ciD'^i n'^ipni Tn3n'! nuKin '^in"''? nvns KI^!] •T^'
n^tt7 K"?) nv"i3 2b ptnn iTinnj/i Kin i^V 135?] n'.
QDD trrcyn-T^ mn'' -is"! iC7i<;3 '^N'lt^'' •'33-nK

in)o '3f33 'b 0'3f)3 :nDi! . a ' a ^ miyurn :o'iiD3W 7inDb rippioi is?
pibi^'i Pi^T vci ]"liJi ,nnm6n .nan n':''DN '3 o ^ ) :(li':i on'W I'C)
[;i3 piDD b'l^li) T330 P3D D7P ^CD 1)3 pfji 'ftjp p"r6i -PCp ';D5 iinDb
.T133 Plpl>b C'lfj-lO Dnl)p3 D'imtD D'3Cn3 fJOpn iC IPICD C^Pb C
'fiis ,Dili'56 'p ic"37i ,Plir bu ipliwp i5'Pi3")n p (ns) ftmnsn '3"5 P')7ni
•)'i63 I'OC ]ri6 ifti ,^^>o 6b ,^na Kb (ab) :)\>) Wc DPSI ICD) PI61)D
,ifn»37l {f)':p b6'57) cir-ispoi rjibci is'br) ipm ib rusni -pf^b m'JD f)b
pcb (3P:35 bfjpm') qD? iiD^p pbns nsn pnc p owni .D'IJD P J P I
t^pib (P:n!) ibob) I'l'f'i P^'i WI3-)DD ,V"537 pf) '^6 ?6ni .p^nn np'i'
:pf)!> piiD f)|j pftb 1P3 fib ,Dr ^ift .(o DO fepfib
bsft .TUD ]R .iisrn UK 'nN^fs (U3) :"?35 7ni?n c^n? ib '7 .am (na)
DC ^"p :f)"p 63 f)pb'DJ)) D'bibj ofibn cip'op 'Db bbspo ftb •J'OT -jin?
f)p 6b i"7D 6ip»3p Dip bD pi -p^TP 6b l"7D -iiN-iin mu cb) :(:i
nni' Dip .isop 6b 71; (7:p' P'c6-)3) i33P' op in:' .D7ip ppb p'fti
D'cjppm ,D'6-:' D3?'6 i"7p '5 'PB7' , 6 P p Di q6 .nni 6b 7u (0:3 DP)
ppb .0-53P) .nnaa mytyni nntysni {nh) :D3bipbp3 mw yinnn
i^p' 6bi .133 Kb' pi .(r:rp c^'iJpn O'6P3 (P3:a3 3 D^ribm w) DDOP
,1?P 1)53 1?J i:)p3W 1133 DP3P PlDb 6"o Dipn3 f'p I'6p ,D63C1 'b ip-JDb
13 :(63:ib 3v6) vnwii) icpi P^IJD 6IO noi ? 3 ' P 3 piip fun 6b6
;:ib7J :5PCDP pi .ibsji nsppji o'Cp3 P7nirii P-JP'S 133 .313K m w n

.16. \Vf's, yiN? pi — Only in the land of Goshen. That there
was no hail in Qoshen was a great miracle, because its atmo-
sphere and weather were no different than those of the
iiiiarby parts of Egypt. That an invisible border could keep a
I iging hailstorm out of Qoshen was proof that there is none
like God in the midst of the earth.
('7. rW^B nbtt*?! — Pharaoh sent. He sent agents to summon
[liem. He was afraid to go himself lest he be struck by hail-
lones {Lekach Too).
mi^n 'riKUn — This time I have sinned. Why was Pharaoh
more contrite now than at any other time? He contrasted his
own actions with God's. God was the Righteous One Who
warned the Egyptians to save lives by bringing the people
and livestock indoors, but Pharaoh and his cohorts were the
wicked ones who let people and animals remain in the fields
where they were struck by the hail (Midrash).
2 8 . wnh^ n b ^ -— Godly thunder. The thunder frightened
Pharaoh more than anything else, for the Sages teach that
thunder was created to purge the perversion of the heart (Be-
rachos 59a). Throughout the narrative of the plague, thunder
is mentioned before hail because it was the thunder that
frightened the Egyptians and made them susceptible to the
terror that would be inspired by the hail. Later, however,
341 / SHEMOS/EXODUS 10/1-8

PARASHAS BO
10 ^HASHEM said to Moses, "Come to Pharaoh, [or I have made his heart and the heart of his
The Eighth Servants stubborn so that I can put these signs of Mine in his midst; ^ and so that you may
Plague: relate in the ears of your son and your son's son that I made a mockery of Egypt and My signs
Locusts ^^gf I placed among them — that you may know that I am HASHEM. "
3 Moses and Aaron came to Pharaoh and said to him, "So said HASHEM, God of the Hebrews:
Until Lohen will you refuse to be humbled before Me? Send out My people that they may serve
Me! ^ For if you refuse to send forth My people, behold, tomorrow I shall bring a locust-swarm
into your border. ^ It will cover the surface of the earth so that one will not be able to see the earth;
and it will consume the remaining residue that was left to you by the hail, and it will consume
all the trees that grow for you from the field. ^ They will fill your houses, the houses of all your
servants, and the houses of all Egypt, such as your fathers and your grandfathers have not seen
from the day they came onto the earth until this day. "And he turned and left Pharaoh's presence.
^ Pharaoh's servants said to him, "How long will this be a snare for us? Send out the men thai
they may serve HASHEM, their God! Do you not yet know that Egypt is lost? "
^ So Moses and Aaron were returned to Pharaoh and he said to them, "Go and serve HASHEM,

mentators note that the Exodus was a seminal event in world
history because it demonstrated God's mastery over nature.
Thus it became the textbook lesson for humanity that God is
not an aloof Creator, but the Master of the universe day by
day and event by event. This verse encapsulates that con-
cept, for it tells Israel that the miracles of the Exodus were to
teach them for all generations that God can toy with the
most powerful kingdoms, and that this creates the percep-
tion that He is HASHEM, the Mame that denotes His eternity,
because its letters comprise the words n:in'^ nin ri;;n, He was,
He is. He will be.
••ri^^Vliin — Made a mockery of. The translation follows
Rashi. Others (Onkelos, Rashbam, R' Bachya) render the
word that!performed, from the rootVby. R'Bachya explains
that in this context, the word emphasizes that God is the n^y,
First Cause, of all events [see previous comment].
3. "[iryij;'! ntffia — Moses and Aaron. Although Aaron always
accompanied Moses, this is generally not mentioned. Here it
is, because in verses 8 and 11, Pharaoh called them back
and then drove them away. Since Aaron was included in the
end of the scenario, the Torah mentions him here at the be-
ginning {Ibn Ezra).
'^l»"^y — Until when. You have seen My total control of the
elements and the atmosphere, upon which your very life is
dependent, but you maintain your obstinacy. Reason, appar-
ently, has no effect on you. Consequently, the way to break
your stubbornness may be through attrition, by subjecting
you to a succession of plagues. Until when, therefore, will
you refuse to submit? (Sfomo).
•>a3W nay^ — To be humbled before Me. The key to repen-
tance and righteousness is submissiveness before God. Be-
cause Pharaoh was haughty, he could not see the truth and
would not bow to the Divine will. He paid the price for his
arrogance by having his country devastated and his army
drowned in the Sea of Reeds {R' Bachya).
5. yv.K}'h^ — All the Lrees. This term is the basis of a dispute'
among the commentators, for if the hail destroyed the troch
(9:25), what trees were there for the locusts to consume? All
agree that the hail did not totally destroy the trees; rather,
that it broke limbs and caused severe damage. Accordinjj to
Ibn Ezra, several months must have elapsed between tin*
hail and the locusts so that the damaged trees could f lourlhli
again. Ramban disputes this on several grounds, amuiijj
them that the flax and barley were fully grown at the timti (tl
the hail, so that it must have occurred in the month of Atliii
(February-March), shortly before the Exodus. Consequoiillv.
Ramban holds that the hail fell in Adar, and the last thi"^
plagues — locusts, darkness, and the death of the firstboin
— took place in quick succession, in Nissan, the month I't
the Exodus. As for the trees, not all the branches were liiu
ken by the hail, so that the remaining ones could have ph.t
duced foliage in a few weeks.
6. •^^113 iN'snn — They will fill your houses. One would hnui*
expected Pharaoh's own palace, which was isolated and pm
tected, to be the last one infiltrated by the locusts, whlli- ilh'
exposed homes of the peasantry would suffer first. The ni, Im
of our verse, however, indicates that the opposite ocxi ii i tii I
that Pharaoh was the first to feel the effects of the ployuc cint t
the last were the common people. This teaches that thr-pnh
ishment came first to those who were most resporisibl-- fm
the persecution: first Pharaoh, then his courtiers, and lllnnilv
1'
the general population {Kit Yakar).
K^lii ia»5 — And he turned and left. Moses surmJM I \\m\
Pharaoh and his servants would be terrified by the |.ir(.*i|:i»it[1
that the loss of the remaining food supply would ruin* rt
famine. To allow them to digest the news and con'julK ht*
and Aaron left abruptly without taking leave. Mnrmfi wa^
right, for Pharaoh's servants persuaded the king tn i iiptlu
late [Ramban).
7. n''V^3>|:n — The men. Although at this point Phcitacih'N Hii
visors wanted him to capitulate and let the people 90, hti wff i
n-R 11 niMW tSV I 340

10 nu'ia
ns n v i g ni^ b<a nf to'?;) ^n^s^K •'rinapn •'j>i;-'3 nvjB-bi^ K? nt^n-'7>i: nin'' "ipK^i
innsvT K3'? n;i ns'? n; nng^ NJI?
'7'n3i 3 :iiiT5'3 xhK 'nij nKittf^ '7n3 :i2-ipa HVK •'niTK ^nti? ^ya'? innj? n^-nf^Viaynis
111 I'B? n; T}3 ^31 T13 aii?, '3?riiyn"i '••FiVlvpn nij/N nK^^i^a-p^ ^?? i i x a n?0ip \mb^
'ri'itf 'I 'nil!!? n;i a n v p a n n 3 y
nif'to Nnsij ;;^ KJK ns i w i n i iin3 •'3K-'|! DnyTT D^ •'n)3to'"itt'K •'nriK-riKi nn:^na
•rav, p-13 pi^ nnisi n v i s rxb prii51 -na I'^^N n)3N^]"nyi3-bis Hnxi nc7>3 Kn^,] :nin^
pn'?9'l 'Bj? n^ttj 'H-IE; !» KV^riK'? 7,3)3 rii)ih mko m-a-^v Q'^^Vu! 'n'^!? 'i^i^' ""P??
n; Kn^i?'? w 3 i o DK n g n t^n-jj;
I'^ininris N 3 U ^^to ^n^n KW nn 'By
K^l nyiKT mi^vj iiy n; •'aq!ln
n w T'3;-nK'nciD') •:^;:^V^ HB-IN npKi x n a •'iin
31J1?/ n; ^1311 KyiK n; 'iD'?'? b-ep, ni^an "in^-riN I ^pKi'viKn-nj*; rTN-i"? h-^v KVI
Krp \a xab -iNnwrn Kri3tt?
in 113'? nnyNT KJV'N '?? n; '^i3;i
ntfi^n ryn'ba-nK SDKI Tnan-])? M^ n-iKti/an
T^ay '?3 11131 -q'ra ii^ip'ii :K;^i?n ^nni ^ n n r ^ D ^nni :IIJP5 i^^VS^ :nitt'n-in ngb
i n n s i ! ITD NV '1 °'iyto ''3 'C?'
'?y lifT'iil'PT w?1')? ^nngis niissi
pgai '39C1N1 no Ktol'' ly nyiK nvn Nir::i iD^'i mn Dl^n i j ; nnni^in-by nni''n
n y ) s n 3 y n m i i :nyi3 ni^a
K^j?n'? KJV n 'D^ 'ntoN iy n^
pnij^t?;; Dij?, iin'?9n K n s j n; n^u* nmn-b'K'mn''-nK nny,!! n^iyitfn-nj^ hW u/pin"?
iDnyK) m3Js nt? nyi^ K^ lys l y n
ni'? ilcjK n;) ntjjto n; anlriNin
-riK] nu/to-nis; Di^i'i ton,^)? nn?K '5 vnri n-iurj
;^ DTj?^ nib's I'j-'iK iin'? ntoKi nVis

'» pvji wfti) .'5B piiji) to ,6B)?ptt ,imnP3 .nw'j (j) w DO [W 6"W 'IJW •"iw:" ' I P ' ' -Wis '« "a nwn •?« -n innn (K)
Dfina .•«! '3311 K^i :pf)D sfnri Pf) .yiKn ]iy riN (n) :')Dn ispi too (P333 ->''""' '5 P^^SPP ' ' " " 'PpW .iJi''''S'"ti (3):''(' n'cfic
mb '3 PUT ftJ iroa .snti m a n (i) nai ai5p pcJi ,p6a pf) pifnJ /fie .o-itocn i»© 'i «*' -O'ISB' imto 0:i 6 bfiwH oaj itopo xfi:
rsBip ifi on-cai oa-ipf) ipice n-Sc '"» i3Cia .ainin (n) :o'-i})) 'J biiB lefi iK* a?*) 'i P t o iCfo wi *»i »3 .'riMn 31P3S ib a'a

PARASHAS BO
origin of tfi^ plagues is not surprising. But it seems that even
10.
the faith of the Jews, strong though it may have been, was
As this Sidrah begins, the climax of Moses' mission is im- still not perfect. In fact, it was not until the Splitting of the
pending. The last three plagues, the commandment to sanc- Sea that tfie Torah testified of Israel that they had taith in
tify the New Moon (thus laying the basis of the Jewish calen- HASHEM ari^ i^ Moses His seruant (14:31).
dar and the festival cycle), the laws of Passover, and the ^ The eighth plague: Locusts. The Midrash teaches that
nunctification of the firstborn are about to come in quick the plague was "measure for measure"; The Egyptians
liiiccession. Soon, Pharaoh's resistance will be completely forced their Jewish slaves to grow crops; the locusts de-
1 lestroyed and he personally will dash through the streets,
voured t h e crops.
•Kteking Moses and Aaron and urging his erstwhile slaves to
li:'ave their land of bondage as soon as possible. 1. nv^B"'?*? ^^ — Con^e to Pharaoh. To warn him of the
The first plague of the Sidrah, that of Locusts, introduces forthcoming plague {Rashi). Although Scripture does not
.1 new element. God tells Moses (v. 2) that He intends to mention locusts in this commandment to Moses, it is clear
make a mockery of Egypt — putting to rest the haughty pre- from what he told Pharaoh (v. 4) that he was sent to deliver
•umptuousness of Pharaoh and his cohorts — so that not a warning (Ramian).
only Egypt, but even the Children of Israel would know that Pharaoh's servants are mentioned in this context to imply
l.im HASHEM . The inclusion of the Jews in that category im- that even at times when he was ready to yield, they firmed
|ilies that even believing people are often imperfect in their his resistance.
(iiith. That Pharaoh had resisted the evidence of the Divine 2. . .. '\sp^ Iyi3^i — ^nd so that you may relate. The com-

^^HiiiiiiifflHtiiiiittlitittliiiiiii^^^^^^
343 / SHEMOS/EXODUS PARASHAS BO 10 / 9-20

your God; which ones are going?''

^ Moses said, "With our youngsters and with our elders shall we go; with our sons and wU}\
our daughters, with our flock and with our cattle shall we go, because it is a festival ofHASHi.M
for us."
^" He said to them, "So be HASHEM with you as I will send you forth with your children! Look
— the evil intent is opposite your faces. " Not so; let the men go now. Serve HASHEM, for th.il
IS what you seek!" And he drove them out from Pharaoh's presence.
^2 HASHEM said to Moses, "Stretch out your hand over the land of Egypt for the locust-swan u.
and it will ascend upon the land of Egypt and eat all the grass of the land, everything that llw
hail had left" ^^ Moses stretched his staff over the land of Egypt, and HASHEM guided an c.cii
wind through the land all that day and all the night, ft became morning and the east wind carrict t
the locust-swarm. ^'* The locust-swarm ascended over the entire land of Egypt and it rested ii\
the entire border of Egypt, very severely; before it there was never a locust-swarm like it and
after it there will not be its equal. ^^ it covered the surface of the entire land and the land (Cf.
darkened; it ate all the grass of the land and all the fruit of the tree that the hail had left over. H. *
greenery remained on the trees or the grass of the field in the entire land of Egypt.
^^ Pharaoh hastened to summon Moses and Aaron and he said, "I have sinned to HASHI M,
your God, and to you, '^ And now, please forgive my sin just this time, and entreat HASIH A/,
your God, that He remove from me only this death."
^^ He left Pharaoh and entreated HASHEM. ^^ HASHEM turned back a very powerful west winti
and it carried the locust-swarm and hurled it toward the Sea of Reeds; not a single locir.l
remained within the entire border of Egypt. '^^ But HASHEM strengthened the heart of Phanu i/i.
and he did not send out the Children of Israel.
responded with a "compromise" offer: Let all the adult prayer, he said that if God destroyed the Jewish peoph;, lli'i
males go, but not the women and children {Ramban). Egyptians would say that Pharaoh's astrologers had ford- •(, j
9. lab 'n'SD ""a — Because ft is a festival of HASHEM for us. Israel's bitter end, for they would say, OKiyin nvi3, He ((v n\\
Moses enunciated the principle that sets Judaism apart from took Ihem out [under the astrological influence of the •.lui
other religions. The Torah requires the same of every boy called] Evil [32:12]. The truth was, however, that the ••bli.. -y
and girl once they come of age as it does of the patriarchs would be that of the mass circumcision of the nation um \- •
and matriarchs. All commandments are equally binding on Joshua's leadership, after Israel crossed the Jordan inK^
everyone, and when the nation is bidden to bring offerings to Eretz Yisraei
God, everyone — not merely elders or even adult males — 1 1 . nriK ""a — For that, i.e., the opportunity to worshii*
must participate. R' Bachya comments that Moses' refer- and since that is your purpose, you have no reason to t-^i >
ence to a festival alluded to Shavuos, the festival of the your children (Rashi). According to ton Ezra, nriKthat, nh i
giving of the Torah at Sinai. to the evil mentioned in the previous verse.
1 0 . ti?»v 'H 15 iriT — So be HASHEM with you. Pharaoh 16, rty"i3 nrrnii — Pharaoh hastened. He wanted the lo' n- >
answered sarcastically, as if to say that he would not let them removed before they could devour the roots of the VIM- 'i
go and God would not be with them, for he went on to accuse tion, thereby causing permanent damage (Sfomo).
them of dishonesty, so Qod would surely not help them,
17. K3 Kiy — Please forgive. Pharaoh's request for fmni
ns-isa n^a n^'^ ig ~ The euil intent is opposite your faces.
ness is in the singular, whereas his request for a prayei i m i ii
dnkelos, as preferred by Rashi and explained by Ramban, behalf is in the plural. His apology was directed to Me •
renders that Pharaoh chastised Moses by saying, "Your evil whom he had come to venerate as his master. His pk'.i IM ^i
intent is to leave and not return — that is obvious, because they pray was addressed to both as a matter of comi. ,
there is no other reason to take your children along. Thus, even though he knew from Moses himself [8:8,25,9:2')! IIIMI
your evil intent is rebounding against you, for it has exposed he was the one who did the praying (Ramban).
your treachery."
According to the Midrash, nv"], Evil, is the name of a star. njJSri "^N — Just this time, for 1 will not sin again (/bfi /.-(,-. i
Pharaoh's astrologers had assured him that that star, 1 9 - 2 0 . God changed the east wind, which brouglii Ih-
signifying a bloody end, would govern Israel's destiny in the locusts, to a west wind that blew them away. Not J iilmib
Wilderness where they were seeking to go. Moses alluded to locust remained, not even those that the Egyptian-- \\n-\
this prediction after the sin of the Golden Calf. As part of his preservedfor food (Mid/'ash). Thereupon, God strenculumifl
3 - 0 / •> K3 mwlD Tvmp nao / 342

Kiiag "jin ^33051 Nmbw?

^ t ? ^iH Ki"jin3i Kjjv? f^jnnggi nin''-in •'3 •I'^a lan^jini IIJK^? i3nl35?i i^'-h? TI^:
p ••n] im'? •ii3»5i'':'<]'71; nig, Kjn n'^WN "itt;K3 DDQy mn'' p ••n'; urhK -inK^i :13^ '
IWKT KB/'-a •'-Its liq l u " ? ? ? n;i ID"? P N^ :ti3'':3 n^3 njj-i p IKT n3ay-ni<] ngo^ K^
lia'-aij '75^,'? -lav'?'? T'T?'? niu/pnn um nn'K p nin^'TiK Ti?y) bna^n NJ
^ n n i 1V91'fis nri; n s ; ' m g inV?i nin'' iKiK'] ;n'yi5 ••?.? riKio nnx ly^pi a^
nis>l3'? ;^ -iMKia- ; n v i 3 Q-ig p iini;i;
Ka"!] •'n'.i o n x B - i Ky-iN '^y "i-j' o'-iis
""^y '^y;'.') n5"}K3 bn::^n Y'lK-'?^ •^T ny? nil/'n-'??*;
•73 n; '7i3:'.i nnyip-T K ^ I K h:i po^i •nu/iS-ba riK y-iijn :iti73|7-'?3"n]^''75t<''l D^UV'? T^K
iKi-ja "iK^JK •'1 % n; K V I J ? - ! N a p ^
K^-jK '?3' f-itpn n; nwta angTi^
N y i s a K u n p n n -131 j^i n n y P T n'^i^n-VDi wnn ti'i';n-'?3 yiNiabng-nn in? nimi
nin N-19S K.f^'b "731 Kinn m'f %
pi'jDiT iKaij n ; Vu? K n n p n n i
•jaa nji o n ^ n T K V I S ' ' a ''5? Jsaia TKn nns on^yu "71:2?, Vna na^^ n n ^ n yiK-ba Vv
Kb ' n i n i g K-jD^ TpFi Q'-jyip m n p
'rj^ K'J iniii33i a n j a i Kaia 13 n i n :p-nin;' K"? T''nDSl '''^'^? '^^1^ 13 n^^n-Kb v k V
xy-iK '73-1 K^mi T'j; n; Kanim qa
K3TO '35 n; ' J a s i KV^K r i s w r j i
'DK D3''T iu
nxiuK •'•1 Ni^'K n ' B '33 n;! NV-iS-i •KVI Tnan "iinin "nyN yvn ns-'ja HK) y-iKn atyy
K j ^ ' W K p l i ; '73 -iKrnuN K^T K I - J 3
:nny)p Y-nK-'75n nnwn ntoy:?! yya P i r ' ' ? "^'^'^^
lOnVlPT KVIK '333 K V P O T K3DVai
TiqsVi nitftoV •'Ipp'? nV-iQ T I I K I I D TiKun -iKiKh tin?<V^ '^W'^'? ^li?'? i^^^^ "'D'sn ™
••I'la'?! i P n ' j K ;' Q-jg n p n -inij] nv9n •^K'TIKUH KJ Kto nns;') ;nD'7) D3''n'7N nin^b r
KjipT Q l ? •'a^n'? i v ? piai4' ivaii-
'313 •'•^m i t o g V s ;;^ Q-Ji? i'^^l Knn niiariTii:;; pn '•'pv^ 'iP?') D3''n'7K nin''^ Tr'nyn)
ni'713 p33in' : p i n N n t a n; nin'? nin'' •^'an?J inirr'-'pjs ~iny:;i n':y'i3 nyn KVI'I :njn D-I
K n n ;; •^acjio' :;; DIP, ''V^i n v i s
K3lj n; '7U)i N-jq'? ^ ' p n Ka-jvij c)iD nn^inygri'] ngnKn-nKkto'i Tikn pm b^-nn
in NaiJ -iKRjffK K^ ciTOT KBi •'nij-ji
Ka'? n; :;^ t^priKia fflnyip m n n '7a3
nirr' pm^i :D''nvn "^ui Vna nni? ng^K nNi[;i Kb a
•hKiW. •'33 ni nbvj K'71 n v i 3 - i ;'7Knty! •'33-nK nViy K'71 nvna :3'7-nK

63c 'sb .na-iNn nj< nm :'mro pn .mipn m i l (Ji) :53ifo P 3 » b'3C3
•)37»3 '"C1) IPf) DlpP3 CllPDC 1»3 PP'P P'3^BB P'Bm3 D'lSPC ,nJ)3
ii'pj to 1P115313 i»ft3C bfii' 'i)'3 D'PC IP161 .p nw K': innKi m :(J:ib
f )>P '"B P'O bftl' be IPlfl '3 .PCI) bCD 133 P'PC IJTOb (3:3 bflW OblBP )n
om3i ,ipfi I'B [be 6bfi P'P fibl pcn be b3fi .on b'DP pb' P3pf) I P ' TOC P3PP
nn .D' ml (on :t"Bb3 f)"pm'i ,piT pbB .pii '7a (10) :P'P' toi P'P fib
0)1 P'l)m pn b3 1)33 3')Bt)3 IpbpP p'p 11D D'C '3fl IBlf) .qlD nU' :'3PBB
B'bl) 131 .11)33 ^ID P»'3 D3lf)b IBpp 0' pn p'Pb .bfnC' jpfl bC 0P1fn3
i(ib;)3 pinc) o'pcbp D' 1B1 (jiD D'» iBfDC ,pprn i5b n3is fiwc I'PIPP pBb
•» O'P b3P '3C1' O'PCbDS Pnft3e ,D'0 3-)BB3 D'PCbD D'C ,3PBBb PHB13
.ir.)' p"e) DPB ipb»c D'pibBP <\b . i n x n a m I N W J xb :(P:3 0'3P5) O'DIP
icfi3 •ip3P Dfii jftbp »b 0) Pbcfi '3 c\b .nasB nm nariK rhvK iiBKa C)
c I P 6 3313 ,'PBi3C PDfi CPiBi .iBinps .na'is i i j nvi 'a I K I :DRpn6
03Pfnpb pblB 3313 IPlfl 'be P13'))V>S63 '3fl pfin PBPD Dpb llib ,DB1 IBtC
-rob D)ipb a"3pp cp3i b3B3 bfnc ifiwcpi . p n s i Di pv ta P31B3
PBfie fi'P n ,(3':3b ibpb) ofi'biP PBP3 into o'lbi) n»f)' onb ipbDP3 pc»
DIP Df) "(DPI ,(T DC) PB'OP bs 'p 0P3'1 TB .03'3D 1)3 PBP '3 ifn [PB1D1 DPb
BCIP') D3'bB» D'Pin PDPP pfl 'Plb) Dl'P 'fl3C Ipn ,DPl6 BCIP' b»C pb'13 Dib
xh («') :(35C fttP '3 131pb') P31B3 D3'bB l'6n 13f) 01 D3b D'PB* I'PC (P:P
i n K la ;'n nx n a y i n n a a n lab bib ,D3BB (JBO T^ipb opinfi pc63 .p
I'fii (p:P b'Bb) i3'pbfib Pp3t3 ,P3P IB Dpcp3 IPTOB Ppi6l .Diopan nriK
.naiKa (ai) :CP)1)P 'P ''S fibl ibp 'b Pt 'IP .nnm loisn :pi3ib cps pi

not ready to give in. When he recalled Moses, he said, in Pharaoh's demand for a specific list implied that only the
I'llect, that the women and children would be hostages in elders and leaders should be permitted to go, and they
1 ^ijypt to guarantee the return of the men {Or HaChaim). would bring offerings on behalf of the rest of the nation.
(1. DiaVlri 1131 iM — Which ones [lit.; tuhoandifho] are going? Moses insisted that everyone must go, to which Pharaoh
345 / SHEMOS/EXODUS PARASHAS BO 10 / 21-2')

21 HASHEM said to Moses, "Stretch forth your hand toward the heavens, and there shall he
darkness upon the land of Egypt, and the darkness will be tangible." ^^ Moses stretched forth
his hand toward the heavens and there was a thick darkness throughout the land of Egypt for
a three-day period. ^^ No man could see his brother nor could anyone rise from his place for u
three-day period; but for aR the Children of Israel there was light in their dwellings.
^^ Pharaoh summoned Moses and said, "Go — serve HASHEM, only your flock and cattlv.
shall remain behind; even your children may go with you."
25 Moses said, "Even you will place in our hands feast-offerings and elevation-offerings, and
we shall offer them to HASHEM, our God. ^^ And our livestock, as well, will go with us — not a
hoof will be left — for from it shall we take to serve HASHEM, our God; and we will not knou.i
with what we are to serve HASHEM until our arrival there."
^'^ HASHEM strengthened the heart of Pharaoh and he did not wish to send them oui.
28 Pharaoh said to him, "Go from me! Beware — do not see my face any more, for on the di\fi
you see my face you shall die!"
2^ Moses said, "You have spoken correctly. I shall never see your face again."
speak of three-day periods of darkness. Ibn Ezra and only would the Jews leave with all their livestock — includ
Rashbam. interpret according to the plain meaning of the ing horses and donkeys along with the kosher animals lu-i
verses that the darkness lasted for only three days. Rashi, implied by verse 26: not a hoof...] — even Pharaoh him.s<-ll
however, based on the Midrash, interprets that there were would send along animals to be offered on his behalf. T\w
two different degrees of darkness, each lasting for three commentators question why Moses would want offeriiifin
days, as explained in the commentary above. The seventh from Pharaoh. Ramban maintains that Moses had rio
day of darkness was reserved for the Splitting of the Sea, intention of giving Pharaoh the privilege of atonemnit
when darkness enveloped Pharaoh's army so that they could through offerings. He meant to say only that Pharaoh woulil
not attack the Jews. surrender so completely that he would even wish to share li i
the offerings.
2 3 . Mffiji I K ' I ' K ' ? — No man could see. This occurred during
the first three days (Rashi). 2 7 - 2 9 . Pharaoh's final intransigence. God strengtherud
Ramban comments that the darkness was not merely an the king's heart once again and he became more deri.iiii
absence of light, but an opaque, fog-like condition that than ever. For the first time, he ejected Moses .iml
extinguished all flames, so that the Egyptians could not threatened him with death if he dared appear again. Mu;,.-!
even use lamps. He cites Ibn Ezra that it may have been a agreed, for there would be no need for him to seek unl
very dense fog, like that which sometimes closes in over the Pharaoh again, since the next plague would kill the firstbuin
Atlantic Ocean, and it was so dark that the Egyptians could of Egypt, and bring Pharaoh groveling and begging lli«'
not even keep track of the days. Jews to leave Egypt as soon as possible.
I'rirrriK ttftK iMj7-«bi— Pior could anyone rise from his place. In According to the Midrash {Shemos Rabbah IB: I),
the plain sense of the verse, they remained in place because Pharaoh's ultimatum presented a dilemma: How couUl
there was nowhere they could go in the extreme darkness Moses warn Pharaoh of the coming Plague of the FirstbDrii
{Ibn Ezra). Midrashically, however, this refers to the second if he was now forbidden to see Pharaoh? The Midrnnh
three-day period of the plague, when the darkness intensi- teaches that, in order to spare Moses the embarrassment (it
fied and became so palpable that the Egyptians literally coming back to Pharaoh after having said that he woiihl
could not move. "One who was sitting could not stand and never do so again, God appeared to Moses amid the m*:)!!!!
one who was standing could not sit" {Rashi). contamination of the palace and told him about (b^
impending plague, so that he could warn Pharaoh imnu'di
2 4 . Pharaoh changed his tactics by saying he would let the ately. See Rashi 11:4.
children go, but he still insisted on hostages to insure the Although Moses declared here that this was the last tlnn^
return of the people. Since the main wealth of the Jews was he would ever see Pharaoh, 12:31 indicates that they iin't
their livestock, they would be forced to return — and if not, again. Ramban explains that Moses meant to say only 11 ml
Pharaoh would have the animals {Ramban). he would never come to visit Pharaoh again, but aftei tin
R' Hunk notes that even in enslavement, the Jews main- Plague of the Firstborn [12:31], it was Pharaoh who <;tiiiii
tained the right to own herds, and, indeed, had considerable looking for Moses, so Moses' statement here did not ap|jly
wealth. But neither in the Egyptian nor in later exiles was Sfomo, however, contends that Moses never saw Pharni)ii
wealth a guarantee against persecution — or even the after this meeting; in 12:31, only Pharaoh's servants spijk'
murder of their children. to Moses.
2 5 - 2 6 . Pharaoh's offerings. Moses told Pharaoh that not In view of the extent of the suffering already inflicted vi|>ni >
U3-KD / ' xa nwia maw lax) I MA

nij;S D'-IKT^a :K;'?''^ ^3i? 'IVH "IDS

^nj? iiwn rrm vmvi rry '73; n i ; n;

vJiK lag K^i •'Ttrnv, n; tfw liq U7''N

J-
inp-K"?! T'tlNTlN U/^K IKn-K"? :D''n'' rHi/''7U/ J3
vr : • X •.• J- T 1 r T •: j :
'33 'PDV'I T'lai^ Krif'ri 'nlnlnriia
ilinjaipln? Nninj niq '^Nii?"
i^'iS nuNi ntpki'? nVi5 K'ji^iia •nyi'^ti;

nDpaNj-j'ainriJjiKciKnif/knnKina Tib'v) n^'niT 13T5 inn nnx-ni rvb'Ta nipxM :n3Kiy n3

•torbK ;^ niij ngyjT ii^jJi I'jyig
KS I3)3V •q^i iMpn-nai iirn"??;? rr\rvb ia''iyvi °
ia''n'7i<; nin''-nK -ash n;?? lajan •'3 non? nKij/n
Kjn'jp ny ;; nij, n^ai nip I'vi; :n)3U713K3-1J7 mn''-nK n:ij/rnn yirN"? wrip.Ki
nv^ai Ka^ n; ;^ figtisiia iinij nK nin'' pjn^i n3-
•"ii •'53 niN^ q^n-^K •^ "^y^f^n ''^VP 1^ n'V151*?
CID'K-K'? ri-}aT 13 niy'a n^KM ininn ••33 ^flKT Q'i^? «=
niK; nipto losioa :mni;i 'SK
:T'SK ^^mh IW cj'Dte N^ Nn'3'^D ;^''33 nlN"i niy
'"n
^l7:l 1P163 if)^C'3 voc .^cn DD'IJD 6'3CI onbi .sc'b )i\y xb IDIDI IWDIJ ^b'b be iCPi ,ob'b be i^cnn IPV icn DP'bi) TCP'I .ittrn u;n''i (xa)
Dni» \hy fibp '13 DbDh '»' n t o irm ,p6il) o'in VD 6bi D'IJCT j'fji: 'Db q"bf) pnDP P 3 X PU'P i5b p' .pj)6'i IM .WMH tiiu TCP'I p'nf)'
'51P op bD' 6bi ]ij2 ,p:nDn b» Tspn sip^r j'fi 5"? P-)D) ^b6:i Piso
in'33 VP'^T of) li -jmf) ,Dlb 15'7'3 I'f) Onnifj l'?l p)51'bftlC TOl ifli'pl iw {n:33 3 bfjmp) b'n '5-)fPi pi .ibof) op' fjb ,bof)' f)b IR5 O::I' CI'DC)
,D'))' in cibc .a'lai nw^iy :(Ji f))Din;p p : r i"p) fii? ')I!ID Dipnsi bp '7D'7 ^D5 ,(33:JI' ibpb) P'D' 6b in? ,P^DP ppb DJIP pibpsifii .'nr6pi
6?' . i r (na) :D'J3' be fj'V'Pi; oipn b?3 b'n' nwc pi A b s ft'V'iw '5b pp'i bp i"'p bu 3pi'J5 "jis:? j'f) b36 .ovci iif)b ITOD P ' J ' P : ,6'b'b
ibcn DJ f)b6 i;mj lb' iwpnc T'^ ^^ • ! " " ^J^** °^ (^^^J :wipw Jii» D'-:37) D'xi3 ppj5n ppb npip ?7J6 pn7ni ."jpn 'P'I ^pf) 31PD 6 P P
73pn pjs:; .nas/a nw yna K*? :r"i3b3 6"p)bD ^yi PD-)D .HDID (13) :]PP 1tt;n in^i (aa) :(f):7' I ' t ) Pn» 13 P'PP 7D 3PI bpi3ni biD? D'OP (p::n3
i)»Di m37 PD' . m m p (ua) :i)'T3 cc DBW ^PV bfic f>nc ,07i5ii;i ,D'n' 'j vnf) P6 fb if)-) 6bp bDi6 bp I P P ."isi Di>ai nwbu; '1AI nbsN
:(6:n' Y'p ;6b:3' ,i' o n s f)pb'3») T^s PI6T 71B ^'DI6 6bp p»6 ,p-357 bi?' I'f) 3P1' ,1'pnpn p'f) inp 6bp ?f bp b?:in ICP o'lnfi D'JJ' ppbc 7iPi

1 'haraoh's heart again, an illustration of the principle "if one
wishes to contaminate himself, the way is opened for him"
[IhnEzra), for Pharaoh still was insincere; he wanted only to
I id himself of the plague.
•..') The ninth plague: Darkness. Like the third and the sixth
pUigues, this was the end of a set of three, so it was not
preceded by a warning.
The darkness during the day was darker than that of a
rKirmal night, and at night it became even more intense.
ftlter the first three days of the plague, the darkness entered
H new stage; it was so thick that the Egyptians could not
f'von move (Rashi). There were two reasons for the darkness:
(ii) Among the Jews, there were people who did not deserve
III be freed [because they were so assimilated into Egyptian
' iillure that there was no hope for them to return to the
I uvenant of Israel] and who were to die. God provided the
I Mikness so that the Egyptians would not see their death and
' liiim that the plagues affected Jews and Egyptians alike;
ii') Ihe darkness provided an opportunity for the Jews to
circulate in the Egyptian homes to determine the location of
valuables that they would later ask to borrow (Rashi). Later,
when the Egyptians realized that the Jews had been in their
homes and had the opportunity to loot at will, but had not
done so, Israel earned esteem in the eyes of the Egyptians
(Mechilta, 12:36).
2 2 . n; — His hand. On previous occasions when Moses was
commanded to stretch forth his hand, he stretched out his
hand holding thesfaff[see 9:23, 10:131, but here he did not
use the staff. It may be that, because the darkness was drawn
to earth from an exalted place in heaven [Shemos Rabbah
14), it would have been disrespectful for Moses to extend his
staff toward it (Or HaChaim), for, as noted in the introduc-
tion to this plague, the darkness was not merely the absence
of light.
2 2 - 2 3 . Duration of the plague. According to the Midrash,
each plague was intended to last for seven days [see notes to
7:25], which raises the question of why these two verses
347 / SHEMOS/EXODUS PARASHAS BO 11/1-11

11 'IJASHEM said to Moses, "One more plague shall I bring upon Pharaoh and upon Egypl:
Warning of after that he shall send you forth from here. When he sends forth, it shall be complete —
the Plague he shall dnve you out of here. ^ Please speak in the ears of the people: Let each man request of
of the 1^^^ feiiouj and each woman from her fellow silver vessels and gold vessels." ^ HASHEM granlcM
the people favor in the eyes of Egypt; moreover, the man Moses was very great in the land* if
The New Egypt, In the eyes of the servants of Pharaoh and in the eyes of the people.
Status of 4 f^oses said, "So said HASHEM, 'At about midnight I shall go out In the midst of Egypt.
^ Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on /!/•.
throne to the firstborn of the maidservant who is behind the millstone and all the firstborn "/
beast. ^ There shall be a great outcry in the entire land of Egypt, such as there has nena
been and such as there shall never be again. '' But against all the Children of Israel, no (/('«/
shall whet its tongue, against neither man nor beast, so that you shall know that HASiirr^i
will have differentiated between Egypt and Israel.' ^ Then all these servants of yours will conn-
down to me and bow to me, saying, 'Leave — you and the entire people that follows you,"

special effort to prevail upon the Jews to request valuables
from their Egyptian neighbors, because unless they did so,
the sou! of Abraham would have a grievance against God.
He would say that God carried out in full measure the
prophecy that his offspring would be oppressed, but not the
companion promise that the Jews would leave their captiv-
ity with great wealth [Genesis 15:14-15]. To forestall this,
God pleaded, as it were, with Moses to prevail upon the
Jews to request valuables from the Egyptians (Rashi from
Midrash).
3. The new s t a t u s of t h e J e w s . Ibn Ezra connects this
verse to verse 2, and takes it to be an explanation of why the
Egyptians would be willing to give valuables to the Jews.
Ramban maintains that the two verses are entirely unre-
lated; rather, it relates an unexpected fact. One would have
expected the Egyptians to hate the Jews, blaming them for
the suffering of the plagues, but the Torah tells us that this
was not the case. The population bore no grudge; they said
that the Jews had been righteous while they, the Egyptians,
were the wicked ones. Regarding Moses, we are told that his
prestige grew Dvn''4iy3, in the. eyes of the people, but it is not
clear which people, the Jews or the Egyptians. Ramban
comments that it refers to the Jews. Originally, they had
been angry with Moses for having caused Pharaoh's intensi-
fied persecution. How, they acknowledged his greatness.
Alternatively, Ramban comments that it may refer to the
Egyptian masses. Pharaoh, however, is omitted from this
statement, because God had hardened his heart against
Moses, as evidenced by his harshness the last time Moses
had spoken to him.
4. rhf^T; nirrja — At about midnight. Moses did not say that
the plague would occur exactly at midnight, because
Pharaoh's astrologers might miscalculate the time and
think that the moment of the plague was somewhat before
or after midnight. If so, they would claim that Moses was a
charlatan for predicting the wrong time (Rashi).
R' Bachya adds that since the third plague. When the
magicians were forced to admit that God was at work in
Egypt, their belief in Moses' veracity had been reinforced as
the plagues progressed. Now, if Moses were to "err" In
predicting the exact time of the last plague, the Egyplltiu
wise men would retroactively lose faith in Moses.
The above Midrashic comment gives an insight itiln N
less than savory aspect of human nature. Even though lli<i
firstborn were dying all around them, the astrologers w(tu|.|
snatch at a straw to discredit Moses. This sort of pervtrfii'
attitude has corrupted human behavior throughout history
Such is the nature of the wicked; their belief in God N
so fragile that they will discard it at the slightest provnt H
tion.
K^V la^ — / shall go out. God Himself, not an angel, wnitj*!
carry out the plague, for two reasons: (a) because of HI;* li 'v
for Israel; and (b) since even the firstborn of mates wntrl.}
die, only God could know their identity (OrHaChaim).
5. ^i3a-'7^ nni — Every Hrstbom ... shall die. EVIMI tli.^
firstborn of the poor and underprivileged would die; toirliin
captives, so that they would not attribute their suivivfti (M
the power of their idols; the firstborn children ot ht^^lv
Egyptian maidservants because they, too, enjoyed i|i'
suffering of the Jews; and the firstborn of animals ht'( lUi ^
the Egyptians worshiped them, and God exacts jud(jnii'hi'
against the gods of sinners (Rashi).
7 . . . . ^K'lt^vaa Vs"?! — But against all the Children ol I'i ;>''
. . . In sharp contrast to the grief and death that will. iii|i if
the Egyptians, the Jews will enjoy complete tranquiiliy', n- ^
even a dog will bark or howl against them.
8. rth^ 'Ti'iijji-ba — All these servants of yours. Th«^ fnt;) y» •
that Pharaoh himself came running to Moses aii<l AHI»-'M
but out of respect to the crown, Moses did not merilltih hi't
in this humiliating context (Rashi)-
Since Pharaoh had been rude to Moses in the picraiMi* tt -^^
these servants of his, it was necessary — accordintj tn |i
principle of measure for measure — for all of thrnt In •
his discomfiture when he would be forced to acUiiuwIfMi i
Moses' supremacy. In order for this to happen, ii nifty i^ v-
be that God spared the firstborn among these srivrtMhi j-
HaChaim).

Iliilii
 n-K / K' xa nttna

nbw-] ]3 -\m a n y n Wi nyns Vy

K?-)n K-ym nnin^i?? Ksn I13ri;
diij^ IVS '^•'^na :K3n itoip; -^nn^
!>? KnnNi nijii in naj II'JKEJ'I Kay
ari'ii a r r n pani CIPJT pm Fin-njq ••^51IPS"'^? nrnvn nxKi HIJ/KI iny-i riKi? 1 WK
u/iKH I Di Dn,yn ij'-y? Dj;n ip-ni? nin'' ]m ant:.
nniji T :Ki3y 'pvai nvia n a v 'i'va nv'iD-'n.?j7 ipyip D'ivjp yiK? nxn •71-11 nti?>3
KJK N;'?'^ n«'?sa ;> naij 137a ni?;to mn'' npK na ni^to IOKM :Dj7n •'^.''yni T
K-jgia ^a n^nin :D?iyri ua '''??nfi
nv^an Knaian n n y m KVIK? n'i3a-'73 npi :Dn,irn Tiin? Kirr ••]$<; n^^n nvop n
ly Pirna'?Q 'pna 'jy ann'? TriVT 1133 nv iNpa-"??? aty^n Wyi? -113-in nn^'? y i ^ ?
•ja) K;nn nna T Knaj<-i xnaia
Kririiy innii :K-;'yai K-jaia nnini innns ni33 93) ninnrj nnK ni^is nnDE/n 1
tS nnigi Dnvu"! KV-IK ^aa uraT nnina t<b in^3 IU/K nny)3 VIK-'733 n^ii npyy
'3? 'ji^i. ;ciDri K^ anpni niri
najn'j njtt'^'? na'pa pB! K^ ''KI*?'!
i w i m '^na KTV? lyi KtoJS!?'? nin*' n^Qiiht^N; iiviniv^V ngnn-iv? ^''KKI^ ito'?
;'7K-;to' I'll anvip va ;^ itfi??!
lW3''i ••ni'? f^K ' m a y ^a iinojln
Tiny n Kay '751 px pw na'aV '30

D'sicni op-)D 1133)) D'ninso is .nnau'n ^^^:l ^s? n y i a i i a a n :(w:3'
'sl> . n a n i 113:1 bai:«fininsD ;n' ]p f)niDJp ;Dt; 6ni'3n) DPI53 cnnci
i'3) p'ob^n r>iD5 [O's^i:; '"73113] onifto jn inD3 n"3pop3 .ri p3i» vnp
pn ftb pi .J3C' 6b ,1131; ]ipl) ftwp '>b imh .mwb a'^a y i n i K? ct) :(P:ii
.])PCP (73:0 3 ifiinp) p n p fft .jsc bb (f)?:' r>CP') wicb pfi p'f)!) bftic ')3i
•IDCi ^nn D7f) (o:f)5 'icn) pip pi3t;nn . p c (it):f'D O ' D O j n r a^lDI)
(n) :b'73' .n^a^ I W N :D'5»C onnio ,D'D'*3P (7:' Dp) TCDP O'inp 7'i
?i'St3 vbf) mSc3 ci)?-}5 7T ^iD3 'IPC ,Pi3ltnb 7i35 pbp .I'las; ^a mn
'ift PT)'i obnnn ocn ib inf) 6bi (6b:3' jbob) mn ^lpr) i6i mip infri
:Vi!'Pi IPii? "5^1^ DobiDO .^^'7i•^^ i w n :(.3p D'r3T ;j:r ^"0 'b pinPK>i
fibf) f)31'f) .Ka i a i (a) :pbc' ojbi? >b3 fob?! .(oibpjif)) hym .nba (K)
1)»10173D1 Do-)36 p'7S ipif) ipf)' 6bc ,p b» DToio yiTi :ii;p33 .opp3 ptb
D03 D»p 6b iT DC) bnA ci3"33 i6b' p nn6i ,DO3 D"p (j':ip P'p6-33) DPI6
06135 lb D-)Df)> 0B-)S '3&b nD»3 .-n lyax na ntyn iMNn O) :(.p P13-33)
pbP03 .n^i^n nisrna :(6;P' I"C) I':5 PI6T ^'DIO 6b v3Db» 6i'cn nop ,it
ipiipD i?( .(a:73p D'bop) 133 DP6 pnn3 o:i' D'PDIP) pibr>3 W5 nibn? .ob'bo
,ob'bo 'iP33 m? Pip-}7 wpuii .'ir bp 137 DP piin ]'6p ,V5D6 bi: i3p'b
,pi5r3 in6 6bi ,V3P6b 16 vssb 16 ib "JIDD »npnp ,PiiP5 Dpn •5n6p n))6i
vDJii vp» mv o"3po b36l 610 '673 op» nn6'i oisic '3')ji3J6 i»C' 6»p
'73 ,D"i3po ipb o»b .(P3:T ibob)*^^:! i i a a ^v (H) :(.7 01313) foiins inii
,a' opiJ> 6pb'3n) O'lbn b» PDDIID O6'301 D3i3bB 0133P D P 6 T nn6' 6bp

Egypt and the indisputabiy Divine origin of the piagues,
Pharaoh's audacity at this point seems incredible. It is a
stark illustration of the Sages' teaching that the wicked do
not repent even when they stand on the threshold of
Gehinnom {Eruoin 19a). As noted above, God's inter-
vention in strengthening Pharaoh's heart was merely to
keep him from being overwhelmed by the pain, thus
allowing him to make whatever decision he deemed
rational. Now, as the plagues approached their climax, the
evil of his nature surged to the surface with his brazen
ejection of Moses.
11.
1-8. Warning of the Plague of the Firstborn.
1. inN vaa ily — One more plague. As noted above, God
told Moses about this plague as soon as Pharaoh demanded
that he leave the palace. Our verse alludes to the plague
only briefly, but God conveyed it to him in full detail, as it
is described later in the chapter, and Moses repeated it in
full to the king (Ramban).
Tjba — U shall be complete. The translation follows Rashi.
Sforno, however, has an entirely different rendering of the
verse, which has a universally relevant moral dimension. He
renders: He shall send you [i.e., all the Jews] in^li'?, as he
had sent you [i.e., Moses and Aaron, when he ejected you
from the palace/; he shall surely thrust out all of you [nb3|.
Previously, when he drove Moses and Aaron from his
presence, Pharaoh had defied God by refusing to free Israel.
God's justice decrees that one who refuses of his own free
will to obey Him will be forced to do so in a less pleasant
manner. As the Sages teach, whoever neglects the Torah
because of wealth, will ultimately neglect it in poverty {Aoos
4:10).
2. Ka"ia^ — Please speak. God asked Moses to make a

KIIIHPiPiffll liMl'llliill

I JUU
 349 / SHEMOS/EXODUS PARASHAS BO 11/9 — 12/2

After that, I will leave!" And he left Pharaoh's presence in a burning anger.
' HASHEM said to Moses, "Pharaoh will not heed you, so that My wonders may be multiplied
in the land of Egypt. "^^ So Moses and Aaron performed all these wonders before Pharaoh, but
HASHEM strengthened the heart of Pharaoh, and he did not send out the Children of Israel from
his land.
1^ ' [—1 ASH£M said to Moses and Aaron in the land of Egypt, saying, ^ "This month shall
Rosh be for you the beginning of the months, it shall be for you the first of the months of
Chodesh
the year.
teristic of Jewish history was first exhibited in Egypt, when, had (Rosh Hashanah 22a, 25b).
in the simile of the Sages, the nation had fallen to the After the destruction of the Second Temple, the level
forty-ninth level of impurity — one level above spiritual of scholarship needed to qualify for this ordination gradu-
extermination — only to renew itself so breathtakingly that ally ceased to exist, due to persecutions and dispersions.
after seven weeks it was able to stand at Mount Sinai and Had it reached a point where there was no one left who
experience prophecy. This concept of Jewish renewal was qualified for semichah, it would have been impossible to
what the Syrian-Greeks attempted to eradicate by ending proclaim new months, and if that had happened, the Jewish
the observance of Rosh Chodesh. Instead, the Jewish calendar could not have continued. To avoid this catastro-
people rose up in defense of the Torah and the Temple, and phe, in the year 4119 {358-9 C.E.) the court of Hillei II
their triumph is commemorated through Chanukah, the promulgated a calendar for all succeeding centuries, based
festival of renewal. on the calculations that had historically been used to
corroborate the testimony of witnesses to the new moon.
'tfCjThe Jewish calendar. [See also ArtScroll Mishnah Rosh Hashanah and Bircas
The Jewish calendar is based on the moon, and it is Hachamah.]
regulated by the sun. The time span between one new moon
and the next is twenty-nine days, twelve hours, forty-four 2. mn Vi'inn — This month. Nissan, the month in whicii
minutes, and 3 Vs seconds. Since a month must be this commandment was given, is to be liie beginning o/
composed of complete days, the months of the Jewish the months, i.e., even though the new year begins
calendar alternate between twenty-nine and thirty days, so with Tishrei, the months are numbered from the month ol
that a twelve-month year contains 354 days. Since this is the Exodus, so that the Torah refers to Rosh Hashanah iv-
eleven days less that the solar year, the solar date of Rosh the first day of the seuenth month, while Pesach is tin-
Chodesh Missan would be eleven days earlier each year, so fifteenth day of the first month (Rashi). By numbering all th' •
that, for example, if it were on March 25 one year, it would months from Nissan — the second month, the third, and s' >
be March 14 the next. on — we are always recalling the month of the Exodus
Similarly, the daily morning service names the days of llu-
If this caiendrical pattern were to continue for many week with relation to the Sabbath, for in reciting the SOMI|
years, Nissan would fall in the winter — but the Torah of the Day, we refer to the first day of the Sabbath, Ihr
requires that Nissan be n'^KH ifn'n, the month of springtime second day of the Sabbath, and so on. This keeps \\\r
[generally late March and April] (Deuteronomy 16:1). To Sabbath in mind, for it is the day that testifies to God as Ihc
resolve this difficulty, the Jewish calendar includes the One Who created the world in six days and rested on Ih"
institution that is familiarly known as the "Jewish leap seventh.
year." It consists of adding a thirteenth month to the year
I seven times every nineteen years, with the result that The currently used names of the months are of Biihy
Nissan always remains in its proper season. For example, Ionian origin, and came into use among Jews only atl> >
Pesach sometimes falls as early as March 28. Without a leap the destruction of the First Temple. Those names wfii>
i i< year, the next Pesach would fall on March 17, but thanks to retained as a reminder of the redemption from Babyl^iu,
which resulted in the building of the Second Temple'
the insertion of an extra month — Adar 11 — during the next
year Pesach will fall on April 16. (Ramban).
The Torah provides that Rosh Chodesh can be pro- Alternatively, the word Win should be understood nol HM
claimed only by the rabbinic court, on the basis of two month, but as renewal. God showed Moses the new niuiMi
witnesses who testify that they observed the re-appearance and told him, "When you see the moon in its new phaJin, )i
of the moon. The members of such a court must have the shall be Rosh Chodesh for you" (Rashi).
semichah, or ordination, that was conferred by teachers U^h — For you. This word appears twice in the verse, ii'
upon their students, generation after generation, from the stress a new relationship between Jews and time. As ,slnvi'*
time of Moses. This requirement is derived from the word time belonged to their masters, not to them, for they dlH 11- ii
n?^, to you (v. 2), which was addressed to Moses and Aaron, have the freedom to act as they pleased when they pU-nntit!
and from which the Sages inferred that those deciding on But from then on, Jews would be masters of their timi^, t\u>\
the new moon must have the same legal status that they their only Master would be God {Sforno).

mm^ w
a / a' - u / K' xa niyna
Vgjji nh n^jtib;; i n s i o :HT qlpna
'nDto nwijK'? 'pn? nyna lUan nign ivp'? n'j;'!? QDI^K vnii^^-KV nt??):-^^ hini
priK) r!i{?k)i' :n?ivip"! KVixa •"^a-nis 1WV T^OKI nu7>3i :n'?'ny)p y-j^j? '•nplJ? ^
Q"!i7, f^KPi Kwsta '73 n; my
Kb) nviDT KaV n; ;^ ii?rif<1 nvia ny"]3 ^yriN Win'' pm^i nvn? •'3?V n'?Nn n^'n^Kin
;? nnKi K ;nyiKip ^K"ito? '35 n; nVi?
o'nvip"! K¥"iK9 Tif!*?'?! ntffta'3
toT lu'? I'nri Kn-jja nn'n'?
E/inn -.-pKb on.y)? y^Ka i^qJS"''?) niy'ta-^Js'mn'' 3
(Knu; iny^ 113^ Kin '•Knip J'trii
D'bibj ofibn DD'oc 'DSI , T ' 2 ^ T^3 wi^ "537: 6b on ')PJ)I .p"3 61) -jwn
pppn pTPp lb ^»ftl ocn'w P33b i?6-)? .mn tinnn o) :(6 6pb'3»)
]D*) C7n bi? (.JD P3p wcp 'I'n 6ii' 6ipn ]'6i .(6nb'5):) c"?n eft-) ib P'P'
.mn I'p'bc ]rp 'sc 'np •3"6 h^t ,D'np? pn "3701) P6T P'O' ot ,ib in6
lb ohzi) P7pb P'i6-3 ci'PPi o6-)P IIPC IP63 W3b? 7biD bn Dpn ncpp)
^3^D o'P 6b 6boi ii:)6-3? 7i':i .P7pi P6-J Pf 5 ib infti la'p-ja ossb? D6 i:3i63
p (pb:f 6ip'i) ipiii Di'3 (P3:i pinp) 'o 137 ors 'D'l ir)65C ,DV3 6b6 inr*
pp-55 lb P":n65 ?np:i DU'ppb iino 6b6 ,(J2:iv: I37n3) o6b:)i 'n cni •:c6 orn
KV« p'nrjK) —• After that, I will leave, i.e., Moses and his
people would leave Egypt after Pharaoh and his servants
came running in submission (Rashi). According to Sforno,
Moses was informing Pharaoh that he would not leave in the
middle of the night when the Egyptian leadership came to
him, but only at daybreak (Sforno).
9. ynUJ^K'^ — W//// not heed. Qod warned Moses not to be
disappointed at Pharaoh's astounding stubbornness. Logic
would have dictated that after all Moses' predictions had
been unerringly accurate, Pharaoh would have succumbed
upon hearing that wholesale death was in store. However, as
God now told Moses, Pharaoh's heart was being hardened
because there were still wonders to be performed in Egypt.
'O9IM — My wonders. These wonders were the Plague of the
Firstborn, the Splitting of the Sea, and the drowning of the
Egyptian soldiers in its water {Rashi). Ramban disagrees,
because the two latter miracles did not occur in the land of
Egypt. According to him, God referred to the firstborn and
the destruction of the idols.
10. W:^ I'liiK) Tt\^'^'^ — So Moses and Aaron performed.
Although we have been told many times that they did
whatever God commanded, it is repeated here as a prelude
to the next chapter. Because Aaron joined Moses in
performing these miracles, God made them equal partners
in receiving the first commandment given to Israel as a
nation (Rashi, here and to 12:1).
According to Ramban, the sense of this verse is that
Moses and Aaron had now completed their roles in per-
forming the miracles. Henceforth, God Himself would carry
out the Plague of the Firstborn.
12.
The first twenty-eight verses of the chapter interrupt the
narrative that had been leading up to the Plague of the First-
born. In them, the Torah presents the commandments in
iililililllffliiiilliiiiiiiiipil«i(ti
nmw nsD / 348
a^
6i' v)37 "5)5X3 .nynn DVH KSt'i ni')6n DUP bs oi: .KSK p 'inNi
m n |S7n^ (U) :(P5:' b'Db) ')& PI6T CJDIP b6 ib -mbt bi? .qx n n a :v)cbn
:DnJj> P6 ipsbi qio D' n»'")pi Dni53 D3» [ppbc P U I D'SC 'PDWI .insin
6b6165 P6JC 6bi o'ppmp b^s p6( wb 3P5 -333 .'ui iiyy p n N i niyni C)
b'3C3 .]-inN "jKi niyja"?«'n IMKII (K) :?np6bp pp-jsb ci^nob b'3C3
PCn Du ibbsp PSIC6T oiiw ?f 7i3? ib pbn P P M D'PDTOS mpi Pcn ]IP6P
b"p ,113011P5 6b6 ij'616 .T3:ib |IP .cmitM ^ i N a :(P JC 6nin)P) 11373
•)137 ,-ii5P iiPS bbDPP 6b Pbp Db5P rni ,(1:5:15 b'pb) 'ui TDP P6 'P6i5
whose merit the nation became worthy of their liberation
from Egypt, and which, for the rest of its history, would
commemorate that event. These include the sanctification
of the New Moon, the pesach-offering, the Seder as it was
observed in Egypt, and the general laws of the Pesach
festival.
2. Rosh C h o d e s h / T h e New Moon. This is the very first
commandment given to the nation as a whole, an indication
that the concept of Rosh Chodesh, or the New Moon, is very
meaningful. Moreover, a thousand years later in Eretz
Yisrael, during the period of Syrian-Greek persecution that
culminated in the miracle of Chanukah, Rosh Chodesh was
one of only three commandments whose observance the
oppressors prohibited. The other two forbidden command-
ments were the Sabbath and circumcision; that Rosh
Chodesh was on a plane with those central observances is
sufficient indication of its great significance.
This can be understood on two levels. As will be noted
below, only the court can proclaim Rosh Chodesh based on
the testimony of witnesses who observed the re-appearance
of the moon, and upon this proclamation, the Jewish
calendar is based. Unless the new months can be pro-
claimed there is no calendar, and without a calendar there
can be no festivals. Thus, if the Syrian-Greeks had suc-
ceeded in eradicating the observance of Rosh Chodesh,
they would have succeeded in eliminating large numbers of
other mitzuos, as well.
On a deeper level, Rosh Chodesh symbolizes renewal, the
ability of the Jewish people to rise up from oblivion and
restore itself to its past greatness. Just as the moon dis-
appears at the end of each month, but returns and grows to
fullness, so Israel may suffer exile and decline, but it always
renews itself — until the coming of Messiah, when the
promise of the Exodus and the Revelation at Sinai will be
fulfilled, never to be dimmed again. This essential charac-
iiii
351 / SHEMOS/EXODUS PARASHAS BO 12 / 3-')

The ^ "Speak to the entire assembly of Israel, saying: On the tenth of this month they shall take
Pesach- for themselves — each man — a lamh or kid for each father's house, a lamb or kid for the
Offering
household." But if the household will be too small for a lamb or kid, then he and his neighbo\
who is near his house shall take according to the number of people; everyone according h >
what he eats shall be counted for the lamb or kid. ^ An unblemished lamb or kid, a male, withii i
its first year shall it be for you; from the sheep or goats shall you take it. ^ It shall be yours /i)/
examination until the fourteenth day of this month; the entire congregation of the assembly o/
Israel shall slaughter it in the afternoon.'' They shall take some of its blood and place it on Ihr
two doorposts and on the lintel of the houses in which they will eat it. ^ They shall eat the fk-.h
on that night — roasted over the fire — and matzos; with bitter herbs shall they eat it.
^ "You shall not eat it partially roasted or cooked in water; only roasted over fire — its hau I,
o f t h e m o n t h , Moses issued the c o m m a n d m e n t t h a t the ani- that w o u l d disqualify it as an o f f e r i n g {Rashi). See c o m i n r n
m a l s b e designated o n the t e n t h o f t h e m o n t h . T h e o f f e r i n g tary to verse 3.
w o u l d be b r o u g h t on t h e a f t e r n o o n of t h e f o u r t e e n t h , as set R' Masya ben Charash explained why t h i s r e q u i r e m e n l >i| >
f o r t h below. plied only in E g y p t . A f t e r all the years of the E g y p t i a n cxlh
The general rule is t h a t all animals used for offerings m u s t t h e J e w i s h people h a d f a l l e n to such a level t h a t they h.id n>'
be e x a m i n e d for blemishes for four days. T h i s e x a m i n a t i o n m e r i t s that c o u l d j u s t i f y t h e i r r e d e m p t i o n . G o d gave \\ti-\u
need not necessarily be d o n e by the o w n e r ; he is free to pur- t w o c o m m a n d m e n t s , b o t h i n v o l v i n g b l o o d : t h e po-t-h
chase an a n i m a l that h a d been e x a m i n e d by t h e seller a n d offering t h a t w o u l d be slaughtered a n d whose b l o o d w M l i . '
f o u n d to be blemish-free. Consequently, Rashi c o m m e n t s be placed upon J e w i s h d o o r p o s t s , and the c o m m a n d r i i r n i i i
t h a t the c o m m a n d m e n t of this verse, t h a t the owner himself c i r c u m c i s i o n , w h i c h had been neglected in E g y p t , and will-
m u s t set aside his pesach-offering on t h e t e n t h of Nissan, out w h i c h males were not p e r m i t t e d to eat the o l l r i i n . i
applies o n l y to the pesac/i-offering in E g y p t . (12:48). T h e Pesach Haggadah cites the verse f r o m l.yl.i. ;
T h e Sages e x p l a i n t h a t the four-day i n t e r v a l was part of the 16:6, w h i c h suggests t h a t t h e J e w i s h people w o u l d In- n
m i r a c l e of the r e d e m p t i o n . T h e E g y p t i a n s saw their gods — d e e m e d thanks t o c o m m a n d m e n t s i n v o l v i n g b l o o d , n i f t i i '
lambs and k i d s — t e t h e r e d to t h e beds of t h e Jews a n d i n g t h a t of the p e s a c h - o f f e r i n g a n d that of c i r c u m t l''i.ii'
asked, " W h a t is t h e purpose of t h i s ? " T h e Jews e x p l a i n e d Since t h e c i r c u m c i s i o n had to t a k e place on t h e t e n t h \<
that the a n i m a l s were being prepared f o r t h e slaughter as allow three days for the healing process before the diiy i -11 h-
offerings t o G o d . T h e Egyptians were f u r i o u s , but, m i r a c u - pesach-offering — the c o m m a n d m e n t to b e g i n the |m-| • n ^
lously, they were powerless to intervene. Because this hap- t i o n of the pesach-offering was also assigned to Ihnt ti •
pened on the t e n t h day of Missan, w h i c h was the S a b b a t h (Rashi, as explained by Maskil L'Daoid).
t h a t year, the S a b b a t h before Passover is called Shabbos •la-ijjn pa — In the afternoon [lit., between the eueningr. | M
HaGadol (The Great Sabbath}, in c o m m e m o r a t i o n of t h a t a f t e r n o o n is given this n a m e because it falls betwc'cn I - ••
m i r a c l e (Ko/ Bo; Shibbolei HaLekket). "sunsets"; the first is w h e n t h e n o o n t i m e s u n b e g i n ' . Ii- III
t o w a r d the horizon, a n d the second w h e n it sets bt^lnw il
nty — Lamb or kid. T h e Hebrew refers to t h e y o u n g of b o t h
h o r i z o n (Rashi).
sheep and goats [see v. 5 below]. There is no o n e - w o r d trans-
l a t i o n in E n g l i s h . 8. niSfm . . . ntyan — The flesh. .. and matzos. The. Iinttui
n?a^. . . n a N T i u f ? — For each father's house . . . for the t i o n follows Ramhan's preferred r e n d i t i o n , a c c o n i i i m i
household. T h e father's house is what is k n o w n t o d a y as an w h i c h the sense of t h e verse is as follows: Thert^ ^IK' Ihi^
" e x t e n d e d f a m i l y , " i.e., grandparents w i t h the f a m i l i e s of positive c o m m a n d m e n t s in the verse: to eat flesli nl I h " i '
their c h i l d r e n . B u t if this g r o u p was so large t h a t one a n i m a l sach-offering, matzah, and bitter herbs. T h e c o i m n c i i
w i l l not provide t h e m i n i m u m required a m o u n t of m e a t — m e n t s to eat pesach-offering a n d m a t z a h are indcpi -i u I ' M * • I
the v o l u m e of an o l i v e — for each p a r t i c i p a n t , t h e n an a n i m a l one another, so that even if one of t h e m is not av.iilnlil^
s h o u l d be used for each household (Rashi). as d u r i n g the exile, w h e n the pesac/i-offering ^ . i i i i ' " ! i
4. niff33 npana — According to the number of people. T h e b r o u g h t — the c o m m a n d m e n t to eat t h e other o n - ' i- '»!•!
rule is that all the m e a t of a p e s a c h - o f f e r i n g m u s t be eaten at in effect. The t h i r d c o m m a n d m e n t on this verse, lli.il t.f i i^
the Seder a n d t h a t all those w h o w i l l eat f r o m the offering i n g bitter herbs, is different. T h e T o r a h c o m m a n d s m i.. t,,
m u s t be designated f o r it at the t i m e of t h e slaughter. Conse- bitter herbs only with it, i.e., t h e p e s a c / r - o f f e r i n n ; i'l th- '
q u e n t l y , the people w h o w i l l participate i n t h e e a t i n g o f each sence of the o f f e r i n g , there is no S c r i p t u r a l c o m u i . i i ' l i -
offering m u s t b e calculated a c c o r d i n g t o how m u c h t h e y can to eat marror. Nowadays, therefore, w h e n w e c a n i i o i -fUf- t
eat. F u r t h e r m o r e , p e o p l e w h o are t o o o l d o r ill t o eat t h e m i n - pesach, there is a Rabbinic c o m m a n d m e n t UJ mi iill
i m u m p o r t i o n are not c o u n t e d a m o n g t h e p a r t i c i p a n t s i n the herbs at the Seder.
pesach-offering.
9. . . . i ^ g K n - ^ K — You shall not eat... Ramb.in n.iteS H-
6. iTiwtf^tt^ — For examination [lit., safekeeping]. D u r i n g all the laws associated w i t h t h e preparation oi tlip ofltM ••
those four days, t h e a n i m a l m u s t be c h e c k e d f o r blemishes (such as those of this verse) a p p l y to all p e s a d i n f l H I i l

!iiil!|i||pj|i|||iilliiiii|l^
U-J / 3 ' xa nty-iQ nmw 130 / 350

vz-jub TK/^a n)3M^ ''^Nniy;' nnj7-^3-^is; n a i

ine'l inn Km^b Knpy? in'o'?
-iBK in3K n'sb nHK las iinS
nijjnnK^n Nn'a Tyn QN) T ••Kmh ijgti/i Kin np.^! nw)p niinp ffSn uj;)p:'-Dis)
v-.\n naa'Wi Kin ao^i K^BK by
DID'? naJ Nniffsg i::m5 nn^a^
iBKn :N";HN ^y ]wm ribya
in pa'? 'n' nnio na nai ffbtu
ju'p 'ri'ii :iiat|)ri Kjiy IBI Kniax
Kpi' Nnpy KyanK ly NnipaV
N^np ta nn; IID3?I nri Krn::'?
i3n3) D'nn-i)? inpl?) :ti''3nvn pa ^Kntf/i-my
infi 'jy iiM'i KfaT JB iiap'ii
nn; ii'jgn Kjria by KD^E; by) K;ap -"ii^K D'-nan '7J7, ciii^u/an-'^j;} njimn 'riii^'^v
n i j Njb'ba Nipa n; liba^in :ilna HTD nb-i^a nt^an-njs i^aJ?l :nna in'K I^DK';'
ffljbpi innn by Tipai nu 'lu
Kbii/a Kb ciNi in na nafp iiba'n xb D I'paKri-'jK iin^ax';' ann)3-'7V niYKii K/K-''?^:
nwn -ii3 lip inbK K^na bwan itt7K-i tyK-''7ynK •'3 WBZ ^wan '^ti/ai K: 'IJKIU
•PpJC 1P'')3 073 Pfi DJ inifll .D'»T)C3 (1 DC) Tm3 PDB13PP icfoc ,a>'io P33 toPi P3713 jppf) '31 .msi 'ja hx n a i (i) :(fipb'30) P3PP OB ipfnpi it
i:ct) ooi inf) ,D'b'>fi3 D'BIBC I'on 'sJi .{f>>:i3 mpr) 13 O'B |'fi TOD yrob I'pbip 6bfi .((3':ra ibpbnpto b6pp")3 bfl •)3i np6il (3:t b'Bb) P37P ppfi PB63
:(flD)'3M Pl)» bp ]tt 03S ippi D'b'iflB D3'T DPP (6? pipP |Spi) 03i ippi D'337B 05'3P lbfl3 OP')P 1'3B flil' 113751 ,')7Bb Ptb Ot D'PBl6l Pib Pt 7133
;f)pb'3P) ipm3 oi6 ip ipibpp ifop ftbf) ,1'BPip ]b3 '31 .'Ui mx wrw\ pfn3 Di'p n37 .unti'j -\wm inx'? ^Kno;' mv ba bx n a i :(6pb'3c)
]'PPP3113) 'PDP n»fi |63B ,bfnp'i 51131 bPp .'jNiB'i ms) ^np :(:6D I'piTp ppp tol P1PB5 IPpP D'PbB PD5 .nin .-(fipb'PP) P7ipb 31PB3 IPlpp'P P71P
D'PDS3 ftp'fnp '131 mr»? pipbi ibra mtfii P3 PD53) .it 3P6 H PIP3 pbp3 bi3' I'jiPB I'pp 'po .PP6 ppppBb .max n u b nv ;(.ii O'PDS ;fipb'3» pni7
p'3b om pnpop ,D'3iBP i'3 'ipp obDpbi piop ppp .Diansiti pa -.no) of)i .nwn niinn n a n usim am n) :(fipb'3B) m a b nt; b"p,|b3b 7pfi pp
|'3P prop |Plf) ')'B3 P6-5) D'31BP |'3 |ipbl .(.P) D'PDS ;teb'3n) 3nl3b iton Ua>!;l Nin npbl ,PP13 'Tb fl3'l lb3to |'bl3' I'fiP ,7pft PPD PI'PB I'BBIB I'P'
3113 'bib IP)' '3P prop D3P nbnP3 DI'P P3'1B ,?b'bp P3'lDb Ol'P P3'113 13BBPpb |'bl3' I'bB BBJP ppfip 7Bbb ,PP7B 13 P' 71B1 .IBIPP 'pb IBBPB 1P( /IJl
P'PP') DPPP b3 P3PB mj ,1PP1 <1P3 |lPb 31D . pb'bp pSpP3 pb'bo P3'-)131 jBBBPpbl OP'T liPBb lfl3 of) lb ,Ppfl PP bB PDDpbl 13D'P OP'T ^iPPbl
;33 piDB ibab) <1D3 -itb b"p ,T3 bi3> .07P pb3p It . m n in inp'ji (i) :(fi'n3 ;6pb'3B) BPPJPB flbl ,D"P3 1PVP3 ,D"p PPP 71B3 113BBR' ,nVn nmM
(iip .tfipvar: :]foB PP6I pppb i63» ppf) .Pioipto m .mitan :(fipb'3B 'ifipp .ibax 'sb ;U3:t3 fipp'i) ppBP DB3» pi ,ii3pp .noana :(.BP D'PDS
,:ip3P ?5ipp |ipbi .i"»S3 b"'i33'b .iPi6 ]'Pjippp I'SD <|pip pbipp ,11'bBP (W :|BBPP .loan :(fbpb'3B) p't3 bipto bi3' ij'fip ptbi Pbipb BPS ,pb'36b
hv :'Sipp» (P3:63 |5pb) PTOP .<)'ppi fipip (ib:i3 fipp'i) f|1> nbp bip in3 It P3P3 7bi3p pcibp ,03P p 'np 1P3P b3 .nw ]3 :(6pb'3B) DIB ftb3 .D'nn
3p3a P'33i ]3PP D'33p RititBi fpp» Si3 toi .ana iBK ibaxi 11BK nijian PBfiJP pp 'ipp (B <)fip (fipb'PB) ptp if) ptn if) .nnsn jni n'lcaan p :(DP)
:(i)pi'3n) piDiDi D'T3 6bi .luian nw (ti) :(fipb'3B) piP3 ]'•): |'fip pip3 jiDBP ,Pip3 |ipb ipf . m n f ab nab n>ni (i) :(7:T D'P37) D'IB PPI
DP'ip P6 niB'ib i3t -my) bi3fib oi'bi .PUB fipp) p» 3C13 bs . o m n by IPP'pb D'7pP PB ')Sm .(.li D'PPP ;6pb'3B) PB'PP D7ip D'B' PB3PI7 OlBD
6) ifnip i3Pi b3 'lbs i)'6p .N) linn AaKn 'JK (B) itiPP D'PDO ;T:6 b'nb) 'PP ,PBlf) PPP ]3 fl'RB 'P P'P .Pni7 PD53 p PI) 6bP PC,O'B' PB3P6 IPB'PPb
o'PDP) ibsftp bfb Rppt63 pt b3 .bwan 'jioai :I'P3P ]ipb3 fr'Bl '3ii3 jicbs PB13P PB'3P (P:t» bflptp') 0'7n PB IRB P3P1 I^Pftl TbB P13Bfll PBlfl fllP
' i s nx 'a :(.f)B op) oipB bpo bpOT bp3i b"p ,|'ppB pftpb p» .D'na :(:te ,lbf)3'P '73 DP3 pPBPPb PlliB 0T3 I'P 6bl ,1'33 p6 bfafiP DPP3f>l 'PD3P)P
'3 BBO lb36p bfl ,PPBP to l'bl3 I'DIO ]fol PP13 Pl})33 l'bl3 Ptl pbl3Bb .IffK IPI63 ibnP ,pb'B 071 POP 07 PllSn 'PP Dpb |P31 .(t DP) P'PBI DIPB pfll PpflJC
3 - 1 1 . The pesac/i-offering. The word pesach means pass ing that both Moses and Aaron were to convey the com-
over, and it commemorates God's mercy toward the Jewish mandment to the nation, the Sages derive from elsewhere in
people on the night of Pesach in Egypt, for He took the lives Scripture that only Moses transmitted God's commands to
of the Egyptian firstborn, but He passed over the homes the nation. What trappened was that Moses and Aaron hon-
where Jews were eating theirpesacfi-offering [see below, vs- ored one another by teaching the mitzuah to each other, so
11-13]. Although the pesac/i-offering was to be brought an- that the listeners heard it from both of them (RasM).
nually, the offering in Egypt served a special function and nijf — Assembly. The word derives from n y , to fix, to ap-
included procedures that applied only in Egypt, as the Torah point, implying that the word refers to a society united by
liets forth below. their common calling, a community (/?' M'rsc/i). This is the
Ramban suggests that God chose only lambs or sheep for first time the word is found in the Torah, implying that the
lilts offering because they were Egyptian deities. The use of commandment of the pesach -offering ushered in a new era.
liiese animals as offerings would demonstrate conclusively The Jewish people was now a nation, united by its common
Ihe total subjugation of Egypt to the will of God. calling as God's Chosen People,
t. n a T — Speak. Although the word is in the plural, imply- n^ri utnhb Ptyya — On the tenth of this month. On the first day

I iiilll|!llipiiii!llliPillli""™m^
353 / SHEMOS/EXODUS PARASHAS BO 12/10-15

its legs, with its innards. ^° You shall not leave any of it until morning; any of it that is left until
morning you shall burn in the fire,
^^ "So shall you eat it: your loins girded, your shoes on your feet, and your staff in your hand;
you shall eat it in haste — it is a pesach-offering to HASHEM.
God ^2 "/ shall go through the land of Egypt on this night, and J shall strike every firstborn in the
Himself fg^d of Egypt, from man to beast; and against ail the gods of Egypt I shall mete out punishment
^ „' —I am HASHEM. ^^ The blood shall be a sign for you upon the houses where you are; I shall see
the Plague the blood and i shall pass over you; there shall not be a plague of destruction upon you when
I strike in the land of Egypt.
Pesach ^'^ "This day shall become a remembrance for you and you shall celebrate it as a festival for
Festival HASHEM; for your generations, as an eternal decree shall you celebrate it. ^^ For a seven-day
a n ^ n ••n^N-'???! — And against all the gods of Egypt. The realm, they were downtrodden slaves, without even th<'
wooden idols rotted and the metal ones melted (Rashi). power to protect their babies from being drowned by theii
[Angels, too, are referred to as OTITIS; hence, this term can masters. The redemption from Egypt came about without an
be tal^en as a reference to them.] The heavenly forces that uprising; to the contrary, when Pharaoh stopped supplyiivi
guide and protect the destiny of Egypt were struclt in this the Jewish slaves with straw, they protested not againr.i
plague, so that Egypt would be completely defenseless Pharaoh but against Moses [5:21]!
(Ramban). God'splan was that the Jewish people in Egypt would be
1 3 . wrrt — The blood. The mingled blood of circumcision come totally powerless, so that when they were reconsii
and the pesach-offering {Mechilta; cf. Ezekiel 16:6). tuted they would have nothing but what God had given thi-m
nnh npS — A sign for you. Since the verse stresses that the and the spiritual heritage of the Patriarchs. The plagues inn I
miracles associated with the Exodus were designed to puw^
sign will be/oryou, the Sages infer that the blood should be
that God controls nature. To stress the centrality of the !•«
placed inside the doorway, where it would not be visible to
odus in Israel's faith, the Ten Commandments identify t in.!
outsiders. The Jewish firstborn were saved from the plague
as the One Who took Israel out of Egypt [20:2], not as \\\r
because the blood signified that those inside the house had One Who created heaven and earth. For us, the recognilii <\>
involved themselves in doing God's will. It was this devotion of God's majesty and mastery, and of our obligation to M-I vi
to the commandment, not the mere presence in a "safe Him, comes from the Exodus. It was then that we saw Hi
house," that protected the Jews; therefore, Rashi notes, an omnipotence and became His people.
Egyptian firstborn who toolt refuge in a Jewish home would
not survive. Because of this, the Torah now sets forth the laws o! I''
sach, even though they would not be observed until the in*'
"It was not the blood that prevented the plague, nor its ab- year. The intent was to inscribe in the national conscii.n
sence that caused it. The Torah teaches that whoever un- ness that the experiences of the Exodus would become i
equivocally placed his trust in Hashem and did not fear eternal observance, so that the genesis of Jewish H-IIIMM
Pharaoh or his decrees, but fearlessly slaughtered Egypt's hood would always remain fresh and relevant. Even at Mui'
god in public and placed the pesac/i-offering's blood on his when the lot of Jewry seems even more bitter than it wtpi ii'
doorposts, thereby demonstrated that he was righteous and Egypt — and there have been such times — the obsi'i vmi' ••
worthy of being protected from the plague . . . "(R'Bachya). of the "festival of freedom" is an eternal decree (v. I'll "^
1 4 - 2 0 . The Pesach (Passover) Festival. This passage such times it may seem illogical to rejoice in a non-iMi-i* in
gives the laws of the seven-day Pesach Festival as it was to freedom,butitremainsadecree,acommandmenttlMi mi '•
be observed in future years; in Egypt, however, Pesach was be observed even when the reason seems hopel'virily . i
not observed for a full weelt. scure, because Pesach teaches that when the time t;oi nn-i 11
Pesach is the inaugural festival of the Jewish people, be- Jewish redemption, no power hinders God's execul ii n 11 •''' •
cause it marked their emergence as a nation. This nation- will. As Maharal expresses it, the Exodus made tin- if" '
hood was not based on revolution, triumph in battle, con- peopleeternally free; from that time on, any servitMili! 1(1 ' i
quest of a land, or any of the other normal manifestations of pression would be a temporary phenomenon that < mitt! •
national pride and struggle for independence. Rather, the change the pure essence of the nation.
people had fallen to the lowest depths of degradation, spiri-
1 4 . ntn Win mrt-) — This day shall become, i.e., tin- Ir^titltyni ^ ••
tual and physical. In the spiritual realm, they had virtually
Pesach is a remembrance that is to begin on Ihin dtiy t^
forgotten even the commandment of circumcision, the
anniversary of the Exodus, which took place on tlic- llttpHh:
covenant between God and Abraham's seed. They had fallen
of Nissan.
even further: At the Splitting of the Sea, the guardian angel
of Egypt had protested that it was unjust for the Jews to be 1 5 . . . . ain;; nyaitf — A seven-day period. .. I hi
saved and the Egyptians drowned, because "these are idol derive exegetically that there is no requirement i" - •
worshipers and those are idol worshipers." In the physical zos throughout the seven days of Pesach, for tin' i •' '•
mmm^^^mmmjmmm^^^m^^^^^^^^^^^^^^^^^^—-

••I
lllilllilil ililiiliii

lU-1 / 3 1 niMiw ^ ^ o / 352

K3 nttrna
nap inKWn Kb) - inij '351) TTiVja '337 -ij^anv i3Hn iTnin-K"?) nnnp-by] T'J;"]?-^^
Kipy ^3; nan iKfiipn' '^l?^ 13?
nn; p'sa^n n ? ! " ' :inpin K I M ?
l i a ' ^ p a ito'';Dip I'TPij pn; lU'yin 031^5 ng'^ijni ny^ina b5''^¥,5 D'''l?n nD^'anM
i'3-'n33 mn; ii'75^ni itonig iianipni
Ky-)N3 '^jriKJa' -V, DIE '^'ri Knpa ••niavi -.nin-'b Kin nog iiisn^ 'in'N nn'pDKi
'33 b'K>^!l<.^ p i n K;'?''^? nnyPT
IS?! xy^m ti'^yPT KyiK? K-1313
l'j'1 layi? D^nvi? ni^u '3531 K I ' V 3
ntyj|K nn.V)? •'n'7K-'75:?i nnna-ny] nnKa n n y n
nx'? 113'? Kni •'n''ii> ;;^ NJN b'-nan "7^ hkb 06b n-jn njni inin'' •':>? niuau;'
Km n; 'mfti inn ]mK n Kjris '3^
Knin 1133 ••n; Kb) X'yby^ Dln'xi
DD^j/ ••riripDi D'nri-nN; '•'rr'N'i) Dti? nnx nwK
tOnVPT KVT53 '''?9i?'a3 K^an'3 tnn^VP yiK? ''n'Bria n'-nii^n'? q;? nan n^.n^K'?)
Kanpn'? lu'? nn Kav 'H'TT
ItomV ;; oiij Kjn nn; i«nni
in inx nmni pnai'? QD"? ntn Dl'n n:;n)

:(ow pfcb P3P51PDB5 P3PB bci P3pn5 JB bt . o m n whu baai :(6pb'3B) OBI i'B-53 001 lefn DB1P63 ibp iBbib .I'Siia hv •WK-\ :(:to DC) eft 'bb ofi
fep'DO ;nDD be OT35) p'bc '"B tti 'B5B3 ')fi .'ti 1JN n'oaip twsK be llCb3 O l p bBl l'B13 b» pebl. WB 001PP7B PPfl 13ipb pV I'BB '531,13Pp
Ifon .(fi6b'3B) Pitt o'lnto 6bi pifib 03b. nub nab mn wni (ji) :(f)pppit :0beB nea b3 ,fllPC P1B3 BI <lfl ,pe P1B3 ,OPlfl353 1B3 (13:1 b'Bb) 0Plfl3i
»"3pp iBfi bib .V3Db 'ibj b3P .mil UK WKni :0'5B3B tofi 07B D P ; ttc pp3PC ,pp3 bB i p s |P'b ,B'JC DBD •)p3 IB b"p BB. n|ja IB i r a m nijni {')
.mnosi :(oc) 03'bB '3fi ppisi ' p t o o'piDB opftc pifinb 'i'B pf) 'sfi JPD PPep Plbsn Bb'363 llPfie O'ippb 31P3P fl31 PBPB I;B PBeB IBBeB
'i BP'DB b3 I B * '3fll .(fipb'3n ;P:ftb B'CC) S'bBPl PIPS lb BPni ,'PbBPl ,PPPBB ttft 13"l'3 <lPe3 15'flC TOi ,Ppfl eilB IIBI .IBBCB 'Db IPt .(flpb'3Bl
11P3 Bl D'nP I'BC ,0'1to 'P3b bfnp 'P3» B'B jbiB ,'PPDBl .PS'Dpl JlbT ;0B isBPCRi 11BBP '5e i p a IB .pefii pp33 Iran i n u n i .DrnP 13i
.D'iSip3 0'3bO D'PPSB b3131 .(fl3:P' fl 0'3bB) D'PBDB 'Pf bC O'POID 131 .Bt .litana Kfipb'PB) lP7b o'JBiro . n n j n naijnn (K') :(:13 P3e "is o'pps
niiB b3f) .t)jj naa nin< sbi :D'PBIBB I'3B lubBBi ubiB ,D'b»Bi PIPS pi Olfl 13'bCB PCfl 03:J3 b bfllBP) P3bb tDP; 711 'B'l 1B3 ,pn'PBl pbB3 JlCb
,(|33 033 P'B' ttl b"p ,13b»' bl3' bbSV if. IP'33 'ibP B'BP 'IB .0'->5B3 fllP Jib7p oe bB ROD >np flip ,pppp .'nb mn TOD :(1D:I 3 D'3bB) D(DP3
apb' '3fl BBIP 'l5n be IP'33 bftX' B'BC ' 1 B .03'P33C 'IJBS PUP b3fl '•5bBB plpl ,D'P5B ' P 3 [)'3C fl"P] |'315 bfllt' 'P3 iblB B"3pBe ,PP'PDB1
ov .inx nnam :pnnb . j n a i b (T) :(fipb'3B) <|j3 033 P'P' to b"p ,IPIB3 Jlb7 1P7] (fipb'3n) b'BC DCb l'P1713B b3 ICB Opfll ,cbB3 'BjBfl ibiPI 'IbPb
Ol'B pfl 1131 b"p ,in3IP Dl> IBt 'd DBBC tt 1»1B1 .IMIP pp6 ll-53lb •jl fllBC ibBP .imaBi (31) :[PB'09 peb f!"pCD 031 .PCS 'npc incb a3( pi'ppi
,lW' 01' Bt'ftl .In3l be OV flip pfl'i'B OVe 151Bb WV jbpb) Dpfli' ttb PIP B5P1B P"DB) ppib lbl3 7pfl Bja31 ppfl P13BB31 .(OC) DlpBb OlpBB a31BP
•iBC ,v"v be flip )P';3 I"D 01' -i»t 'IB ,(j:jb I31B3) itt' PDDP P-5PBB b"p cp p3Bi .0'-ISB3 DPI D'lPfi pni33 <|fi .n'tsH yiKa ni33 ba :(i5p <|7 3"D
tnB'B '3fl BBIC .'111 n a i j m b :(6pb'3») itt' Pp3bl PODB Pfl lb3fl l"p b'b ;':lbp O'bPR) DB'-)1333 D'PbB B3Bb b"p .O'lPfi PlBlpB3C D'PbB '1133
B'B' be fi"3"pe . m n ' naaio (lo) uoei IPJPP obiB ppp b"p ,o'3c p n n P15BP1BP PbppB DBB pbpp PT3B3 b'PPPe 'B . n n n s nsn niKB :(fipb'3B
Ihroughout the ages; those regarding the conditions under death to the firstborn of Egypt, He "passed" or "sliipped"
ivhich it is to be eaten (as in the next verse) applied only to over the homes of the Jewish people {Rashi),
the offering in Egypt. 12-13. God Himself will carry out the plague.
U. WK AaKTi naai — So shall you eat it. Those who ate the 1 2 . . . .iniari). . .m-iav? ~ I shall go through. . . and I shall
I (•;;ach-offering had to gird their loins, i.e., have their belts strike . . . From this verse, which is familiar from the Pesach
iHjhtened, and be dressed as if they were ready for an imme- Haggadah, the Sages derive that God personally carried out
lijte journey out of the country. Actually, however, Moses the Plague of the Firstborn, and did not dispatch an angel or
would refuse Pharaoh's demands to leave during the night; emissary to do so.
iiiit until morning would Moses leave. Why then the need to From the foundation of Israel as a nation, God's relation-
r.tt the offering in such a manner? At the moment of re- ship to it was direct and personal, without an intermediary.
dumption, the nation was still not deserving of such mira- When it was time to seal His covenant with His people by
' l(;s; indeed, as the Sages put it, they hovered just above the freeing them from the land of their enslavement, God did not
lowest depth of spiritual contamination, and if they had not delegate the task to any other {Maharal).
I "'(in redeemed then, it would have been too iate. This was nn^M V l ^ a "llP^'bP — Every firstborn in the land of Egypt.
lymbolized by the manner in which they were to eat the of- Since the verse does not speak only of Egyptian or even of
'•-ling; it was to bring to their consciousness that they were human firstborn, it implies that the plague struck even the
'.-ing redeemed only by God's mercy, firstborn of foreigners who were in the land of Egypt. From
ap^ — A pesach'Offering. The word Passouer is a literal trans- Psalms 136:10, the Sages derive that even Egyptian first-
Bjon of npg, pesach, which recalls that when Qod brought born out of the country died as well (Rashi).

•iiiiiiwPHiiiiiiiiiiiii
 PARASHAS BO 12/23-'M

the two doorposts with some of the blood that is in the basin, and as for you, no man shall
leave the entrance of his house until morning. ^^ HASHEM will pass through to smite Egypt, a/ ii /
He will see the blood that is on the lintel and the two doorposts; and HASHEM will pass over ih< •
entiance and He will not permit the destroyer to enter your houses to smite. ^^ You shall
observe this matter as a decree for yourself and for your children forever.
^^'it shall be that when you come to the land that HASHEM will give you, as He has spohv.n.
you shall observe this seivice ^^ And it shall be that when your children say to you, 'Whal !•>
this service to you"^' ^'^ You shall say, ft is a pesach feast-offering to HASHEM, Who passed ot" •<
the houses of the Children of Israel in Egypt when He smote the Egyptians, but He saved i n n
households,' " and the people bowed their heads and prostrated themselves. ^^ The Children <>!
Israel went and did as HASHEM commanded Moses and Aaron, so did they do.
^-^ It was at midnight that HASHEM smote every firstborn in the land of Egypt, from ihr
firstborn of Pharaoh sitting on his throne to the firstborn of the captive who was in the dun(ia<f\,
and every firstborn animal. •^'^Pharaoh rose up at midnight, he and all his servants ami all
Firstborn ^dijpl^' ^"^ there was a great outcry in Egypt, for there was not a house where there LO.J'I /it i
Pi^araoh's <^orpse. ^^ he called to Moses and Aaron at night and said, "Rise up, go out from among inii
Surrender people, even you, even the Children of Israel; go and serve HASHEM as you have spuh''"'
too, were roaming the land. Consequently, Jews who ven- given the Land [v. 25], and have future generations MI ' iii!
tured outside forfeited the protection of the pesach blood dren [v. 26](Rash(). Commentatorshavenotedthat 111'- i-
{GurAryeh). Alternatively, God killed only the firstborn who bowed in gratitude for the news that they would ii.ivr • iiH
were unknown to anyone, such as the products of incest and dren,eventhough the child just described to them is wi' l^'•'i
immorality. The obvious firstborn, however, were killed by To parents, every child is a blessing and it is up to ihcm h
the Angel of Death (Moshau Zekeinim). cope with his rebellion and turn him to the good.
According to Ramban, it was not proper for ordinary hu- ^aC) The Tenth Plague: Death of the Firstborn.
man beings to be outside while the King was circulating in 2 9 . "ilSei-ba — Every firstborn. Pharaoh was the nnlv Hi i
the streets of the city, and if anyone were to do something so born to be spared, so that he could tell all the wotl<l ,III-H.
disrespectful, he would be putting himself in danger. God's greatness. The Egyptian firstborn died beciu-.' ih- .
26-27. The wicked son's question. As expounded by the had persecuted the Jews; those of the captives di^-d \K-- -.f\--
Haggadah, based on the Mechilta, this is the question of the they enjoyed Jewish suffering, or so that they would MMJ i^^
Wicked Son, who removes himself from the community and able to claim that their idols had protected them. Ilic jiliin-n
does not wish to join in their service [see ArtScroll Hag- struck down not only those who were known to bi' limlbm .
gadah]. His wickedness is indicated by his refusal to men- but also the eldest children of men who lived wilh »>!)••
tion that the service he questions has been ordained by God other than their wives. In a country as licentious ir. 1 ii-i
(Shibbolei HaLekkel), or because he says to you, implying this meant that a woman could have had many Mr^iiMt
that his question is rhetorical: He does not want an answer, whose paternity was known only to God. Inaddilion. tl Ih-
he is sarcastic and is stating by implication that God's com- were no firstborn in a house, the oldest memhi f ni M
mandments are not binding or beneficial (Chukas HaPe- household died. This is why the next verse states, ihdi il.i •
sack), and, as the Haggadah sums up, that such command- was a dead person in every house, and why th<' I nviMlii
ments are not relevant to him. could thinly (verse 33) that they were all dying (Kinht)
In response, we are to say that this offering commemo- In the plain sense of the verse, however, only Ihr hi'iii
rates the salvation of our forefathers from Egypt, thereby of the mothers died (Ramban). If so, that thr t -r,i^''-
implying that those who deny the service, like the Wicked spoke of every house having a corpse was an iiidi' .Hi
Son, would not have been saved, for, as explained above, the national panic, but was not meant titerally.
without this offering there would have been no Exodus. In •e? Pharaoh's Surrender.
the Haggadah, this concept is expressed with a different
3 1 . naigi? — As you have spoken. Pharaoh •• . . i
Scriptural quote and in much blunter terms, but the idea is
defiance was completely broken. Not only was !i' •
the same. Furthermore, the answer is not directed in second
that the people leave Egypt immediately, he had vn '
person to the Wicked Son — the Torah says you shall say.
all of his reservations and conditions. Gone wn. 1.
noi you shall say to him. Since he seeks to taunt and belittle,
fence that the children remain behind. Gone win i
not to learn, we do not permit him to engage us in a futile
fence that the livestock remain behind. Nowhouni' i •
discussion that is meant to antagonize.
and Aaron to do whatever they pleased — (in u\:-t Mr
2 7 . fp^') — And [the people] bowed their heads. They bowed spoken — provided they leave the country {Rn:,lil]
in gratitude for the news that they would be freed [v. 23], be Pharaoh came running through the street:. Ini.hiMM •
K^-JD / a '
ia nuTia niMtt; nao / 356

Kb iWNi KmgT Kn^ ]D K ; § P ntiVl w?:ri ah DriNi fjoa -iiy><; n'jn-in riiitan •'Oif'"'?!^)
iKisy IV nn'a iinpip watt ppgn
'in^l nn^fn n; 'npa'? ;•> ''?ji;i')i3 -riK ciJ?"? nin'' n^vi :"^i?'?"'V iri''5"nria)3 VJ-'K ^^
Njap n t i ^5?^ KBfJt? "jy KOT n;
t<hmi piaip' K^j Ny-jn 'jy;; oinn
;'nipp'7 lU'ria'? Vyn'? {K^^na K-I) -'TIS iCib riTiK/Kin in'' N'?'] nnin-'^y nin'' noai
•i]^ Dji?^ i n n ttaifia n; intjniia :i''33^i ^y pnV mn imn-nK nmnE/i :nj]'7 OD'-m 1=
li^yn nK 'n'lna :d^y ly viia'ji 1 tV T : jl : I T ; ftv - JT T - •; <.•::-: I 1 : • v.- •• IT
•jiViS 'T Kp3 itoV ;' i n ' i Kynit'?
ntf 'ri'iia iNir; NjnVs n; iiiBni
mn'' IP'? i^Jii Y^jkn-bif. iKan-''3 njm :n^iv-nj7 na
Kin Kjn'ps nn pD'?? jtt'? inip'; ">3 nh) :nKfri n'tnj/n-nN; nri'^nii/i 'naT nti^Nia ng'? n
;' dig Kin Djrj nn-^ jnn'niia i^la'p
13 n n v n ? ^{tii?' '59 'Ba '?y on T
nri-iKiKi :u;h nx^n nT.'n3;n nn DD''?? n3''^tf nipK''; «
:i^w Kjria m 'Kiyn n; ' n n nirj ''7>(:niy^-''n ''ns-'^y npEf'nii'is mn''^ Nin noi-nnt
\B n a y i i"?!}?! n^ :iT}pi KBV v i a i
I'iDNi niffki n; ;^ T p a i KD3 '^NIK''
Tp'i ^''jrn irri3-nis) D''n:^>?-ni^ I9^a? n''"]YJ?g
;•!] K;'?'bi rni'735 ninio3 m a y la
i3nyni KyiN? K I 3 1 3 ba ^ug
'j,v appV TiiyT n y i g i Kiaian
••"I N;?E'T N-1313 i y nni3'7n ipia
Dny?p ynK? 'niDa-'?^ nan nin''i n'j^ln ''Yna
iKTvai K-1P13 '7^3) T p t s rr-ag nty?? '•iii'n "iiD? IV iN93-'7j7 nu/^n hy-i9 T^gn
Mliay ^ai Kin K;'?'^' n v i a op^p
Kiiai Krini:;: nini n n y a ^51
n^^^ n'vn? nph ^nm:^ •nigg bgi Tian ir-gg h
njr; K ^ I Kn^a n'^ ' I K D'IVI?? nbi} njjyy '•npi nnyp-'jDi Vig^-^ai wn
nv/hb Kii3iK'7 :Knn inn na
knj?'] :n)? nt^-pK nvjt^ n^i pK-''? n'''iy)?g K^
1113 1pl3 imp IDIJI Kf?^b lints'?!
'I."m ''Kii?' '?? It? IWK qK 'By
•D? 'Kij/ 'qinp wf imp nipK''] n'71'^ T^D>?'?i nif^'n"?
iriijK iin'ini KD3 ;•• d i p in^g :DD"i3'i3 mn''"nK my u^i "^Kniy^ ''^g-m nm

ii'-iii)3 fiiBi pipfi PPifc it <)6.1133 ^33 nan :'3iiDi '3iiB \m ,fiin PBDIP
III? rim .pni33P p T'PCSI B>P I T O DBID tift . n y i 3 ii33n :(fipi'3)3i
ISI :<11D D'3 (I»:13 i'13i) 'PD Bb IPlftlD 113133 J!>lr>W pfll 113133 1)3lft
|il|; Hill .(f toiP3P ;fipi'3j3) iftic it DTW j'PPt I'BC .'awn 1133
Hill I1BC ,PM ii33 BPDCP 11331 .(f)Pi'3)3) P13B11DP 5fl'3B ISpfJT licfl'
innD nf311 fy) :'3CB 1133n 31tP ?PBta 11331 ,P1PDP ID )l33t 31tPB p
ii''i aipp .Kin :(f)Pi'3Bl C3ro PIBP i:iC3 D'jinn p i 3 Wi .nb'b :IPTOP
'ii:i j'K '3 :(Dtl n'ni3»i n3i3 'P3 bfi irpp liiD n'ot win .i'i3Si yi
,'I'll 'lip P'33C in3 ,1133 DC J'f) .PP ,1133 OP P .fin DtU I'N IlKJt
III' '10 ,ipfi 131.(»' IP fiBiPsp ;P3:13D D'inp) mob 1133 '361)610631:
ll'llll? ,0315 P11133 !3pi I'ai D"13B D'pinP p n i l ' l p ' i B 3 p p p P13r»
ii'im'; Kip'i {xhi :(f)pi'3W vjfti 1133 7Pft i3 ,ppft acto acpp
1' • ,'nc ac)3 p'a priii I'DB 'PPB is itpn a'ac Tin .n'j'^ iinK^ii
n iiajj 13^1 :t|Pa .hsiv >33 DJ :D'i3ja .DJIN DJ :(OB nt pafi
^ I ,i3:a i'Bii Pic6 tt ip3 .'36 'Di»f)C3 fiii Dpinftc m? i3a .331313
l|i|'l'3» ;73:' OCl 3J' 03ip31 D33tt pi iP3 ,(P:' DCl D'3iiaa 'PI '»
II Nb — You Shalt not teave. Since it is a night when tlie
i I oyer has been permitteti to liill, he does not tlifferenti-
I ''tween the righteous and the wicked. [Even righteous
•]U' cannot expose themselves to mortal danger and
eel to be saved. In such circumstances, it would often
)l miracle to prevent someone from being harmed, and
ipfip 6ic .ifoci lip a»i .1103 iBN mn p (fini'3n ; T : 3 ' 3 o'BiP)
p a3'P3! a3'P3 J3 fiapc ,<iP3 icft lis i»f)3 pi ,pi3Pna cici ppfi ai'3i3
Tin .'IJ1 iK!(n J(^ ntiKi :(fei'3P) ai'3i3 ai33a i3 ii3 ,<iB3 icf" oia
P1C1 ai'ii .BCii p'7i 1'3 )'P3n i3'ft i3P5 P'Pcni P1C1 a3P3C iptec
(J3) :{fipi'3P p:ip o'iap) i!3' IP'P i3 cinin 13 ipfoc ,61a D'i3pni
lb ]P' fiii .n'miran i t r t6i :3i7i i"i .(fipi'3» ;piip3ife inpi .noai
13 w n i (n3) :(i:fii P'Cfti3) ' I P B uioi O'aifi 13P3 Wi 1P3 ,ft3i Pii3'
13"PP3 6ii ,(ftpi'3») p 6 i DP6'33 ir 57130 3iP3a aip . y i x n hx iK3n
P ' a i . 1 3 1 1WK3 :1137a 'B il3 P'3Ca a3C3 1C13C 7Pli P B B 6ifl 1 3 T O 3
a i i t o P11C3 is .tan i p n (t3) :(R:I i'»i) 'ui pfta ib D3Pf) 'pfoai , i n
'31 . ^ K I I B ' '33 w y i l 13^11 (n3) :t3ai VP'C D'33a P11t31 p f o Pfl'31
oa'ii3 aii3» oa'ii3 ii3pc li'3)3 bib .oai 1P63 CUP cfnn toai ,iC!3133
13C p ' i ,3iP3a a3» as'iao t\b .iiwsni i3^'i :(fipb'3»i ici3 ii'fJ3 3iP3a
ic 1P3C TJai .pnKi noM nt< 'n nisi I B K 3 :(OCI a"Ci3i i3ci aB'iai
1C13 p pafii acp lb ,ici3 )3 laoi .pafti DCP PI5B i3B 137 li'oa fiic ifnp
jici i"'iac ,(7:3' i"ci 13'7 P'3i ftp 'ai IB63C oipn i3 .'ni (03) :(DC)
no one has a right to rely on miracles.] Consequently, any
Jew who leaves his protected premises is in danger (Rashi).
Since God Himself, not an agent, carried out the plague of
this night (see comm. to verse 12), what fear could there be
of a "destroyer"? Although God was the One Who killed the
firstborn, it was a night of danger because other destroyers.
 I

iiiM^^^^
359 / SHEMOS/EXODUS PARASHAS BO 12 / 32-42

^2 Take even your sheep and even your cattle, as you have spoken, and go — and bless me, as
well!"
^^ Egypt imposed itself strongly upon the people to hasten to send them out of the land, for
they said, "We are all dying!"
^'^ The people picked up its dough before it could become leavened, their leftovers bound up
in their garments upon their shoulders. ^^ The Children of Israel carried out the word of looses;
: they requested from the Egyptians silver vessels, gold vessels, and garments. ^^ HASHEM gave
the people favor in the eyes of the Egyptians and they granted their request — so they emptied
Egypt.
The 3^ The Children of Israel journeyed from Rameses lo Succoth, about six hundred thousand
Exodus f^Qfi ofi fQQi^ aside from children. ^^ Also a mixed multitude went up with them, and flock and
cattle, very much livestock. ^^ They baked the dough that they took out of Egypt into unleavenei I
cakes, for they could not be leavened, for they were driven from Egypt for they could not delay,
^e nor had they made provisions for themselves.'"' The habitation of the Children of Israel durini /
which they dwelled in Egypt was four hundred and thirty years. ''^ It was at the end oj
of the
Egyptian f°^^ hundred and thirty years, and it was on that very day that all the legions of HASHEM Icfi
Exile the land of Egypt. ^'^ It is a night of anticipation for HASHEI^I to take them out of the land v)/

over matzah and bitter herbs on their own shoulders, while
loading their valuables onto their pack animals (Rashi).
3 5 - 3 6 r!W>3 ^ 5 ^ ^ itt^V — Carried out the word of Moses. In
vieu of the fact that the Egyptians were grieving over their
dead It seemed like an inopportune time to make such a
request of the Egyptians, but the Jews did so only in obedi-
ence to Moses (Alshich).
Verse 35 states merely that the Jews asked to borrow var-
ious items. Verse 36, which begins by saying that God
caused the Egyptians to like the Jews, and ends by saying
that the Jews emptied Egypt of its wealth, implies that the
Egyptians gave away — indeed, according to Or HaChaim,
forced valuables upon the Jews — more than the Jews had
asked for. Rashbam comments that because HASHEM gave
the people favor in the eyes of tlie Egyptians, the Egyptian
made lavish gifts, not loans of their valuables. Rashi cites
Mechdta that if a Jew asked for one Item, the Egyptians
would insist that he take two — as long as he left the coun-
try
For more on Israel's legal and moral justification to keep
the "borrowed" items, see commentary to 3:18.
3 7 - 4 2 . The Exodus. The huge number of 600,000 adult
males — which, allowing for women, children, and elderly
men, indicates a total population of about three million —
gives some idea of the magnitude of the miracle. It also
indicates the nation's inspiring faith in God, for they fol-
lowed Moses into the Wilderness, where the lack of food
would have terrified anyone who was not prepared to rely on
God. Centuries later, God would cite this faith to Jeremiah
as an unforgettable merit of the young nation: npn "TJV '•riigi
nyni Kb •j'^^g n3"7)33 nrjK •TII^S^ T!n'?i^3 ngns '^niVJ, / remem-
ber for your sake the kindness of your youth, the love of your
bridal days, how you followed Me in the Wilderness in an
unsown land (Jeremiah 2:2).
3 8 . SI a")ji -— A mixed multitude. A multitude of people of
various nationalities converted to Judaism and accompa-
nied the Jews out of Egypt (Rashi).
4 0 . The duration of the Egyptian exile.
Although the verse gives the duration of Israel's stay in
Egypt as 430 years, it is clear that the nation could not have
been in Egypt that long, for the lifetimes of Kehoth, whu
came with Jacob, and his son Amram total only 270 yeai'Ji.
and Amram's son Moses was eighty at the time of the Vix.
odus. Rather, the Rabbinic tradition, as cited by Rashi, in tin
follows: The Covenant between the Parts (Genesis 15:7-1^ 1)
took place 430 years before the Exodus, and that is the |i'°
riod referred to in our verse. At that time, God foretold I"
Abraham that his offspring would endure 400 years, durini i
which there would be exile, persecution, and servitude
but not necessarily all of them at the same time. Those 40i'
years began with the birth of Isaac, since the prophecy !'•
ferred to Abraham's offspring (Genesis 15:13). Thus, the I'l
odus was perfectly calibrated to conform to the prophe<:y I' •
Abraham, for Isaac was born on the fifteenth of Nissan, iiin'
exactly four hundred years later, precisely at the deadline
Vi^n, at the end — of the prescribed time (v. 41), the Jv.\.v-
were liberated. The actual sojourn in Egypt lasted 210 yi-iii ^
(Rashi). Accordingly, the verse's reference to 430 yeair-, nt
the time they dwelled in Egypt means that the Egyptian f.nW^i
had been decreed 430 years before the Exodus.
Rambam (Iggeres Teiman) cites this chronology as iin ll
lustration of how prophecies are often understood rnfii
pietely only after they come to pass. Clntil the Exodus, ii, w-i^
not known if the 400 years were to be dated from tin?
prophecy to Abraham, the birth of Isaac, Jacob's deso^ni in
Egypt, or the beginning of the Egyptian servitude. A sli^n|il<=
number of the tribe of Ephraim, convinced that the /Idli
years began from the Covenant, attempted a mass o;n:ri|th
thirty years before the Exodus, and many were slaughlrrt'i!
by the Philistines (see Sanhedrin 92b).
In this regard, R'Bachya notes that we, too, in the curi^nl
exile, should take heart and have faith that the prophecliiH nt
an-nV / a' K3 ntriQ mnv 130 / 358

-innV D^n-'^j/ bnirn prnni :''nK-nj nngn^i 1^

rl^n^w Kj^a nnis nti; KVJK in nj;n Kt^n :n''riK) IJVB nnN •'3 nSO'T? DnW"? ^^
im^tua'^a T I V imriivN nnin vijD "'7V nn'^)3tz73 m n y nn'^KU/a yr^w mu •ii7y3-nK
kT : • : J •: : y r -: : • I ^ T : v v j v k •• :
naj; "jK-ito' '•aain^ ^in'sria ^3;
fin on^Bf? i^'Kcyi n?7m xajriaa
n; an' ;'i 1'; tfiyia"?! ani'i pmi cipa^ U)in ip-nis im nin^'i •.nb'g\ij^ nm •'^pi '193"''^? 1''
lia'j'KWNi nn^'? 'S'y? VWl'? KBy
'7K-jto'! ija ibDjiiv :nnsfa n; iJ'pni
pa'?K nijn W^ ntooV Donynn <]bK TWki2-vJU!3 nn'sp opavip '7i<'nt7''-''n wtp'i A
iqNin^ :K^3i?n na Knaj fK^iT
Kjvi l^nny V'Vp fis'ip v^nau IK'y) nriK n^:y an 3"J3;-DJ) ;f|i3)p nn"? Dnnin •'^n n^^
n; lst!iDi :i<'in^ 'jp K-j'yg inini wYin ^li7^<; pisnTiis ISK"! n'KJp n33 mf?)? nj73i i33'
onvnn «-ini< nK ynn K^ nK
nniftan iii^ir''? ypO Kb ••3 ni^-n my nn.Y)3)3
N^ n i t tjijl KaawK'? i^ia; K^I 3tt7ini -xinb wv-i<b nny-na) nnnnjpn'? i'73'; K"?^ n
'T 'jNiii" '59 antaio :iin'p naji V3")Ki nJtu n''iy''7tt/ an,:^)?3 i3t^,'', ni^N; ^K'l^''' ''3?
I'n^m njjn ya-;N nnvia? wn;
pn^ni nhcn ya-iN tiion nirji KO :p5W mir? niNiQ V3-]K) nJE? o^'ti?''?!^ y^ri ••n^] ;niC' niKn KB
^ ipaa inn Nni' p^a nirji fiif y^m nirc niK3v'73 WY'; nfn ni^n DYJ/? ''n^i
•7'Vaij ;QnynT NVINS vi Kjb'n
KviKB iinnipsKV;; Dip mn TU? f")Kip DK^'Yin'? nSTT'b kin nnBU? '7''^
'"CI
nils niiBbii; :OPb 6b 1163 D'13 13C'C PIS'C'P I6C in6 .nn!(»a n i s ' o'n3t 13T3 jPP pn6 03 ,oni37 ie63 IPB .inp nanpa m aaiKii m (a^)
.03C PifV) 133l6 I'P l'C313 713 pnb' 7bl3Cn bSP 1'3 .MV niNM » a i W ibbopp .'tiiK m a n a i a i :(6pb'3B) n m a i IB N3 mp ,(P3:' b'Bb) PbBi
P3C t3'cbCl ,U':113 P'C6l31 IDIt P'P' 13 '3 D"pP3 OP136b 131( lb 0'0C13 ,6ip PCB P1I33 6b ,IIB6 .n'lin ubs (j'7) :(DC) I I 3 3 '36c ,niB6 6bc 'bl3
,573b D'lil3 p 6 3 1J3lb 1C56 '61 .pnS' 7bl3C 713 D>in3D 1'3 PIU P1f33CP 1'5 7n6 P'33'' 16 'p D'PB D'Biesp <i6 )6PI (P:6' b'Bb) 1133 b3 PBI IB6 'IPC
133 011313 P13C b31 l'ni3C b3 31Cni 65 ,P'B 3pl3' 013 0'63P JB npp 'IPC . n m K B n ijiB'n '73 pipeb oin'iP 6b c i i B P .ynm mu (i^) :(6pb'3n)
6bC 7B nnpb I'P D'3C P31B i n i 3 bBl .p b3 D6iBP 6b PCB be D'3»C1 D'33nB DP13B 13'blP P31P Pin?3C 5 " B 6 . a B 3 B hn SOO 111B1 P5B ' 1 ' C
PCn be O'SIBCB P3101 ,Pnp ni3e3 D'Bb33 D1BD P13CB B31P1 ,D'l5»b 7T ib6e'i D'iiB3 DPb in6c .nwn la-ra (n'j) :(oe) [piiBP 6"D] Piinp P6 I'P
DppriPl .O'liB P6'3b P16B B 3 1 6 6 5 B P 6be ' 1 B , D 1 B B P B C S 0'Bb33 ,3P(P pi <|D3P ]» DPb Pi3icn I'P p <]6 .nbBBi :(3:6' b'cb) 1PBI n6n C'6
1C6 1 B 6 3 C p B 3 ,1113n3 ''561 ,P113 l6lp3 R13'C'P l6C <)6C 1P13 bB IBlb DPB 0'b6ie VP 6bC PB <)6 . D A K H " ! (A) :(6pb'3B) 3ien plD53 ini6BPl
03113 ic6 DP'ii3B p6 n6 ,ii3i6i ,(i3:pb n'e6i3) pnb'i OP136 oc 13 :(Dibp3i6) B'pni .Aif J>i :(DC) ibi 0'3e biB ,7n61B16 PP6 .opb o'iPB VP
B3l6 P3BPe31 .BK lb P'PCB IBK P'P' 13 '5 IBlb Tii pp6 p'sb ,(7:1 b'Bbl D3P6 6e6i iB63e ,PBe 'sb oc 1631 ,VP b'n f p .nnao DDBI;IB (A)
in6 P(i .P3e '"i IP6'5' 7B o'liBb |P6'3B 65Bn ppi' 7bi3eB 03C PI6D :(i:3 i"CPe) PbBBi Pic '3 pn . n n a j n :(6nb'3B ;7:i3' |bpb) o>ie3 '333 bB
wwhv ypn in'i (nn) :(.B pb'3B ;6pb'pn) -f>m 'nbpb B'ee D'137P JB P5B be p n n .nixn Jiss (D^) :O'I3 be Pini6 PSIIBP .an anv (n'j)
c|iP3 oipBP 133B 6b ipp B'sPC p'PC 7'3B .rttn Di'n usm <n'i 'iJi m» |P3e 7'3B .117b •nn'j vos nh msr nsi :P5» 'np J'BPP 6be pi3 .(6pb'3B)
7bB |0'33 leB 0eBP3 .llCSb DP136 b56 P1CP '36bB l63 |0'33 I"B3 .]'D eiisBC 61P ,i3bpi 13'B6P 6b6 P75 6b3 i37Db 653 T 6 P 11136 6bc b6ic' be
mm n n n i f V'^; (an) :(6pb'PB) D'IP3P p PI'I3 Pir33 p'33 I"B3I .pni' PBlir 6b p63 137B3 'in6 IPPb TPlblbS P3P6 T11B3 7Dn lb 'P13t Pb3p3
lO'liB p6» D6'iipb 1PPB3P 0"pb lb ODiBl IBie p"3pp P'PC .['H'? -WK (B) :(6pb'3B) '131 'pb b6ie' Clip ,1'1P6 eilSB 13C PBI .(3:3 P'BI')
Moses and Aaron. Instead of going back to Goshen, they had 3 2 . 'ri"K-aa nljiaiai —And bless me, as well Pray for me tiiat
stayed in Egypt proper for the night, because Moses had told I should not die, even though I am a firstborn! {Rashi).
Pliaraoh that all his courtiers would come to him, bowing 3 4 . ynri! niu — Before It could become leavened. [In Egypt,
iind asking the Jews to leave (11:8). Moses then sent angels there was no requirement that the people refrain from eating
io Goshen to tell the Jews to assemble in Rameses the next or having chametz in their possession for seven days {Pe-
morning for the Exodus. According to the Mechilta, Moses sachlm 28b)| consequently, they would have allowed the
lesponded to the Egyptian insistence for an immediate de- dough to become leavened, had the Egyptians not forced
parture by saying, "Are we thieves that we should depart at them to leave so quickly (Rashi).
night? We will leave with an upraised arm [i.e., proudly] in aniNCyn — Their lefLouers. So beloved were the command-
lull view of all Egypt!" {Ramban). ments of Pesach to Israel that they chose to carry the left-
 12 / 43 — 13 /

Egypt, this was the night for HASHEM; a protection for all the Children of Israel for thcli
generations.
Additional "^ HASHEM said to Moses and Aaron, "This is the decree of the pesach-offering: no alienated
Laws person may eat it "'^ Every slave of a man, who was bought for money, you shall circumch'*-
Pesach- ^^^' ^^^^ ^^ ^^^ ^^^ '^' "^ ^ sojourner and a hired laborer may not eat it ^^ In one house sli.
Offering it be eaten; you shall not remove any of the meat from the house to the outside, and you slutll
not break a bone in it ^^ The entire assembly of Israel shall perform it
'^^ "When a proselyte sojourns among you he shall make the pesach-offering for HASHI M,
each of his males shall be circumcised, and then he may draw near to perform it and he .s/i.i//
be like the native of the land; no uncircumcised male may eat of it "^ One law shall there be h"
the native and the proselyte who lives among you." ^^ All the Children of Israel did as NASI ii M
had commanded Moses and Aaron, so did they do.
Leaving ^^ It happened on that very day: HASHEM took the Children of Israel out of the land of Egia't,
^gypt in their legions.

ViASHEM spoke to Moses, saying, ^ "Sanctify to Me every firstborn, the fifst issue of ciuni
womb among the Children of Israel, of man and beast, is Mine."
^ Moses said to the people, "Remember this day on which you departed from Egypf
they are alienated from belief in the Torah {Rashi).
4 4 . . . . nas7"^?l — Every slaue ... The verse refers to a
non-Jewish slave, who may eat of the pesac/j-offering
because he is his master's property. [There is no need to
mention a Jewish slave, because he is required to observe all
the commandments, and this is no exception.] Though the
verse says that his owner is a man, the term who was bought
for money includes the slaves of women and children in the
right to eat from the offering (Mechilta). However, the slave
must be circumcised. According to R' Yehoshua, even the
master may not eat if his slave is not circumcised; according
to R' Eliezer, the prohibition applies only to the slave, but his
master may eat {ibid. Rashi).
4 5 . ^lp^''l att^tn — A sojourner and a hired l&borer. A
sojourner is a gentile who lives in Ereiz Yisraei, having
agreed to observe the seven fSoachidelaws; the hired laborer
is a non-Jew. Although the gentiles mentioned in this verse
are under the control of Jews to a degree, they are not
permitted to eat the pesach-offering — even if, like Arabs,
they are circumcised (Rashi).
4 6 . iniA n n ^ — In one house. The requirements of this verse
demonstrate the regal nature of the Pesach feast. Kings and
aristocrats do not rush from feast to feast, nor do they break
bones in order to get at a hidden bit of meat or marrow
(Chinuch).
4 8 . ia — Proselyte. This is one of the many passages in
which the Torah requires that proselytes be treated as
equals with all other Jews. Even though their ancestors did
not emerge from Egypt, they have become full-fledged Jews
and, provided they circumcise themselves and their chil-
dren, they bring the offering along with all other Jews.
13.
1-16. Firstborn, the Exodus, and tefiliin. These three
topics are related. The conclusion of the Sidrah consists of
two passages, both of which refer to the holiness dl Hn
firstborn and the obligation to teach future genernli'in-
about the miracles of the Exodus. Also, both paHMfiu' •
conclude with the commandment of tefiliin, and are tln^i'^
fore included among the four Scriptural passages thni ^'H
contained in the compartments of tefiliin. The salvcilitiii '
the Jewish firstborn from the plague is what consechili^^i
them to God; by extending His protection over llinni
God "acquired" them, as it were. This sanctity wfl^ tt^
addition to the previously existing rule that the sac;i!l|t ini
service was performed by the firstborn, and, as the stcny -'-^
Jacob and Esau demonstrates, the firstborn was \hi\ <uit
who was expected to receive the blessings and respon*ili|!i
ties of spiritual service. While the tenth plague accoid'"' •
special status to the firstborn, the entire sequtMn.i' t-i
miracles placed an obligation on the entire nalicin t'
dedicate itself to God — in deed, as symbolized by |l'-
tefillin on the arm, and in intellect, as symbolized hy H'
tefiliin on the head.
Although the Plague of the Firstborn struck evrri It
firstborn of both men and women, the commandm^'fit ' '-
sanctification applies only to the first sons of wom(;n (v
R' Bachya explains that this is to symbolize that God'it I'
for Israel is as great as a mother's love for her baby, n I*
that far surpasses that of a father. He further cit(?'i liiv>i-:
that God's unquestionable and irrevocable identlli- MM-
with Israel is as conclusive as that of a mother wlMi \
newborn infant.
3. TiST — Remember. This word is the infinitiv'^ \-'i'
implying that the Exodus should be remembt-ir.j i.
stantly. From this the Sages derive that we must t>-< nil "•••
Exodus explicitly every day, a commandmeril Uml *
fulfilled by the recitation of the third paragraph til MK
Shema, which ends by saying that God took thn Jewi^^^.
people out of Egypt (Rashi).
J / ii - M / a' xa niPiD niMur nsD / 36o
;; D-ig; f i n nfy-'h Kin nnynn
qmn-i'? '^ttni?? 133 '35'? pTP?
m ' B KT PDN'JI ntj^ki'? ;; nntsim

KSp3 'J'SI -IIJ 135/ '33110 :n3 ^13::

K3ninn» :n3 '713:: 133 7\iv ^!}^•! nn^Kn CIPBTIJ;?)? I^'-N n^jj"'?^) ;13 'pDKyK'? -155 -m
Kiq K'lnrjjm :n3 '313:: K'J K I ' I S I
K"iD3 in Kn'3 IP p'^an N^ '33Kri'
')3i» :n3 insrin tth xmi) K33'? n:^?;) nvin "ityan-ip ir'an-p K^'VUTK'? '7iK^.^^^^:
ntjinu :nn; inay^ '^K-W'H K W ? ? mi^-'D') :inK ito^i bi^yv'', nnj^'pa :ii-n5i?7n KV nn
•'1 anu Nijpa nay::') Nil'} I B V n a n '
np p 3 i K-jUT '33 n'? i n ' 3-ip''wi nif'^D i"? "^iian rnn'''? noa ntovi "iJ ^riK
j ~ l : • T : T T T J J - I- - V T I T : •• I : •
':GI NVIN"] Ka'v^B 'D'l nnsyn'?
nit! Kri'ilKdij :na ^13; x^ K^ny
plari'^ K"!'!'?'?' l^^'Sf-V "^O^ -•73 wv;n :D33ina i i n ij"?) nnfis;!? n'^jj} nnN nnin re
t<m %-ilv-' '33 '33 nsjiij :il3'3'a p priK-nKi niu'n-nK mn'' my -IU/KB bKi'v-' •'la
iTiay 13 iSrjK n;i n^i'a tv;; Tpa 'T I J" I V -: I- •.- : jv V -J IT • V -; t~ f,- t z • r- :

•'13 n ; ; ' p'SiK I'-rn wjl' p s a nirii KI n\rv K''iin mn ai^n n:^?^5 ''nil ntov ^^
'[lii'^'n '33; D'-jyip^ Ky-)NKi VKito'
•j^fjNa nn'a'? ni?k3 ny ;^ '3'VaiK :DnK5V"'7V a n y n yiKn '^N'lt?;'' ''^5"nK
K'jVi '33 nna K-isia "33 'nnu ••73 -i\?3 "iii^'^D ''b-mp_ I'imb rvv'n-^ nin'' -I3T?I
'';'! K-j'vaai KWllJS '3K-ito' '333
r'-i'3i 110 KayV ni^to "inKi> ;t<in
n\|7D ni?K^] ;Kin •'V nnnani nnNg bK'ito'' •'335 bnn
ipiyiatp iinpaj "i I'lii KDI' n;

I'lio PC p3: ,?li'pf)b 'ifno .la n a t y n K"? n^v\ ih^^i] :(Dn o-)i3W ]n
;0'3C Dicn 131'h Din )h ip p'f? Tb» ]'f) ,Di3j PTSC oicn 13 c pes p't3
('IOC 'sb ,^nfo onb .iniK w y i ^wnwi m i r ba (tn) :(:7p D'HDD) Din
>|fi 1)13' .pipDCuli vl)i5 isnsi: (J piPD b'ub) Di3f) p'3b rip onin now im6
'ID' .noD ntuyi (rm) :(6pb'3j5) ipifi icis' bh^p P"7D bp b"p ,p p n n noc
•/'Sp ij fjf) 7"'3 P":rf) PR p 6 p Piifo P^Di b"p ,7'n DDD PPU' T'apno b:
itncjj i3'6c :)b'j) Ponn vpft ipnc pfj l^'spb .ia ^73x1 x'? "^nsi bai :(Dt)
iinN mm (un) :(.ii D'PDP) I3 b^fi' 6b •:?? p» inb w'fti CT I'biP) nibiub
tini Sa 1133 (3) :(f)pl)'pm P-)IP3C Pii» iftcb <{b Pii6b ^a Piiwb .'Ui
;ot:3 n'i35' pi n';p 'btn) jni) p'Cfii D'B OPIC WP ,pbpp omp pf) DPDC
;:inir) '"los 'p'3Pn '"D D'p'jp 'ni»b ,Kin i^ :D'PDC IPPP' (P:3D o'bop)
:(f)Pb'?n) DV b33 onSn Pfri' p'^fnc inb .mn niin nn iiat (j)
1'53 pfi bftij of) po Pb'b3 Doi3f)b inf)c o^bp f)ip .'n": mn n'^ifjn Kin
p]33,1'p'mp p f)3i inino .nn-nb f?Kn\yi 13a ba"? nnBiu :(f)pbw)
.noDn npn nw (aa) :(:V)p D'PDD ;S? pipp b'Db) 'lai P ' P W P 1P' 6bi '65p
V3f)b i'Ci3» n^spjc .133 p Sa :(P:P' I ' t ) 11 pf)D oob pnuh: iP'53 V's
(nn) :(:33 O'PSI ;6pb'3W Dnc»3 inicn bfnc 7PfJi '"33) ipfti .O'ncsc
,nDD3 bl3f)bJ5 lP33Dn V73D Pb'Jii: 7'3)i .13") .13 "^asi TN IHK n n ' j M l
p"6 .npD3 bi36bj5 iP33pn V73i? pb'j5 yb imb ifu'bfi '3T .UCIP' '3T n37
pf .iiattTi :3i:ip a Pi .awin (nn) :(fipb'3n) 73DP ,13 bsft' tf) b"p PD
f)b6 .(nn pipD) 13 b3|S' f)b boD b3 ^n6>l ,DP O'biu ftboi ,b"p PJ)I .'•JPW
rriaa (in) :(.fe Pin3' ;DC) T 3 P if) 3pip ftipi bipj; ')m3Ji bipn 'siu ]iJ3
^ph .iPipbp'i Pni3n 'PC vbu pn^r> ipu' ftbc ,pnf) P^13P3 .^DNI inK
vpi ib'PPP 06c 7j)bbi ,ii3Dp»3 7p6 p'33 f)b6 15'6 if) ppf) pni3P3 •omb
DP3 iPif) ib36' icf) 0'P3P bD b"p ,p'3b 1P33' 6bc D'nca H T I oips o'brsif)

I IK; Messianic Redemption will come true. And when that
ii,iippens, we will understand the full meaning — and the
• iiiinner of complete fulfillment — of all the prophecies.
'1',?,. Qinwiy — AniicipaUon .. . protection. The word has two
im^anings in the verse. The first time, it refers to Qod's
jijcdge to Abraham; He reserved this night for the miracle
iiiiii anticipated its coming throughout the 430 years. The
iiccond time the word is used, it refers to the protection from
I IK- plague that God extended to the Jews that night. From
Micn on, the first night of Pesach became a time when God
liiotects Israel (Rashi).
'13-51. Additional laws of the pesach-offering. This
jKissage, which was given to Moses on the fourteenth of
• hissan, gives the laws of who must participate in the offering
and how they should eat from it. Logically, therefore, it
should have come earlier in the chapter, together with the
other laws of the pesach-offering; instead, the Torah
narrated the sequence of events that took place after the
offering was brought. Ramban explains theit immediately
after Moses told the nation on the fourteenth that God was
about to break down Pharaoh's resistance, the Torah went
on to tell how that happened. With that narrative complete,
the Torah returns to the laws of the offering.
4 3 , n a n ? - Alienated person. The term refers to two kinds
of people: (a) a Jewish ipin, apostate, i.e., one who worships
idols, desecrates the Sabbath, or denies the validity of any of
the Torah's commandments; and, (b) a non-Jew. Neither
may participate in or eat from the pesach-offering, because
Remember from the house of bondage, for with a strong hand HASHEM remoued you from here, and
the therefore chametz may not be eaten." Today you are leaving, in the month of springtime. ^ And
Exodus
it shall come to pass when HASHEM shall bring you to the land of the Canaanite, the Hittite, the
Amorite, the Hivvite, and the Jebusite, which He swore to your forefathers to give you — a land
flowing with milk and honey — you shall perform this seruice in this month. ^ For a seven-day
period shall you eat matzos, and on the seventh day there shall be a festival to HASHEM. ^ Matzos
shall be eaten throughout the seven-day period; no chametz may be seen in your possession,
nor may leaven be seen in your possession in all your borders. ^ And you shall tell your son on
that day, saying, '!t is because of this that HASHEM acted on my behalf when I left Egypt.' ^ Am f
it shall be for you a sign on your arm and a reminder between your eyes — so that HASHEM'r'
Torah may be in your mouth — for with a strong hand HASHEM removed you from Egypt. ^° Voi t
shall observe this decree at its designated time from year to year.
The ^ ^ "It shall come to pass, when HASHEM will bring you to the land of the Canaanites, as He swon •
Firstborn to you and your forefathers, and He will have given it to you; '^ then you shall set apart every first
issue of the womb to HASHEM, and of every first issue that is dropped by livestock that beloi ii /
tioned. Rather, it refers to the commandment that a festive that you will always remember them.
offering, known as a chagigah [from 3D], must be brought, For Ramban's explanation of the commandment of tefilltii
preferably the day before Pesach. Our verse teaches that if in the context of the lessons to be learned from the Exo(ln>*,
the offering is not brought then, it may be brought until the see comm. to verse 16.
seventh day (Ch&gigah 9a).
1 1 - 1 6 . The second passage. Though similar to the pn-vi
8. •^aa'? n^an) — And you shall tell your son. As set forth in ous passage, this one contains two new elements: the satu 11
the Haggadah, this verse is directed to the b'\K\pb ^-p i3"'KT^, fication of the firstborn and a new kind of question about l.h"
a child who does not realize that there is much to ask about Exodus.
the observances of Pesach. In such a case, it is the responsi-
bility of his parents to initiate the discussion and lead him 1 1 . ^i^av? — When {HASHEM} will bring you. This impllr-.
into the world of understanding his historic calling and the that the firstborn would not be sanctified until Israel enlt'i m I
privilege of his obligation to carry on the memory of the its Land. Rashi cites two opinions of the Sages: Accorditiji li •
nation-creating Exodus. one, the sanctification of the firstborn began when they r\\
tered Eretz Yisrael, and those born in the Wilderness wnin
rn, 113^13 — Because of this. The Jewish parent declares to his not sanctified. The other opinion is that the sanctificjilluii
children that the nation was redeemed only because of this, commenced immediately, and that this verse assured iliH
i.e., the commandments of Pesach, which are defined in the Jews that in the merit of their observance of this commafMi
Haggadah as the matzah and manor — and, when the Tem- ment, they would be given the Land.
ple stood, the flesh of the pesach-offering (RasAij). The impli- Ramban explains the latter opinion. Although the com
cation is plain that the Jewish nation owes its existence mandment to redeem the firstborn would not go into efji?) I
purely to its allegiance to God's commandments. as yet, the Jewish firstborn whom God spared durinj] llu!
In the Haggadah, this verse is used also to imply to the Plague of the Firstborn had a special responsibility to elf ill
Wicked Son that if he had been in Egypt, he would not have cate themselves to God's service. This status remalntid IM
been redeemed, because he scoffed at the commandments. effect until that responsibility was transferred to the l.,ovllt'ii
If this is the sense of the verse, itfollows that even the son to (Numbers 3:46).
whom the verse is addressed — the child who is unlearned
and unsophisticated — would not have been redeemed on 1 2 . n'laiitii — Then you shall set apart. Each categoiy nl
his own merits, but because he is a part of the nation. The firstborn has its own uniqueness. Human firstborn were nrlij
Wicked Son, however, would have been left in Egypt be- inally honored as the sole performers of the sacrificidil HHI
cause he had severed his ties to Israel. vice. After the sin of the Golden Calf, this privilege was tttlif H
from them and given to the newly designated Kohanirn, ith>l
9. 'l'?n;r!i —And it shall be for you. "It" is the remembrance the role of assisting them was given to the Levites. Ajl^i
of the Exodus, which is recorded in this passage, and which that, God would command that Israelite firstborn muiil In
is placed in the tefiilin that are placed on the arm and head redeemed by a payment of five silver shekels to a KniKtii
(Rashi). According to Ramban, the flow of the verse is as The mention of this redemption in verse 13 is a pioijlicll'
follows: In the passages that will be placed in the tefHUn upon allusion to the future commandment (Rashbam; ChUkwHi
your arm and upon your head, you should record that God Firstborn livestock — calves, lambs, and kids — \WMI»
took you out of Egypt. Do this in order that God's teachings brought as offerings, while blemished animals of thl;t •*!•*
and His commandments will always be in your mouth, i.e.. cies were gifts to a Kohen.
a''-T / XI
Ka niyna niMlP -\S0 I 362

;^ p'-aK KT ciiptia ''IS Nnngy n'an J : AV • i-v : V y y T I v j ; • •= • T -: j - -

Knl'-i ly^iarj '^asri' xbi Ksia i^ari;
••mn :K3-'ai<;T K n i ^ 3 lip93 IWK n
rvjj) :3''3Kn u/^ng DINV? DHK Dvn tTnri "jgK;?.
' K n n i iKJSjjgi K^J-JK"? ;; "^fjT, ' I S
c'iz T •'SDWi 'Nini •'S'ltoSJ nnt x'% ip^ ^xih^'^ip^b v^^} "H^K ''pn^ri'] ••inn)
a^n K'lay N V I S 'H^ IPn"? •qnijSK^
Kii-ja Kiii Njij'ja n; n^ani ioa-ii :nTn i^ina nK-jn n't^j/n-nff nnnj;') u/nii ri^n
K-j'-BB 'ja'in iipi' Kvai?'' : n o :n'in''^ in ''^yiin bi'5i n'^n "^DKn ti'-nj ny^u;
TUSi:;' nijj, Njn nK¥''3ii' Kpi'ai
^•j nnri' K^i I'pl'' nyatw n; '^aKri'" yian '^V nKnrK'?) n''Ki;n nj^^u^ nx '75K;'. niyn
'jaa Tiaii -^ 'inn' s^i jiinin Di'a •\yyb mam :^'7nj-^33 TKto ^7 T\Kr-^b^
Nini3 NB^ig •qngV 'inrun i'^ininn
'pang -h ;' naj; s'l Vna in'ipV
jDn^irBKi •'nK2f5 •'Ymn-' ntoy ni nttj^a -i^pN"? Kinn
Tn' ^73; HN"? ii'j 'ri'io tQ'nvnia n;;nn lyn'? ^•'^v pn ii'n3t'?i '^X"'??; mikV •^'?'"i^^0)
KnniK 'nn'i b^-a ^'I'si pa KJna'i'ji :Dn,:y)3i3 nin'' •5^(;2f^n njjm TO ''3'^•'35 nin'' nnin
3^ ^B9N ma'pn K T ? 'I?? •qmaa ;'T
naipi'? I'lij Kn;p n; iBni< :Q'"iir>3>? :nn'')p:; ninjo n'Tj/in'? nKjn np,nn-nj<; rrmW)
KyisV " 13'?5?; ' I S 't^'l«' •15!'? I?!"?
•rinnas^l 'iV Q'?iJ 'T spa 'saj;]?! vWi "ivti^ •'JViBn nS""''? '^'1'^'' 'i^?:"'? '^50']
K'iVi nna ^a -lavnia^ t^iV nMn'i -nu3-'73 miivm t'n'? n^nii ^•'n'^K'^i ^b
lin"5 NTya i'?i nna "331 ;? •"ip n'-n'' "1U7K nnnn niu; 1 nu3"'73T mn'''? nm

:(f)pb'3B) b6j'b '613 P"a 6b DP p"a ibfip ,ib fibi ,'b 'a aPB iBib BPT pb
pa i n a A i IT to :pito -fi a'ap D'P5B pfi'i' .nix'j I'J n'fii (U)
be . I T hs :Bnt3i P6P3 oipppi ibba pvpps 31P3PP iPBib abnl .yi'^s
r 53 pmb (IB piBB ibab) a"5P acP53 6b» asT i3'Db (ftnb'SB) bfipp T
mm (K') :(:ib PIPJB) p>pb PJPB .nn'W m m n (') :(.ib RIPSB) aas fi'ap
iBitei .•)3iB3 D'lbua pni33 wp 6bp ifoB n»bp B'ROTB P' .iKa' 'a
DP iaiB"pPi p t t D)3'b i3rp 131B3 iai»"pp oh ii aft'S ppsB ipipp
'151 'Pfip; Tpfi pfiB bfi D3pli 'Pfi3ai ,lb B3P5 p'ai . 1 ^ mvi :(:1 pni33)
'ap bfii Di'313 lb asp: ib'fo T5'B3 fiop .•\h nanji :(6pb'3B ;P;I PIBP)
.acppa ppb fib6 m3Bai pf) . n i a y m « ' ) sfipb'sni Bi3fi ppn'3 T J ' B J
.nana •MV :(lipb'3B ;P:t3 P31B3) iD3b ipbP) D6 DPP3Bai iBifi fiia i3i
n6 iiBSb a-)i333 pnp fiiap 3iP3a •\n'i\ .IPB 6b3 ippbpi mfi ippapp bsj
o'-)31) Tsbfi pap 1B3 PJP 'np bp) ffip <)fii .(.PD J'bip ;f)Rb'3B) I'ipfi 63a
(jfi p"6i .DPP PBS b3 3P3 P3P 'pap ,bo)a bB iBbb fibfi f>3 fib at b3fi ,ia':i
0'P37) 1)6531 1Pp33 Ppft Dlp»3 PTSl 63 ,BBPB3 pfiBB aBP3 3133
n31B 31P30 076 P1333 OPP IBS bs PP3BP1 ,PPDb P' PPfi Jlpb .(B'PB
I6P oab PB6 13 fibfi .i6i' P'TB ai'631'Bii' va 6b '31 .a'SKn w m a (i)
.o'BPa 6bi aab fibi aBP fib ,Dfiib PP3 fiiap P1P3 03pfi fi'Siap opbBjp IDP
pfibi PP3 fiiap P7P (t:PD O'bap) Bnpi33 o'Tofi 6'iiB PBI6 fiia p\
bs I'BBB apBP fibfi ajB fibp S"B6 .'IJI 'asaan yiK ha m :(fipb'3B)
PD'a 1B5P PPSPBB PP6I ,Da '5B)3 bb33 (bUP (6pb'3B) BBPB3 D'U aB3P
.•m I'naK'j SJawa :(fi' piDS |bab 6Db'3» 'JB53 fibfi DP ab fippa fibp
fiia ppi'3i (p':iB P'P6P3) 'lai DP3fi pfi 'B PP3 fiiaa DI'3 psifi 61a DaP363
331P ap6 pp6 p6a PBifi 61a 3pB'3i (a:i3 op) 'iji p6ta p63 pia P»I6
31 P3'7ai o'lBP p 31 3bp .warn a'jn nat :(6pb'3B ;a':p3 op) 'lai a'bB
P33 fibpi .PDs bp .tiKin m a y n njn :(:fi'p BI31P3) o'sfiaa pi D'PBPP |B
b'3P3 ,afi)Pi PIP aBbi (a3:3' b'Bb) 'lai pfia bfi ifi3P '3 a'ai abBBb pnfij
aii3Ba aB os'ss 03'b6 ipBfi' '3 a'ai ppfi) aaipfip apps3 .a3 PIBPJP P31
|fi31 .bbpa IB IBbB pfi fi'iiap ,P3'7B 31PPa DPP p3 (13:3' DP) D3b PfilP
apfi lb PDsnp l7BbB 3iP5a! .bifipb BIV B'fip p3 (p pips) lJ3b Piaai
.ni 'iiaaa (n) :(.is D3c ;T pips jbab finb'SB) 3ba pfi i'3piBa aijfi 'P313
a3ipD IBP A 'n nwsj :ibba piPBi abB POP |1)3 I'PI5B cpfip PI3B3

ynri h^Ky Kb) — And chametz may not be eaten. Again, tlie
connection is made between tile Exodus and chametz: Since
Israel was saved so rapidly through a display of Divine
power, it is forbidden to enjoy chametz.
4. a'attn vi~p:^ — In the month of springtime. The very timing
of the Exodus demonstrates God's love of Israel. He freed us
In a month when the weather is pleasant, not rainy or hot
{l^ashi), and when the newly blossoming vegetation symbol-
izes rebirth.
.'5, The Canaanite nations. Our verse mentions only five
nations in the land of Canaan, omitting the Perizzites and
(he Girgashites. Rashi, citing Tanchuma, notes that since all
seven nations were descended from Canaan, the son of
Ham, they are included in the Canaanite designation. Ac-
cording to Ramban, only the five nations mentioned here
had lands flowing with milk and honey.
6-7. n»a^ Jiv^ali* — For a seven-day period. Verse 7 juxtaposes
the commandment to eat matzah with the prohibition
against harboring chametz, to teach that the prohibition
takes effect from the time that the only permissible "bread"
is the unleavened matzah, which is at noon of the fourteenth
of IHissan {/?' Bachya).
Ramban notes that in verse 6, the term 'Tib ID- festival to
HASHEM, cannot refer merely to the festival status of the day,
because the first day. which is also a festival, was not men-
365 / SHEMOS/EXODUS PARASHAS BO 13/13-IC

to you, the males are HASHEM'S. ^^ Every first-issue donkey you shall redeem with a lamb oi
kid; if you do not redeem it, you shall axe the back of its neck. And you shall redeem epeni
human firstborn among your sons. '"^ And it shall be when your son will ask you at some future
time, 'What is this?'you shall say to him, 'With a strong hand HASHEM removed us from Egypt
from the house of bondage. ^^And it happened when Pharaoh stubbornly refused to send u.--
out, that HASHEM killed all the firstborn in the land of Egypt, from the firstborn of man to //n -
firstborn of beast. Therefore I offer to HASHEM all male first issue of the womb, and I shuil
redeem all the firstborn of my sons. ^^ And it shall be a sign upon your arm, and an ornamcnl
Exodus between your eyes, for with a strong hand HASHEM removed us from Egypt

THE HAFTARAH FOR BO APPEARS ON PAGE 1151.

ness! The explanation goes to the heart of Jewish belief. To
us, the soul and the body should not be in conflict. Earthly
activities no less than heavenly rituals should be conducted
in a holy manner, according to the dictates of the Torah.
Thus, the redemption enables the child to bring sanctity to
activities that would have been forbidden to him otherwise.
This is why the Kohen's blessing includes the wish that the
child be Qod fearing, for piety is necessary for success in
overcoming the challenges of material life {/?' Yaakou
Kamenetsky).
l e . n a n i — Your arm. The suffix of this word, usually spelled
ifll, has the unusual spelling of nn, which alludes to the word
nri3, weak. This teaches that the tefillin should be worn on the
weaker arm, i.e., the left [Menachos 37a).
n'QU'ioSi — And an ornament The word appears in Shabbos
57a-b, where the Talmud explains it to be a golden head
ornament that is worn from ear to ear. It is in the plural
because the head-terdlin consists of four separate compart-
ments (Ramban). Rashi cites Sanhedrin 4b that the name
totafos was chosen because it alludes to four, the number of
the head-fe/ifW/n's compartments, since the word uu, tat,
means two in Katpi and na, fas, means two in Afriki, two
ancient languages,
Tefillin and the Exodus.
In a lengthy exposition that is basic to an understanding of
major concepts of Judaism, and that should be studied in its
entirety, Ramban discusses tefillin and the Exodus. The fol-
lowing is a summary:
The four Scriptural passages that are contained in tefillin
— the first two passages of the Shema and the two passages
of this chapter — are basic to Judaism. The two passages in
this chapter speak of the Exodus, which is basic to the Jew's
awareness of his responsibilities to God, Who liberated him
and made Israel a nation. The first two passages of Shema
express the concept that God is One and that we accept His
Kingship, the concept of reward and punishment, and the
responsibility to observe all the commandments. These
principles must always be with us — upon the arm that sym-
bolizes our capacity for action and is opposite the heart, the
seat of emotion; and upon the head, the abode of the iiili I
lectua! soul and the power of memory which enable us ti > I"
conscious of our antecedents and obligations to do His vj^ti
The Torah repeats over and over that commandmeni-. .•••
reminders of the Exodus from Egypt. Clearly, theri-lm'
there is a dimension of the Exodus that affects the tnih"
Torah. Only a few generations after Creation, man w.v hi
fected by the germ of idolatry. This heresy takes many li •> n.
[most of which are prevalent even today]: Some claim ih ii
the world always existed and that there was no Creatoi.' 'i I
ers deny that He can be aware of daily occurrences, th.ii 11
is not involved in human affairs, or that there is no ivw',n '
and punishment. The Exodus refuted all of these notion !•
showed that God has full control of nature and that n».ihii ,
and no one can thwart His will, that He communica!*-. /.'IM
man through His prophets, and that He carries out Hi^i '>'<-•• I
at wilt. To make these points, Moses repeated const.inilt ' •
Pharaoh that the plagues would demonstrate God'.'i n^-^
tery.
This message of the Exodus is not only basic to oui \^'--\\< i
and existence, but it must be reiterated constantly. I li''
fore, we wear it on our person in the form of te/iittin and ••
it when we perform the commandments. We are ze.ilni
the performance of all commandments — the secini^
minor as well as the obviously major ones — becauM' *
all reinforce our faith and commitment. To proctnlin
strengthen our conviction that it is so, we gather In
gogues and pray aloud, saying before Him, "We .nr'
creatures!"
The open miracles of the Exodus seal into our awjm
that God rules His universe and that the only differ'm '
tween nature and miracles is that we are accustoni'-d i •'
former and startled at the latter.
td^ttt'tJ n"Wi .aipioa n"p — This Masoretic notti ni
There are 105 verses in the Sidrah. numerically coi lt"in^
ing to the mnemonic n-'ip^ he will count.
This alludes to the law that each person must coiiiii i
self as part of a group that brings the pesach-oflmlitu
Daoid Feinstein).
ra-r / A' Ka n w i B n i n t t ' 1QD / 364

ntyn n i s n nnrj "lyE)""??) :nin''^ n^^IO xlV >'

DNi K"it3Na p n a n x i n D T (N"I313)
KiyiKT K i 5 i a '731 risi?W) p n f i n K^
^-13 •qa'?Ntt;i nN ••n'l T : p n a n i ^ j j a
cilpng n ^ n s ' n i K T N B in't?'? ^ ^ p
:Knn35? rem o n ^ ' P ' ? " K 3 B ? K K-J;
Kinmbvib n v ) s 'c?pK 13 n i q i m
n n i r m KV1K3 K-ipia '75 ;; "pupi
••iN; p-'7j/ nma Ti3:?-nv) trw. T5?J? n'l'iif'? yiKg
Ki'?] nna ' j s ; ' dip, n a i Kl^^; p '7^ ••ja "ii??"'75) nnain bon nyg""?? nim^ nit
'O'liD •p'TM^S ''53T N n a a "73) m S ' T
•e I ftv •• I J" 1, T t ; T :JT - : <TT . _ i. . .

DP1D1 IPiflC p'DBOi B1V 13'flC COB pV'P 01 .TIKI nM :(f)pi'3M p * l ' ) : ! '1133 liCBJC 'BJ fi'o 31P30 Piui ,otoB oi)P3 iftc IBB Ml .niMn noa m
onafl 'iji o'BSCBPi D'ppoi PHBO on ->mfi 610 infi oipnai .pftr on 56wi ifncn iPfi iS I'ftcl D'iScp pf!'i'3 IfiiC Pfi 1B"DC IIBI .D'IIBPS o'lin
BIV B'6C1 ,BCT ,D'33 0B3lfl 7J33 Blip P131 .DSP JJ piftC P6t no 0:1 m a n -.a 011133) onto Jc D3oroi OBPBB O'JIBB B'IIBP 0310 JB) ftbc
(ID) :n:' o'PDD 'uiciT ;6pl)'3n) onpp pi ifiiCPi ,O»IPD pi ifiicoi ,l>if)cl :(:B DC) 103 T3 I'iiP 0CB1 ,ofoo3 1P1P 1TOP 1BB1 p3i PC piJ .nisa
pip o'P3 nB3i6 ooc DC toi .(Diipsift) Yi'sp .ym I'n msoiu'ji p'Bi )03 ic v\m TDBo 610 .(.y DC) 1J11011'lmfiB i'Bip31BHB .maiOT
t|B01 DB n3P DP3B1 .CI piOJD) O'PC 'p'15f>3 DB ,D'PC '5D33 BB .PWBIB3iSp Bi'iD D'BID CBP .man ^ u a mx iiaa 'jai :(6oi'3») BTOD TDO'
T)'B |'3 injiii TO3 ,1131 pci (1:3 OP'B) 15'BP ift (3:fo ifipiP') om i6 C'l i'C3B 610c inn P .^^n ^^a ibKaJi 13 ( T ) :(tB:P' 13TO3) infi Dipi)3
:13131'1 DJO 113t' DB'BO I'3 O'llCp OPifl oflllOC ,0)ic6l 0C153 lioftp U ')31 (13:33 BCIO') B'53i D3')3111)6' IP" 11»1 P' 1"3 .pi IPtt 6lOC IPB

nnna l^t^ . . . am ip? — Frst (ssue o/" the womb . . . that is
(trapped [lit. expelled] by liaestock. There are two interpreta-
lions of ttiese apparently synonymous terms, (a) The first
lefers to an animal's normal birth and the second refers to a
premature, aborted birth, in which the mother animal expels
Ihe embryo before it is viable. Even though the prematurely
horn embryo cannot live, since it is the first issue of the
womb, subsequent births are not sanctified, (b) The term
first Issue refers to human firstborn, and the next term refers
In animals {Rashi).
) 3. ^1n^ nua — First issue donksy. The only non-kosher
inimal with a firstborn status is the donkey. Sforno (v. 14)
•^plains that the donkey is a reminder of the Exodus, be-
.luse the Egyptians were so insistent upon Israel's immedi-
;i|{[ departure from their country that there was no time for
Ihem to obtain enough wagons for their considerable pos-
'.. ssions. Therefore, everything had to be loaded onto don-
lii'ys. Mormalty, they could never have borne so many heavy
liiirdens; that they did so was another of the miracles of the
I Kodus, hence the special treatment of donkeys.
R'Hirsch comments that donkeys are symbolic of material
I .jssessions. By commanding us to redeem them for a sheep
' the animal that, by its use as the pesach-offering, made
•: il,iel God's servant — the Torah shows us that all material
':issessions must be dedicated to His service. IF we make
'I'luisition our goal and personal aggrandizement the pur-
[Kise of our wealth, we will lose it, just as the recalcitrant
owner of a donkey lost it if he refused to redeem it as God
commanded.
I n a i H — You shall axe the back of its neck. The recalcitrant
owner must kill the donkey with an axe blow to the back of
the head {Bechoros 13a). Because he denied the Kohen the
gift that was due him, he suffers the loss of his donkey
(RasW).
14. -^n r^h^p•! — Your son ivill ask. Although the Haggadah
interprets this as the simple son's question regarding the
Seder service, in the plain sense of the verse, as understood
by Sforno and OrHaChaim, it refers to the commandment of
the firstborn: If children want to know the reason for the
sanctification and redemption, their parents should tell
them about the Exodus, which was the origin of the com-
mandment of the firstborn. Only at the Sede- is it required
that the story be told; at other times, one should be ready to
respond In the event of an inquiry. Or HaChaim adds that
one should respond only to a sincere question — if your son
laitt ask —but not to someone like the wicked son, who asks
rhetorically and defiantly, without a desire to learn.
15. Sforno comments that were it not for the redemption of
the firstborn, they would remain consecrated to Divine ser-
vice and would not be permitted to engage in mundane pur-
suits. This is why pidyon haben is celebrated with a festive
meal. But if the redemption lessens the infant's holiness,
why should we celebrate the event? — It should cause sad-
367 / SHEMOS/EXODUS 13/17^--

PARASHAS BESHALACH
The Route ^^If happened when Pharaoh sent out the people that God did not lead them by way of Ihr
to Eretz land of the Philistines, because it was near, for God said, "Perhaps the people will reconsidi i
Yisrael
when they see a war, and they will return to Egypt." ^^ So God turned the people toward tlu
way of the Wilderness to the Sea of Reeds. The Children of Israel were armed when they wmi
up from Egypt. ^^ Moses took the bones of Joseph with him, for he had firmly adjured //t-
Children of Israel, saying, "God will surely remember you, and you shall bring up my bom-i
from here with you."
20 They journeyed from Succoth, and encamped in Etham, at the edge of the Wilderm'sn-.
21 HASHEM went before them by day in a pillar of cloud to lead them on the way, and by nlyht
in a pillar of fire to give them light, so that they could travel day and night. ^^ He did not remoor
the pillar of cloud by day and the pillar of fire by night from before the people.

R' Chananel, cited by R' Bachya, adds another reason
for the decision to lead them through the desert.
God wanted them to be in circumstances where they
would have to see constant miracles in order to survive.
This would be their schooling in faith, for they would see
— through the manna, the water, the constant protection
from the elements, and so on — that God is omnipresent
and all-powerful. As a result, for the rest of our national
history we would look back and know that everything is
in God's hands, a lesson that is clearest in a desert,
where human survival — especially for a nation of mil-
lions — would have been impossible without Divine inter-
vention.
According to Sfomo, God led the Jews toward the
Wilderness so that they would not meet travelers who
would tell them that Pharaoh was preparing to give chase,
for if so, they might have been frightened into returning to
Egypt.
1 8 . tiit)"n? -—Sea of Reeds [this is the literal translation; it is
often translated as the Red Sea]. This may have been the
Gulf of Suez, which branches northward from the Red Sea
and separates Egypt from the Sinai Desert. Since the Gulf
of Suez branches up from the Red Sea, it could be referred
to by that name, but what is known today as the Red Sea is
south of the Sinai Peninsula and so far south of the
populated area of Egypt that it is unlikely that the Exodus
and the later Splitting of the Sea could have taken place
there. It may be that the Sea of Reeds was the Great Bitter
Lake, which is between the Gulf and the Mediterranean
Sea; or the large delta at the mouth of the Mile, in the north
of Egypt or it may have been the southern Mediterranean.
n'tpnqi — Were armed. Although a nation under the direct
protection of God should not need arms to defend itself, it
is the Torah's way that people should conduct themselves
in a natural manner, and then, if necessary, God will
intervene with miracles {R' Bachya). Even though the
people were armed, they would have fled back to Egypt if
faced by a war against the Philistines. In the words of R'
Hirsch: "It was not the sword at their side that was lacking,
but the heart underneath that failed . . . they lacked [as yet]
the spirit of trustfully putting themselves in God's h.unli
under any and all circumstances . . . "
According to the Midrash, the word derives from lyuu, ,i
fiflh, and it implies that only one-fifth of the Jews, lilt
Egypt. The rest were not prepared to adopt a new lili- ri=
God's people; they died during the plague of darknes-., - •
that the Egyptians would not see that Jews, as well IIM
Egyptians, were losing their lives (Rashi).
l9.r\V!'nrvp_'>-\~ Moses took. Although Joseph wanted lu hi'
buried in Eretz Yisrael, he could not ask his children miH
brothers to do so immediately after his death, becnini^
Pharaoh would not have permitted it. He had no chcii'^
therefore, but to ask that he be reinterred after the EXOIIM^
[Genesis 50:25j. Jacob, however, made such a rciiui.M
[Genesis 47:29-30] because Joseph, as viceroy, had iti^
power to carry it out (Rashi).
The Talmud {Solah 13a) notes that only Moser. IM,.|.
Joseph's remains; the rest of the people were occupic:! wn h
"requesting" the valuables of Egypt, a temptation ilixl
Moses ignored. Thus, Moses exemplified the dictum tlxil
the wise of heart takes [the performance of] commandnmni
(Prouerbs 10:8).
2 1 . nSibi Dtil^ ngb^ — So that they could travel day ,i(H-
nighl. But if they traveled constantly, would they IliM
become completely exhausted after a few days? VinHtilt
answers are given:
— Such a large camp could travel only a short distancd HI C
time, so they would advance a bit by day and hnll W
rest, and then advance a bit further in the evening. \h\
two pillars made it possible for them to travel whtMmWni
it was necessary {Ibn Ezra).
— True, they could not travel at such a pace for very lottii
but by traveling constantly at the start of their depni tin ^
from Egypt, they would alarm Pharaoh, who v/uMt ^
naturally assume that they were trying to escape pr-Ufi*
nently. Thus, they were setting the stage for \r.\\y\i\ ^
later entrapment at the sea (Rashbam).
— So anxious were they to receive the Torah th^it il"-
wanted to travel every possible moment (R'Bac/n/1'
aa-p / A' ni)3i£7 ^aD / 366

'1!$ •'NnE/V? KyiiS nnK ;i lianai

iwir KnS"T ;^ nDK ni? Kin Kan,?
•I? D''n'7N; npK I ''3 wn Ding ^a D'-nif'?? yiK
l a i n ' i K3"!f7 pnnting NBV
"• — T : IT : • JT : I.T T : • JT yr T J- X -
nnx N13V n; ;; inpN^n- :Dn5rp'?
niwnni qiD-ni nanan j^j nvn'^^ 1 ^''n''?^
P'iBK^o. :DnynT NyiNB 'jN'it;;' '33 •riK nty'n njp.'] :nn,V'? yi^^i? '^xnt^^-'n i'7V
riKalN '-It! n a y qpl'" 'la-ia n; ntub
I'ST ^s^n ^n•')p'? '^K-ji?^ ••s n; •'pm
bK"iK7'? •'3.3"n^ v^K'n V3!^n °^3 lay cipi'' m m y
ill3)3V K3n -"D-ij n; iipipni ilDp;;; ••nnYynK Dn'''?j7n'i u^m QTi'^i;? I'i??^ i|7| "inK^
•iup3 DnN? ni^i niaen ibujia
Kijijia lin^nig ^3^n ;'1K3 :N-i3nD
nanjan niri?? onx? naq^y mm i^/tpn inginK nra
KnilNa linriiniSN'? K3:yT N-iiay?
KinjK'j NntH??-] NniBva K;'?'^1 in'?!^?! nni'' n5^V nnb TKH"? IZ;K ninya n"?^^)
K'J33 iNjV'^ai Kpn'3 ^rn'? jln'?
t6 citi;i NUKl'a NUJ/T N-JIBV nj)
•'J?'? n^^J? u/KH nK)j;i oni'' ]wn nuay cz-'fr-K'?
;Ki3y tnp, K''?''^3 KntSKT Knray ;nyn

Viifi ,0'CiBP ,inb 137 . n n ( T : T Pifni) vyjp pfi pTi ros ,i'n(B DiSp>*
iwi) :(ft ftBipjp ;/)pl'3B) pi'sfi 'B' PCta IPB D'pin D»3-)fn itt' PPBPB
pfil iPiftp'p V33 B'3C5 65 OB5I .DP'53b iB'3C'C DB'3C5 .yi3i»n :iawn
'T3 pD'D O'Pl D'I5B3 'P"P U'ip ')ft ,<)DV ^B6 .3pB' B'3PPC TO3 TB 1B)3
';ii6pp 6PB iW'i i5ftj'C35 DB'3CP p 5 ,PIPB5 D'IJB DIP'5' to ')3 53ft ,PICB5
•]lt BTOi ,p B'3CP vnto . n a n n mn innxy nj< a n ' t o n i :(fip5'3B)
';i'3 .naoB WD>I (a) :(fip5'3B) D3P6 '6)C ,PBB >5DO O'P3PO is PIBSB
lip .•\i-in n n n A (lO) :(r5:3' 5'B5) PI3D5 wmin 163 ncfti3 'ipp ,')C0
•IJ MPP (&f! D'137) 03 135P -jpf) 1-173 D3Plfn51B3,6P1P»51B3 fnPP PPP
11333 p"3pP1,13Da 7mB ,P'5pD lilP '»! .P'5C '"» DPlP)p5 |63 <]fi ,D3Plfns5
'to 7roB '7' 5B 'IDP ,17' 5B DDIPSDJ pso pop 71BB P6 »"B1 ,DP'5D5 13'5IB
'"jpp . w a i K^ ( a a ) :p7B DpnipS ttfi Pii65 B ' 6 ]>Ba 7WBI ,D'35IP DP
IIIIB5 D'5PB pBo 7mBC TJB . n ^ i b w j t n i i a s i a a i ' psm ims pfi
: D P3P) 0( a5lB P( BpP' top 7BP ,PBP 71BB5 D'5PB Pfo 71BB1 Cftp
OBP pfi PP5 "p 1B3 (6p5'PB) ojp) fi5i .ana xfji ' « i n s n s n'jioa >n'i (TI)
ipifi3 3ic5 m\ .Kin a n p 'a :(33:i '5PB) ipifi P P J P p 5 n p p 3 (75:35 ]5o5)
7T1 PBP5n p» . n a n t e a n x n a :P3-)D P' P73ft 'PP7BI .D'15B5 •II7P
oh PBl .D'ltlp I'P PP' -pi 135O Ofl ,(PB:T P37B3) '131 '3B>3P1 'p5BBP
D13'5lO D6 ,(7 piDD DP) PD'PSB 031P)1 PfiP P)P) IPPfl DpiBB fll 0D'ppP3
35 DP'i i6}'P 5B P3CPB13CP' .anal |a : ( 6 P 5 ' 3 B ) P B 3 1 P » 3 ppfi 5B P B I P D 3
.tjiD D'51B3 .ciTO ni :o»ipBP ^175 OBICBP p 7 P ]» D3'Pn . a o ' i ( m ) :3ip5
top <11D1 P3p (3:3 b'B5) tllD3 DPPl 103 ,D'3p 13 D'573P D3ft )1P5 6lP <)1D1
P37B3 1P3'DPP '55] (6p5'3Bl 0'3"im ft5f) D'CIBP ffl .a'WBm :(1:P' P'BP')
,1'3'P5P PB 53 DP5 D'CBIPB I'O tt 3IP p7 P'P l5'f>C .D'CIBP l5Bt Dp5 DP3
PIIP fllPCP 53fl ,1PB5'P PB DP P15p5 1PB731 Dipn5 DipBB P31BC 07^3 fi5fl
PBPP fl5p .JflflP P6 P3C5 O6 '3 3P3) to PI 31P31 . p i i p 53 IBl5 T P 5 P37B5
I"I '53 D P 5 I'P P'PB P7B1 31B1 pP'D PBP5B31 p5BB PBP5n3 tPPfip 6"D]
D3PP pi ,(T:f) BCIP') D'CIBP rasp Dp6l PBlf) flip pi ,[3PP 'P5 ifnP' D13PP

PARASHAS BESHALACH
l ' M 8 . The route to Eretz Yisrael. The quickest, easiest,
• itid most direct route from Egypt to Eretz Yisrael is
iiiii'theast, along the coast of the Mediterranean Sea, a
iille that goes through Philistia, which is on the west
inlst of the Holy Land (part of which is the Gaza area of
-Ifly). However, just as this was the easiest way to leave
tiypt. it would also have been the easiest way to return
ii^ru. Since the war-like Philistines were sure to fight the
wish "invaders," God knew that the people would lose
'I )rl and return to Egypt. To avoid this. He led them on a
'tiiindabout path through the Sinai Desert, going east and
iliiiri north, so that they would enter the Land from the
' iti.'rn bank of the Jordan River. This would take them so
liii Irom Egypt that it would be difficult — though not
iMilHlssible — for them to consider returning. Even so,
11.I'M; were times in the Wilderness when the Jews com-
plained against Moses and wanted to return to Egypt; had
such a return been quick and easy, they would surely have
attempted it.
Although they were confronted by an attack from
Amalek [17:8], this did not cause them to return to Egypt,
because the Amalekites did not fight to protect their
homeland from invasion, as the Philistines would have
done. Were that the case, then the fearful Jews would have
said correctly that the way to safety lay in a return to Egypt.
But Amalek was the offspring of Esau, and they attacked
Israel because of their ancestor's ancient, implacable
hatred of Jacob; they would have continued the attack
even if the Jews had retreated toward Egypt. Further-
more, at the time of Amalek's attack, Israel was already too
deep into the Wilderness for an easy return (see Rashi,
Rambart).
369 / SHEMOS/EXODUS PARASHAS BESHAIACH 14/1 '

14 ^"LJASHEM Spoke to Moses, saying, ^ "Speak to the Children of Israel and let them turn bn>k
and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; IJOK
Pharaoh's
Change of shall encamp opposite it, by the sea. ^Pharaoh will say of the Children of Israel, 'They nn^
Heart imprisoned in the land, the Wilderness has locked them in.''' / shall strengthen the hearl i >l
Pharaoh and he will pursue them, and I will be glorified through Pharaoh and his entire ainui.
and Egypt will know that I am HASHEM. " And so they did.
^ It was told to the king of Egypt that the people had fled; and the heart of Pharaoh and hh
servants became transformed regarding the people, and they said, "What is this that we lumv
done that we have sent away Israel from serving us? "
^ He harnessed his chariot and attracted his people with him. '' He took six hundred cliU-
chariots and all the chariots of Egypt, with officers on them all. ^ HASHEM strengthened the lu-ni I
of Pharaoh, king of Egypt, and he pursued the Children of Israel — and the Children of h-hul
were going out with an upraised arm.
Israel ^ Egypt pursued them and overtook them, encamped by the sea — all the horses .th (
Panics chariots of Pharaoh, and his horsemen and army — by Pi-hahiroth before Baal-zcjifmn

the Jews were lost and confused, as he says in the next verse, 6. '^o^f.'}^ — He harnessed. Pharaoh set an example loi l^
and that Baal-zephon's power was so strong that it had people by harnessing his own chariot and leading his iii nii h
forced them to return. Pi-hahiroth [lit., Mouth of the Freedom] pursuit. He attracted [n^"}, lit., took] his nation by peisun'iiti
was the new name of Pithom, the city built by Jewish slave telling them that he would share the spoils with tht-in, iti'^
labor. The word "'a, mouth, alludes to its location in a ravine that he would join them in bringing back the fugitives, unll^
between two hills, and n^nn, of the freedom, to the new other kings who bask in luxury while their subjects endni (11-
status of the erstwhile Jewish slaves (Kas/w). themselves (Rashi). In addition, he appointed offic<?fii i^v-
over the common rabble, who were not part of thi? rpqUl i
4. 'inptni — / shall strengthen. Even given the above indica- army, because Pharaoh knew that proper leadership Ih I'l'
tions that the Jews might be ripe for the taking, Pharaoh — important in battle (Sforno). All this was possible only I
still smarting from the plagues — could not have embarked cause God strengthened the heart of Pharaoh; otherwbft, witi >
on the chase if he had been in full command of his faculties. the scars of the plagues still on him and his people. Im W' il '
His wickedness was demonstrated by his declarations in not have attempted such foolishness (Ramban).
verses 3 and 5, which showed that he could not make peace
with the freedom of the Jews and looked for rationalizations 8. HMT tr^ — With an upraised arm. The term is fi()iiHiM
that would enable him to reclaim them. By strengthening his The Jews left Egypt with banners, song, and ct'lcIni^Hh
heart now, God merely gave him the courage to carry out his thus proving that they did not plan to return to slav<'[ v 1/' i*
true desire. ban).
5. n5||i ™ It was told. Pharaoh had sent spies to accompany Sforno understands the triumphalism of the Jews ,n a i
the Jews and see what they would do at the end of three days. son for Pharaoh's confidence. He was convinc<!(l Hmi i
They returned and reported that the Jews had no intention of Jews were unrealisticaily sure of themselves, thinlunu tl
coming back to slavery. [Even though they had retreated their superior numbers would make it impossihlc I-M I
back toward Egypt, this indicated possible confusion on Egyptians to overpower them. The former slaves < liJ 11- d •
their part, but not a desire to end their brief excursion into alize that they would be no match for trained SOIIIU'M
freedom {Sforno).] Gpon hearing this, the attitude of The chronology. Israel left Egypt on the moniliH.i if i
Pharaoh and his courtiers became transformed, and they re- Nissan and the sea split on 21 Nissan. The chioiiMlirM
gretted having freed the Jews (Rashi). events during those seven days was as follows:
Pharaoh spoke as if there was no conceivable reason for 15 Nissan; Israel traveled from Ramesesto SUCCCJHI
him to have freed the Jews. Had he forgotten the plagues, 16 Nissan: They traveled from Succoth to Ethani
the devastation of his land, the death of his own firstborn? 17 Nissan: They retreated back toward Egypt and ciH ^iM|
This passage teaches an important lesson in human nature. at Pi-hahiroth.
When a person's own interests are involved and his desires 18 Nissan; Pharaoh's agents reported that the "tlimt? ik^-f •
aroused, he can rationalize everything in his favor, as serve God" had gone by and the Jews were not miurttliiif'
Pharaoh did when he decided that the "survival" of the idol their servitude.
Zephon (v. 2) was an omen that he would prevail. Simi- 19-20 Nissan: Pharaoh organized his forces and [nntiiMH'
larly, later in this chapter, after seeing that God had split the Jews.
Sea, Pharaoh did not hesitate to plunge in, rationalizing that 21 Nissan: The sea split to save Israel and then ii-iuni(it|tH !
the east wind (v. 24) and not God had caused the Sea to split place to swamp Egypt.
(R' Yaakou Kamenetsky). 9 - 1 2 . Israel panics. The Jews saw not only -i hiin* ^-
ip-K / T n^cn ncnss mnw nsD / 368
T
;t)a Dig intfj'i inam'i ^(nip' '33
|l)<y3 D-ju N13] i'3i NV'IW r s i^nTn '•'M'? D'n Tiai V'lan r a rhmn •'B '•'isb bn^'i niy^'i
;')lj-';ij :Na^ '^v inK/n r^bn^>b iisy

•'ni?m') :~i3-iJ3n nrf^y nw y i x s nn n^'^a? bk~iW'' -1

i)innri3 i l T i nSi^DT K B ^ n;
iJwTl Finnii^io ^331 nv-jas niJ^in?(?
-•7331 n'y-iQ3 nn?3K] nrinnK cinni ny-iB-n^-nN:
•q^a"? hj^i tp'ityj;,!] np'' ''3tf''3 nn.:yn W T I I'^m n
iKHJf ^TK 'IN DHVP"! N3'?13'7
iKaji'? ' n n 3 v i ni^iDT US'? TsrinKi -•715 Vinjfi ny-i3 35"? "lin,!]" njjn nnn 13 nnirn
|h; Km^i? n s K3'73V « ! nip nijNi
hii13n-i n; D'ppii :K33ii'?s)p ^K-jto'
'7K'iti'''TiN; lan^iy-is irtyy nKrnn nnKM nyn
jlixa nw -13711 :a!3V 337 piKiy n;i njp'i nny np.^ iraynff) l^^n-riK TpK^i :in?vp '-i
|l''ia}l 'K3^)p '3n3 '?3i xvm p a m
jUii^ n; ;; tii?i;iN)n n'lnV? ^v I3)3)p -•757 nvjbvj) n'-iirn 33-1. ^31 mna 35-i niNn-u/K;
i''i:i 3ri3 cii-ii onyipT xaVia nvnsT q'^"]'] n n y a •^hrz hViB ab^-nis nin'' pmii :i'p3 n
h*';j w n s ips? ^f<3i?') '331 bK-fin
IxirrsK] iinnri3 'Knyi? isinin 13'1-|'] :n]3-l T? D''N;y'^ hk'W'', •'331 '7K"lto'' '•J? n . D K u
UllpiD Vs K)a^ ^y liEJ 33 iinn;
iii'iiinisiai 'nw-iBi nV39 'snT biD"'73 njrfbv n-iln bniK wtyni nriniiK nni^a
ray 'j'vg mp. N m ' n DIS ^3? tl'DiY "7473 •'pa'? n^''nn'''3"'7y ibmi T'5i?"i3i nvi? 33n
''CI
i I'll flmrtb 1ST) 'CC31 'C'Bn3i , ' B ' 3 - ) 0 D I ' 3 PB-jDi i T » i ifi3 ontoS p t w pf) PlBBPb '73 'C'bCP 01' b3 l'3ip!5 I'P D'l5)5 7)b .DB'llpflb .13B<1 (3)
ij «<"|J DJT DilB IID) PDD >C 'B'3C Dl' to ,m'C nBfl n'1PC3 .D'i HT 'B'3C Umi :'1J1 bfllP '33b nSlD IBlil IBfoC W3 ,1173 DP O'BIP inft'C PBID
li •);:[ ,5'aC D)5B 1SD3 .ISIl'l :(.6b Di'ffi) 'B'3C5 01'3 OTC? flip Ijf) pS '53 DC 1CB5C DC bB Pll'PP 'B fnp3 l'C3Bl ,01P'D ftlO .nn>nn IB Ksh
ji •)?[; ,n3B 3J1DD31 [.inasi:] (bi-j' J'BS) ')5B IIPB I65 mip ooS ivb :D'BbDP 'B "lip DP'3'3C f)'3Pl D'Blpr 0'P133 D'BbO '3C DPI .(ftpb'BB) flip
! (mi DBro l'C3Bl (t:' DO Cp»i Ui PI P'P' 'PB 7B )J D'-)»lf) I'P -JSBCJ ,IPftT PCp noft'C plBlSPb '73 D'lbP 'Pbft b313 l6C3 bv .pX hv2 ijab
I 'iiin'1 (1) :i3Pif) 113BB .msBia Kftpi'jn) oii'frCPC DSIBB i'3C3 opnnf) . n s l a nnxl m aftpb'PB p3:3i) D73fl'l D'Ub ft'JCB 3Vfl CTB I'bBl
li ii'i'ii .Dn373 D3CB .mv npb iw nKi :(6pb'3B) \nis:s fro .laai nx D3b Dpb' 'P pi .bfllC '33 )S .hx-W' ^ab :DP'llpflb D'3C DPC B)3C'C3
•III; pi .0'3bl) l6C3 DD15B »5pfl 6i '36l '»B lfil3 .OlSpiCl DJWB li)351 .nn maaj :'bB 'infi (3':3 P'cfn3) fnp 'pft 'b 'iBfi .DP'bB (7' piDB |bpb)
frji anpp PBIPI 1)56)C .oysBb o'lpft '561 ,Pi5nSi)3 iJ fBiip VIJB D'3ii5 D'bpp) ft33P p)5B3 (renb 31'f)) D' '3351153 .l"'TC l"Bb31.0'BpiCB) D'ftlb3
I'll cfiis or3 iiB'i O'SJB -sfic 117 .i'pil>"n 'SDi IP'!51 iDiB 3npr (' piDB l'B71' 15'ftC ,133)33 Dp D'fllbB .DM D'aaj .(f)':n3 31'f)) P11P3 '33B (t:7B
;iiia (t) :(fip!i'3B ;p:i» [ipb) Sbc pbp6 inftsc ,pbn3 D3)5B picft 'sft ,in3'C IPC D'BCi3 Dp3P)3 p"3pPC3 .Hsnaa maaNi (3) :13b' p'Pbi )3PB p6ib
,lin:jl3 333 ^31 niD3 P'P pr pB3C 3311 33T b3 ,7>P' pcb UPS .D'-)P3) 'PC7pppi 'Db73PPl p ipfjl ,'131 IPfl 'PPBC31 inl6 flip ]31 .733ni31 b73Dn
'itIB 'IB ,D'liB bCB P"fl ,lbbp P1)5P3P I'P p'PBl .3310 lf>C b3 DPBBl P71P'3 B71313 1P6I ,PCp 'BCl 13C P)56 l)5lf)l .(33-33:Pb bfiptP') '131 'PB7131
i Imp lb' i>3pB Dji info ttni ,bf)iC' bCB P"f)l .0:P b'Bb) 0'l5)5 P5p)5 b3 PB'i n s i a a ufipb'PP ;V-V DO PCB 13BCB 'P B713 icifii .(7"3:IB o'bpp) O'Pbfi
i I'Dlfl ]1BBC '31 P'P jfoB .(3:P DC) 'P 137 pfl flTPlS ,1'P 'B bC15 .(13:' DC) .p w v ' i :(fipb'3») P13B11BB Pb'npB i5»ni P I ' 3 B 3 b'PPB flip .•hm ^331
I M hv niiff^wi :(l5Pb'3i» IPIB P6 p5i D'CP53C 3115 ,j)ia D'ltoc 1C3 ,pn3b D'3'l3 13613'B7)1 bft 31pP3 ifl'P llpft fcbl BCB blpb IBBCC1P3C TS^i
i III' fni oi pbip P'PC .nsna :ih tiK 'n pimi (n) :TOmp3 ,pifi35 'ic .wisn •\brsb im (n) :(f)Pb'3n) DIBB p '137 6bfi i3b j'fi iiBfi fibfi
I Il1i;l PBDllDBl DP13J all3J3 .HBT 3>3 :(0C) q n i b 13b pfl ptpi iflb ]5'6C iflll 31Cbl ib'b lB3pC D'B' PCbcb 1B'3BC 11'31 (DC) DBBB pbC pitp'ft

14.
Ml. Pharaoh's change of heart. Although Pharaoh had de-
.iiided that Moses and the Jews leave the country as soon
Ih I ossible, he thought that they were going only for a three-
jiii.' trip. Even if they had no intention of returning, Pharaoh
iluiiild have been so terrified by the plagues, and especially
s „ f'lague of the Firstborn, that it would have been sheer
I i uiiiity for him to try to bring them back. However, Qod
el' lied to demonstrate conclusively, both to the Jews and to
I ill world at large, that He was the Master of all; for when the
t/|( ked are punished, Qod is glorified. This required the
Splitting of the Sea, as we shall see below. For this to take
place, three things had to happen: Pharaoh had to realize
that the Jews were not returning, he had to regret his deci-
sion to let them go, and he had to overcome his terror at
standing in their way. Our passage reveals the process
through which God made this happen.
2.131ff;i — And let them turn back. After having spent three
days traveling away from Egypt (see verse 5), the Jews now
retreated and retraced their steps, coming to a halt before
Baal Zephon, the only idol that had not been destroyed be-
fore the Exodus. Qod did this to let Pharaoh rationalize that
371 / SHEMOS/EXODUS PARASHAS BESHAIACH 14/10-17

^° Pharaoh approached; the Children of Israel raised their eyes and behold! — Egypt was jour-
neying after them, and they were very frightened; the Children of Israel cried out to HASHEM.
^ ^ They said to Moses, "Were there no graves in Egypt that you took us to die in the Wildernes:i •.'
What is this that you have done to us to take us out of Egypt? ^^ Is this not the statement tlh \l
we made to you in Egypt, saying, 'Let us be and we will serve Egypt'? — for it is better that u u •
should serve Egypt than that we should die in the Wilderness!"
God's ^^ looses said to the people, "Do not fear! Stand fast and see the salvation ofHASHEM that lli
Assurance will perform for you today; for as you have seen Egypt today, you shall not see them everaguiiil
^"^ HASHEM shall make war for you, and you shall remain silent."
^5 HASHEM said to Moses, "Why do you cry out to Me? Speak to the Children of Israel and in
them Journey forth! '^^ And you — lift up your staff and stretch out your arm over the sea a/ii'
split it; and the Children of Israel shall come into the midst of the sea on dry land. " And I
behold! — I shall strengthen the heart of Egypt and. they will come after them; and I will be yh t
rifled through Pharaoh and through his entire army, through his chariots and through his hornr
complaint to Moses that they were afraid to go out into a mandment: It is forbidden for Jews to travel to or live in
desert where there was no food, and only a prospect of death Egypt on a permanent basis. This prohibition is mentinn- .1
through hunger and thirst. Sfomo suggests that even if again when a Jewish king is forbidden to own an exccM'ii-.'f-
Pharaoh did not attack them, he would besiege them, cut- number of horses lest he be forced to send his peopU' i .
ting them off from food and water, so that they would be Egypt (Deuteronomy 17:16), and it is codified by Ranil'.mi
stranded in a wilderness. (Mil. Melachim 5:7). The question of why Jews, int.:linlin;i
Rambam himself, have indeed settled in Egypt is dist;ii?iTn-l
13-18. God's assurance. The response to the Jewish fears
took two forms: First, Moses assured the people that they by halachic authorities, who give several explanations
had nothing to fear, because not only would Qod wage their 1 5 . ""SK pyir?!"™? — Why do you cry out to Me? Mosc;i, IMM
battle, He would eliminate Egypt as a threat to them, and was praying, and God told him, "Now, when Israt-I \H IM
they would never see the Egyptians again. Second, Qod told distress, is no time for lengthy prayer." Alternatively, 'tit-
Moses that the time for prayer was over; the miracle was verse is rendered: pyiyn nn. Why do you cry out [m il IIIM
about to take place, and all that remained was for Israel to plight of Israel is your responsibility]? ^^K. To Me.'It is Im MM
prove its faith by plunging into the sea. to save the nation, therefore, you should instruct llinn it-
move ahead, and I will attend to their safety (Rashi).
3. iN"ii laar^nn —Stand feist and see. Although the consen- Sforno offers a novel approach. After the leadt^in riMtfi
sus is that God was about to show them the great miracle in gated him for taking them out of Egypt, Moses cilrd niit
order to strengthen their faith for alt time, Ibn Ezra has a because he feared that they were lacking in faith ami wnuM
different, rational approach. He contends that Qod could not not obey him when he ordered them to advance into ih^ fnhi
order the Jews to stand and fight, despite their great num- To this, God replied that he was misjudging the pciniUit an
bers, because they had been conditioned by more than a
he had to do was to give the command.
century of servitude to fear and obey their Egyptian masters,
Or HaChaim deals with a fundamental probli-m; hM t
and were incapable of battle. This is why only Moses' prayers
prayer the proper response when people are i.n ''.| li-iH
enabled them to overcome the greatly outnumbered
Amalekites who ambushed them in the Wilderness [17:8- danger? Why are Israel and Moses commanded noi li < |ii 4:
13]. And this is why it was necessary for that generation to at such a time? He explains that Qod exercises His uHiihni
die in the Wilderness over the next forty years. Then, their of mercy only when the victims have at least a ii.i.iii ...L
children, who had been raised in a different spirit, would be degree of merit. At the sea, however, the Attribute • ii i. •
ready to wage battle with the Canaanite nations. argued that the Jews no less than the Egyptian:- I' •
shiped idols, and that it was unjust for one nation ti > i
nly nnK-i"? lapn ttb - You shall not see them again. After the while theotherwasdestroyed. [This is alluded to in 1 '
forthcoming miracle at the sea, in whose aftermath the Jews where the angel is called the angel of Elohim. Hu 111.
would see the Egyptians dead on the seashore, the people of denoting judgment, because the Jewish peopU:^ wi-i- i" h
Israel would never see the Egyptian nation again (Rashi). Or judged (Rashi).] Consequently, prayer alone c:oiilil in > •-
HaChaim comments that the verse stresses that the salva- efficacious; there had to be a tangible merit. Thnirli ,n ' i,
tion would take place today, lest the Jews fear that just as it commanded that the prayers be stopped and Mn* i" 11 '-
took twelve months for Moses to complete his mission in demonstrate their readiness to put their lives in II.HHI-
Egypt, so the Jews at the sea might be facing an extended obedienceto God by plunging into the water. Tlni Ji t '
period of confrontation with Egypt. faith would earn them the miracle of the Splitting"' ''•
Ramban notes that Moses' statement you shall not see 17. tannrfK nKaji — And they will come aflfi ihi •>-
them eoer again was not merely an assurance but a com- could have saved the Jews without having Ihei i M M * H
:ii-i / Tl n'7tt7a rnyns mnw nao / 370
n; ^K-jto' '5? lagii 2-if? nvnai. nani D^^J^TIJ*; '^Knt?;''-']^ wt^'i nn.fjn n'viai'
linnria ]-hm 'K-JVI? NOT iim^'j;
^Nita' '33 ip'vn KTDV ib"mi
n'^'nnn nwtsb nnf^iK- :;; anji.
nnn'? xin-iai • Dnynn ingp
Kib Knisji KT nn Ki^iea T T J" T — AT : • — J T 1.T : I— : • ~ : • :

•^•'bK i3-i3T°"iiyt<; nn'nn nrK^n innvaip i^Niyin"? :n'

an2ri?5 7)BV NJ'pVn '1 Knjrig
>K"iyp n; n^sji Kjaip pQte nn'ij'?
n]p)2 ijpK'] n a n a ? ijnai? nnvnTihi; Taj; b'^ 1^
nwta I B K I J ' :»<"!3in3 ninnKi nin'' n3;iE7^-nK wni liy^ipn kTn-'7K nj;n-'7N;
n; iiqi nnvnN li'^Din K'J KBV'?
n!s n Nni' 113'? i 3 v n ;n KJJJ-JIB bnvJP'nN; •n-'K-) iiyN: •'3 ni;;n ng"? nt^j7,r"iii'K
«/• fi KHi' 'N-i^ip n; iin'iDT Kna nnV'! nin'' ;D^IV—ij/ ni:i7 nn'K-i'? laoTi K"? ni'n T
; ii-r-.Kahv TV liy lin'tDijV iiSDIn
3gKiiD :lipriiuri imK) anj? ]^:h n ' p
: 13a nj; ^'iin •^nl'jv ni'pajj ntpla'? ;i -•'ag-'^K n3T •^bK pj/ifn-nn nc/n-'^K mn'' -i)?K^] TO •^]i7ib\tJ
inuii n; h'm riKiio iiibpi) bK"ito'
)i'pv;i 'nivni KH;: bv TJI n; nnt<]
KjKii. iKniiJs^a K)3i wa ^N-ii?/! 13a :nK73^3 D^n •qing '7K-iu;''-'n iKn^) inj/ipgi n^n-'^y
'K-iyjpi KaV n; qprin KJI:? Kn
nVia? "ii?'nt51 Tn^iria ii^jj^i
•'riwna3i 'ruania nnna/n t-aai :T'U713m 13313 l'i'''n-'7331 nV-|33 m33K1

^'jDi) 7Di 'Dip DT^ in: .mnfip ,oibt:367 (f):p' 3 bfimp) 'Pin p' 'n pi
•iWK 13 (31) isicftt; ,Dip6p ,(I?:D' 3 O'B'O '-)37) Diics '31C 7P (n:j
-'UI Dvo ,Diin f)b6 ij'f) Dm6 DP'6IC on .'Ui a n i t w nn an^Ki
^jf"!))'? '3 pi .D^b'sw .aab nn'31 (^i) ;*iiii isioin N":! ODift DP'6-)C
.'•c6-)3) 'b ^3T itb) pi (n:a' 3vf)) p^np l)f)b D6 pi .(0? piDs ]bpl» 00)
-t'jK pjrifn nw (113) :((ib:i D'pDip) bnsb psnp DpfiD ]3i (ins
jipD^ inbDl) DPD PD 6b D"3pD lb in^ ,bbDPni 7nin onn D'DC i57»b
,T1>» 6bi ['ibni 1370 'be ,'bfi p^ip on .ipf) ^37 .o-)i3 ]'JIP? bji-}pc
'ii< IDT :(6pb'?n ;6':on o'np) 'jiin '7' bi3iD bDi '53 bn jbob i:"n2
iH^t 'f)73 .DO'3D3 7nm D'D j'hc ,nD'b f)b6 Dob i'6 .lyo'i bxnu" laa
mbo i't ;6pb'5n) o'o oob unpb iM'i '3 i3'n6oc ?Mn6M ooi D0'Pi3f)
llidtig force pursuing them, but a united and well-organized
jiific, as implied by verse 10 that describes the Egyptian
j^iinny in the singular [vpJl, rather than the plural [n-'VpU]. [Ibn
• IliYii makes a similar deduction from the singular form of
I lM(i, lit. horse, of verse 9, implying that all the horses of
ith^ypt had been massed in a united force.] This caused them
|;||} b"? frightened and cry out to God in prayer and to protest
j|||||||iilnst Moses for having taken them out of Egypt. These
K'fid two contradictory approaches: One group of Jews
''ill nsped the handicraft of the Patriarchs" by praying in time
IjjiM 1 Linger, in full knowledge that some are ivith chariots and
UfKiic lUith horses, but we — in the Name ofHASHEM, our God,
I 'F tun call out! (Psalms 20:10^. Another group was so fright-
'' i' •'•! that they regretted having left Egypt, and castigated
1 |f < J, for having led them out. Ramban conjectures that
j III' V lid not lose faith in God, but in Moses. They suspected
ini]3 3npo .3'ipD pn ,3-)p o n c i 3in:b ib o'o . a n p n nsiiai (i)
7nf) 3b3 . n n n n K yoa :(l7nb'3n) oonD DSPDC in: oo'JDb D7pb inftpji
D'^Sn bp -51: i^T ,OO'-3P6 DPI; D'-)in r;oi ,-)n6 137 .(DW 7pft pif)^
Pijni6 icpp ^pv^'>^ :(o:f)3 ^"n p' bninsp) O'^inb iirpb D'DCD ]n UDI;
pni'3 .(f::P' P'p6i3) on 7nD xb oipno b6 inif) 610 oo^sfis .opisf)
6nin5P ;f)Pb':n ;6';n: op) oipn3 nJD'i 3pr!'3 .(aon: op) 07p3 pipii
D'iin3 D'-53p i'6p ,Dn3p jnDP nnnji '3i . n n a p px i b i n n (xi) :(p
{11) :f"Db3 p"'pi5 i"i; '"7 h"iy^5 y'lp '"p -Dpn lannp^ ,DC -ijp^i^
;6::o b'l^b) piDP'i D^'bis '0 fn' ,n37 p'Di .on^fBa 'ybs ina*i II£7K
,ijnp'nn 1633 D'O oiD^bn 7ip5 D'O DISI .pin; ipftn .lanMn :(fiDb':n
,pin)P (J:fp b'J^b) lipm p' 'n pi .Piw ipftn ifo: piip3 7ipsc I'p^n
that he had acted on his own in leading them into such a
precarious situation (see Rashi; Ramban).
OrHaChaim adds a reason for the fear. The Jews saw not
only a mortal army, but also Mitzmyim, the guardian angel
of Egypt, at Pharaoh's side. This made them think that God
must have turned against them; why else would an angei
join the Egyptians? The truth was, however, that the appear-
ance of the angel served two purposes: The terror it inspired
brought the Jews to a higher level of repentance and prayer;
and God wanted to destroy the power of the Egyptian state
of that era so that it could never menace Israel again. This
would be done by defeating its spiritual power, as repre-
sented by the angel.
1 1 . naiHa m n ^ — To die in the Wilderness. But the danger
facing them was not the Wilderness, but Pharaoh's army!
According to Ramban, they were referring to an earlier
 i73/SHEMOS/EXODUS PARASHAS BESHAIACH 14 / 1 8 - 2 5

men. ^^ Egypt will know that I am HASHEM, when I am glorified through Pharaoh, his chariots,
and his horsemen."
^9 The angel of God who had been going in front of the camp of Israel moved and went
behind them; and the pillar of cloud moved from in front of them and went behind them.
20 It came between the camp of Egypt and the camp of Israel and there were cloud and
darkness — while it illuminated the night — and one did not draw near the other all the night.
The Sea ^^ Moses Stretched out his hand over the sea, and HASHEM moved the sea with a strong east
Splits iifi^d QH tiiQ night, and tie turned the sea to damp land and the water split. ^^ The Children o/
Israel came within the sea on dry land; and the water was a wall for them, on their right and on
their left
The Water 23 E^gypt pursued and came after them — every horse of Pharaoh, his chariots, and hia
Crashes /^orsemen — into the midst of the sea. ^^ It happened at the morning watch that fiASHEM looked
upon <^own at the camp of Egypt with a pillar of fire and cloud, and He confounded the camp of
Egypt Egypt. 2^ fie removed the wheels of their chariots and caused them to drive with difficulty.
hand brought about the splitting of the sea, which God izes spiritual accomplishment — which is why command
caused to happen by means of the strong wind that divided ments are generally performed with the right hand — tin-
the water {Ibn Ezra). God's reason for bringing the miracle water on their right symbolizes the essence of the Torah, ai id •
about by means of a wind, rather than through an undeni- their left symbolizes tefillin, which is worn on the left arm.
able, obvious miracle was to allow the Egyptians room for Thus, Israel's ultimate protection, whether against raging WLI
doubt, In their wickedness, they insisted that the waters had ters or vicious armies, is the Torah and its commandments.
been moved by the wind, not by Qod — even though it would 2 3 - 2 9 . The water c r a s h e s down upon Egypt. In a historlt;
be clear to any objective observer that the sea had never demonstration of how human beings can refuse to see thti
before been parted by a wind — therefore they plunged into truth, the Egyptian survivors of the Ten Plagues refused t(i
the seabed to their eventual doom (Ramban). realize that a sea that had never before split had been manip-
According to R' Bachya and Sforno, the sea split as soon ulated by Qod to save His people. The pillars of fire and cloud
as Moses stretched out his hand; then the wind dried the made no impression on the Egyptians; they saw what thi'V
seabed so that the Jews could walk across in comfort. Ac- wanted to see and believed what they wanted to believe. Sri
cordingly, the last phrase of the verse should be rendered they saw a vulnerable nation of slaves, their slaves, and th^v
and the water had [preoiously] split. plunged after them into the newly vacated seabed. TIH.'M,
Or HaChaiin comments that first the wind solidified the 'H ^[)}i}% HASHEM looked down [a term that implies anger), .^t
waters of the deep [see 15:8], so that the dry surface upon the camp of Egypt (v. 24) and poured out His wrath. Thn
which the Jews walked was not the seabed, but the solidified Egyptian debacle began with the incredible, confoundinj}
deep, and then the water above it split. Had God not caused meteorological phenomena, and then the hardened seabiM)
tl^e lower depths to harden, and instead caused the entire sea turned hot and muddy. As the Psalmist expressed it: Cloiuh
to split, the Jews would have been forced to walk down a very streamed water, heavens sounded forth, euen your arrown lof
steep incline as they descended to the seabed, and then lightning] sounded forth. The rumbling of your thunder w.iis Irt
climb up on the other side to exit. the rolling wind, lightning bolts lit the world, the earth tremhU'ii
nwa^. .. nann — Damp land... dry land. The translation is and roared (Psalms 77:18-19).
from Malbim, according to which the sea dried in two stages. Finally, when the entire Egyptian force was in the sea, IliM
The water was swept away revealing the muddy damp land of walls of congealed water collapsed upon them, and Bgyfil
the seabed; then it miraculously became completely dry disappeared as a world power, for, as the Sages expressed H,

ifi; land.
nura^a njri 'nln:? — Within the sea on dry land. The Jews had
III '"'
to prove their loyalty by plunging into the water. Wachshon
: ben Aminadav, later the leader of the tribe of Judah, was the
first to obey Moses' command; he walked forward until the
water was up to his neck — then the sea split {Sotah 37b;
li!!llilli'l|illi Shemos Rabbah 21:10). The verse states that the luater formed
a protective wall for them on their right and on ti\eir left. R'
Bachya cites a Midrash that what protected them at the sea
was the Torah — which the Sages liken to water and which
Israel was ready to accept at Sinai. Since Torah literature
legards the right as the favored side and the one that symbol
the guardian angel of Egypt was destroyed along with hi*
nation.
2 4 . np'an nn'UU'Ka ~ At the morning watch. The niiihl i-
divided into three parts, each called a watch, or shllt, I-
cause a different group of angels sings praises to God iil <•. >• 11
of the three. The punishment of the Egyptians took pl.n '•
during the watch that was before dawn (Rashi).
DD^i — Ai^d He confounded. God caused earsplitting noiitf^
to confuse the Egyptians, so that they acted irrationally uUt
of sheer terror {Rashi).
2 5 . . . . "iD^i — He removed .. . God caused searing ln*Bt In
melt the wheels of the chariots, so that the hysterical h(jrh*"t
 nD-n' / T" n^wa niyiB
i3D-i3 n'i7"ia? •'I^^n? nim ••jK-'a Dn.ya WT)
KniBj? ^tp;i ]lnnri3)p Knsi '^K-jton
nn''i$)? ijvo "'i'?i' i'i''] °0''"'PS^ ^^'^ %1'W''.
Knnwe I'ai 'KI^KIT Knniyn i'3
'•^S^ni K^aiJi Kjjj; niqi hK-jp';-]
tonpriN N^l N;'?'^ b? -inj '^Nito'^i
n;nii'i3dntciK3:M;;'3'b'73p-ini^in
o n ? « » ! n; ;; -1311 KH^ 'jy m^
': Kij^ n; 'TOi K;V'^ '33 ti'pri Knwp -m nu/i] rh-fvn-b^hiv nnj? nna nfrf'riN; I nyi-'
i Krn?323 Kip: U3 ^N-iiy' '33 (i^yi •^ln3 ^K-!ty-'33 W3'i :n'')3n lypa'i nmn"? n^n
I J : y T : • 1" :
L'llnpHjij fiito ]ln'? Kjgi
Piv'ijlnNi'u'iyais'i'niuiiln'^Nncini
I:'''iian-) n v i s niDiD '3S iinnips (I'S'vi 13D-1 nyis DID ^3 DiinnN wnji bni^J? iQ'll'i
jptcixnT Nnni^g'? ;^ 'sppK) Kn??:
||i;v;awi xuyi KniffNi N-!ia5;3
ilii; nyKina I'Nnvni Knnwn n;
i .riina om ba (ja) :(i:fo i'l ;ftpb'3B) DbiB3f O'B b3 .aian wpan
i 'I'b'JW 7pft D1D3 f)b6 DipBD '3Sb 1'31CP 0bl3 |'flC 7'3B ,B>a 7P6 DID '31
Knji piiBCfc I'np pb'ba 'pbp PCbc .npan m a i p x a (la) :(3"B m ' t
p!m ob'bos 'Bb 'jft inifii .ipi3P pimcft ftiip ipjp 'jsbc PPifti ,(.3
f'micfi 'np 13b ,D'pbp Bcbcb P3 I P 6 P3 P I P 'BWB be TC pnpcBb
K'lnpl .OP'PCOb DO'bf) DJB 1Blb3 )53'1 .tjpn;'! :mi3B Dlbpjlfi DJIPC IPtl
'rillD ipp (7':13 137B3) O'Blb 571: 1B3 ,51335 pCb ftlP C|fl ,'3PDftl
•ilw m'PIB eft 71BB1 Vl'BB I P * 5P1B1 711' JJB 71BB .13B1 UJN ! ! » »
.;i|:nD .l"Bb3 l"iP71!PCfl ,5B1BB pCb . a n ' l :(fob'3B) PIPBDCB DP'DID
|il,''l! b3 'b'b» 'Dl' '-> be 1>3 lIB'bfl '1 'piB3 P'JCl .DObC P l ' ) » bp)
!l|i) '0 OBTl ilbBb 3fl 511 ,fll5 blp [PPE75 f)"Dl PBB1P 5B15C 13 IBftjC
"nnaiM pK nx l o ' i (na) :(':t b bfimw DBI5'1 O'PCbs bB 'ui bi73
|:"i:ih O'B) 053 D'3Cl'nl ,Pmj) P031B51 ,D'b3b» IBIC) Cfl5 PBB
^ iii:i .D5b pcpi 5733 6'5i; 5»)53 . m a a a m i m ' i :(teb'3B) j'piDDB
' ''M)) Pn333 15J5)'l ]f)3 qfl (7b:P b'Bb) 1'73B1 ftl5 13b 733'1 ,n7nC
' • 0, but, as this verse indicates, He wanted to be glorified
inijli Pharaoh and his arnny. The way He chose to do so
I . liirough the twin miracle of splitting the sea to save the
ii t, . ,ind then using the same sea to swamp the Egyptians
Mti ( /ra).
I M, I3'n)rn WTl — Egypt will know. The reference is not to
I 'lyptians who will die at the sea. Rather, the entire
Miiiihy would hear of the miracle at the sea and would be
.III to repent and recognize the majesty of God (Sfomo).
i 't -Ml. Gnder normal circumstances, the pillar of cloud,
M I Ihe verse calls an angel [i.e., emissary, agent] of God,
liilil have been removed at night with the arrival of the
II I f fire. On this night, the cloud was placed between the
•ind the Egyptians, where it served a dual purpose. It
• 11 ted the Egyptians from benefiting from the illumina-
..! the pillar of light, thus plunging them into total
ii'SS, and it kept the two camps apart while acting as a
niMu: naD/372
j T— - IT - 1. I ; I T • - ^ T T IT v I,T —
O'bp b3pb[ll b f n p 5)PB r31 O'ibB 5)n» |'3 b'735b . n r i ' l n K B l'j>l (B')
I'fi .D'obftp ifibn iftsi 'n iftbB -)»ifi fii5 oipB b33 .O'-JJB be pifnPD'b3i
PBP 5Plfo r73 ]')1P3 bfnP I'Pt 7»bB ,[|"7 6"D] 1'7 flbfl Oipp b33 D'5bf)
o'bcsi 53cne3 .•[sm i i a a yo'i :(f)Pb'3B) O'ibn OB 73f)5b ofi bi)5b oft
pbPDOb b'3T 5'5P 1B3 pB5 pbpD) tt ,tfl5 71»Bb 5)PD5 pfj pB5 71»B
nana pa j<a>i (a) -.onM Tcnpb 05'into ib ib5i BD) bib ,'i»)b P'31B
l'3BbB ibP) lP13Cb D'PDb lf)3 .l')Db ibPB 1)31 1173 lb5»b bCB .Dnxa
DP) I'ipfm D'3fltl l')Bb D'PDb 165 .l')Sb DP) I'lPflB sfe 63 .npflb PP)1
•,i:b' BC15) I'PiBiii bB Dpp onsbi 'Pbnp '3)6i p .053 opb)! iBni bB
.bftiP'b nb>^n riN 1:65 71»B . I K ' I -.onini .-fiinm pjin iwi :(f>pb'D»
a i p N^Jl :D'-)iB 7ib bSlB be 1CP51 .pb'bO b3 P3bb 13173 05')Bb •lb51
o'7p nn3 .ni» n n p n n a (jo) :(fipb'3B) 5)PB bfi 5)PB .m 'JK ni
Dn3 IBfDC (D'BCIP ]» 53 BIB) 5"3pPC PnP 6'5 ,Plpn3C 5tB f)'5C
T)3C D'7p5 nn (ID:)' BKIP) '5 nn D'7p fi3' ((':n' P'BT) oS'sft 0'7p
:(ftPb'3B ;p:t3 5'BP') o'7p oi'3 PCpP inn3 5)5 (I3:r3 b6pro') O'c 3b3
shield, swallowing the stones and arrows that the Egyptians
hurled at the Jews. Meanwhile, the pillar of fire, though not
specifically mentioned in the verse, iltuminated the night for
Israel (Rashi).
Ramban has an entirely different approach: The Torah
refers to the pillar of fire as fheange/o/God, because God's
Presence rested in it, whereas the pillar of cloud was the
resting place of "God's Heavenly Court." Thus, verse 19
states that both pillars moved between the two camps, with
the fire closest to Israel to provide illumination and the cloud
blocking the Egyptians. When verse 20 refers to the cloud
and Illumination, it describes both pillars. See Ramban.
2 1 - 3 1 . The sea splits.
2 1 - 2 2 , n3-nKnt£»'nu:!i — Moses stretched out his hand. The
verse speaks both of Moses' hand and of an east wind. Which
actually caused the miracle? There are a few approaches.
The plain meaning of the verse is that Moses' outstretched
 14/26—15/1

Egypt said, "I shall flee before Israel, for HASHEM is waging war for them against Egypt."
2^ HASHEM said to Moses, "Stretch out your hand over the sea, and the water will go back
upon Egypt, upon its chariots and upon its horsemen."'" Moses stretched out his hand ouer
the sea, and toward morning the water went back to its power as the Egyptians were fleeing
toward it; and HASHEM churned Egypt in the midst of the sea. '•^ The water came back and
covered the chariots and the horsemen of the entire army of Pharaoh, who were coming behind
them in the sea — there remained not a one of them. ™ The Children of Israel went on dry land
in the midst of the sea; the water was a wail for them, on their right and on their left.
Tire ^° On that day, HASHEM saved Israel from the hand of Egypt, and Israel saw the Egyptian!:
Saiuation dead on the seashore. '' Israel saw the great hand that HASHEM inflicted upon Egypt; and the
people revered HASHEM, and they had faith in HASHEM and in Moses, His servant.

15
T hen Moses and the Children of Israel chose to sing this song to HASHEM, and thai
had to fear Egypt {Sforno).
3 1 . Miyi) — And [the people} revered [lit. /eared]. The nation
achieved a higher attainnnent than simple fear of punish-
ment. Reverence, as used here, implies respect and recogni-
tion that God is exalted and superior {Or HaChaim).
n a y niyttai 'na iain>i:n — And they had faith in HASHEM and in
looses, Hisseroant Although the nation had believed in God
from the start of Moses' mission in Egypt (4:31), their belief
in God was now strengthened, and they saw clearly that
Moses spoke only in His Name (ton Ezra).
That the Jews saw God's great hand is mentioned only
after they saw the dead Egyptians — but surely the splitting
of the sea should have been enough for them to recognize
His greatness! If the Egyptians had emerged from the sea
alive, the miracle would have seemed to be for no purpose,
because after the Ten Plagues there was no need for God to
prove that He controlled nature. It was only when the same
miracle that saved the righteous simultaneously punished
the wicked that the Jews recognized a new dimension of
God's greatness (R' Moshe Feinstein).
15.
The Song by the Sea. In the Torah's definition, a "song"
is a profound and unusual spiritual phenomenon; according
to Mechilta 15:1, there were only ten songs from the begin-
ning of Creation to the end of the Scriptural period. Even the
sublime "poetry" of David and Isaiah, as well as that of the
other prophets, is not among the ten songs. What then con-
stitutes the Torah's concept of song?
In the normal course of events, we fail to perceive the hand
of God at work, and we often wonder how most of the daily,
seemingly unrelated phenomena surrounding us could be
part of a Divine, coherent plan. We see suffering and evil,
and we wonder how they can be the handiwork of a Merciful
God. Rarely, however — very rarely — there is a flash of
insight that makes people realize how all the pieces of the
puzzle fall into place. At such times, we can understand how
every note, instrument, and participant in God's symphony
of Creation plays its role. The result is song, for the Torah's
concept of song is the condition in which all the apparently
unrelated and contradictory phenomena do indeed meld
into a coherent, merciful, comprehensible whole.
At the sea, Moses and the Jewish people understood thi;!i
situation as never before. The suffering of the Egyptian exiis-,
the deception that led Pharaoh to pursue them, the hopelti:;^
ness they had felt when they were surrounded by Pharncii,
the sea, and the wilderness; the demands from many of tlv i!
own number that they return to slavery, even Moses' <<\i\
recrimination that his arrival in Egypt to carry out G(nl .
mission had only made things worse for Israel — sui h
doubts and fears disappeared when the sea split and, as ijn
Sages teach in Mechilta, even a simple maidservant al Hi-
sea perceived a higher degree of revelation than that o\ Ih-
prophet Ezekiel in his Heavenly vision, described in Ezcl'hl
chapter ]. To the Jews at the sea, Creation became a svi"
phony, a song, because they understood how every u\U'
lated and incomprehensible event was part of the harni-i
nious score that led up to that greatest of all miracles.
Oncethey attained that realization, they also became- "H
vinced that all the myriad events of the past and futur<; Ih.il
they still did not know or comprehend were part of (.ii),i
plan, as well. Midrash Tanchuma teaches, because th<:'y hi
lieved — as the verse before the Song tells us — they <:'i(i|,i
sing. Only when Creation became one harmonious whuk ii,
their minds and hearts, could the people translate it Inlt. .
human song. As Or HaChaim notes, the Torah says IK. '//•.: •
they sang, implying that only the miracle at the S(^') h - t
enabled Moses and Israel to sing — only then, when Hi* •,
gained their new realization of harmony in Creation.
This elevated status that brought about the outpouriiif i f
song was shared by the entire nation. Moses ted the soni |, 1 • if
all the people sang responsively with him {Sotah 3()L)), 11.
uniqueness of this Song was that an entire nation •• '> t
merely its prophets, scholars, and leaders — could IIM: (•
state of prophecy.
Structure of the song. The song contains the lolknt'ii
themes: (a) General praise of God as the mighty Savir ir "> ••
and our forefathers, before Whom no force can stciml. ll i
review of the miracles that accompanied the splillirid nl r
sea; (c) Pharaoh's plan in pursuing the nation and Ihn 'nt
failure of his designs; (d) the reaction of the Cana.iniii' » '
othernations to the miracle and what it portende<l lui ilf .
and, finally, (e) Israel's future as God's nation in E K ' ( / Yi-f-v •
L l i l ^ n w — Then. . . chosetosing. Ratherthan"Hi/,.-..i/iij n-

llltili'M
I' I !i I' I . "i ' I
 K / 1U - 13 / T n'ju'a nwia mi3W nao/374
nn^ nn'?3 nin'' is "^Knt^^ •'3$)? hvm any?? IKIK^]
lln'? 13ST TT '<^"!?? ^^-J '^1 '"IK
ntoia'? ;> nnxiia :an^)p3 I'a-ip
•p;^ K;n imiT'i KH;: '^y ^n; n; ms
tlln^tons 'jyi lln'snT '73? 'N"!VP
ani KB;: 'jy ni^ n; ni^Jki onKin
•"Knyni Pi3i?n'? Knsy I'ly'j KBI
uw'T :n'n •nina nnyn-nK mn'' n y n inxipb np
Kjani n; lani K;n u m na :KI32 u a
I'jjj'i nvna nnttJB b^'? Kjipns n;!
ny iina nKntoK K^ KBg ilpi'ina
ua Nntuap la'Vn "jKni?'' '531 D3 nn
lin''5'')3»a y-)W ]\ub K;I31 KKI
nun hrb w.'an) nri •^'\m nmi'^ w'pn bK-jw'^ '°'°
n; Kinrj toa^'a;? pisi'' nin'^Nnpni
•x\^r\ naty •'7V nn nnyn-nis VK-it^i K T ] nn^^n TI?
NiniK'j ;KB^ q'a ^y vn?9 'K1¥B
13^ •^ Kn3T Ki^ K n i a j n; 'jK-jif Dnm-1 'mn^ n^v ^'l'^? ^^'^^^ THTIIS '^K'nty'' N")!] K^
;' D1U IB KBV I'p'nii D'nviP3 r
annK'3J3i ;n K-iBina u'lani
'331 nttfB n3U' 133 K ;Pin3V niuBT
;7 Dip tcin Knnatfjn n; 'jN'ii?'

'b? bb pi (i:t:5 jlinl)) rem OCDP vb bsb ins ,OTD' Y'nb 3iMb Pif)')^^ p"7
ij'fji .(3l):7131M) DO'b bsi D:!nr>'m oDnn'i (p':o DC) IPII3» S^i pcnc^
•iiii; '73 ,W5P ^^ ^'!^ li^^pp .nn an^fra HK bw-Hyi K I ^ I (f?) ijicb ppP 6!i6
III: iDT)'i ran pim in6 lin fbir DP I? ?r lii) D'ii]? 156c DC: bfnp' nnf)' fibc
?l>njD P-3D30 pf) .rrbnjtrr i i n nx (K*?) :(:mp D'DDD ;6nb'5n) i>npf)
,p p»n T ]ii:i jljisi 7' pel) I>D ]'bpi) DUipb :i3Xi .?"3pD in IT OPC^C
?b» Dw Dfnp r6 .ntf w TW' IK (K) no7o J'JI: inft pcbo ipp' icocnoi
iii: ?r!-)5 P3l) DCP' P'31 l^l (3':' PCIO') PCW -JST tf) pi ,0-}'C TPC 13b
1)13 D'pib ib6c DC?C ,D'-)in -ofi^ D'^il53 f)"7 .D'nin3 .nnatna on^ onbj
D'Dipti; .ainn mtyii (13) :(6pi'?n) D'oSns n6pjp DDI6 D'pii ID D'?
•3pi3DC PDb .npa niaa^ era) :D'^in bD ID^'I onipnb i3ip ,nnip3 onmrn
D'»npn VPC .inNipb oioa :(ftpl)'3») ppf)^D ipppb .lan^Kb :f)3b osip
o-)'7po pf) oissnc D7b /n nwii :[D'O fr'Di D'BP pft-jpb Ti-)i D'&^mm
IP)i ,D'3 jnsppni imi'i I'biB VP 13 oi^nb ppppm Ptnb jrbDo p p i
ppl>3 i\n'o 'b fiioi ,(Dibp)i6) p')pi .117311 :(Dp) piD'o b3pb pvn 003 ;:)"3po
13 .nx;i3 ^m h'zb 'ui aann nx iDa^i (na) :07jft pi7n3 p' 03^:)l ^nib

pulled them over the hard seabed, tossing the occupants
against each other and the walls of the chariots, so that their
limbs became dislocated. This was a measure for measure
punishment for the way the Egyptians had mistreated the
Jews (Rashi).
2 7 . lain'K^ ~- To its power. From its period of overhead
iiuspension. the sea went back to its normal flow and tides.
In a play on words, the Sages interpret the word i^n^K^ as
if it read, IWKnn iKan"?, to its original stipulation, meaning that
the original creation of the sea was conditional upon its split-
Ling for the sake of the Jewish people {Shemos Rabbah 21:6).
OrHaChaim notes that the Midrash also states that the sea
rt;fused to split at Moses' command until God appeared at
Ills right, yet the Talmud (Chuilin 7a) teaches that the sage R'
I'inchas ben Yair could split rivers even without God's obvi-
ous intervention. Why did the sea defy Moses despite the
inimeval stipulation when R' Pinchas and other great tzad-
ilikim through the ages had the ability to perform nature-al-
Ici'ing miracles? Or HaChaim explains that the strongest
lorce in Creation isthat of theTorah, which is the basis of all
liKistence. The sea refused to obey Moses because the Torah
had not yet been given to Israel, but it acceded to Moses'
command when God stood at his "right," because, as men-
tioned above, right symbolizes the Torah. God was showing
the sea that Israel's readiness — indeed, cinxiefL/ — to receive
the Torah had already earned it the elevated status that the
Torah would confer upon such people as R' Pinchas.
IHNlpV — Toward it The Egyptians frantically scurried to
flee from the cascading waters, but wherever they turned,
they were running toward it, because God directed the water
to gush to the very places where the Egyptians were running
to escape from it (Or HaChaim).
3 0 - 3 1 . The salvation. God wanted the Jews to see the full
extent of the salvation, so He had the sea toss the bodies of
the dead Egyptians onto the shore where the Jews had
emerged. Otherwise, the Jews might think, "Just as we
came out on this bank, so the Egyptians came up on the
other side and will pursue us" (Rashi).
In addition to the physical salvation from the huge and
imposing army, the Jews were saved from slavery, because
until that day they were still slaves who were fleeing from
their pursuing masters. From this time on, they no longer
 said the following:
The Song I shall Sing to HASHEM for He is exalted above the arrogant, hauing hurled horse with its rider
by the Sen ii^to the sea.
^ The might and vengeance of God was salvation for me. This is my God and 1 wili build Him
a Sanctuary; the God of my father and I will exalt Him.
' HASHEM is Master of war — His Name is HASHEM.
" Pharaoh's chariots and army He threw in the sea, and the pick of his officers were mired in
the Sea of Reeds.
^ Deep waters covered them; they descended in the depths like stone.
* Your nght hand, HASHEM, is glorified with strength; Your right hand, HASHEM, smashes
'ei
anm |i'3-)' i)6Si Tipji iro p3 Difiipu inn 13 nrp' P'ttpfe Y'vji PP5P ppftl .(113:33 P"n B3jfl3 IPlfl yb^lj) I'Pl DP'bB Pb33 111333 .I'jK ni
•p TPB ppb PBBCBC ?)lCfn l"l'vll .(Wb D'bnc) ID'3 JCTO jl'lT (J':P
lb opn I'fi miipai .ipifi ID3'I D ' » ? niP'p '^o <IID D'3 II33P .wpis
Dip»3i .pN 1133 :biii tt»3 ini'TO iMipa DVPb mi) ,ipiip;3 6ppp3
I'Diism O'jbc ,pp3 DWin .cp3 mbifr ipfi oippsi ,m5iB3 ibbi ipfi
,11'n' (1) :(6Rb'3») Ti) ip;n ,nDffi3 D ' I B B I .pftj D'5I>'3 . p m I'biu
]'»' D'CE) bflUCB Dip» be Dlil Bf> fClB bf)1C'C3 .D'PCB 'PE . l l ' B '
y s n n P'spo IJ>OT .bfnc Bfi b'inb .naa m K j 'n iJ>n> atab'jni
Pi3f>b» 'DC Bicub oi6b ipofi 'fie a» ,3'ifi jinD BPSB ]'»' nnifi )"bi .anK
fl"Dl '5 yO' ,BP36bn TO P33 P l l f o S IS'P' ,fnp» be 1151C51 .ppfl T3
nsfl' T3'lf) 0» '3 'B T3'lf) TOP '3 .IDMll PlfiipB PPSl .3'lf) p p p tfl'D
I t o .(Mi DC) lllbU' D'DCT 'P» 113 'P D'13P 'RP 115 .(':3l D'bpP)
03i3fi .(fciup D6) 13b fib 'p lib fib .(5:3} DC) obip pnP3 iftf) 'p p n p s
'bib .(3:P D'lSSlB DTC6 '3Sf> 'Pb '33fl .(33:3 1361P) D'PCP pfl P313fl 'B Ofl)
PP131 'P113 'IIB .(3-f«3p O'bpp) mfl 13'bD Oip3 13b B'BC 'B 'bib '13! 'B
.(l:13 P'13C') '3B 'b3-l bjP B3DmP .(3':B D'BSIC) T6 '137 'PIB 'PIB
l"l'B . m n j :(33"fl3:lbp O'bBP) n 3 B bfnpb BbP) Pbpsb Dipfl 1P3!
:(13b;flb P'Cflpa Dl' 'P313J (fl:fl B3'f» P13'TO3 'DPC DB ' P 3 P 1B3 ,BTD'
the M a m e [n"'], a n d t h e n e x t v e r s e u s e s t h e full M a m e
[ n " r n " ' ] . T h e s h o r t e r f o r m s o m e t i m e s i n d i c a t e s t h a t t h e full
d e g r e e o f His g r e a t n e s s h a s b e e n h i d d e n f r o m t h e w o r l d d u e
t o m a n ' s s h o r t c o m i n g s . T h u s , Israel w a s d e c l a r i n g t h a t t h e y
would strive t o h o n o r a n d elevate m a n ' s p e r c e p t i o n o f G o d
i: s o t h a t H e w o u l d b e r e c o g n i z e d i n His full g l o r y a s HASHEM,
Master of War.
iniaK) — And ! ivill build Him a Sanctuary [lit., / luill glorify
Him]. Onkelos, Rashi, Ibn Ezra, and Ramban all agree that
this is the primary interpretation, from nia, honvs. It expresses
Israel's longing to build a Temple as the resting place of
God's Presence. R' Mendel of Kotzk and R'Hirsch expand on
this, rendering, / wiUmake myself a sanctuary for Him, for the
greatest of all sanctuaries is a human being who makes
himself holy.
Another translation offered by flashi is derived from '13,
beauty: I will beautify Him by relating His praises.
The Sages derive from the word's connotation of beauty
that one should endeavor to serve God in a beautiful manner
by seeking a beautiful esrog, succah, tefillin, and so on
(Shabbos 133b).
lax ''^^K — The God of my father. Rashi cites Mechilta that
this is the Jew's acknowledgment that his own spiritual
stature is his legacy from previous generations: "I am not the
[1»3] ,P!3 peb 031D Blbp3lf) .inUKl :(6pb'3K) D'fl'3) ifl") flbe BP D'B bU
1'13 PPOfl,'» pCb ,!B13fll ,Ppfl 131 . ( ' : B 0 DP) |fli B13b (3:3b B'BC) pftt PIJ
0 DC) 01161 Pi '111 (13:B D ' T C P P'C) IITO 1111 BP p3P .OblB 'ft3b 1P3P1
Dbpp '3f) fib .13K in'jK :iB3»nnfii ,BI fiiB . ' a K ^rh» :(fipb'3n) | ' 3 B B bai
:(fiRb'3C) 'P136 'P'P 'bB ipipbfii BCilpp 'b P1P1131 ppipiB fibf) ,pcnpa
f'b\ 'C'fi b3i .(3:fi PIP) '»B3 c'f) in3 ,p»pbp bB3 . n n n ' j n ws 'n (.i)
I'PlPpbP . r a w 'PI :P133b (3:3 fl D'3b») C'flb P"B1 DplPl pi .bB3 p»3PlPP
Plf>3l 'P 0C3 Tbfl 63 '3>fll 111 PPflC 1P3 ,Dpb3 61B TOC3 flbfl p'( 'bpj Pi
Dpl31 DPb3 fllPC BBt3 ifl ,1»C 'p ,PPfl P31 .(flpb'SP ;B»:I' 6 bflim;!
'3bP P l » 3 flbt jOblB 'fl3 b3 pfl prbl l'fin3 bB OPPb 1P1»3 fllP IRlfl l'3'lfiri
111 II PlCBb P3 13 I'fll D'pD13 bPP iniB P319 B»pbn3 pDlB fllBCP BPlh
ifl PPlfl 61P 131 ,B"T pCb 'IC (Dlbp3lfl) fm'3 'IC .013 DT it) :(flpb'3ra
:bBSP' DipP3 lbfl3 CBBCn l"'PBl ,'IPC' BfllDCfl * (3':VI' ibBb) BP" Tn'
b'Bb) Clp flPpB (1 DC) 33CB (B:113 fipp'l) 33PP 1B3 ,P31 DC . ^ t t ^ n l
D'bBP) BbliP 11'3 'BB3P in3 ,»')3 DlpP3 flbfl BB'3B I'fl .IBSU :1IB:3'
DBb blP3b B'B D'B PCB3C IPbP .(l:pb IB'PT) V1'B3 IB'PP' B3B'l I3:V'D
.D1D3' TO3 .IM'Oa' (PI) :(6pb'3n) D'33b31 PPP3 bflPC pfl 113BCC DPlIKi
beginning of holiness; rather, holiness and His Godlineiui \n
firmly established upon me from the days of my forefathci 1 "
3. 1131^ 'n — His name is HASHEM. This Name, wilh Ih
connotation of eternity and power, is God's weapon in bill 11>-
Mortal kings require legions and armaments, bul (nut
overcomes His enemies with nothing more than His M.mi'
Moreover, this Mame, with its connotation of mercy, ap| ill*"'
even when He imposes punishment, because — dejti'lli;
man's inability to understand how — everything God <1OPT i-
for a merciful end {Rashi; Or HaChaim).
5. 1?K"1133 — Li/ce stone. The Torah uses three simlli'i u
describe the Egyptians: stone in this verse, straui in vri nv '
and lead in verse 10. This shows that each Egyptian wir
treated according to what he deserved. The most wli:ht 1
were tossed about like weightless straw, thrown .ilnu.'
incessantly, so that they suffered the most. The be:il i it 11 it
group were like lead, which sinks immediately, so th/il llii^
suffered the least. Those in between were like stones(/<rl^lr 1
6. "^31131.. . ^31^11 ~ Your right hand... Your right h.uKl, It.i
same right hand that is adorned with strength is the oiir-1Imi
smashes the enemy. Or HaChaim, expanding on 11,t
concept, comments that the right hand represenhi Omt
mercy, but when Israel requires God's help, Ihi^ 'n
Attribute of Mercy comes to its defense. This means llmM' i
 Ifllilli
r n / IB n'jwa ntpia
ns ;; n-;^ n u ) nawj nn'n'? n n s i
Nijwji Njnmi '7y CKJHK K-I) •'Kjnia
!K)aB KlpT n33-ii KjpiD K'n n^'T
'ijtjl ^nVs ri Pis'? '*? 'iR! nnip'iaa
n^?!?! 'rinjiji KH^S '<'?^i?'3 ^^ ^ AT T : •
iniatti ;^ N;3"!f? iny: nn ;^ > ^''n^'aii?,
nsiai KH^a HE) nnj-iEJDi nvia 'an-i -<
N;ijlnri n ;ciioi Kiaiia wauK ' n n a i nT" ia''DD'' nnnn
;K33K3 K^pipijj'j inn; ilir'^y teo
'"CI
iB P»P ')f)l .'PlMl 1B3 Pinll nv IPJ I t ? ,'np3ClPl 'BplR OJ-JP DlipJlfl
IWD ftlPC PlBipB DCiC3 bib fl')pB3 !P11p)3 1P1B3 li I'flC ,fnpBP pci
Tift KB (B'ltB P'PTl 'IBBl '(B 'D ,p"llC 71p5 PlBipB iftC i31 .PIBd i5ft
ft'PC3 D"lDftbn PIlpJP Pl'Plft 'PC P3 P3'P iD pi ,(':i:J D'ipp) PIlBCft
,'(B rB p» ,p"PlC3 P71p> PSlCftlP 1VIP3 P'JCP I'ftl P'C'iC Plft3 PSiftB
O'C'ici ,ii3 i3 , ( P 3 : T P'BP) liiB D P ' I B B TBI ,'iiB biB ,'pn pn , ' p n pn
D'ipp bci (3:3') P'BP bci iftJ ic PiBti 'IB aciC lifti , ( I : T b'Bi) ii3 iB
,Pintl ftift 'PIBtl 31P3 OPB 1Pft3 ]'ft ,71B1 .(IBP l"Bp3 D'71p) (TCP'p)
1D3 'tB I'ftC .ftnpPP |lCi 3 P i inift 'jft IDi .PBlpb 'b 'P'l Dpi IIBD Oijl
D'ipp) 0'BC3 '3C1'P 1B3 ftlP 131 DC '(B ftift ,'PIBII IBC PIBtl ftbl 'tlB
'tB ,n3CP IP" . ( W i i o'P37) P)D 'J51C (a:ft P ' 7 3 1 B ) Bio ' I J P 3 ' 5 : I C (ft:JPp
D'BDIC) 'P p n i o i IBS 'P P 3 ' p i ftlP pi37 P1BI1 .PBlC'i 'b P'P ftlP P' PIBtl
pci m n i i pcii .(P':3 Pipp) Diftp '>3 mm iB ( P ' : B P ' B P ) 'P m 3 B 3 ( » : P
KB .PP'iji niDP |ici , ( P : P 3 P'BP) D'5'iB TBI (7:P3 ftip'i) nintp fti
PC ,P'p inftj ftbc 'P'l pci iB PBPP ifti .PBipi i)i P'P ij'pift ic iPBpji
T37il b3'Pi 3'3D P'3P PlTp Pft .IPBin PIl .pr IlCi3 D'n37» PlftipB i:i
'•)373 pi .3'3D PlBli aCB IBli li P'P ,(p:l ft D'SiB) 3'3D PWii CB'l
3 D'B'P '137) DB3P1 OP'is 1li»'l PUP' '1B3 D'3Cl'a bftiP '331 ,D'»'P
137B3) Dcnc'i '131 'p n i l s ' 'nb3n .DB3m oP'bB •po i n i i ib P ' P , ( I ' : '
iPB ,(tb-ib DC) inu'i '131PCB nbc icft 0'C3ftpi . D B P C imb li P ' P ,(ri3:T
;3tB i n i i li P'P ,(ft3:P i'Bi) 3KE'1 'P 137 ift 13i DC fti ICftl .IBli li P'P
Torah uses the future tense I'li*;, wilt sing. In the plain sense,
the term means that upon seeing the miracle, Moses and the
people decided that they would sing. From this use of the
future tense, the Sages derive a Midrashic allusion to the
principle that God will bring the dead back to life in
Messianic times — and then they uJiH sing God's praises once
figain {Rashi).
Or HaChaim interprets the future tense as an indication to
Israel that the ability to perceive God's greatness and sing His
praises is not limited to those who traversed the sea. Jews are
.ilways capable of raising their spiritual perceptions to the
li'vel of song first experienced by their ancestors at the sea.
Ramban maintains that the future tense should be
understood more simply. A narrator will choose to speal^ in
.my of the tenses, in order to lend maximum effect to his
.tory. He will speak in the present tense, for example, to give
.1 sense of immediacy, in the past to show his certainty that
.1 luture event is as certain to take place as if it had already
iiappened, and in the future to give the sense of being there
iv> it unfolds before him. R' Gedaliah Schorr explained that
tills mixture of tenses is found especially in prophecy; since
the prophet speaks in the name of God, his alternating
niMU; nao / 376
J- L : IV : I - : ' -
tqiD'O^n IV3D pc/^iy n
,PCB pi ,TC'C 13i li IBft , T P ,|ftD Cjft .PCB'C 13b3 3Cn (n:I ft 0'3bB)
,PCB pi ,13TC 13i li IBft D3P pfnC3 B P a ' 3 pi .'pi PTcft l»fti HBft'l
''5 , i f t l P TP Ift B3 nnOC iftSP PTC pi .(5':' BCIP') i f t l P '3'Bi IBft'l
ICTD (r:ft' ft D':iB) P»3 PBiC P33' Ift .(t':ft3 137n3) pi 13B lft3 'is Vipft
is 7"i'PC i37Bi ,(:i3 P3C ;:ft3 V ) 7 P 3 D ) P33 ftii Pi33i cp3C i f t i p ' n : p 13
p''ppi roi |ft3B i " n nBft , I C I 7 B i3ft .IBICD 3C"i IPI .Pinft3 P 3 C P B P DC
;DC) P33 ftil ni33i Cp3 IPICTBC PBiC iC13 pP ,li53 pi ,P11PP ]» D'PBP
,TB pi 7'PB |lCi3 D'3P33P D'P37 lftC3 PIP pCi 3C"il Tat I'ftl .(ftpi'BB
)3BP P'P' ICft Pl .(3:13 137n3) 13P' 'p 'D i» .(P:ft 31'ft) 31'ft PCB' P33 1133
ftiC PI i3ft ,P3B pcb 1'3 7'PB )lCi P3 13 iB131 7'np PllPP 137 pC 'Pi .(DC)
,lPft P371 .1B131P5 .nXJ n x l 13 : P I P pCb3 13Pb bl3' '3'ft PBCb ftift P'P
1T3P3 Dni3 ftlPC3 .PlCsi D71 lC3i ICPft 'ftC 137 PCBC IBli iS3a ft3
PlCsi ICOft 'ftC i31 .D'3 P P l 135111 DID jftsi ,D1DP p li'DB I'iB 133PB1
PTCP i3 pi .(p:3' P'BP) PCB Plfts '3 1B3 .Plftj JlCl 13 i513 IpiK 'T iB
137 -IDbD pi ,1»C 'P PBPiB pft 'P .PBipi 'i 'P'l P' P l B I l ' ) » ,pilB3 ftiBP
P7B3 ftil ,PSD1P 13 C 71B 13 PipftC PB bPl .Pll'CP b3 bB ,pft3 Pft3 '3 ,lpft
PI O'llCp DP'3C .13311 010 :(ftpi'3») 15 J'ftl IPlft J'OipBC 071 1C3 liB
.riMl :(0C) P71D3 p'ftl pBlBi DPlft p7'llnl Dili OPlft l'i»B D'BPl ,PI3
PBl imft 7pft 3 i r 5 ,P73ft C17B1 .(ft3:3 ift'37) ftT3 ppft Ui I'BT pi -I'iCP
PT 'B 1P5 ,DlPPi l'711'l Dili I'blB I'BC 7!3iB (7 plDB) Bl' IBlft 7nft 31P31
.n' mnii n» (3) :(3' ftBiP3P ;ftpi'5B) PBBb piBBiB (i:ni 3i'ft) PP3D pft
choice of tenses shows that God is not bound by time, as are
mortals.
2. niMll MV — The might and vengeance [lit. cutting down].
The translation follows Rashi: God's strength and His
"cutting down" of the Egyptians provided salvation for the
entrapped Jews. The more familiar translation is that of
Onkelos: God is my might and my praise.
ihK n) — This is my God So clear was the manifestation of
Godliness to them that every Jew, even the humblest, could
literally point with his finger and say, "This is my God!"
(Rashi). The Sages comment, in a similar vein, that the males
who had been saved from Pharaoh's decree of infanticide
recognized God as their Savior and pointed to Him.
Or HaChaim derives from the sequence of the verse that
first a Jew should develop faith in God from his personal
experiences — My God, Who saved me — andthen relate it
to his legacy of faith from my father. The same sequence is
found at the beginning of Shemoneh Esrei, where we
describe Hashem first as our God, and then as the God of our
forefathers.
Ramban notes that this verse uses the abbreviated form of
3 7 9 / SHEMOS/EXODUS PARASHAS BESHAUCH 15 / 7-16

the enemy.
' In Your abundant grandeur You shatter Your opponents; You send forth Your wrath, it
consumes them like straw.
" At a Mast from Your nostrils the waters were heaped up; straight as a wall stood the
running water, the deep waters congealed in the heart of the sea.
^ The enemy declared, "I will pursue, I will ouertafce, / will diuide plunder; I will satisfy my Iwtl
with them. I will unsheathe my sword, my hand will impoverish them."
'" You blew with Your wind — the sea enshrouded them; the mighty sanlc like lead in
water.
" Who is like You among the heavenly powers, HASHEM! Who is like You, mighty in holines:<.
too awesome for praise. Doer of wonders!
'^ You stretched out Your right hand — the earth swallowed them.
" With Your kindness You guided this people that You redeemed; You led with Your might U i
Your holy abode.
^^ Peoples heard — they were agitated; terror gripped the dwellers of Phllistia.
'^ Then the chieftains ofEdom were confounded, trembling gripped the powers ofMoab, itll
the dwellers of Canaan dissolved.
'^ May fear and terror befall them, at the greatness of Your arm may they be still as sto/ic

'"CP
003 "IB Dji pi ,PPBP ppi .nDBi m :(i:3 6 iftiBC) rwa cniB IB3 Piiii
,i3f! . m a T O 3 :U:BD D'bpp) piiiB pci ,ipBB ,iDpc . A ' j x : 0 3 : B P ' B P )
(j':i' bfipiP') ppi p 6 p 'b'ft pfil IBP ,D'piP3 . D ' 3 ) 0 ( N ' ) :i"Bb3 o"ibp
IP TPibpp TjpiB <if)T .nhnn K n u :0:3P o'Sopi PCIP ' P i r o i 'Pib'fi
IT PBB n"3ppc3 - l i ' i a ' t n u J (3') ;(3:DD op) PSPP o'lsn -jb P " B 3 , I B B B '
'PI imfi flip ]31 . P B " B P 3 D'bSlJl 1T3 pPS bpPC 'Db ,D'bs»l D'bP D'BCnp
,Dl6 T3 D'51P>P pi313( 'bjb bCB .(3:flb P'BP) PUB bp>l PtlD bC31 IT PB'
I3tp ifop . y i K rashsT) :(fiPb'3B) )'P3PtBi o'bsB pi wo \r PUB
.bPJB ]icb . r i b n i (ji) :lftpb'PB ;f3:B b'Bb) p ' l i p 'P ipBftp ppc3,0Pi3pb
{V) : D ' P 3 D P pcb Pnfl CPCb p7pl 6bl ,b31Dl flpl) pCb OJPD Dlbpjlfll
ifii'i Ipp pf) npBF D'ppfi '53 p p m p c ')PB . n w ^ B l a c i : | ' m P B . p m i
'BlbK (lU) :(flpb'PB) PJ 't)fl DUPPl (fl3:( fl) O'B'P n313 PPIDBP ,ppiP3
fibfi .O'sbip OP'bB fib 'ppp D!b3 fiTb opb P'P fib fiboi . 3 K m thv n n K
.mm :bfnp be D T O P bB D'PBB5BI o'MifipB vpp (fiPb'PB) pis'sfi 'JOB
PP'bl B'Plbpb 0 ' 6 3 DP D'bp IPBfl ,lft':PD D'bpP) P)J31BD 0'3'313 IBP ,1PB3
bB . i n a i -.D'pippp bB .nriM'K n r i ' t o ' j i s n ( I D ) :(fipb'PB) i>ipfi pfi
-.(ftpb'PB ;':3 BCIP') ' u i C'31P PCft pfi IJBBC 'P P B 6 ) I : pm ,D'3npp
(':' 3vfl) 'Sfl'ppp P ) ' 3 » l IBP .IKBp ;(B':7 D'BDlC) 3bpp 7fl) pfl (B:B D'bPPl
bP3 D3 D'Bpbsi P33 13flP bB O'PiBP pfl D'pPlI D'BPl ,0')3flP 1CB)1 ICpiPC
0'P37) O'BCP 3b 7B ,13 P37b pl6ppBP pT .O'P piipp .01 3 ^ 3 :'eip '5'B
.311N i n n (D) : P 3 1 be ipppi n p B pcb ,(T:p' 3 b6lBC) pbfip 3b3 ((i';"i
:'13»1 'PC DB bbv p'jHKl DJlWNl t j n l K ,D'P313 DP'PtP IBBb
,0'PP3 PP31BP P3'P bB OBPP bfll .'JlSPl 'PIP .IWBJ :OPB flbBP . i n K ^ B n
1B3 (lB:fl D'BOIC) '>PP) 33JP Jpf) '3 .PIP pcbp P3PP C ,DPB flbBP IBlbbl*
(3:' fl'BT) 'Jlfli' '53 .IBB P3T 1B3 (Wb P'CflPP) Dlbcb 1137 ibp' 6bl .'b Ppl
IBflbBP jfiP (|fl .lb Tib IBP ((b:flb 31'f)) ISTjfl ' 7 B 5 P P D B .'5BB * ) ' lift
PBPP P^ p'PB fllOC DC bBl .(Dlbp>lfl) C|lbCfl . ' 3 i n pl-lK :DDB 'CB) fibllp
I'bpi (pb:3n p'cf)P3) o p ' p c D'p'PB IBP ,pppp jicb 13 bPB P'P pfioi ipp'bt:!
bBl p'PP bB fibfi fiSi'P bB bpis pip'P pcb pfl PPfiD bfll . ( 3 ' : P B P'BP>) ip' -1'
'3PB p'Pfl CPBbl pipPbl ,]"P bBl 3PPP bB 6b bsfl P3BB flb'C 'bPP bBl pt :••
bB (\h 3D1B pcbp B'bn .'3Pn3 i"itfi iT:r P'Cfipp) I'P'jp pfi pp'i iitb?
ppio 6b .(ft':PB P'BT) >b3 b6 'bPB ppip 6bi (j:fi D ' T C P T C ) ppip pc .Mi'>
pi .1"P bB 3D1B pcbO B'iB ,'bP b6 'bPB P'P pPlp 6b 6b6 163 3'P3 1'6 ''!-•-.'
DiC'P pcb .iniffnin :DP'P7 (CPP b6pro') IDBPP 'B' bB DPI3PP \f>->:'\

edged God's justice, He showed mercy by allowing them to
be buried after their ordeal; the earth sujallowed them
(RasW).
Ramban elaborates that first God's right hand caused the
sea to throw the dead Egyptians onto the shore, so that the
Jews could see that they were no longer in danger of pursuit,
and then He caused them to be swallowed up by the earth.
1 3 . ninj — You guided. This may be a prophetic use of past
tense in place of future, in which the verse refers to the im-
pending journey from the sea to Eretz Yisrael (!bn Ezra); or it
refers baclt to the Exodus, when God guided Israel to Suc-
coth, then into the dry seabed, and will continue to lead
them until they come to the Temple {Sforno).
14-16. Mationswill be unsettled by the coming of the Jews,
but for different reasons. The Philistines had massacred the
Ephraimites, who had left Egypt prematurely on th*
taken notion that the time of the redemption had a
[see citation from Rambam in the notes to 12:40], Thei
the Philistines feared that they would be the objects
venge. Edom and Moab, on the other hand, had no rea:
fear the coming of the Jews, since their lands were n*j
of Eretz Yisraei. In fact, the Jews would later be comm.
not to attack them. But their hatred of Israel was so
that they could not tolerate the idea that it would br
independent in its own land — an attitude that has be
all too familiar throughout Jewish history. The Cana.
had reason to mett, for they were about to be displ
Those who were far away felt fear [nnn'K], but thost • wh,
were closer were in greater danger and therefore fell
[ins] (Rashi).

' • i t III 'llilllt i I • I'll' I I • I ii •

<ii!lii'.|!!i|ifflll|! i|l!|.'..!!!'i liinyi
lu-t / iti nWa niyia m a t t ' ISO / 378

^ai?ri >jp3i. iPiKro nnan ;; DnrjJD ^5ii<| ^'nai :3,!1N I'Jziii nin''
vjn-i mhw -lay bv Wi^i'? iiMnafi

-im niDTo :Ni3n Kaba I'ninn ag nnx ••D,!"^^? ri'tinn wsp^ D^^TJ
Knta i^BK p3"7K iwiN nijro
••a-in r|lb'¥;)<; iE;?3 ilnffi yaton
Kan 7]-iaina n i n s - ;'n; iMV'wri
l»aa Niaxa iyi7nif/i< KB;: ]Wb^ • I,- : v V I- : IT AT JT • --I -: i :

Kin riKT Tjan ^a n'V«' ^ra'jjn

Kitfnipa T^K ns K^K JT^ ;; ^n^S
riipniSa' :iwn3 nay jnat^'ri 'jn'i nfc/'j^ nVnjp xnu ty-i]?? T J ^ ^ nDba
Ti-iaTr :KJ7^K i^riv^? •qj'B;:
'maiD KripisT pi Nny ^niaua
wntSi- iiiiJiiJi KT'l'? ^apna
•ja iHii"]nj< K^rji wn Kjnipy •^m i n n i QiKiy wipt/ t^iuz-jp
I'p'ngOK pa 10 :rii^^aa r a p ; lirin
lupiCiK aNln '3'j3ri wns 'aiaT W'fij nVT toTQX^ 3K1)3 ''5?''N DIlK
iivjaa i^ap; nn^ ^s napK xninT
Nn'priii Krin'}); iin'^ji •j'sriio
13? NjgKa pppt?' Tjafiri 'jpa -nj? 15N3 iM'ii ^j7i-i| bi>:i nrjQi

''CP
.p PCl6 >)6 67p»3C inpi <)fl b31 .')'B3 pftP) 13 .1:63) P3C P3DP3 DBP3
,7pim PDPC llCb (b:b 31>fl) 3P1P '3P PPP '»iBl 1»3 (P3:P P'BO) <|6 PPP
,piP PPDIJ |15P 1P3 PPP PPt)» jnPI .t|5pP PB3 D'PP31 O'PDPPP D'Tn3PC
PJ)DP ni331 ,(3':f) PPD6) 13 PPB3 1P13P1 Pm6 6lP p bB ,P113'PP |icb PPP pi
.PTO'PPB pcb D)pp pibp3if) .D'la imaa :UD RIPP') IPB7 ppppp3 pmfi
:P'31' 73 TOP 13531 ,U:t D'TCP TO O'PP PPP!3 11)3 fiPpPP Ripb licbl
be pi'p3i D'b) i'C31CB) DPI O'PP 1C3' ishv W'C PIP 7pi»n .D'n i m w
1»3 ,01)31 P135 pcb .11 :PP1P3 ,P1C3 ,TO1)PD3 ,111B3 :0'P13) DPP PPPB
fl'Dl 76)3 D313 3P3 6b IClb O'bpp) 733 0313 ifl'T O'BO) pbP) Dl'3 P'bp 7)
pCb 0)131 (1R31' DllPP "'B) 1733 6'BI 7ft33 TOP 73P D'P lb'6l ,733 6b6 [733
pi ,filP P3lil cp\b pcb 0313 6b6 .D'O '» 76333 0'33n 31P3b lb P'P PD33P
PI7633 07'PB1 PP'p 'b )'6l ,0' DO 7P6 7) nPB'1 (tp:) BPIP') 7D6 7) TOp
176)3 'RBP7 PP'C TO3 ,D1p6bn3 6b6 71p) 76) 13'in 6b! .0'P13)1 proiP3 6b6
'33 P6 liiip'i liBTi lb pni7i ,3'I6P PP3CP1 pjBip 6'p 7'np .a'lN y s m
:[3'l6 vPpbni BP3CP 6'P P33 PP763P yv ,PP6 P37 .1(P;') D'PP1C3 ,b6pC'
r6 i)i6) 3173 PP'PP 6ipe3 ,3'I6P piBip 73b3 IV D6 .^llKl a i a i ) (t)
[:ii)b36' c|6 ppp 03 PbcC3 i"p ,o'BPP3 i'3'i6 73b 1316) 3n3 061 .vpp onp'
ib6,17)33 o'ppp DP 'PI .17)3 D'ppp T»p 0710 vPp6 7'i3B . T a p o i n n
6'P PPi (MP D'bpp) ji'np' T3'i6 P)P '3 PBi6 6ip pi .b6pc' bs O'ppp
:(6pb'Pl)) DlpB bp l'3'l6 DPl6 6pip PI bBI (7 DO 710 TO'PB' IBB bB ,P'PPP
PB)17 P)'3C3 bl3'33 31P35 P37 .f|6 bC D'P'P) ')CP 6il'P .TON m i a l (D
PB13 076C3.737 )'3pb ibPl'C P1PP '53 P1'P3P Il6 B'PCpb '73 ,D71 7C3 ibc
.(B:7 31'6) ib3' IB6 pnni pi (p:p' D'bpp) 1563 jpB PbB pi ,i'TP)n PIP 65I'
P3n6 IPB'O PP) 1DBIC3 (B:P» P'BC) 156 T P 6 6 'PD p»b p»6c ipii
DPP D'c6 'Pbpp iBnbi (00 i> OPP6 'pbppi .PPSp ipp'P) OB13 6iPC3i
pp63 TO3 DPP6 .lb'3P3 ,lb .l6i' 6bp PIPP! ^6p '3S3 'TP3 DIBBb '563

greatest mercy is the elevation of God's people, so tliat they
can serve j-jim and sanctify His Name, and therefore God's
right hand — the expression of His mercy — wiil act for the
ultimate good.
9. a»1K inN — The enemy declared. According to Rashi, the
song now reverts back to Pharaoh's initial plan to begin the
pursuit and how he coaxed his plague-weary soldiers to set
iiside their fear and join him in pursuing the Jews. Ramban
differs, placing the narrative in chronological order, at the
sea. Blinded by greed and hatred, the Egyptians disregarded
<:aution and good sense to plunge into the sea. (See notes to
14:23.]
11. Tibrtjy K'lla — Too awesome for praise. We are too terri-
fied to attempt an assessment of His greatness, because
whatever we say will be insufficient (Rashi). Alternatively,
Ramban Tenders He is awesome because of praises, i.e., God
performs awesome deeds and because of them. He is
praised. He protects His servants, inflicting punishments
upon those who defy Him, and His awesomeness becomes
known when He is praised for it.
1 2 . t])ini ^ipi — You tilted Your right hand. Everything is in
God's hand, and by merely stretching it forth, as it were. He
brings about the desired result, just as someone can cause a
fragile glass utensil to break with the flick of his hand. [God
is not like mortal rulers, who must rely on physical force to
achieve their ends.] Then, because the Egyptians acknowi-
381 / SHEMOS/EXODUS PARASHAS BESHAIACH 15/17-24

until Your people passes through, HASHEM ~ until this people You have acquired passes through.
'"^ You will bring them and implant them on the mount of Your heritage, the foundation of Your
dwelling-place that You, HASHEM, have made — the Sanctuary, my Lord, that Your handti
established.
'^ HASHEM shall reign for all eternity!
'^ When Pharaoh's cavalry came with his chariots and horsemen into the sea and HASHEM
turned back the waters of the sea upon them, the Children of Israel walked on the dry land amkl
the sea.
The ^^ Miriam the prophetess, sister of Aaron, took the drum in her hand and all the women wen!
Women fQjff^ ^fi^f- f^^f ^jnf^ drums and with dances. ^^ Miriam spoke up to them, "Sing to HASHEM for I !< •
' ^ - '"^ is exalted above the arrogant, having hurled horse with its rider into the sea."
^2 Moses caused Israel to Journey from the Sea of Reeds and they went out to tlw
Wilderness of Shur; they went for a three-day period in the Wilderness, but they did
Israel ^'^^ f^'^^ Water. ^^ They came to Marah, hut they could not drink the waters of Marah becauHtif
Tests God they were bitter; therefore they called its name Marah. ^^ The people complained agairml
Miriam was the leader of the women on her own merit, not ferent explanations for this seemingly strange preferenci',
because she was the sister of Moses and Aaron. She is de- Tanchuma cited by Rashi comments that the Egyptian ai my,
scribed as a prophetess (verse 20) because she prophesied in confident of an overwhelming victory at the sea, bedt:<:k(!il
Egypt, before Moses was born and when Aaron was still a their horses with every manner of jewel-studded gold and ill
child. Her prophecy was that her parents would give birth to ver ornaments. As a result, the Jews were able to go fiwfiv
a son who would redeem Israel (Sotah 13a); thus, from the from the sea with greater wealth than they had taken luihi
very start of her "career" as a leader, hers was a voice of faith Egypt, and they wanted to remain there to collect even nmni
and inspiration. booty. Moses restrained them from this over-infatUiihMii
with material goods.
2 0 . T^riK nlnte — The sister of Aaron. She is not called Moses'
Zohar explains that because the sea was the place whtU'-
sister, because her first prophecy was before he was born,
the Jews had achieved prophecy and seen unprecedmii •>
when her only brother was Aaron (see above); because years
revelationsof God's power and holiness, they were rehu IIHII
later Aaron was the one who risked his life for her [/Vumbers
to leave it. Then God removed His Presence from ii i^ti 1
12:12] (Rashi); or because she was Aaron's equal in
rested it in the Wilderness of Shur. The word Shur can h^ i '•< \
prophecy, whereas Moses was the "father" of all prophets (R'
dered as vision (see Numbers 24:17), implying that iii Shni
Abrahaim Ben HaRambam).
the people could experience closeness to God; and only IIH'I'
2 2 - 2 7 . Israel t e s t s God. The Talmud {Arachin 15a-b) lists could Moses prevail upon the nation to leave the si-'.i
ten trials by which Israel tested God after the Exodus, and n'!tt iK:yW"K'?'j —But they did not find water. Noting thtil v^'nhu
one of them is this challenge of" What shall we drink?" On the is often a metaphor for theTorah [cf. /saiah 55:1], the '.-^MIU
surface it seems impossible that a nation that had just been interpret that the Jews neglected Torah study — i.e. wiii >i
witness to the momentous miracles at the sea could have for three days, and this is why their spiritual level il<'i,Mih^
doubted God's readiness or willingness to give them a neces-
rated to the point of rebellion. Based on this, the i-'mi'liHi
sity of life. R'Hii'sch explains that the purpose of Israel's jour-
enacted that the Torah should be read on theSabbLiih, f-^n^
ney through the Wilderness was to show that God is involved
day, and Thursday, so that three days would nevci i'Ui\-^-
in daily, "petty" human affairs, as well as in cosmic occur-
rences. It is easy to think, as many still do, that God creates without Torah (Mechilta). Kli Yakar explains homiU'll' ^ii'.
worlds and splits seas, but He is unconcerned with the water that because the people were so preoccupied with lli.- Uiu-^.
or food supply of communities and individuals. This is what at the seashore that they neglected the spiritual w.-il"' ^
frightened the Jews in the Wilderness. True, God had per- Torah study, their sin took shape in a physical lack nl wiii-
formed a miracle worthy of His grandeur — but what did that 23.ri'iw — Marah. The word nnn means Mfemes.Spiiji in M H.
have to do with ordinary, everyday drinking water? Conse- inarror, the bitter herbs of the Seder.
quently, when there was no water, the nation feared that it
was being left to its own devices. It was not wrong in asking D^i Win*"? — Because they were bitter. In the plain i-i-nnn. It
for water — thirsty people surely have that right — but in verse refers to the water and explains why the peoi'lf i MM ••
protesting so vociferously. not drink it. Baal Shem Too interprets homileticjllv Ihfil *'
reference is to the peopfe. It is human nature that wtii'i i MIMH^
one is embittered, he sees everything negatively. Iliii liu
2 2 . niyta V^Ti — Moses caused .. . to journey. Moses had to the people were bitter, they found fault with tin- WHMM
force them to go; left to their own devices, they would have
preferred to remain at the seashore. The Sages offer two dif- 2 4 . nvo U^'i — The people complained. They slmnM I*
13-T' / 1W nVua ntt7^3 maw 130 / 380

iT-nj7 T3J71-1J7 nirr" ^lav "I'nj?,!

;K:'7-)1 n; Nripn? '•T (in) « ? ¥
TinwDK-i Kiiua lintori) iia'pyrip Ii3n 'iip!?n,? "inn inyun) inAnri :n''a]7 p
Kiy'lfjn J' Nri^jjriK •qripio nia'? im
nKjj nnu'pn ; > . :';i-'-;'' 'iiupriK ;•)
•75; nKo' :K;I3'?V •'I?'?¥'?I Q^V'? DID K5 •'5 nj7i nVy"? T]'?)?'? I nin'' :'T'T m-n
' n w i 3 3 i 'Tirania nV'^a nioio
••551N131 'n n; i w ^ y ; ' a^riKi N n s
!Ni3] 11a Nfiipg^a a'Vn ^Kit?/'
fm'l nnnis Nn!?'?? n n p na'pjia
xnnipa K^WJ '3a ipsai H T ? Nan n;
loV KjWP'xa :?3Wan f?!??
'Nint? n K ; ; DIJJ, ITIKI inaw d;in
nV'T KniKji Kjjnij "357 ('KJIIN K-I)
;Kn2a rai nagni N;OIO N'n n n n 135")) DID njja rfKr^B nin''^ ITU? nnr? nn^
e\1DT KB!1? '3K-lt?i n; n f t i VuKlaa
KnVri I'jjsi K'ljnT Kna-iu'? ipwi
iKV?.3 fii6"°-'? ''7K"ity''-ni<; nig^ yon :a^3 aa
:K;B inai^JK K^I K i g i n a p n i ' -i<b) 13'])35 DW-nu/'pi^ ^^d?•^^ ^r\'0-'^TlP'b^
'nii/Ki'? iVa^ K^i nnn'? ^nsiu
\3 '3y iMK innip ^s n-iKin Kjn n n a a Q^n nrn?/'? ^7:21 Kb) nnno iK3j] cn'jn w v n «
^V Kiay 1ny^r1Kl^3 tmia nniu K I P •"^V njjn 13^'] :nn)p nni^-Kni? p - ' ? ^ nn o n n ••3 na

,o'P)fib PTC 3»f) oti) . n n n on'j p n i (lO) ma oninii C S P ifrJioi D'Bi3 'i3pp pP3 .Dinift iftcB P33P .n'3p :ii)i3iP3 .nssi' IS , i 3 y i ny
(33) :(;b OBID ;6pb'3i)) D'pb OTC 53»fi mm ,i'3p6 fjip 0011»i6 610 IBft) ftb pb'.pftb B33' flbp OCB fo3P3 .IHNan (I') :DlftP bB 3'3nC D'lp'
<)D3i 301 'i3'n3P3 oo'piD pf> onto ni3i3C ,opi3 bi33 ii3'D0 .ninn ao'i Cipi3 .inaw'3 iian wp fnP3 633 ;ftpb>3i3 ;I"BB 'P3I ftpp'oo) isft'sp
o'o pi'3 op'o obnji .D'3 DPifi I'ftiii) bfnc I'oi [Pi'bnmi P13113 D's3fii :(3 'iipp fiBiP3P ;fipb'3i3) n'jva lib obBB be ftD31J33 |113» 0B13 be
(W O'Tco TO <)P30 pnips D» lb PCBj 30t '31P infoc ,onto Pr3i) •u 313 left Bipno .vppftbe oeo P3'PB n'loob biu upt vbB DBBO .wnpn
.oi»b in3 . t i m n mail (j3) :(n3 \p toipjp) Dm3 bD3 p'Dob piio p'cb pft 01D' ' 1 ' <ift •)nft3C ,PDft 1'3 ftl33 oblBOe ,C1p»P P'3 3'3P ."n ^T
P3'P3 OCIBO ft"p D1pl)3 b'O l"'P01 .Opbpp3 l"nb Dipi)3 03'P t|1D3 fl"o DbiBb llbl3' 'oe 113(3 ,D'1' 'Pe3 033' 'PB'ftl .D'1' 'Pe3 P1p»1 l3':PB O'BP')
be fl"00 1POP I ' t t o D1pD3 <|'DTO ftlOC 6"ob Pp313 fl'OtS 003'1)D31 ,PPP l"'ipi ftp P'nbffl 'b .iir\ (ni) :(ftpb'3i)) obisb ibe ooibno bpe ftsb I'PBb ,1B1
'b J'fl OllR 1133 ,OP3'nD3 l"'Pb 150PP 03'P3 Cll fl'OP fl"o b3 pi .l"'pb piC ,pme 13 f'loe (J3:B3 O'BT) 1B1 B1V0 '33ftl bsfl ,0P1P5 ft'O 13'5b ,11D' 13
')D1) l"'pb P3S0i P-31C be fl"0 '10 .(3':f> 10Df» 13 01133 IPBM 0:13 O'BP) npni (3) :['ui OBIS DID) ft3 lefts .fivna oio xa a (U') :fi'o obwp
P'Cfl13) 00b3 'P13f) 030 (TO:03 filp'll OOfll 1313 pi .05D130 l"6lO b6 P3BD3P .oei> ibi3e Clip ,1-inN ninK op'oes ,oft33B) p'o .nwain [i'ljij n n a
(O:T D'BDIB omp p .(3:3b 3i'fi) opb IP'P lonofi (1:3 op) O'P C53b .(j:b '5b ,poft Pirft ,-mf) -331 .(:3') ODID3 ftp'ftis 'i3i p ibpe 'oft OI'PB .oinft
bB03 'b ompp pi i i o bBS3 pcb •u'jii (13):((':(ft bftmc) opino 1P31CP1 '3'1) bP 'b3 .tinn tlN :(ftpb'3») TOP bB Bftip3 013113i3e3 O'bB iei33 lD13e
,D13nP» ,l)lbpn ,DlftO bft 113TO 3D0b Oilbp pCb pi pi .IBBIpftl ftlO ,o'D3 oob oeiB o"3pop imc Pi'3pi5 vo P1PB3113 .n'jnnai a'ana n»(

1 8 . ^•'7M? 'n — HASHEM shall feign. Just as He demolished the
strength of Egypt, so may He reign forever, saving His fol-
lowers from those who seek their harm [Ramban). jv\ay it be
His will that He alone reign forever, without anyone believing
that any other power has strength, independent of Him
{S^orno).
19. n v i s DID K313 — When Pharaoh's caualry came. Accord-
ing to !bn Ezra, this verse is part of the Song; it is the last in
I he account of miracles, saying that the waters flooded the
1 gyptians on one end of the sea, while the rest of the waters
I ill formed walls to protect the Jews who were walking
icross on dry land.
According to the consensus of commentators, however,
both on the Torah and the Siddur (where this passage is part
nl the Morning Service), this verse is not part of the Song.
Among the interpretations are that it informs us that the
l( ws sang their praise while they were still in the seabed and
the Egyptians were already drowning {Ramban, S/orno); or
that this verse introduces Miriam's song, telling us the event
that motivated her to sing (Rashbam).
2 0 - 2 1 . The women sing. The Talmud (Solah 11 b) teaches,
"In the merit of righteous women of that generation were the
Children of Israel redeemed from Egypt." In addition to
maintaining the spiritual vigor of the nation during the try-
ing years of oppression, the women had greater faith than
the men that there would be an eventual redemption, ac-
companied by miracles of great magnitude- This is why,
Mechtlta teaches, the song of the women — but not of the
men — was accompanied by drums; so confident were the
women that God would perform miracles that they prepared
the drums to use in singing God's praises. Shelah finds an al-
lusion to this superior role of the women in verse 2 1 , where
Miriam addresses the women in the masculine form onV. be-
cause they were on the level of the men.
383 / SHEMOS/EXODUS PARASHAS BESHALACH 15 / 25 ~ 1(. / I

Moses, saying, "What shall we drink?"

^^ He cried out to HASHEM, and HASHEM showed him a tree; he threw it into the water and f/t.
water became sweet There He established for [the nation} a decree and an ordinance, iuul
there He tested it ^^ He said, "If you hearken diligently to the uoice of HASHEM, your God, m u I
do what is just in His eyes, give ear to His commandments and observe all His decrees, Uwn
any of the diseases that I placed In Egypt, I will not bring upon you, for / am HASHEM. yoiu
Healer."
^^ They arrived at Elim, where there were twelve springs of water and seventy date-palw
they encamped there by the water.

16 ^ T h e y journeyed from Elim, and the entire assembly of the Children of Israel arrived al ilu
Wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the sccoiul
month from their departure from the land of Egypt ^ The entire assembly of the Childim
of Israel complained against Moses and Aaron in the Wilderness. ^ The Children of I;^i.u1
said to them, "If only we had died by the hand of HASHEM in the land of Egypt, as we .s.i/ IHI
the pot of meat, when we ate bread to satiety, for you have taken us out to this Wildcrm ^
suffering upon Israel, His intention is neuer to destroy them, that God is its Healer and Provider, there was plenty iir.u •*•
as He did Egypt. Rather, God is Israel's Healer, and even of need.
exile and suffering are meant only to purge them of sin and Ibn Ezra to verse 35 comments that the manna wn-. H-
influence them to repent. greatest of all miracles — even greater than the Splillliii) ^ •
2 7 . God showed Israel that material deprivation and plenty the Sea — because the manna was with the Jews day In .>i^
are outgrowths of man's spiritual condition, for as soon as day out without fail for forty years, while other miracli^ri w • • i
the people accepted the pleasant yoke of Torah study in isolated events.
Marah with its bitter water, they came to a place with an 2.131^^1 — Complained. It was not until the fifteenth nl IV.H
abundance of sweet water and fruit. a month after the Exodus, that the nation complairn-d .ih^i
According to Mechilta, these springs and trees were pre- the lack of food. Until then they subsisted on the leltnv<-i
pared from Creation in anticipation of the coming of the the dough and matzah they had taken out nl I n," •
twelve tribes and their seventy leaders, and in order to show {RashO.That the leftovers of relatively small amouiii -'
individual honor to each of them (R' Bachya). food were enough to satisfy a large population for a rii. ••n
would have been impossible without Divine intervi'iiU'
16. Thisisoneof the many hidden miracles that the Tonil' i
Manna: Food from heaven. Although the sweetened not recount, but that it alludes to here by mentiotilnM
water of Marah had shown that God was not forsaking date. It is not necessary to spell out every miraclt;, bci •"
Israel and that His attention extended to "mundane," daily Jews know that even "nature" is nothing more thiin n i'
needs, the lesson had not yet been fully absorbed. When cle to which we are accustomed because it happfifi •
the entire assembly arrived at pp "lairi, the Wilderness of Sin, larly (Ram£>an).
the people felt threatened by hunger. They protested again,
this time even more vehemently than in Marah, going so far nanwa — In the Wilderness. Though we have alri'iidy i
as to say that they had been better off in Egypt than now. told where they were, this is mentioned because the viiti i •
The spectacle is disquieting but not surprising, for hunger of the Wilderness is what made them fear that thiu'« »- •-
and the fear that one will not be able to provide for one's prospect of finding food (Ramban); because this dr^- i •
children can drive people to deeds that they would never non-direct route that had been chosen apparently by I''
think themselves capable of doing under normal circum- was what frightened them {Or HaChaim); or, convi-i ••<'
stances. allude to the greatness of the nation in following Liui 1 •
even into an unsown desert (Sfomo), for even in Hn !>
This, too, was part of Israel's schooling for eternity, for alted moments, this is the people that merited llm mii
God was about to give them manna, heavenly food, which of the Exodus and the Revelation at Sinai.
proved that deserts cannot hamper God's infinite capacity to
provide for His children. This was a lesson that the nation 3. 'n~np — By the hand of HASHEM. Hunger isa < in.-i i
was to carry with it for the rest of its history, to this very day. The Jews were now complaining that if they hru I M-i II
Often one hears that the observance of the Torah stands in leave Egypt, they would have suffered death by ihr ii -
the way of a livelihood. The blessing of the manna proves God during the plague of darkness, but at least iluv
the opposite. When Israel neglected the Torah or lost faith in not have died the slow and painful death by sl^ii vnn...
Marah and Sin, it was thirsty or hungry; when it recognized was now imminent (Or HaChaim).
J / TU - n 3 / IB n'?tpa nip-ia
m ' P 3 i K^b Nn-ii KVK ;' HOVK)
:PiiDa iKini I ' l l Djfj H^ in ]m K;a
Knp'g'? ^aijri K^3ja CIK i n ^ i i a IJ ; - : • -
'as inlia;p 'as im) ' n ' m p s ' a n'2fn)
vni^nV mmT\) n&yn Vryg it^^ni '^^o'?^ nin''
nb-itih inijira r'^BK ;; Kat? ns lib's;
p y a w i I'la^ I ' y i a u ^p3; n r i lian)
•aK-iE/' ' a a i Kniuaa 'aa "inKi a b ' K a
••V'o i^ai DV''K ra T f pn N-igin'a
K3;an Kni^'a Kial' ^tov "'S'BDa
iny-jnNi 3 :D';-ixiaT NynKta I'infian'a
•ayi nuJta 'ay 'axni?;' ^aai Knif/js ^3
•'33 I'ln'? nn>?ii tx'aa-jiaa p p K nn??"'7i7i nuj'ri-b^j '7K'ito''-'39 ri7.j7-'73 ir'^'-f a
KV-iKa ;' Q-jia^ N J P ' P T ^i'? 'ax-jto' -T5 m r a in^-^'n "jKnt:?^ m arhif. nipK^i :"i3T33 i
nn '75? I ' a n ; Na'']n la Dn?»?T
v^bab N n n ^ i^'aaij Ka^in na Knpa i:^5K3 ntwan Tp-bj; bnatt^a onisfn yiKa mn''
n n N'aain'? Kin; iinjasK • ' i s
in DifiS amfip PIP fiana .DD» iijp p n i piim oaip lanii) ,i6pn 'p
|ii'6 Pti ,[p(i 'iv 'Ti lifi'a' jD Pt aaa 6"DI I P * O'Tinnc caaa iafip
\i~\m mnw (ts) irtpi'an ;D:J 'SCD) pcS 'PP pifisa an* fiip pi .BISB
i.i» .nnian n<u307i :(f)PS'3») ooi i)mt5 O'laap a"' ajja .n'n nj'c
i:ic '55 It P"5P 5c oi'P caap) .mi im nwiana (N) :(DC) o'jpt o'uai:
'11 pSap 'Tpn i53f)C 15TO5 •p'l laaSipi o'aiDi) ifi'iipc paanp ppba ova
.:i'a paaa 'fi oi'i ,a"fia I"B3 in Do5 aa'i ,pni»D pn6i o'CC PSnp 'a'Pn
unm iJii IB m :DD5P p5ac 'a5 .laAii (a) :(:tD) pac P3Dn3 ftp'fiia
•:n* piti35 .i)aic ,15RI3P ,IJPICB ma fi5fi ,ijniB ma aaa oc K'tii .PIPJC
I:T aaanai UPP I5 ,f))R'm 'i5 rompi .i)P)fi pmb ,i)P56 PBP5
' ome to Moses and asked him respectfully to pray for mercy
'• 1 that they would have water. Instead, they complained
{h'ishi to V. 25). R' Yehoshua said that the people should
Itiive consulted their leaders, asking them what they were to
•liink. Instead, they came with protests against Moses. R'
lirar HaModai said that although the people made recrim-
.itions against Moses, their complaints were intended
• iiiinst God as well {Mechiita).
i'.'i. yy —A tree. It was a miracle within a miracle. The tree
'II!. bitter like the water, yet it made the water sweet
' inMlta).
MivJtaipn —A decree and an ordinance. Seeing how the lack
•t I orah study had caused a disaster, God gave the people
II innandments that they could occupy themselves with un-
lil they received the Ten Commandments. These laws in-
liiiltid the law of the red cow [nraai$ n"lD] ^Numbers ch. 19),
' ill II is called a decree because it is not understandable to
Mtiian intelligence; and the laws of the Sabbath and civil
Hi' which are called ordinances because they are logical
niWUr -130 / 382
X V - IT • JT ; i-T : •
TU
'P vii'f
nnfo i'5fi aiaip aom ,'"c B")t'55mpa roi5p anfi' |ai .oian ,pi5 anfi fi5i
paip 5c Pi'Cas Pip» DP5 IP> pa»a .[OBBIBI pn] A nw nv (na) :'"c
o£)5 .inoj nwi :(:i5 papJB ;6P5'3») I'J'II p»n6 pasi pac ,DP3 ipoDP'C
D'p 1)51'P'C D'ppa i3'5u cpa ,os' '5a pcna ia5») ttc loan 'Cp pftai
i5ap'c .Piap It .savn ainoj OK (la) :(fip5'a») I)3I5P3 ttf) ,PIPC5
.iipn ^3 :0P3 plpa5 oifi ppp .naijtni :P"C!3 6IP .nujsjn :Dp'b»
aiD'f) pn DP'5D apspc a"p5'i ,oro oic tta iin PTIJ 656 p'6c o'aaa
bim 0P3 6ii'3i nnn6 oaoi TIP P5'36I o'65a PC'35 pja .noro pn5 i56a
anew 653 6IP 'aa 0'c6 D6I .ybv muK x b : ( » ppp p' 6nip>p ;:iD
'56 '3 ,iciC5 '55i .(.6p P7P5D ;6p5'an) icaan ipt . i N 3 n 'n IJK <3
Ramban infers that these commandments were not meant
to be binding as yet; otherwise, the Torah would have
spelled them out. Rather, they were in the nature of the com-
mandments that were studied by Abraham before the Torah
was given. The nation was to study them so that they could
have a taste of the Torah they were about to receive, and be
sure that they were willing to accept it.
irtoa — He tested it. God tested the people to see how they
would react to the lack of water — and they failed (Rashi).
Or, He tested them to see whether they would accept and
fulfill the commandments He gave them in Marah; if so, they
would be worthy to receive the entire Torah. This was a test
they passed {Sforno; OrHaChaim).
2 6 . nt5'j7ri V3''V^ ~i^V7) — y^nd do what is just in His eyes.
This refers to someone who deals honestly in business and
whose fellow men are satisfied with his conduct. Such a per-
son is regarded as if he had fulfilled the entire Torah
(Mechiita).
^NDI 'n liK — / am HASHEM, your Healer. Homiletically, R'
Tzaddok HaCohen commented that even when God brings
 PARASHAS BESHAL\CH i6/4-i:>

to kill this entire congregation by famine."

•^ HASHEM said to Moses, "Behold! — / shall rain down for you food from heaven; let thf
people go out and pick each day's portion on its day, so that! can test them, whether they will
follow My teaching or not ^ And it shall be that on the sixth day when they prepare what tlicji
bring, it will be double what they pick every day."
^ Moses and Aaron said to all the Children of Israel, "In the evening, you shall know thai
HASHEM took you out of the land of Egypt. '' And in the morning you will see the glory of
HASHEM, that He has heard your complaints against HASHEM — for what are we that you shouli i
incite complaints against us?" — ^ and Moses said, "When, in the evening, HASHEM gives you
meat to eat and bread to satiety in the morning, as HASHEM hears your complaints thai you
complain against Him — for what are we? — not against us are your complaints, but again:-!
HASHEM!"
^ Moses said to Aaron, "Say to the entire assembly of the Children of Israel, Approach tlir
presence of HASHEM, for He has heard your complaints.' " ^^ When Aaron spoke to the ciillh'
assembly of the Children of Israel, they turned to the Wilderness and behold! — the gloni < •/
HASHEM appeared In a cloud.
^^ HASHEM spoke to Moses, saying, ^^ "I have heard the complaints of the Children ofisnul
Speak to them, saying, 'In the afternoon you shall eat meat and in the morning you shall hf
sated with bread, and you shall know that I am HASHEM, your God.' "
R' Akiva and R' Yishmael disagree regarding the nature of meat would prove to them that God — not Moses httii
manna. According to R" Akiva, it was exactly the same as the taken them out of Egypt, but it would not come wllh ttt'
food that sustains the angels: It was np^it^n in, the glow of attitude of Divine favor and warmth, (b) They did have; .11 h.iltl
God's Presence, that had been given a material veneer so to ask for food, however, because food is a necessity. I hnh
that human beings could eat it. According to R' Yishmael, it fore, Godwould give them the manna at a conveniL^nt liii"
was not the food of the angels, but it was so sublime that all and in a gracious way, that would display the (//cit/ i-i
of it was absorbed into the body without producing any body HASHEM. They would find it in the morning, and it wtjulil i:".;
waste {Yonia 75b). on a bed of dew and be covered by dew, like jewelry in ft l.tn*
(Rashi).
4. Dfi^ — Food. Although the word arjb means bread in its
limited sense, it is also used in the broader context of food, 8. nn Mm) — For Lvhat are we? In this verse, Mn-.t-. fHif^
as it is in this context; the manna was not a grain product as Aaron clarified their point of the previous verses: God wtioh'
is ordinary bread (Ramban). show His omnipotence by giving meat and food, C-.K li Ih !U
time. This would demonstrate clearly that the obj<:t:l nj ltij
Wpm lyn^ —- So thai I can Lest tliem, i.e., the nation. There people's impertinence was God, for only He w.n^: (Hi
are various versions of the test: Would the Jews obey the Provider; His agents Moses and Aaron were nothiii<|! {tU\]--^
instructions not to put manna away for the next day and not ban).
to seek it on the Sabbath? (Rashi). Would they follow Me The verse also contains an ethical teaching: IvIrdiHilliui
even though they do not have food for the next day? (Ram- meat Moses said that the people would eat, but n'n.ifpHiMi
ban ). Now that they will have the luxury of a livelihood with- bread he said that they would eat Lo satiety. Oni- MIMV t'i'
out toil, would they devote their leisure time to Torah study
himself with simple food, but not with luxuries; to dii .djit-i
and service of God? (Or HaChaim).
wise is to indulge in gluttony (Rashi).
6-7. n[3^i .. . Si-i!; — In the evening .. . And in the morning. 9-12. After having said earlier that the daily iKiMhtH •.'
Rashi explains why the verse speaks of evening and morn- mannawas unrelated to the demand, God now r(:!i|niinli^>|i!
ing; what happened when, and why? Moses and Aaron were the people, and, by referring to their request as a i'uii'j^l^*-'-'-
responding to two parts of the Jewish complaint, (a) In criti- He let them know that their anger displayed a lack n\ jiiiiM H-
cizing the lack of meat, the Jews spoke wistfully of the Egyp- God and His prophet. Thus, whereas the initial asMiniMT *•. -t>
tian pot of meat, thus implying that God was not capable of manna was accompanied by a statement that il wniil*' iir -
giving them meat in the Wilderness. This criticism was un- test of Israel's ability to rise to the challenge (v. A). \\ri 1
justified, because meat is not as essential to survival as were told that it would teach them that Hashem wivi, ii '
bread and because they could have slaughtered their ani- their God — for their behavior had shown thiH th-
mals if they truly needed meat. To such a complaint, God lacking in that realization (Ramban).
would respond at an inconvenient time. He would give them Once Moses knew that his prayer had been tiruiwt 1
an abundance of meat, but only in the evening. The gift of that God would respond to Israel's demand, h<! IVTI

<I
 V^ I IB nf7ttr3 nit/ia TftKfD l a O / 384

nnK^] :Dj7-i3 mn ^ni?n-'73Tiis; ir-nn'? i

113'? n'nn KW NH nttfti'?;? -m^^^
liuf;'?'! KBy iipp'i NJBK; ip Nari^
)an;n iiaMj?! ^ ' i ? m i i g DV ajns •n^''n 13D3N ivn"? ini''3 ni''-i3i ID;?'?! DVH Kk^'^
Ij...,-. •!•.•--: I ~ J- : : j - : I: IT ; Tr T TT;

in '?¥ 'ri'"! pn?n n; ii:i?rn nijn'nt?;

py^ni KiwDi? bvrfip, 'ja ^3'? pijK)

iDnvPT xyiKip iDfi; p'SN ;' nK
Twii -a,""! N-1J31 n; iiinci) K-ipyii ning-nis nri''K'ii -ij?ii :Dn,yp T^KKI D3]ni5 ^''ifin >
;i(T Niip'D) ^y ittfiaynn n; 'niniu
iNjVy impyiriN ni?' KM KOT51
Kiyipia 113"? ;; inna nti'to I B K I H itya n^yi nijb'nin'' nna nty^a inK^i tij^l^y i3i^n° n v u'^n-
yapn'p xioyg Knnb ''3'S'? N"3Pa
priK 'T Tiatipy-in n; ;^ 07,3 y'ni{/ na DD''n'3^];i-nif<; 'mn'' j7)ptJ73 v'itf''? '"iR'35 nij^l WK^?
K^y Kb KB KJ1731 v i ^ y PP^W^
i;n Kna'u ^y JO^N Tiannyin

TW ni? ;? n-Ti? «n|3 b^-\'iD-> 1331 riK yniy ••3 mn' •'M'? n-ij? ^Knt^^ ''33 m j j
'^•'Vn ns nini< :il3nny-iri n; Titoiij
';(?•)(?? '591 NWO? ^3^ pHK '7Nntp''-''a nT.jf'73-^K 'pDK ^^^3 •'ni] .-n^'m^i^ ^
I M ' ? mi's ny ;j ^''>'DU' tKjjya
:13i73 nKi3 nin'' 1133 nan) -isijpn-'^.fi; I M ' I
VKito' 'J3 nnyiri n; 'n-jij, ynpa- 153 nai'i7^-nij; 'nynty n^px^" nt^to-^ nin' nsi^] a'-K' •mw
\nimi pa nn'n'? ilnpy ^'Vn
nii;3 i'73Kn biinyn ps I)3N'7 nn'?K l i i i '7Nity
T T J : I • - : "^ If I <•• " •.•••-: •• - •• T : •

paries ;•• KJJ? 'iis i w i n i K H D ^ :n3''n'7K mn'' •'JN ''3 nnvT-i an'b-wstyn np33i

\m yn D5i P T I v e ,V5B 1* T33 D6 rtOP np3> IPTTS ,T5l5i DPifiCC
^PDip: n>m3 ncnii) ivn rtonbn i c i ,«'3Bb [ p w ft'DJ POT C'P ip33
vpjfi m . n n i m J i :'p to i c f i »)3. 'rt to n a T u b n JiK a:oE fiuv ;f)PS'3)))
I IJTBBSl D3'C31 D3'33 pf) ,J35 pfl 13'to m'!33PP .U>by IJ'^H »3 :|'31tn
Wc .IP'npi IPIFJT WD li'135P ">^ 13'iB P35i pipf 'jfl ' m 3 iBI .31 3301
' tl'? Ofl 16 . ( » ' |Sal) CICT 5l> DOT l i ' l 1)13 itoSP ]!i;l>3 1C35H 'P"0 053 P'P
IJ'iO BDCJ) 6D 1'C3B .»)liPr pcS 1C3D15 'P"B IJlJp fcipjl l"V 13 pf)l CUT
lt[;3 (tr) a & T 33TO3) PTOP i3 pft vJu B'l'i c l n w i r o ,D'3Pft pfi
I [|i(n pm .D3ici 3C3 I'Jsift )'(>c p f ) p : P3IP PTOI . u s i f l tti . b U K ' j
illinl tt3 D:6i ll 6"f)t; , ] » 3 llftC OPSPP 'Oi .33133 3W1 3p33 OpJ T3ipi
' l|l>3 OpJ ICPft P'PC 31131 ,DpJ I'O Pm53 P33PC .jJTO fflX, ibftC 3P3 I136
r l l l r t B DIIK IBIN :I.P13 finv) |Jia3 ftSc P3113 PBC3 DpS |P3 p ' o i ,3C3
Itii pDPC DippS . m p (U) lO'jjibpn D 3 P 6 D'BIJIPP onpfip pfi . I ' t o
T O p b ' t t i ,roi'3 r a p J ' o r pb'sfi I3i5 . i n i ' a o n l a i ( i ) :D'pn I J " P I 'ftiip
131)6' D6 . > m i n a -^n uvmb 13 . J I J W K j y n b :(ftpb'3») 3P» p i i b ovp
Di'i .naiBB n w i (n) :i3ipib P3C3 I K ' tti IJBB 13>PV ftbc ,13 pvibpo piJc
'36 313*1.1313i;P Pl»' 3flC be DV 01' Bipbb D'b'33 I'PC bl3 .rUBB :P3R))bl
01' 1713'! IBpb' 3C6 bl3 PT7133 P3C13 iftJC lfl'3'C 3rflb ,P3BJ B'Pl l6'3' 3n)3
b!3 iPii .mvt> orb Um B'S iPB'pbs (33 pioc |bpb) P3I:I3 opb ii3pb ion ,oi'
,l"lt;"15 ,P333 03b |PB (B3 piDB OB D'131' Opb 'CCP Dl'3 D3b jpB flip p
'n 'a p n s T i :3313b TO3 . a i y (D : D ' B V opbb D"13BB ICTBP pifibiib P'33
piDB b'Bb) BPifi Dpfibip '3 «b 0P3»6c 'Bb .anSfB y i N H n a n x K ' i i r r
i p a i m n'bCP Pft D3b CJ't; D3P6 WlP 'P ftbft O'ft'blDP BPSft tt '3 113W (J
.313fo (' plDB b'13b) pi33 P 6 3 ) 'P 3133 P3P1 3|jfoc 3133P bfi fib . n l l ' K l l
tt ift ,JB' 31331 , D 3 P I 6 P |P'b n'3 pbl3'P '3 0P13T1 3313 ,Dpb 3l3f> -p ttfi
Dpbpi .Pftbl3 D33131 ,lPlft OPbfll: piD3 ttc '3 ,03b 03)P' Pn'fiB D'3B3

? 1. M a n n a . E v e n before Israel c o m p l a i n e d a b o u t the lack
lood, G o d had already d e t e r m i n e d that their f o o d in the
llderness w o u l d be a daily ration of m a n n a . This is w h y He
(I not m e n t i o n t h e i r c o m p l a i n t u n t i l verse 12, after He h a d
Id Moses a b o u t the m a n n a (Hamban). T h e daily gift of
'ivenly f o o d was another m a j o r course in the school of
•iiitual survival, w h i c h was to prove for all t i m e that
' ":1 provides for those w h o have f a i t h in H i m . In the words
i\'' Elazar H a M o d a i on t h i s passage: " W h o e v e r has e n o u g h
I I'iit today a n d says, 'What shall 1 eat t o m o r r o w ? ' is a per-
son of little f a i t h " (Sotah 48b}. By l i m i t i n g the m a n n a to a
one-day s u p p l y , G o d showed Israel that He was its Pro-
vider at all t i m e s . A n d by p r o v i d i n g a d o u b l e p o r t i o n of
m a n n a o n Fridays, H e showed t h a t t h e observance o f t h e
S a b b a t h w o u l d never be an i m p e d i m e n t to a l i v e l i h o o d (R'
Hirsch).
T h e Sages state that the T o r a h c o u l d be given o n l y to
people w h o w e r e eating m a n n a (Mechilta), because a nation
t h a t h a d been s o t a u g h t t o trust a n d r e l y u p o n t h e kindness
a n d constancy of G o d c o u l d accept His T o r a h , as well.
387 / SHEMOS/EXODUS PARASHAS BESHAIACH 16/13-23

'^ It was toward evening that the quail ascended and covered the camp, and in the morning
there was a layer of dew around the camp. ^'^ The layer of dew ascended and behold! — upon
the surface of the Wilderness was something thin, exposed — thin as frost on the earth. ^^ The
Children of Israel saw and said to one another, "It is food!" — for they did not know what it was.
Moses said to them, "This is the food that fiASHEM has given you for eating. ^^ This is the thing
that HASHEM has commanded, 'Gather from it, for every man according to what he eats — an
omerper person — according to the number of your people, everyone according to whoever is
in his tent shall you take.'"
" TTie Children of Israel did so and they gathered, whoever took more and whoever took less.
^^ They measured in an omer and whoever took more had nothing extra and whoever took lesa
was not lacking; everyone according to what he eats had they gathered.
^^ looses said to them, "/Yo man may leave over from it until morning." ^^ But they did no/
obey Moses and people left over from it until morning and it became infested with worms and
it stank; and Moses became angry with them. ^^ They gathered it morning by morning, event
man according to what he eats, and when the sun grew hot it melted.
Preparaiion ^^ It happened on the sixth day that they gathered a double portion of food, two omers /i»;
foi the Q^ch; and all the princes of the assembly came and told Moses. ^^ He said to them, "This is wlh \t
HASHEM had spoken; tomorrow is a rest day, a holy Sabbath to HASHEM. Bake what you wish
to bake and cook what you wish to cook; and whatever is left over, put away for yourselti<-'.
First the Torah describes the process through which the day. Furthermore, the manna was a measuring rod of v.v I
manna appeared. Dew covered the ground as a "bed" for the individual's personal worth, because it fell for each per., u
manna {Numbers 11:9), and then, as described in our verse, according to his spiritual standing: for the righteous it I'rli n
a layei of dew covered the manna. The manna did not their threshold, but the wicked would have to walk oul inh
become noticeable until the sun melted the upper layer of the desert before they saw manna that they could takr I'l
dew whereupon the people saw something the likes of themselves (Yoma 75b).
which they had never seen before. They exclaimed that it 2 2 . naiyn mh lop^ — They gathered a double portion ol h n •( (
was food [although some commentators render their reac- The Jews gathered their normal daily portion, but a mii.v 1
tion as a surprised question: Kin "[n, " What is it ?"] and Moses happened and when they came home they saw that iri:ii< ,••
informed them that, indeed, it was the food that God would of the single omer per capita, they had two. Seeing th.ii 111
be giving them every day except the Sabbath. people had more than their daily quota, the princes n-.\>- >i !•
1 6 - 2 1 . Moses instructed the people that every day's portion this irregularity to Moses. Obviously, Moses had nol <•
was to be the same for everyone, an omer, a standard structed the people to gather a double portion every I n J . n
mea&uie of the time, which is the volume of 43.2 average- this was considered a sin of omission on Moses' part(/\',i -h'''
sized eggs. The Torah implies that everyone was expected to 23.1Q^:1QK•n-^^yK — B a t e iD/ia( you LDfsAitobafce. Rm.hi. -
eat the same amount — euery man according to wh.at he eats understood by Ramban, explains the verse as follows: M' •
(v. 16). This, too, was part of the eternal lesson of faith, for said that since it is forbidden to cook and bake (.n M-
otherwise it would be implausible that men, women, and Sabbath, the peoplemust make any necessary prepai.iiii ..
children of all sizes and ages should eat the same quota of on Friday. By saying that they should set aside whi\t-1 > < •
food every day. That lesson would be reinforced by the fact leftover— and not specifying that a complete omeMiiu ^i I
that manna could not be put away for another day; when left for the Sabbath — Moses implied that they could . ..i i
individuals attempted to do so, it became spoiled overnight. much as they wished on Friday, and that the leftovei:. UPP'
That this happened during the six weekdays was a miracle, be blessed, so that they would be satisfied even will. !> ••
for the extra Sabbath portion remained fresh for an entire than an omer. Although they had expressly been pninni
extra day. to leave the manna overnight on the Sabbath, they "••••!
not eat it until Moses instructed them to; apparenlU lip^
The Sages teach that enormous amounts of manna fell thought it might be permitted to eat it only on the dny H
each day, infinitely more than the nation required for its gathered.
day's subsistence, yet it was all gone by midday (Yoma 76a).
This was part of the practical lesson that Jews must have Or fiaChaim suggests that since there was a -.hiti'ii'ii
faith that God would provide for their needs every day. prohibition not to leave manna for the next day, !• H
According to the Midrash, manna fell daily to show that just manna might have been considered forbidden fodtl, .i HI
as God expects every day to be devoted at least in some item that had been used to commit a sin [nrj ^^ 'rrjun'i''
measure to Torah study, so He provides sustenance day by ^3Kri'733Kin].

'lilllill
J D - l ' / IV n'jifa nttn£3 niMiy n s D / 386

li^iini m.D>3n-ni<; onrii i^t^n "^yri] :3-!|'3 •'n^i

NVU nnn? nin Knayai Nnnton
ng'^piT ;Knntoa^ ^1^p Tinp bm m ? ^ ; "jvm ITODP^ i^'-no bm m:?]!j nn^n
p^VT K1315 •'SK "^y Kni K^u nnrr?
:}''iNn-'^v TD?3 pTDBDnn p'jha-iian •'Js-b'y n|ni
iniriK^ naj nDiji ^N-ita^ '53 •jirji 10 K"? •'3 Kin IP Vnjj-b'fj; WK TIMK'^I bk'W'^-'n w-i'i
nns] Kin xn W T K^ n x Kin Ksn
10^ 11 an^n Knri^ Kin iin"? nifis
Ipj i4?>!; DD|n Kin ntjbi^nfn inK^i wn-nn WT
impV;; Tpa T Nmria n m :'?3'i3'? iaK»p luf?"? nin'' mv "i^>? '"i5in nt :n[75K'7 nn^ nin''
KriVs'??'? Klfpy n^a'ij DID'? naj nan
ajatona •••6 naj iia^nttjaj i};a
iDij'?! 'jtcnto': 'jg 13 nasii i- :iiapn lUi?"?'] "^Knt?;^ •'n p-it^v.^ :ini7n I'prjK? "lUfK;^
K^) K-jnya foin^ nytKii 'JPNT
ma'? naa -isn K^ n y i s i i 'JOKT iniK nanan ^'''^yo '^'?) ""?^? ^'T?!5 :U''V'?13n) na'ian
B*5K TinV nwb nnKi D- :iup'? n^a'u
1'7'ap tS) 3 :K"!Sy i¥ nm nKiii^ K^
Knay l y nan K n a i IIKI^K) nttfto p wnw-K"?) ni7'3"nj7 lagi? ini^-bK U/'-K onb-K; nu;>3
:n?iki iin'^57 n i l n p i Kitfon i^'Cili
niaV nai nsya nava nn; luj?'?! «=
••'j/'jin Dnn ii?3-nv lajan nWM iini'i nii/'n-'jfj;
'BK Vv nan iKFiitfnn Kni n^a'n npia -ifj'na 'inK TOi?"?'! ^nu/n nnb-j? c]':yj?n \£/Ka'i
•.im KtyW v'f^S Knn na K^pn
Nnn^ lup'? nKn'rit? Nni'a nini aa
••tyiyn Di^3 I Ti^] :mi) uj'gvjn nn) I^DK ••55 ^''^
'T3 iriKi in'? Nnipj; nP nP ^I3 '^'5? •'Kityr'73 'iKiji npK^ nip'yn ^W nji^n b o ^ IDJ?^
inKi 13 :npn'j w i n ) x r u s p ' a i a i
rap Knaiu ;; ^'Vs ''I Kin iln"?
nini n3T -iu/i<; Kin nn^K; "iijK^i :niy>3V nn!] nnyn
pl^nj; iwK 'T n; n n n ; ' ci-ip Kitfiip 1DK ^aK•n•^tt>^f HK nnn nin''^ tt/lfj-naii? Tinaty
Kbmb n ^ n s ; iiriN T n;i la'K tcan'?
liab ivavK Knnm ^a n;i I'^'tea D3^ in^an livrj-^a HK] I^E73 i'7\^5n""itt7i<; HK)
'"P
njiDPt ittni ,iBpbp PI) C'fi eft i m E 3 mn op'3b ift3Bi ,wr> ippbc pi 331C bi5P .bvn n a a w n n i n :(:PB ftBV) 7ftB J B P ,ftip <)ID J'B .vhvi W')
ion ft5» ftb Bipbb u ' r o n p i ibpft3 icft pbub«b ims is I J ' I B P ftb wpbb pftp bB 71V bCP .(B:ft' P37n3) 'IJI bpP n7-|31 IDlft ftlP ipft Dip»31 ,]»P bB
T'B 0T3fti |P7 . n ' B i K m n m o) :i3 PCBJC bnj D) iPti .pbijbub imm ( T ) sot; ft))V) ftDDip3 PJIBJ ftlP 'PPl VbB bo 7PV1 IIIPI ,vbB 71V |»P1
C'fop pbpp3C ,1ioP ftip» i"p .WKS'i : p m iicb . O ' s b i n m ' l :(':PD ^^^3 PBPP pftipb pp bBC bBP PbiB P P I U P B P P C J . " I J I ^ u n n a a i f ^ y n i
lo p7 1:1 (73 plDD jbpb) 13 PP'P ftb Omi p f o p ftbl 'ftjp p U P ,13'bRP <|lB3bl PP')B1 P'P pft DlPDPl bp 5i'3 be PIDTOC ftbnp Dft C|ft .P1)PP pftipb pblB bO
i)'bp3 PCBJi n i m P7i:3 p f t o p . o m i vavn am ( s a ) :iftpb>pn) o T ' b p n p 1"P p ftnin)P) l>lft3 p f t p 1» pblB bpOC 7"ll .l'lft3 P'bftl) pblB ft'B P))P3
D'OTl'l p 013B DP3 O'DBim DPI) |'7i ObffiP PlClftl ,D'ft3il O'b'ft » » » | ' P 1 0 137 .pt : ' i j i l a i n n ' a s w n a m iftii pp pbap) bBP P S J C r t o p i .I7:pb
CIICP ' B , m c i 5 |ipb (Dlbpjlft) IPS ,D»>1 .(ftPb'PD) bftPP be ]P3t; PI) ftnpDib7i PD'DP Jicb DDDiPB b"'i .ftipB3 lb pm7 ]'fti ,pbiaB . o a o n n :p7
HID) PIP'D '7 <11P3 p 7 P ) D 3 !PP:I171 .l''imW1 .Onjl n'PBBI OBDPP DPDIPI) p7 137 P'PC iftl bCP P3PtB Pb3WC3 .(.P ftB'iS ft33) PJCl) 'b3C
wiBP '51; ,D'bp3 iftbi) DP'bpft3 DPB'pb pft n 7 c c 3 . m w o n n b l u p b o a i :(lb:b R'i;ftl3) 13bp t|1CTO |ipb ,<)bpi) D J I R Olbpjlftl .bpp R13PC 'pp ]'3131R3
IMSb Oftn IBBUl t p n 3 R3l;b P)PR DVP IPlft ,P)1H) Dpb P7jft 6171)1.7pftb B35 ]'» ftlPl (B:r3 P'BP) I ' J ')3fo I'JP p7B7 .l"Bb3 ft'Tb'J 1193 . l l S a a
:I'I5 IP ftnlRJP) i p n i DBB3 P)1CB ftbft ,'ftb IBIBO ')P 3'P3 ftbpi I'P D'JtC bB ft7'ba3 T J 3 p7B7 .(:R5 I'blR) TJltPl lUB D7P 'IDP '3a |)'lnft73 IIPC
,XI) Dpb T3P ftb 1"7BC 71Bbb P ]ft3»l .D'Bl'B DVP PI) IPlbftP .HVah I T i ' l RIBC ,11533 p7 ,1C1T5 pi .pftp bB P l p 3 7bai» 331C1 l ' J 3 B'P p7 ,ftBlft
liflCC 7B IP plDB b'Bb) 'Ul 1)'3P! WP Dl'3 P'PI Dpb IBlb PlPiSC P3P PC1D I'aPl .pbBBbB p7 7bj TbaB P'PC ,l"Bb3 C"'3)'B p7 .TbaP 13inBl Pbp
'tOftC ,31PPa IWB p b l .DPb TOlb 'D'lUJJC 'P 137 ICft ftlp ,Dpb IPft .Pftr pft .Kin in (ID) :piDB3 P3'R lb I'ftl R'13BP pcb bB ftlB PDDIP Dlbpsft DaiRC
•llfK t i n (13) : ( ' : P P i'O bbpp ]»ift'ilP ftbl (P3 p » 5 jbpb) DPjftS P)ft 7B lb ipiftip'C .Kin na I S T N^ 'a :(P:ft bft'si) ibsp opb p ' l i»3 ,ftip ]im B>PP
imftC P») .O'B' ')Cb b3P DVP loft P13P3 PlOftb D ' i n Dpftp PB .IDN ISNtl wiNb PC piCM pn '53 .nainwaa laoia :P7B DC .•vaw (ID) :I»C3
|1'DP3 blP3 'bl Dnb3 bSB P"Pft )ipb .Dl'P to D'n3 DBB bl;3b D'P'Pi P31B iBpbc p .U'sinam n a n u a (ii) :n^ia^ii b3^ I M I B inpn A n n a

iiiriimon the people to the pillar of cloud, which was the
'iw{;lling place of the Presence, and where it would become
• I'-iir to them that Moses and Aaron had no independent
1'! iwer {Sfomo).
I '1-15. The Torah merely mentions the appearance of the
quail, but does not go into detail, because there was nothing
unusual about the birds themselves. The manna, however,
was a phenomenon that had never appeared before and
would never appear again once the Wilderness experience
was over; therefore it is described more fully {Ramban).
389 / SHEMOS/EXODUS PARASHAS BESHALACH 16/24 —17/1
as a safekeeping until the morning. ^"^ They put it away until morning, as Moses had
commanded; It did not stink and there was no infestation in it.
^-^ Moses said, "Eat it today, for today is a Sabbath for HASHEM; today you shall not find it in
the field. ^^ Six days shall you gather it, but the seventh day is a Sabbath, on it there will be
none." ^'' It happened on the seventh day that some of the people went out to gather, and the.}}
did not find.
2^ HASHEM said to Moses, "How long will you refuse to observe My commandments and Mt\
teachings? ^^ See that HASHEM has given you the Sabbath; that is why He gives you on the sixth
day a two-day portion of bread. Let every man remain in his place; let no man leave his pLa r
on the seventh day." ^'^ The people rested on the seventh day.
^^ The House of Israel called it manna. It was like coriander seed, it was white, and it taslnl
like a cake fried in honey. ^^ Moses said, "This is the thing that HASHEM has commanded: A /nil
omer of it shall be a safekeeping for your generations, so that they will see the food with whi\ /i
/ fed you in the Wilderness when I took you out of Egypt." ^^ Moses said to Aaron, "Take oi iv
jar and put a full omer of manna into it; place it before HASHEM for a safekeeping for yotii
generations." '^'^As HASHEM had commanded Moses, Aaron placed it before the Ark ii|
Testimony for a safekeeping. ^^ The Children of Israel ate the manna for forty years, until Ihi'H
arrival in an inhabited land; they ate the manna until their arrival at the border of the land M/
Canaan. ^^ The omer is a tenth of an ephah.

T h e entire assembly of the Children of Israel journeyed from the Wilderness of Sin to Itwn

The people had wanted to see if there was any manna in the
field that day, but Moses told them that they would not find
any, either during the day or after the Sabbath was over.
Seeing that there was no manna that day, some people
feared that perhaps it had ceased falling for good, but Moses
reassured them that only today — on the Sabbath — would
there be no manna {Rashi).
From the phrase today you shall, not find it, Zohar infers
that there was manna on the Sabbath, but it could not be
found. The manna is there in the sense that all the blessings,
including the prosperity of the other six days, derive from
the holiness of the Sabbath. In the physical sense, therefore,
Israel would not find manna on the Sabbath, but in a deeper
sense it would be there.
2 7 . ayrr-ixi Mi:fi — Some of the people went out They
intended to gather manna, if there had been any — as the
verse states, to gather — although Moses had told them that
there would be no manna. Even if it had been there, they had
learned at Marah that gathering and carrying is forbidden on
the Sabbath, so that they were ready to desecrate the
Sabbath. This is why Ood was angry.
2 8 , Di;iaKn nax-nj; — How long will you refuse. Even Moses
was included in this rebuke, because he had failed to inform
the people that they were to gather a double portion of
manna on Friday {Rashi to v. 22).
Ibn Ezra, however, comments that Moses himself was not
rebuked; he was the spokesman to convey the rebuke to
those who had actually sinned.
in'iin) ipli^n — My commandments and My teachings. The
plural usage implies that the people violated two command-
ments and two feac/w'ngs. The transgressed commaru In i.i.'
were: (a) Some of them left over manna until th'- \t< •
morning; and (b) they went out to gather on the Sabb.ii 11 H •
transgressed teachings were: (a) They gathered mm- ih •
an omer; and (b) they tried to find manna on the 'r\i\<\ •'
although they had been given an extra portion on I ii h-
and by doing so they demonstrated that they did noi I'^li.
God's statement that there would not be any. The Lr.i •
especially serious, for there can be no more serious vi< •l.i i,
of the Torah than to doubt God's truthfulness(Or/-/iii h--- >
3 5 . nKa-nj; — Until their arrival. The verse speak'. ii i
arrivals: to an inhabited land, which is Eretz Yisrarl yt^ •
and to the border of the land of Canaan, which is Hn . i
bankof the Jordan. This is how Rashi defines the Iw<i i* ii-
others reverse the definitions.
The manna stopped falling on the seventh of Adm •••• h--
Mosesdied.beforethepeoplehadcrossedtheJord.m i i -
then on, remnants of it remained in their vessels .imi ti
continued to eat the leftover manna until the sinit • HM ^
Nissan, when they were in the Land and they were hi ili- \< -
its produce {Kiddushin 38a).
17.
1-7. Test and contention. Again, the nation is wlllini'
basic requirement of life and it complains bitlnlv H
incident raises several questions, among them the foMitt* l^.
There seem to be two separate complaints, one In y^fiw !
which Moses rejected, and one in verse 3, In irnj^.^
to which Moses prayed. What was the difference }•• i
the two? Why did God allow the people to I- '
 K / 11 - 1 3 / tU nbwa runs niMltf ISO / 388

nv Fin; wwKii3 :K-iD¥ iy K-jun'? njif nWN3 njj'annv 'inx w a y ni?:in-nj7 n-mvj)2b n^
hsyn ^KiN^i ;i:3 nn';n-K'7 nan) w-'K^n K'"?! niu'n na

niqin :Pi3 v; K^ Kpato nNV'31?' K^) \ipbb Qijn-in wif^ ''r^it/n Qi^5 "TI^] :i3i-n^.r7;! 1=
i ly nii'b'? ;; "^n^5^n3 rtnaiwK K'JI nmKJ3 n^K-niy ni^a-b'K nin'' nipK^] ;wyn n=
I nip3 nun"? V31P'? I'fS 'nn'N
• Kn-iu; lu'? nn;;; ' i s liD »3 ;'nnlKi
nawn DD^ inj fnn''-'3 wi •.''r\-\'\n) •'niv'? Tnu^"? D^
nKHTiii; KKii''5 I'la'? an; Nin p '35? ty^K I niy D'')3i'' DD^ •'tt'E/n m^a na^ ina Kin la'-bv
:nijV''3l4' KBii? m n K n U75S pis';
npu'^ ;ni5¥'3i?' ^Ki'i''3 t^sy wji';
133 Kini Kan niptt* n; 'jK-jip^ n^a
l]unf?pN3 nnyui nin K I J yni
•••1 KMns n nttft! nesja'^ :u*3ia n-iniyi?'? laijir? hip'vn K'rjp nin'' njy n\ui<; hann ni
Kipn'? nan Knipy ••'7)3 ;; Tpa
KnijV n; inn;'n ^'13 p a n i ^ •'n'7DKn nii/ht; nq'?n-ni< wn'' I i^pV Q^"'"'")"!'?
inipsN? Kng-ja? ilan; n'ValNi nKiK''] :D''n:^i3 yiKK! DDrii<; •'K-'V'ina naiH? ngnf? i'.
nipki "inisi A fflnifBT KV")^W 1^3n;
••'ra ]m arj) Kin n^niVv ap priKh -K^n nKny-io) nnK nw?v n;? Tnrj|5'''S '^^'^
K-ipnV ;; dnij, nri; yayKi ip N-iny
• nj'd? ;; Tpg ' i K H ? * n i ^ ' l l ?
:DD''m'n'7 mnu/u'? nin'' •'JDV 'inx nam p nnyn
Knpn'? Knnop nij?, l i n x njJWNI nnyn •'is'? TnqK inn-ian ni^w'^K nin'' my nwjsa *
rvsiN Kjn n; iVaK b^rw'' 1531 n'>
IT; Knao; KVIKV lin-'n'OT iv pjtt'
nity D^vanK inn'nij I'PDK '7K"it^'? •'jai :n'i)5tt7n'7 n'. /
^ i'.(,ns 'SipV ini?': i:^ I'i'aij Km nK'3-nv I'i'pN iBnTi^ rawM ynK-bx DN'a-nv
ii'ina Knpy in in Kanvii'; :15?33T
'rn Nntojg Va I^UJIK ;mn pKO ;Kin ns^Kn nntoj; nni/ri) :i:y35 y-jK nyi?-'?!^ -h
piT'i'jpn'? VP1 K"!3"!i3n '7K-;ip^ nm5?D|a'? •pp-nainn "pNntf/vijti n'lj?-'?^
•"t-)
-'1)3 o'poiB Dpfi fft onb DP'jTO lo'DT o ' o p ,w'»T '»'3 .na'H'n^; .'b'n voc pnpp /lai niin in'jaN nwn inNii (fia) :or)jb . m n w » ^
';i niW Dob fi'Sio ,031SB5 p'on oiiD3 pipDsi ispjftbn P'» p'imb DOi i-3ip 3-3i)b .ib36 D3T3t; p6 Dob -jDft ,i6b o6 65) D6 bi6|:b 163 Dipbbi p6ib
iiJD) 013 ,ifn ttft ipfi) fib irmi; (6b:3 O'PT) 'O 1 3 1 ifn Dpft oob ipfi 6bi po pD9 6))C D')6n DPI6 06-3 .ovo P3i; oob I B 6 ,D6ib B» IOW6CI i'39b
I i n s {s':) :(6Db'3Pl vfiTb iiro )'3ob Dipnb ib r I'Dibc 03-50 ,D3'Di3fi •)P» b3610165PP 6b ovo ,Di'o b"p on ,ioi65»p 6b oi'o Dob -3B6 ,IIB IT
I'D iDfo fibi .jnfo '39b /rt 'iB^ iniN nmi :inmp3 ,B^p be P'pibi 6bi .13 n'W xh JBO ,610 P3C .naw i j i a o n m)3i (13) :(6pi'3Bl ioi65»p
1 iji biuaiK (n^) :po pi:->53 jfo 36331; 6bfi ,7BTO bofi 03331: :i3 oi .DiDJun njK ns (na) -MO O'31B D'B'I D'IID30 DV poib 6b6 3ip30 63
0!: ,pDB IP'33 I"B31 obpp 1»0 Dob 1-3' •l"fl3 l"p3 'IOC ,DV 'b 1PP toOl (03) : p P O p3B» 0'Bi:-30 '"B ,(.3i p"3163-33 'pb 6ilO '107,6lO 131'10 bCB
'D o'iip» bfi-31:' ifi'iioc DU1130P Tjn fibfi.(3':o B c o PiP»n po P W i P3P 3-)B b33 01:133 D) n o t ,P3K1 bO D3P6 TOIB111333 '0 '3 D3')'B3 .INT
del pTo P6 n3£)p ipfib .naiBij y i N 'JK :(.nb I'pnp) p DBP DO3 IIP 6ii'b pii)6 '1 o'Bjp i3i)D l63n .I'nnn imK law :D'BV Dpb D3b ppb
' ,131130 pf>0 Pf) 06-361 63 0-33136 IJlbX 031131 P3t;i'» p-3'0 -331336 7K :(.Pn i'3n'B) o'bjii D'l' pipsb '61 i9«b 'J (.6) p n ' B ;6pb'3») Dippb
i' bK Jpjcvi) i"-> ,6P3P' P3C13 bp ompi .(03:3 onm pTo lara 6bi (6Rb'3» ;.63 DO P31; oipp be 01)6 D'Db6 ibf) .Mipian «"K KS'
• .3611) P13-313 6101 ,p-3'0 P6 n3i3i; Clip bi3jo pbnP3 .pa y i n 6ipB be np'Bi ,l:b 0I31D ;.ii) pn'B) D'PSIP 'isin 6b6 fniDD i'6c ,eii9i)3
'ID 11)0 poo T163 '13 01313 ppi;3 36113 P13-1133 6b6 .01 D6 01 i'PP3i) ibe B-311,6"-)i)"b6 mec 3tB .p'7 u s n i a Kini (N^) ;-)»6) jno 'ppib bB
I' 111)6)1: ,1P')3 -ICB OCW •)»1»013'-3pOC 113 DV313 113pbC p» ip9PP31 ,0'0 U B-)I3 .blABO l')Bb 6b6 13 B-jlb bei33 l)'6l .pb O'O pol ,13b l)'6l bl)B
•Kn nniBB (i'7) :lDi; fpi'p ;6':o BCWI PP90 P-)P»I3 p6o H3Dn 'b3 i'B'-ipD6 lb pipi e3i31D16 i')Ji3»c p53 .nniasa :(.OB 6»1'1 pb 6101
• .1 P'TCB 6to) .D'i'3 '1 JlbOl ,l'5lb '1 3p01 , p p '106P01,1>6P CbC 09'60 :oi'))b .mniBH'? (3^7) :Dibp)6 be DIJ-ID 6101 (.tb D'PD9 ;1:6 obp) osen

•^ wn in^^K — Eat it today. Moses was careful to tell them day, but not for Sunday, because, as he explained, they
•III Hie dispensation to eat leftover manna was only for that would not find manna in the field on the Sabbath (Ramban).
391 / SHEMOS/EXODUS PARASHAS BESHAIACH 17/2-'i

rest and joumeys, according to the word of HASH EM. They encamped in Rephidim and there was nu
^°"-- water for the people to drink. ^ The people contended with Moses and they said, "Give us water
^Water ^^^* ^^ '^^^ drink!" Moses said to them, "Why do you contend with me? Why do you tr.nl
from a HASHEM?" ^ The people thirsted there for water, and the people complained against Moses, atu /
Roc/c it said, "Why is this that you have brought us up from Egypt to kill me and my children and nui
livestock through thirst?"
'^ Moses cried out to HASHEM, saying, "What shall! do for this people? A bit more and Uwti
will stone me!"
^ HASHEM said to Moses, "Pass before the people and take with you some of the elder^i of
Israel; and in your hand take your staff with which you struck the River, and go. ^ Behold!
, I shall stand before you by the rock in Horeb; you shall strike the rock and water will come foilh
from it and the people will drink. Moses did so in the sight of the elders of Israel. '^ He called Uw
place Massah U'Meribah, because of the contention of the Children of Israel and becausf »\l
their test of HASHEM, saying, Is HASHEM among us or not?"
^Amalek came and battled Israel in Rephidim. ^ Moses said to Joshua, "Choose pe.oph
6. "I'aD'? inly 'aan — Behold! — I shall stand before you. By reasons for the sneak attack: Amalek wished to show'llM
tilling Moses that He would be found at a rock in the brazen denial of God and His power, and it was carrying uu
Wilderness of Horeb, God indicated that the potential for the ancient legacy of Esau's hatred for Jacob {Malbiin),
spiritual elevation is everywhere. As the Midrash puts it, God As the narrative and commentary will show, the loitili
said to Moses, "Wherever you find the mark of human feet, shows us the sort of behavior that can permit Amalek to (}(!!»•
there 1 am before you" (Yaikut Shimoni). ascendancy over Israel and the sort of "warriors" who < A<-
7. manwi non — Massah U'Meribah, literally Test and Con- overcome it.
tention. The people tested God, as the verse goes on to say, 8. DT^^s — In- Rephidim. By mentioning the place, Iht:
to see if He was truly among them. They contended with Him Torah alludes to the reason for the attack. In Rephidim
by putting their complaint in the form of a challenge, as ex- rael questioned God"s presence among them. The Midi
plained above. By naming the place for their behavior, likens them to a child whose father carried him on his :.h.
Moses reminded the people for all time that God was indeed ders and fulfilled his every request. Then the child n-.ih
among them and that the way to express their needs is passerby, "Have you seen my father?" Annoyed, thii I.-it
through prayer, not insolent challenges. said, "Don't you know where I am?" He cast his son lu
8-15. The eternal struggle against Amalek. Amalek's en- ground, where he was bitten by a dog. So, too, after nil
mity against Israel stems not only from its legacy as the miracles and salvations, Israel had the gall to wondei il *
grandson of Esau, but from what his nation represents. The was with them! — so He cast them off, leaving them viih
evil prophet Bilaam referred to Amalek as the first among able to attack (Rashi).
nations {numbers 24:20), which means that Amalek is the Mechilta interprets the word Rephidim as a contract li n
leading force of evil, just as Israel is the leading force of nninn ]» DD"*!^ ^^1, l^hey loosened their grip on the Toiuh
good. Consequently, the struggle of Israel and Amalek is the long as the Jews were diligent in their Torah study, Anii
eternal struggle of good versus evil. The current exile is re- had no dominion over them, but as soon as their studv
ferred to by the Sages as the Exile of Edom, another name came lax, they were in danger from Amalek. Or //,i( /•
for Esau's progeny, and the coming of Messiah is described explains that this was why Moses chose Joshua to Ictiil
by the prophet as The saviors will ascend Mount Zion to Judge battle: Joshua was not only his disciple, buttheTomh "
Esau's mountain, and the kingdom will be HASHEM'S {Ouadiah fied of him that he never left the tent (33:11), a wiii'l i
1:21). Thus, when this passage concludes with the Divine as- symbolizes the house of study.
surance that God will erase the memory of Amalek from the 9. .. . ntt*>3 IMK^i — Moses sa(d . . . Moses did nui i
face of the earth, the import is that the time will come when charge of the Jewish fighters because he wanted to I ir. it i
evil will ultimately be defeated and disappear. of the hill where he could oversee the battle and pi.iy t^pt
This passage outlines the first confrontation between Is- people, and where they could see him pray and be i\\'\\'\
rael and Amalek, and it shows Amalek's treachery in launch- to place their faith in God.
ing an unprovoked sneak attack. As descendants of Esau, Moses addressed his disciple as "Joshua" [Yrlunln
the Amalekites knew the boundaries of the land that had even though his given name was Hoshea. Moses wiir.i In-
been promised to the offspring of Jacob. They knew that who gave him the name Joshua as a prayer that h(- ii'rt|!!i
they had no rational cause to attack, for their land was not evil counsel of the spies (Numbers 13:16), an epistuli '
endangered, either then or later. Nor had there been any took place more than a year after this battle, lliiwt}
prior battle between the two nations. There were only two Moses changed his name now, because he knew piM|
D-a / r> nWa nwiB
ny KBy K^3l3 :K13y 'nlop'? NJD
inio?) K;n K3^ un n n s i niifki
xn iKiy lyj priK KH nij'b ilnV nipsi
Kny iBn 'nyii :;^ nng IWK loaip
niaKi rapto '73; NBV nynriK) Kjn^
N^ujj'? nnyBp Kjnj^BN pi K B ^
'Vyi 1 :Nriiny3 ' T v a m '33 n;i 'n:;
KBy'? ^35I!<; KB -in''n'? ;^ dnj?^ nipB D^;"? ntoj7K n n IKIK'? n]n''"'?f<: hv/ti pj/iy'ii :K)3^3
;' nBKin :'n5B3Ti 113 -vs] Tiy nn •'3?'? n':iy n^>2-'?t<; nin'' -II3K''I :''?^i7pi w_)2 i^)i m n
iny 13-11 KBy anjj, nay rn?B^
n; n3 Kn'niq T Tinuri) VK-jiw' I3BB 'la n'lan ^^7^!; % n i ''K'li^''! ''?.i?ii? TI'H^ " p j nvn
•Kg Ki» Krii :'3''!0i I T ? 3D K-jna
intjni 3 i n a K-IIU 'jy iBn -IB-JJJ^
KBy 'niu'i K;B HIB iip9?i Kiiua nrW) wg liBip WDf;;) -nin h'-ani nn'na niSfn-Vy
i^K'ito'' •'30 •'iiy'? ntoB p layi
KrW^fBl KniBI K-iriKT KBtp Knpli
D-jg iK'-onn bs) bti-p-] ^33 Wii 'jy
Kii'a jn KFii'giff niKn in''??'? ;^
sanp niKi p % y Kiitjin -.Kb OK
MWB nBKio tDT-aia VKnto' ny
o'ti oBorc if)3» ,1153 fibfi 11)6) 6b iiSo be .mxa n'am (1) :(6pb'3i))
Ky\ m) :(6pb'3i)l i')PB Bp3) niSsi JD'-JWD mti pin 137 p bp
,03'3"li b3b 11)111)1 D3')'3 ')6 T1)P IDlb ,Sr 6ipi)b It WIS IBD .'Wl p^MS;
un6i D3P6 nCDi 63 3b30i: D3"n ,i'6 06 i)3ip3 '0 w D'II)I6 DD6I
0'? -Tnb 6i'l 15D3 bl3 1)3 3 D - ) 5 C D76b btl) .')6 13'S 113701 'b O'pDlS
!i")i; J31 ,ib )r)i) 6101 ,'b pi 01 pn biu 636 ii)i6i ,|pn p6n po 1B16
,i'36 lb •)i)6 .636 p6 P'6T 13a ipi6 ib Toh ,7Pft 0763 ID;IB .pvbp pi
.I:I:D i'i ;j np' ftnipjp) 136)1 3b30 631 vbDi) wbtD ,')6 p'o i37i' yb
111 such a predicament? After all the miracles they had
'^^.n, why were the Jews so quick to reproach God and
< )^es?
When they first arrived at Rephidim and saw that there
i:i no water supply, the people immediately contended with
I'll Hies and demanded water. But at this point they still had
iii;r in their vessels and no one was going thirsty. Moses
niked them, therefore, saying that they were challenging
'il to prove Himself! This contention of theirs was unjusti-
•I and unworthy of a reply, for if they were truly sincere,
'V would have prayed rather than challenged. Admitting
II he was right, the people withdrew for a few days, but
11, when they actually thirsted for water, they came back
il complained. This time, however, they were justified in
^•ir request [though perhaps not in their aggressive man-
I i)f expressing it], and Moses interceded for them {Ram-
' iod put them through this ordeal because He wanted to
lu 1 them to turn to Him in prayer whenever they were faced
III d e p r i v a t i o n . T h e y s h o u l d h a v e r e a l i z e d b y n o w t h a t H e
I . their H e a l e r a n d P r o v i d e r . I n s t e a d o f t u r n i n g o n M o s e s
II the water spigot was in his personal control or as if he
ii ill fault for taking them from Egypt, they should have
niMttr "ISO / 390
.poin nn (ai :(:J5 piTD) pironbi pbnb iiu'p 6IPI ,5i'3 pmni D'S'3 )"I)
:lJl'jpDl DOT 71B l'P»6 D6 . O M Ta (1):?') p63 D'P ppb b3VP 3mi
6niD)D) '33 b!3 tub pftiio Pi)b .iibpp' D6 B 6 I I .asn US'? i i a s m)
iijn p o'65i' D'TO IT bi)c I6TC ,pni)b .bunw 'jpta ^nK npi :(33
JIN la man -mx l o n i :(6pb'3i)) mp 'wn DC VJ PD'TO nnfr 6bi
D'ii3i6 b6-)C' vpc 6b6 ,ii6'p p6 13 P'3n ip6 inib 7ii)bp ai) . n w n
o-nim P131) ai)3 onSm atno apb 13 .PDDiisb 6b6 pii) i3'6t: aisoa bi)
pii) 61a a3ii3b <i6i: aPB 161' ,II6'B P6 13 D'3a ot:6 inft) I3b .ca) bci
prayed to God for water. This test they failed, and Moses was
forced to ask God to intercede before they stoned him, be-
cause it was clear that they would not pray. They erred in
thinking that God could not have brought them into a water-
less wilderness without giving them water all along the way,
so they held Moses to blame for their plight.
3. ••apnTiK) 133 — My children and my liaestock. The children
need water immediately or their parents will face the heart-
breaking prospect of watching them die. And the flocks
need large guantities of water (Ramban).
5. avn '•a?'? TajJ — Pass before the people. This was an im-
plied rebuke to Moses for having accused the ration of be-
ing ready to stone him. Pass before them, God commanded,
and see if they do such a thing! He was to take the elders with
him to be witnesses that there was no hidden spring; rather,
the water would be created miraculously. His use of the staff
was to prove that it could bring benefits, not only plagues, as
it had done in Egypt and at the sea (Rashi).
Ramban contends that since the miracle would take place
in Horeb (next verse), which was some distance from
Rephidim, it was necessary to take the elders to see what was
about to happen. Once the rock was split, the water flowed
to the nation in Rephidim.
3 9 3 / SHEMOS/EXODUS PARASHAS BESHALACH 17/10-1 (>

The for US and go do battle with Amalek; tomorrow I will stand on top of the hill with the stufl
Eternal ^f QQ^ ,-^ p^y [^and." ^^ Joshua did as Moses said to him, to do battle with Amalek; aiul
Against ^^^^^' ^^fon, and Hur ascended to the top of the hill. " It happened that when Moses raisvil
Amalek his hand Israel was stronger, and when he lowered his hand Amalek was stronger. ^^ Mosc:-'
hands grew heavy, so they took a stone and put it under him and he sat on it, and Aaron ctml
Hur supported his hands, one on this side and one on that side, and he remained with his hat u /.•<
in faithful prayer until sunset. ^^ Joshua weakened Amalek and its people with the sword)*
blade.
^^ HASHEM said to Moses, "Write this as a remembrance in the Book and recite it in tlu
ears of Joshua, that I shall surely erase the memory of Amalek from under the heauenn-/
^^ Moses built an altar and called its name "HASHEM is My Miracle"; ^^ and he said, "For llu
hand is on the throne of God: HASHEM maintains a war against Amalek, from generation l<*
generation."

THE HAFTARAH FOR BESHAtACH APPEARS ON PAGE 1152.

killing their strongest warriors. That he spared the others
must have been at the command of God, for it was surely in
his power to kill the weaker ones once the mightiest had
been vanquished {Rashi, Gur Aryeh). Since Amalek repre-
sented the essence of evil and the time had not yet come to
remove it from the world, God did not permit Joshua to do
so Thus, in the next verse, God pledges to exterminate
Amalek at some indefinite time in the future, but not yet. R'
Bachya explains that God does not interfere with the normal
course of destiny unless it is unavoidable. To save Israel at
that moment, it was necessary only to weaken, not destroy,
Amalek
1 4 . ^^P5 • • • ^na — Write . . . in the Book. According to
Ramban and the primary comment of Ibn Ezra, this Book is
the Torah, for the commandment to exterminate Amalek is
recorded in Deuteronomy 25:17-19. Ibn Ezra suggests that it
may refer to the book known as The Book ofHASHEM's Wars,
which IS mentioned in Numbers 21:14. That book is no
longer extant.
S7iyini laiK? — In the ears of Joshua. The commandment was
directed to Joshua because he, not Moses, would lead the
people into Ere.tz Yisrael(Rashi). Alternatively, it was to calm
Joshua, who ndered why God had prevented him from
wiping out ' lalek. Thus he was to be told that the time
would yet ,ne (Or HaChaim).
1 6 . ^^^:''^ — And he said. Moses declared that Gud \<:--'
sworn by placing His hand on His throne, as it were, I hi" ih
would continue the war against Amalek forever, unlll M'^
memory of that evil nation is obliterated.
In expressing the oath, Moses used an abbreviiilr-1 |HII=
for throne — D3 instead of K D B ™ and he used the'I'wn U^H-
Divine Name [n;;] instead of the full Name [nTrr i|. Ittli
indicates that God's Name and throne are dimlni^ltiiii sit
long as Amalek exists (Rashi).
Ramban and R'Bachya explain the plain meaiilii'i ^ t < •
verse as a reference to Jewish kings. As long as .> i
hand, i.e., power, is on the royal throne, he muiil • M. .
God's war against Amalek. Thus, as soon as Saul i" •• •-••
king, he was commanded to wage total war againrtt /'-'i' '
and because he failed to carry out his char<|t', h-
stripped of his throne (I Samuel 15:14-27).
^.'lJa'DrT'KaD.'[aion"3iKiKT"'.n''p'iDQr'up —Thl'iM >
note means: There are 116 verses in theS/dra/i, ntiin •
corresponding to the mnemonics n"aiaK I"-' and M'i' •<
The expression mmtj, n^ hand of faith, is bonnvj'
17:12 and alludes to the strengthened faith Ihnt il
had when they saw the hand of God punishing thn I n i
at the sea. The word nnio — phonetically related I
haired ~ alludes to the hatred that Amalek fell low^i.
(R' David Feinstein).
tu-' / n nbwi nunsj ma\e "lao / 392
njK p a i in?? ^i'} ""33 yiuln''? nnn p^nj73 nn^n Kir) o'lU/jx laV—ina V^in^-^i*;
itfn bj? QNjj Kji? nrrn p%S5 ka-jp
IP i'B5 Fia nnvriKT x-mm Nnp-j
i n t f i Kna viiJln^ naj/i' i ' T a ; ' D-JIJ hty'm p^Qy3 nn'^n'? nty)3 'I'^naij "IU;K3 yii/in^
ntiilai p^)?V3 Ka-jp Nrijs^ nuito r\b
ninjK' :Krin-i tun^ ipi'?p nini I'nrjK
n'3T n^ijippi TiiT nf to n n x na
rriaT mss^toi T I I T n|B l a i ^K";to'
•.pb'a:g nnai n; n'-ji "iu;>i;p) ^K'lt?/'? -15A) 1T nty>D
K33K la'pji n v ? 'ii?*^ T l ^ ' -P^^V
I'lDKj n^y an'i 'nminip iK'itu]
in Kani in nau 'niTa pnyo i i n i i n ^ njni hn^ nm vv:i nnri niri) I'lrjK) n-'bv
;KitfpE/ '^yn ny i^v? ID'-I5 T U T n03
fiBV m pbw n; yiuln; l a n i p
j;tyin) E/''7n,i] :E79E7n K3"iv min^ TIT •'rr^i
aina nitfto'?;; naw T a i n i nana'? O'ln-'a'? iBy-njsi pbm-m
w\u) -1503 \n|it nKt nn5 ni|7>3-'7N; nini inK'^i
p^'nyT Ki-jgn (n;) I'nm Knpn ns
unain rnuia Kjaim iKjniiJ mnnp
;liD3 n^ layT 1; nip, nl'^y n^?i I nin'' int^ KTJ?'] n a p nK/ta i^^'i ininu^n nnnn
Dip. ito KT KTpK n:inaipa naKiio
Tfiyi nnp; ^p-ia ^y nrip<?/T K ^ ' D T
pVny i r a i a ;' Dip, xanp nsri'T QD3 n^l TIKI
-IM'D n"K3D -la'D n"31l3K T ' ' .DiplDa T'Up
:Kn'7y '-inn tinni'^ti''?

u'jnii (J') :(P3 taiPjRl pmcp P6 33I131 PPP nc» oob THEBI .D'P5I) TbD 3'3P jrnip 1133 'a' 0'»3P nnfi ]hx .ib laica ,ibi 'b .u'j i n a (0)
itai) .)b3 ono 6bi D53C D'cbp ftbfi T t o toi n i 3 i 'C6T IPP .yiBin< '3 ae» 56 jiaft ipfri 'ht ,pD •pi 6-)i»3 T33P 11331 .(3':i R136) i5p5
ItiC .jnat n x t ana ( T ) Kftpbow PJ'JC be i m p 'o bi3 ICDC o'lnb 1)6 fr»m .13P3 i-)3P P6 PCiBi ,0'a I'pftc biu pa6 ftbai (frrs' I3i»3) '5i6
illKa D'wi:(» ttp '3 ft»ip>P) Pii5*5 53b mip 5ftiC'5 Jini55 pbnu ,obii3a p D53 (P3:6' DC) D6b3 ae» 'Jlft in6>c ,1'3» D'»e 6iii33 13T
III-)) jfo .ibmj Dfi lb Dbcb bfnc Pfi sii'C ,pfib 5f)ic' P6 D'JSPP .ywin' mi :(i3 6»iP3P ;6pb'3n) a"3pa5 mr> ib'63 -p D'nina a"53 oa |'3"p
||fi p5 .nnuK nno 'a :(6pb'3W p65 56ic' pft D'JSD ECIP'C PC»b ib 13JK anp5»a P133 . i n n :(J:13 Y'C ;6p5'3ffl 13 op5ai pisa p 6) .onSn
|l"jpp .'DJ TI :P3ro be .IMlff N l p ' l (lU) :1P1PP5 ')fl pp '3 ,p ITOro .(6R5'3m pD''DP pi3r fiapc ,6PP 'fti'i O'pui .D'WJK 115 m a :axj
lifr i3ir P3ffi 5c ice ">'3roo Wf> ,'p 'np P3ropc tt .bnj DJ 163 ub apB (<) :l'a D'5C3» p5l313 '33C 'Bb ,D'DC3 b03b J'SIVC D'e36 1)5 1P3 0P6 131
II' .111 03 hv T 'a :PC» . i n w i (to) :i35c DJ 6P 'P .oipnp ocw D!P va p')i3P3C ,a3'pa '3pb ii3Db 'j D'3'i}c P')i3Pb i63» . i i m p r r n niuni
| i ; inpi .o'pbiE pbi)i33 P3'6i pnpbn lb pi'Pb if>D33 r>3C'b pmio a"3po 5c niBK3 (Ni) :(:6' apiD) abi33 3b3i ,a'a D'IP be a)3 .nm :(6P5'3») D'ne
lili; ifip31'fii D5C me I'fte p"3pp i:3C3 .i'5pb pbps oca (jfti ,6D3 info fibi
:(.B3) a"p3 6p'6i3 '131 app5pa va Pipii) acn bc vT 'Pi . n ' nwa ts'V
|l!i3BI ObC oca P'P' 1»C PP»'e31 ,lb3 I1C» 6"D1 p5M3 bc IPC apP'C 713 vr np"P) vppp ppft a3Pi aiin3 5iBD3C 5'3e3 ,nnaa nwn ••v^ (a>)
11 ;iiP3C [icu 6"Di pbp!3 lai (i:p o'baD) Pisb POTP TOP 3'ifia inb>t ,Dbc .PD31 P3 bB lb 3e' 65i .I'nnn in'ui'i laK mm jiafi .inp'i :(6p5'3n)
ll") .IDC O'baP) PPa 0131 13fl DCP3 D'lBl ,(fl':fl Plnl3) Pi3 ai»C 1P1313! I'T wi :(.6' R'3BR) 1B53 Dai)B a'?6 ')6 <i6 •3B53 i"nc bfipc' p»6
' 1 IDC) ifiD3 pocnb pi3 ,D5C oca 'la (p oc) 3C' D5IB5 'BI ,np6 ipift Na TO OTi3)i a)i)6) o5sP3 O'pca Ricns ,a3in63 vr ac» 'a'l ^tmnn
:(fi' 6ip '3 ftniP3P) obe 6D3P Da aBC 11*3 p6')!5nv)5'63 PIBCP P6 pcpp o'pbno vac .iimti/n

I:' nlly that Joshua would require that prayerful intervention
in tli<; future. Although Moses had already changed his
(itiiiic;, the Torah mentions it in connection with the spies
t nriiise that is where it is relevant (Ramban).
1 I. Vi; niyla nn^ "lU^Ka — When Moses raised his hand. The
iiir!i observe, "Was it Moses' hands that won the battle or
• ii Ihe battle? Rather, [the Torah] teaches you: As long as
I •! lool<ed heavenward and subjected their heart to their
Father in Heaven, they would prevail. But when they did not,
they would fall" (Mishnah Rosh Hashanah 3:8).
12. nnaa ntyla ' I ' l — Moses' hands grew heauy — from
fatigue. Therefore Aaron and Hur stood on either side of him
and supported his arms (Ramban). Moses sat on a stone
rather tfian on pillows because he did not wish to sit in
comfort while Jews were in danger and suffering (Rashi).
13. Vl^ln? Vjhri^ — Joshua weakened. He weakened them by
 PARASHAS YISRO
18 ^\ethro, the minister of Midian, the father-in-law of Moses, heard everything that God did to
Jethro's Moses and to Israel, His people ~ that HASHEM had taken Israel out of Egypt. ^ Jethro, the
Arriuai father-in-law of Moses, took Zipporah, the wife of Moses, after she had been sent away; ^ and
her two sons: of whom the name of one was Gershom, for he had said, "I was a sojourner in
a strange land";" and the name of the other was Eliezer, for "the God of my father came to mii
aid, and tie saved me from the sword of Pharaoh."
^ Jethro, the father-in-law of Moses, came to Moses with his sons and wife, to the Wilderness
where he was encamped, by the Mountain of God. ^ He said to Moses, "I, your father-in-law
Jethro, have come to you, with your wife and her two sons with her."
'^ Moses went out to meet his father-in-law, and he prostrated himself and kissed hin\.
and each inquired about the other's well-being; then they came to the tent. ^ Moses told

throughout the chapter. He was received royally, not only by
Moses, but by the entire nation, and he later justified the
honor by offering counsel on how to organize the nation's
judicial system (verses 13-23),
In recognition of that service, he was given the name
Jether, which connotes the concept of addiiion, to allude to
the fact that his advice was described in a passage that was
added to the Torah (see below, vs. 17-26). When he
converted to Judaism, the letter uav was "added" to his
name, which was changed from Jether to Jethro [l~in?)
{Rashi).
1. Iin? ynu*?! — Jethro ... heard. He heard about the
miracles at the Sea and the war against Amalek. The
juxtaposition of Jethro and Amalek shows the contrast
between good and evil people. Both of them had heard
about the Exodus, but Jethro reacted by casting his lot with
the nation of God, while Amalek became the symbol of
treachery and evil by defying God and launching an
unprovoked sneak attack on a weak and weary people (see
Deuteronomy 25:17-18]. Miracles alone do not transform the
beliefs of the Amaleks of the world; those who refuse to
recognize the hand of God will always interpret events to suit
their own purposes.
Jethro's coming was precipitated by his hearing of both
events; one would not have been enough. The miracles of
the Exodus alone could have been interpreted as punish-
ments for Pharaoh's obstinate refusal to obey God, but they
did not prove conclusively that God would be so benevolent
merely for the sake of Israel. The defeat of Amalek, however,
proved that He would intervene for the Jews, as well {Or
HaChaim).
In 2:18 Jethro was called Reuel, and in 4:18 he was called
both Jether and Jethro. All in all, he had seven names:
Reuel, Jether, Jethro, Hobab, Heber, Keini, and Putiel.
Another view is that the Reuel to whom the daughters went
[2:18], and whom they called "Father," was Jethro's father,
for it is common for children to call their grandfather
"Father" (Rashi).
2. Tpmh)o nri« — After she had been sent away. Moses had
taken his entire family with him to Egypt (4:20), but Aaron
urged him to send them back to Midian, contending that the
Jews in Egypt were already suffering; why should Mosi*;;
now add to their number? (Fiashi). Now, after hearing about
all the miracles, Jethro realized that the family could \<f
reunited.
Sforno renders after her dispatch, i.e., she had sent won I lu
Moses asking where she could meet him. He had replied Ih.il
the nation would be traveling until they reached Mouiil
Sinai, the mountain of God (v. 5), and that they would ni''''i
there.
3-4. Moses had been saved from the sword of Phartiuh
before he was a sojoarnerin a strange land; if so, why did I it-
use the name Gershom to commemorate his status iv-
sojourner before he cojumemorated his salvation iifim
Pharaoh?
— As long as the Pharaoh who had condemned him was ;it 111
alive, Moses was still in danger of possible pursuit dhi!
apprehension, so it would have been inappropriate for hini
to give a name in honor of a salvation. Pharaoh died -ill'->
Gershom's birth {Sforno).
— With the name Gershom, Moses indicated that ho li-i'l
always been a sojourner on this world — even before lii-^
flight from Egypt — because a tzaddik's true world is nol \\\i -
one {Or HaChaim).
— According to R' Bachya's comment that they follnwti.i
the still-prevalent custom that the mother has the privilniit
of naming the first child, it may be that Zipporah chosr ll"
name Gershom because it was Moses' enforced exiki Ihiii
enabled her to meet him.
6. IBKil — He said. Jethro had not yet met Moses; hi* np'<'
to him through a messenger that if Moses did not Qi\\e I.
greet him personally, he should certainly come for thtr ni\\' •
of his wife and children {Rashi). As is clear horn ti-
succeeding verses, however, Moses showed Jethio M"
highest degree of respect. Thus Moses demonstrated ll -
self-interest is not the reason for honoring others, for nl Mii
point in their lives, there was nothing that Moses [MH^.I^^
from Jethro.
7-8. nipto N¥»l — Moses wentout. Jethro received enonttiii* -•
honor. When Moses went to greet him, surely Aaron, Mfl<ltn
and Avihu went along, if these leaders went, surely thoy vr* • i
escorted by the entire nation. Moses attempted ki hifHii

llllllll.!

I I
 n-K / n' mate nao / 394

nn' n«;ia
niytoT 'ninn i n p i K3T nn'' vntoi« ntoy -it?/ti;-'73 riK ntl^'n inn ini? inD inn'? vn^/'i m
Bnvnn '7K"ito' n; p p^aK nK -njs nin' K'-ym-'S Day "^NnViVi niy>3'? DTI'^K
rn&V n; nttfki-j 'ninn "nn' naiia
inn n;)) innipg^ i n a nijito nm n'iBvnN: n\?/>3 inn 'inrr? nj?'! :ninyj3ip "^Nntyi
-m ~im ntf Dkj-)j ^l^ DW T Km? DE; ni^N; ry}2 •'ji^ nx) tnmi'jiy nnx nii/'n ntwK
•in at!)! :nK";5« K V I S ? ''"''50
•'ISD? nirj N3N-7 KPi^s ns njy''?!? nu7] :nn?51'nx? ''n"n na nnx •'3 n^na hnj^n
Knsin :nv-)3n Kainn 'aartoi
iinriNi •'nuai nftai 'ninn •ni;i''
nnnn •'J^V!] niV? ''^JJ '"O'^S"''? "^W^^ '^U'^'Q
''1 Knann^ (nitfki ni^ K-:) niaki'p nty^-'7i< inti/Ni Tim nii/ta inn inn'' Kan :nvna
AV V \ : • : JT T uv I J" : • T - I : -
vi]bs ''^JWl xniu'? lan nu? Kin
I'lnD Kjs ntpki'? "laNii I ; T Kig;
unaa ini?i 'lOfiisl •^nf) 'ni< nip'
'rnno nin'ljj'? nitfto p3?i. inay
rrian"? nai I^'KIWI n^ p'toji T J D I i^-pti7^T innti/n i i m nK'Tj?'? ni^n Ki;:] :n)3v
•'VnWKln :K:3E'IPV l^^l la'pUJ'?

'"m
01;) D'Dbfio 1P3 pwp'i in6ipb ]iof> 6i'i (D,P':'7 b'ci) 'ui viz nfii inc6
I'l -wf) .'53 ib6i ]'7n3 'Pftcsc 'Pc6 6'? ir ib inf) ,il>!)? o? 'n i> onft .(c
iifii D'^ntlin 156 oinft-jo bp ib •inf) .oninb ib i»6 ,p'!>w OD6 ]5'PI
i|it)!i'3))) D!) ?3ii?i :i'53 ')p ?bi5) ,73li pob 'pb cib i»6 .op'bp <I'DP!> 63
i'H iTOb cp3i nim 13T bp DTsfti ]P7 ibup:? .rryiD a i n n 'a'?::'''! ('i)
Vn (n) :«3:3 03T 0^37 ;f)l>:f! Y'p) P'C bc "JinPS nf)ii TipB? PCR
:'iM: ,3ipx ^37 np' be in3C3 6b6 .TO •)37»3i; D'uir 136 ^16 . l a n n n
;oiP '137 iJTOCb ion Dipn i37np b6 pftib 13b 13731 obiD bp 171333 3nv
u(i .'Ui n n ^ lann ^aK :(DC) n'bc '"is .nurM "jn -inKii (i) :(ftpb'3J3)
')i; p3 fti ,ipp6 j'i3 f)iv opf) yf> D6I ,']ppfi ]'J3 6i '3'33 ftir onfi j'6
i'.-ij 6J'c ]r3 ,?r!p Dni65 np' 735P3 bm 7133 .rittm KXII (t) :(DC) D';3
;ii ()Dip3p ;Dn) ftS' tibi I'ftbv ib6 pfi ofnp 6IP mi ,6IP'36I 37? pp6 fti'
pbnp pnpbni f D D' ppnp ,f)3i P P P PDI»P PB .nji^ yjatyii (K)
331P n p ' IP' bfiiD") ,ii i^'^pJ nwc ™3C . n n ^ :ux>p D'n3r ;6pb'3R)
pipD ]bpb) prpp PD6I ,PIIP3 PPIS 'pi? I P ' P p"i3 pp' .bfruio '3'p isn
33PP ,33iP .inp bp P P 6 P16 lb IP'DW Piiinp D"pi T'jpjfsb nP' .(6:
pcn ]Pin 331P '330 '6JP np' ftiP 331PI (P:t3 i"p ;f5pb'?n) PIIPP P6
b6ipT b6 P363P1 inift ipni ,P'P nP' bp lof) b6iDT 6"'i .(f)':7 D'PEJIC)
:(pn iPibi3P3 '15D) f>36 p'sf) '36b j'lip Pipu'ppp (P':3 b'»b) jp'sft
PPD ''p ispcbi ,-ibnp pip '36 ,PpR3 733pn n p ' P'P 162 .niyn inn
n\:;j3^ :(Iipb'Pi3 ;p':7 b'Pb) ispip IP' bfi 3p'l ipf)3P ,i'np3 ?bl7j:! obiP
Dpb .nujy nuJN b:: nj< :(6pb'3J)) blSic b? 7333 Ppn bipc .buittri^i
:(ftpb'3n) Dbi3 bu pbi7J ir .'in 'n K'arin '3 ipbnnsi 1^)331 pp P T T 3
pft ppn Pp'i D'lip 31C lb ]'7J33 o"3pP lb -jpftp? .n^mbtt; inK (a)

PARASHAS YISRO
18. Consequently, when King Saul was ordered to attack
t'! Jethro*s arrival. Amalek, he showed Israel's gratitude by warning Jethro's
[ here is a Talmudic dispute regarding the tinne of Jethro's descendants to evacuate the area of the impending war {/
11 Ival in the Israelite camp. According to some, he arrived Samuel 15:6).
lore the Torah was given, because the news of the Ramban, however, maintains that events in the Torah
.| ililting of the Sea and the Amaleltite attack influenced him should always be assumed to have occurred chronologi-
I pin Israel. According to others, he came after the Torah cally, unless there are compelling reasons to say otherwise.
nf.i {)iven, and he was convinced to come by the news that Consequently, he holds that Jethro arrived before the Torah
lie Ten Commandments had been given (Zeuachim 116a). was given. Both Ibn Ezra and Ramban, as well as other
Ill explaining the plain meaning of the verses, Ibn Ezra commentators, deal extensively with the textual proofs for
iillows the opinion that Jethro came after the Torah was and against each of the interpretations, but these are beyond
liven. If so, why did the Torah mention his arrival at this the scope of our commentary. Rashi mentions both opin-
mini, rather than later, when it actually took place? Ibn Ezra ions, but does not indicate which he prefers.
Mil'iins that the Torah wished to draw attention to the 1-12. Jethro casts his lot with Israel. Whereas Jethro had
• tiiliast between Jethro and Amalek. Jethro was an once been a distinguished personality — minister of Midian
tiilriiiier whose counsel was of major benefit to Israel and former adviser to Pharaoh — and Moses was merely a
111; 17-26), while Amalek was an outsider who launched an homeless wanderer who married the dignitary's daughter,
iiiprovoked attack against Israel (17:8-13). Centuries later, now the roles were reversed. Jethro brought Moses' family
iiilliio's descendants lived in Amaleklte territory and would to rejoin him and introduced himself as Moses' father-in-law,
'\i\iv. been in grave danger when the Jews fought Amalek. his new claim to distinction, and he is referred to that way

'l!l|i':'':i||ii
j',ill!il!li'„ ',ii;i
I'. I
i^ !!i'
'I'!
'.'i
:':i ' T ' l l i T i '
V,;iiii<'>' I I
II II 11,1 <:-11:
mmm
mM
ill
Nil I iniil III, "

l|l|ll'li,l'i|i|ii ii|llll;ii.
•
 397 / SHEMOS/EXODUS PARASHAS YISRO 18/*) I I

his father-in-law everything that HASHEM had done to Pharaoh and Egypt for Israel's sake - .-ill
the travail that had befallen them on the way — and that HASHEM had rescued them.
Jethro ^ Jethro rejoiced over all the good that HASHEM had done for Israel, that He had rescucit n
Rejoices fpQ^ f/^g /^g^d of Egypt. ^° Jethro said, "Blessed is HASHEM, Who has rescued you from i\<-
hand of Egypt and from the hand of Pharaoh, Who has rescued the people from undei il-
hand of Egypt ^^ Now I know that HASHEM is greater than alt the gods, for in the very matin c i
which [the Egyptians] had conspired against them . .. !" '^ Jethro, the father-in-law ofMot>c--
took an elevation-offering and feast-offerings for God; and Aaron and all the elders of latw •
came to eat bread with the father-in-law of Moses before God.
Jethro's ^^ It was on the next day that Moses sat to judge the people, and the people stood by Mn;.r
Aduice ffQ,y^ f/^g morning until the evening. ^'^ The father-in-law of Moses saw everything thai he in.-
doing to the people, and he said, "What is this thing that you do to the people? Why do ((< >u '^
alone with all the people standing by you from morning to evening?"
done to them what they had conspired to do to the Jewish inexplicable. Moses sat and multitudes of people sluni!!
infants, measure for measure: Pharaoh and his minions had fore him. Jethro reproached him, for this was an urrti'ii-
tried to drown all the male babies and the final downfall of affront to the dignity of the nation. Moses respondnl |i
Egypt had been through drowning in the sea (Rashi). The they were coming to him, as the commentators exi'l.tiii. i
dictum of "measure for measure" means that God treats any of three reasons: They sought his prayers and blrnniM,
people in accordance with their own deeds, both for the he would adjudicate disputes, or they required him \it\i •^•
good and for the bad, although the fairness of His judgment or clarify the laws of the Torah (verses 15-16). lnan<i<iii •«
is not always apparent to us. At the sea, however, His justice Talmudic times, the teacher or judge would sit whii' "
was so clear that every Jew attained the level of prophecy students or disciples would stand, as a symbol ol n \
and understood God's ways. Even Jethro, who was not him- Despite this explanation, Jethro argued that the prai 11- •
self part of the miracle, was able to understand it clearly destructive; Moses, the elders who would assist him, .u ••!
enough to declare the supremacy of God. people would become exhausted. Therefore Jcihi.i
1 2 . ntrtgii rhv — An eleoation-oftering and feast-offerings. gested a delegation of authority, according to which lin,| ••••
Jethro converted to Judaism through circumcision and im- and questioners would be required to submit theii H'M"
to "lower courts," as it were, so that Moses would hi? |M ^
mersion, and the dignitaries of Israel joined him in a festive
deal only with matters that required his personal puriih ,
meal to celebrate the event (Ramhan). An elevation-offer-
tion, and the people could have a relatively quick mn-l ^ •
ing, which is burnt in its entirety on the altar, is offered by all
cient system of teaching and justice.
new converts, and the feast-offerings were expressions of
gratitude to God for having allowed him to enter under the Although Jethro's idea was eminently sensible, it w/i
wings of the Divine Presence {Malbim). He brought only one an unmixed blessing. By accepting the proposal, \\\n ti,
elevation-offering, as he was required to do, but many feast- deprived itself of Moses' personality, influence, anil U •••
offerings — the word is in the plural — to show Aaron and ing. They should have said, "Moses, our teacher, frnni w •
the elders that he wanted them to be his guests in the cele- is it better to learn, from you or from your studeni? I- '••
bration. better to learn from you?" (Rashi, Deuteronomy I; I'll
Moses admonished the nation for it in the last w(!(!|*»i i
R' Bachya compares this festive meal to that of Isaac be-
life. This illustrates the importance of attaching omri'^l
fore he conveyed the Patriarchal blessings to Jacob. A hu-
wise and inspirational leader, even when "good wwm
man being is composed of body and soul, and the well-being
tates a more efficient procedure.
of one affects the other. When the body is at peace and
enjoys such pleasures as good food or music, it is more 1 3 . nnnran — The next day. Rashi notes that the /«»(
receptive to spiritual stimuli. Thus, one factor in Isaac's spir- when Moses sat to judge the people, was the d;iv .ii'' i
itual elevation was the enjoyment of a meal that his son Kippur. That word always implies a comparison !• n
prepared as a demonstration of filial devotion. Here, too, previous day. Either it means that there was a m.n! • •-
Jethro's entry into the Chosen People was celebrated with a trast to it — as in 32:30, when the revelers at thi-' \< .i i' ^
festive meal, which brought all the participants to a height- came to their senses and regretted what had happt i
ened awareness of God. it can imply that the good qualities of the previoic, -l- ••
And where was Moses, whose name is not mentioned been retained — as in Leviticus 23:15, where Isiw ( i^c
here? Instead of being seated, he stood over the guests and that it wishes to remain at the level of holiness ii. !• 1 \V
served them (Rash;). It is characteristic of the greatest peo- the first day of Pesach. In the case of our verse, R.-^ <••
P I ple that they are more solicitous of the comfort of others cates that the people came for judgment on Ihr tl.
than of their own. Yom Kippur, the day of forgiveness, when Jew:( Iniiji
13-26. Jethro's advice. Jethro saw a scene that he found another and join as a single nation. The people < c
 mnv) nsD / 396
T-B / m n n ' nfi^

nvng"?;' nay T '75 n; Tiinn'? ni^jta

•ja n; ^Knto' po'-v "jy 'xnyia'?!
luaitpi KniKa iiarirraiz/K n Knfiy
;j nay T xnap ba '75; m p ' nrji D :;;
:'Kn2fi?n KTp n'ait? T ^Knto'^
llan; ant? ••n ;; ^ n a nci' nniji^
a'TB? in nvnan a-vm 'Knyiai Kn'ip ^;„, n , ^ - ^,„n3nK "^^yn •^m mn^ ^m? nn^
lya K' I'Knyn nins mnrin KBS? n;
nsn na n^K n^^i ;•; an nK Kiyn; ™y :nny,3-T nnnp nv^-n^5 ~^^^ nw^? n ^ ^ K.
n; n^V 'Knyip la'iwnn Knjnag ns
>nian lni;i' a'pji a- :i«nn na '^Nns?;^
;' nnij ]W-!^p noaai ij^y nf ta-j
'7a'D'? '7Nnto' 'aD Si) priK NPIKI
:;; nng nwtan Tiinn DV NnnV
niiib ari'i •'ninnan n;al»a ninir n^^^;^ n^nnti'n^V n^^ inn ^ 1 ^ n r i =nn^^j .^
mj/ta-; 'rfflSji KBV tagi Kay n; inip'?
'niDO KTDIT tKEipn ny Kn?:y p
nia{?i Knyb nay Kinn '7? n; nt^kJi
KByV nay riK n f nri Kiajria KB
Kiay '?ai Tjin'pa an; riK n KB
:Ki?nn ny Knay ip lU^y i''n;u

nnK'vi^ Di;b
,"0 Wv nm nt^K n|n n;nn-np
7

TnbPC oiiBDi) B»»p jfoiJ .nin^Kn 'JS'J :(6pb'3m oo'jsb ci)Cm TOIB
.mman 'n>i (j<) :(.7D PI313) aj'scD vm B35> ib43 53 piDn c m p
.-m p i n n pincb .RIPBC wm .'IOD3 «'!C p ,5'B D'IIB3B DV 'fiiro
6"fi Blip |P» Diip npp ,DnB3S ov pip»» toft -jmb ipsft 'fi ima SEI
BCD 3P' ftb 3"5V 7D PUP P)P)CCT .813 piRD jbob) 'IJI 'plP pft 'REIBl 115lb
wci 5n3PB3 abo ippbi piPiba P6 13PI IT trons t"'3 nap .DDB pft siscb
TO piPBi) wi -rnft) ftbp ,1703 a3iP3 n aci9 ffti .3"av3 TTI OV OTWP
inib'p (.fup D'n3r ;.i3 ("w ftj D")) 07ip np' -njifta n37b <]ft .a")C a>p
ilab) «pip pft acn pbc'i ift3 Tahi nop ,o":p o>c TO ftbft o'o ftb ibift bft
.'6 '131 Olpna Jft 13P3ft D'ED13 0P13 lb lOftc D'b37a BCP3 13'inl ((3 piD5
C'J» p'O ibOl mbPPB ,p"» m i p 1( Ofti .(ftb-pa:' 7 3 T O 3 ) Wlft 31tDP ft3
,m ftio 331P ftia .O'O nP' bp i33i ,33ip ftbft np' i>3ft3 ftb op p"fti .imt
nsn ninji'i nji nt'ia a i m :(ft':7 o'pDip) opp pip 33ro '3313 3'P3 nop
'iMp bp 171333 btbtP O'OC nP'b 1370 OPpiOl ,0'7C1B )bl31 lbl33 3PV
ipan )B aftpb'sni 0'3i3 obsi I73b 3pv opft mn inft3P ,13 bo IR'31BI
nift OOP ib'oft iR'nftb pnft p pp |"7 bs ftbft .p imb ipsft .ansin ns>
.'"jpob <|P1C 0PB3 ib'ftSI ,OVB b3 B11R3 pDIB ib'ftj 31P30 vbo obEP
I.' P3P ;ftRb'3)3 ;P:ft P'pfn3) '131 3713 'O'l 13 inftsp P'pft73 opu»3
i'^thro closer to the Torah by telling him of God's many
miracles, as well as the travails at the Sea and in the battle
n lainst Amaiek (Rash/). Although Jethro had known about
tli(!se events, as the Torah testifies (v. 1), he was surely un-
tiware of the details.
'112. J e t h r o rejoices. Although Jethro was not a Jew and
(illliough he had once been an advisor to Pharaoh, he was
1 Mily grateful and happy over Israel's good fortune. The word
linl. [Jethroj rejoiced, is of Aramaic origin. It is used here to
illnde to the word •^"imn, prickles, for his happiness was so
• in:at that he felt physically thrilled, like someone who may
'•'•\'.p or become faint when he is overwhelmed with unex-
'npo '13 insn'; vx imft ftiop3 ,'i3b OIPPPO '13137V '3'ft .th pim iniiBii
nisa nooii (n) :(fiRb'3» ;3:3' 737133) opn p'ftoi mftsp ,ap» at ,6'ft
bpi O'O bop .rtK^nn Sa nx :(ftpb'3i3) 07ipb i3ipb 13b pft iipnb .ijmn':
7iD'i pp'P ftio i"'Poi ,03'P bp 7io'o p t|"bft 7"]3b .nn'jnn :(fipb'3W pbisc
nt3Pi . n m nnii (U) ;ofti3P ,anipR ,ODI3R ,onnp pi .o'pRsb ran b5i3o
i3"o .Dn5i3 713ft b» 7i')3 ,i'7nR pi7n np3 0CB3 ,ft"ni .1131PB lat ,nR'
•ja b)i :(.75 p7a3D) o'pft3 oftmft 'OR ftb n7 07PS3 7B fiivj 'ps'ft ni3ft7
7E .ntnsna Ta iS'jin •viis ,p boi ,O7IROI 7ft3oi po R3H3 .naion
O'PP ifti' ibfti ,R7J1D13 pfto OR'OP ,Oni»P pn3b bO' 73E O'O ftb VP3D
.nsina n^ni :opp omft . n n x a ma oariK 'r'sn iws (i) :(ftRb'3i3) fti37
D'7'33)3 vap Ta ,Rni3i '177 'b ,im37R3 .n'nxB ni n n n n :(DP) opp •\'m
7P1'3 VP3E1 73EPb 'R"0 n'5P .'HUT nflSI (W) :(DC) 0713130 ft'O ,DO'b»
R'30 ftbp ,DblB3P 071 0713B b33 T3R O'OP 713in .D'n'jKn 'jaB :(0C)
D'»3 ,i»ij7P3 .on'hv ni nwN nana 'a •.(ftpb'3») 073E ftbp 07( O713E
101P77 13'P1371.1B>P70 7Pft .mi n©K :(ftpb'313) D'n3173ft3 DOl 073ftb TO7
:(.fi' 01310) lbP3P3 03 lbP3 7Pfi 077p3 ,CP3:03 P'PftPM 7't3 3pE' 7t'1 pPb
p n x Ka'i :(.!i3p o'P3t) o'nbp .n'nai :b'b3 obiD ft'ap oi3i3p»3 .n'jiy (a»)
O'OP ftbft ,71330 b3 pft lb 0731 ipftlpb fti'C ftlp ftbol ,lbo p'O 0PB1 .'Ul
pected joy (Or HaCliaim). According to Rashl, however, the
allusion suggests that, despite his happiness for the Jews, he
felt "prickles of unease" over what had happened to the
Egyptians.
1 1 . ipvl^ nnjJ — NOUJI know. Jethro exclaimed that he had
experimented with every manner of idolatry, but now he was
thoroughly convinced that Hashem is superior to them all,
for, as he continued .. .
tan'^JJ mj nlp>? na*!? ^a — For in the uery matier in which [the
Egyptians] had conspired against them .. . ! Jethro ex-
claimed that the proof of God's omnipotence was that not
only had He thwarted and punished the Egyptians, He had
 i ir.,!

399 / SHEMOS/EXODUS PARASHAS YISRO 18/15-.M

iV
^^ Moses said to his father-in law, "Because the people come to me to seek God. ^^ W/ir/i
they have a matter, one comes to me, and I Judge between a man and his fellow, and I m.t/u
known the decrees of God and His teachings."
^' The father-in-law of Moses said to him, "The thing that you do is not good. ^^ You uiiH
surely become worn out — you as well as this people that is with you —• for this matter is dn •
hard for you, you will not be able to do it alone. ^^ how heed my voice, I shall adoise you, .nul
may God be with you. You be a representative to God, and you convey the matters to ( M H '
^° You shall caution them regarding the decrees and the teachings, and you shall make kfu >u'n
The Lbt of to them the path in which they should go and the deeds that they should do. ^^ And you .'i/i.i/i
Require- discern from among the entire people, men of accomplishment, God-fearing people, men • ij
ments for
Lead^sMp ^''^^^' People who despise money, and you shall appoint them leaders of thousands, leadci •. •- 'i
hundreds, leaders of fifties, and leaders of tens. ^^ They shall judge the people at all times, .uul
they shall bring every major matter to you, and every minor matter they shall judge, and ii i"iH
be eased for you, and they shall bear with you. '^^ If you do this thing — and God ••li \ii
command you — then you will be able to endure, and this entire people, as well, shall an iiu H
its destination in peace."
an indication of empliasis — tlius our translation. Or and the ability to recognize the truth in a conflict. h
tiaCtiaim offers other interpretations: Fatigue comes in two when Moses could not find men with all the desirable • I
stages: first one feels a bit weak but can still function; then acteristics, he chose able men over those with tht; -il
one can no longer perform his duties. Alternatively, fatigue qualities.
will strike not only Moses, who bears the primary burden,
ti'irtbtc IK")? — God-fearing people. Those who genuinri-, i
but also the other leaders.
God will not be afraid of people {Ibn Ezra). Judges wl i. •
19-20. Jethro prefaced his advice by acknowledging that subject to a Divine Authority will not be swayed by llnii
his plan required God's approval: and may God he with you. bribery, or threats.
Jethro conceded that some of Moses' functions could be
Vita '•Kate — People who despise money. As a geneini !•
carried out only by him. Thus, Moses would continue to be
the judge must be the sort of person who is not swnv' •'•
the intermediary between God and Israel, bringing His
financial considerations, even when he will suflci >< i
prophecies to them and their complaints and requests to
sonal loss. Among the interpretations that illustnii- i
Him. Also, Moses would teach them the general laws of the
point are:
Torah. However, for the adjudication of disputes, which
would require the application of the laws and the evaluation If such a judge possesses property that he know- (•
of evidence, Jethro suggested a system of delegated au- rightfully his, but which he would lose in court becjii*.
thority. lacks proof of his claim, he will refuse to retain su< li i
erty {Rashi, according to Ramban). They despise lli
2 1 . 'nmty nriKi — And you shall discern. [Since Jethro did idea of accepting money from others (Onkelos). "\i\- >
not say choose] he wanted Moses to select the leaders by spise bribes |or anything that could be construed f>- <•
means of his Divine insight [Wi^ri mi] (Raslii). tempt to influence them], or they do not wish to hov" >>
•*§ The list of requirements for leadership. money [because wealth leads to temptation] (Mr. / '
They despise improperly obtained money {Rambmi)
According to Rashi, Jethro listed four separate require-
ments for the leaders and judges who would be selected to into — Leaders of.. . Thus, the leaders of each grou|'
assist Moses in dispensing justice, but — as indicated in will be able to decide the simpler cases and the im •! •
verse 25 — Moses could find men with only one of the de- cult ones will work their way up to the more disilhui'^' '
sired qualities. According to Ramban, the first characteris- leaders, until — where necessary — Moses will dc'l'li i
tic, men of accompOshment, was the general description of that are beyond the ability of the others.
the person who was needed; then Jethro enumerated the 2 2 - 2 3 . Jethro contended that by following this t)tK'i> •
qualities such people must have. Thus when Moses found people would have judges ready to serve them wti
such men of accomplishment (u. 25) he succeeded com- needed, and by not being required to wait intcrmln' -^
pletely. Moses himself to decide their disputes, they would li-
^m ity?!? — Men of accomplishment. In this context, Jethro fled that justice was done. In addition, this would I iti' '
referred to men of means, whose wealth enabled them to from the exhausting burden that was consumlnn tii
resist the pressure of those who would attempt to influence and sapping his strength.
their judgment (Rashi)- According to Sfomo, these are able When people are confident that they are rulctl [i \^ i
men, who possess good judgment, knowledge of the law. are at peace, free from resentment and frustriitlnn. t

iiil
 ,.„,, ,.:;i*iii;;Ji:ilijihii!ii-J^^
i|iiiatl;i:;!il!i;|t^ -•11

I :nu / IT inn' nttna niMtt' "IQD / 398

'IT)"? jriK nt? ••nnrfb nfto ~imho

On.:;; org, p 13'?N vaipipV Kias?
r':i NJfK";! ini'? iriK KJ'T im'p 'in
IP ]tnb Kjyiinni an3n f s i Knai inn nnN^T :T'min-n^') mn'^^n ''i?.nTii;i; •'nviin)
•ntip i)3Nii' innnlK n;) J'T KWJ?
1 ;n; nxT KBins vi?n K^ a'? ntotol i i n '7'n3 :nfc7'i; nriK iiyis l i ^ n biu-K"? T'IK niy)3
|| 111 Niay qK pK cjK nij^n nij'piam "li'nn '•^iian IDD-IB "iiav "IU/N mn uvn-m nriN-m
'i:jn KV Knjris im iifii n i j -^layi T T - I : • (•• T I- 1 A"*- v; -: w - JT T - T - -

• I ^aj? IS? on ;Ti'in'?3 angyij'? •'•n'') %ij''N '•'Vp? vni^ nnj; t^ia'? intoj? '^Din-K'?
. I tnyoa ;iT N-jij'ip 'ri'i '^p'?)??!
Ill ;^ D-jjj^ IP la^K van NBJ/'P i^iis nnK nKnm D''n'7?<;n hmu^b nnt? n;'.n -^lay D''n'7i<;
.1(1113 -.i) n-jij^ K;mi;i& n; PIK in;n -nis; Di^ipis nn-inTH) :n''ri'7K;n-'7i?i: nnn'in-nJis
iinni KrinlK n;i N;n;fi rp iinri;
Ijiy n;i na i«;i; Nn-j'iN n; •jin'? ni iD'??."mi'^"n? °0'? OVTi'^) n^iinn-nisT D''i7nn
1' I)] KBy Vat? nniji pijiKa :in9V-T n v r f i a p mqn nnx) tiiu/j/i ^^\^^ rfifj^m-m)
I.VI owpn f i a i ;n K.'hm K^ini
1 li'j'K '53T \'tn'bs WW Ti»9 K^agS Tm\u) yyn •'Naty nn^; '•ti/^K n'-n'?!;? •'N")^ b^n-'tt/JK
,11) I'Wipn ijan KPiiKn 'jaT :n^toj| n.tu') D''tt^nD n.fc7 niKn •'•n.t^ n''3'7i<; nto nii"?^
M' ^33 KBj; n; lun'iaa ixrinltev
,.i Tinib pn;; an Dins % in'i
i|i,i ii'7i5i) 113K ]WT: ^5J| ciaria
pllljjjjj'lli Knjna n; Q K » :'n)357 ingio'i
II I p i DfjiQ'? 'jiani ;^ 'inf??'') isVEi
wribi;; ^^Vl ntl^iin njn nn-in-ni*; DK :'^riK wt^j)
I j||lii()3 •^n^ niriK by -pin KB:/ ^3 tni'pu/n K3'' ')'dpt2-bv nfn nyn-'^a bn Tny rh::•^^
I T : J T 1, 1 : - V - TIT T T - : ft ^: LT : T IT :
mm\''
bifjpb ,iDbifi P3nj5b ,i»WP5 .mn'jK w i i ' ? :PI)P ppb ,63 '3 . N 3 I t3 (ib)
=;) ,p3 D)>nn Df) i'f);it:c .i;::a ixaa; :(6nV5n) fcnp) DD'137 ro' p •:3":[D] lb P'Pf'lc 'fi .••'?« X3 •13T nnb nin' '•3 (lu) :PII3J? 'DB -iwbn
I s"3) f)io ft;"T iftb 65^3 0')'j) f))i»n j'ppm fo»"7 iD p'-on^T (m) :ibn bp ispin ,3IP3? i6iip "7133 T)7 .nwia inn "inK^i [ii) :'b6 63
i: ,niKia ntt? rcjbf) pift» ppb one Pifin pp v? DD .d'D^K nu? b3) ob»?i i»3 ,r"i3b3 f)"-3i:c"b5 ,oc'»3 'b wpbi .mu-DP3 .^i3n "^aa
I" p'lWD) ^ift D'pp .nniirj? i*iw :c)l)f) 3"' .nia/nn ' i i f :v? D'cbf) 1P31 Pip '"»1 ODP '"» PTO3 6IPP (7nb P'DP') JSiJ) :ibr' bl353 (3':P ?'J3T)
' iini bpob ?f •)3'! .ii^yia bpm :'iiJ ppi (oibpiifi) p>n'i .luaun (33) .^n» ^33 13 :(6pb'3») o p r 'DI -JIPI po6 nmb .nriK m :Df)b)i PP
t!i pcb (13:: 3 D'Dbn) 3f)in pf) Pi^rn (6':P b'pb) i3l) pft 7350i iw ,SipPi ibJ)'? fti lb isft ,PiB3 ."IMS; D'»n'7« "•mi I::S'''K (O'') :iP3n IPV 31 nsp
i!it;oi iPif) Piin Dfi ,P'}i333 nbi)'? .niny nb^ii ntn'jK i i s i (A3) Dip))b DPi)'3 "pbiM p'bp .Dtn^Nn hm wh noK HTI :(f)Pb'3n) P^UW
•lll^ civn "73 mi :(ftpb'5n) 7WDb brsiP fib yi' bis 33i3' Dfii ,'7inD b^ip .ntnn n n s i (ita) :DPI3'T nsT .wnann HK riPftn D'PDPD b6ici
'!'!'';)!)) 1»D OPE [D'lbso 6"D] D'flbSP D'3pt 'D1 f)l?'36l SIS pPf) D'jp Tspbi cj'jnpb i'3'ii ]'f>p ,0^'^!? bin 'tiraK :(6pb'3n) Tbipp p"Dn3

••• lor judgment as a continuation of the spirit of Yom
1!. out of a desire to continue the day's spirit of unity
I*.''/ Doo Soloveitchik).
'V "ijJ'a in — From the morning until the evening. Can it
ii Moses judged the people all day long; if so, when did
n't; time to study Torah [or to teach it to the nation
n/i)j? Rather, the Sages teach {Shabbos 10a), this al-
. iliiit a judge who decides a case properly and justly is
• I'-d as if he had studied Torah all day long, and as if he
Hill I'come God's partner in Creation (Rashi).
)' Kg . . . nn^ — Them .. . one comes to me. The verse
HI the plural, because, generally, a dispute always
' '.two people, one of whom — the claimant — comes
•nirtto seek justice (Rashi). According to theZohar,
11 le matter to be adjudicated comes to me. To judge
I V and correctly, a judge must deal only with the facts
' iise and ignore the litigants.
Sforno comments that the reason many people had to
wait so long for Moses to administer justice was that there
was an order of priorities. First Moses had to respond to
questions from the leaders regarding the public welfare [to
seek God]. Then he ruled on disputes involving the leaders
themselves, because this was the best way to teach them
the practical application of the laws, so that they would be
able to guide the people. Finally, he would turn to the needs
of the general population. Consequently, ordinary people
would often be forced to wait.
1 7 . nuf>3 irih — The father-in-law of Moses. By identifying
Jethro once more as Moses' father-in-law, the Torah pays
him tribute as he is about to offer the wise counsel that
would become the norm for all the years in the Wilderness
(Nachalas Yitzchok).
1 8 . h^T\ h'^i — You will surely become worn out. The com-
pound verb usage of the Hebrew is generally understood as

!''!'! i!!|||li{i'ii1l|i''l!!!:'!i!!i|:!^til''
 19/4

2'' Moses heeded the voice of his father-in-law, and did everything that he had said, ^s Mosea
chose men of accomplishment from among all Israel and appointed them heads of the people,
leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens. ^^ They judged
the people at all times; the difficult thing they would bring to Moses and the minor thing theii
themselves would Judge.
JethrO
Leaves 2^ Moses sent off his father-in-law, and he went to his land.

19 i[n the third month from the Exodus of the Children of Israel from Egypt, on this day, that
Arrival at arrived at the Wilderness of Sinai. ^ They journeyed from Rephidim and arrived at \h
Sind Wilderness of Sinai and encamped in the Wilderness; and Israel encamped there, opposite llu
mountain.
^ Moses ascended to God, and HASHEM called to him from the mountain, saying, ".Sc
Pr^pltd shall you say to the House of Jacob and relate to the Children of Israel. " You have SCCK
first day of Sivan, the third month [Missan, lyar, Sivan] from tion for the Revelation at Sinai, and how they were to ecu
the ExoduS' which took place in Nissan. Instead of beginning duct themselves while it took place. Each time Moses wnu
this narrative with verse 2, in the normal Scriptural style: up the mountain, as described in this chapter, he ascemlr.I
Ttieu journ^y^^ from Rephidim and arrived at the Wilderness early in the morning. His first ascent, recorded in this vci m ,
of Sinai th^ Torah tells us immediately which month it was took place on the second day of Sivan, the day after llu'V
and how jtiuch time had elapsed since the Exodus. This is to arrived at Sinai (Rashi).
suaaest th^*- '•'^^ ensuing days and weeks had been filled with rrhlJ r^\l>'^a^\ — Moses ascended. A thick cloud represenliMii
impatient anticipation of the day they would finally reach God's Presence covered the summit of the mountain, nml
Sinai. And when they arrived and saw the mountain where from it the voice of God spoke to Moses after he had iv.
they woul"^ receive the Torah, they encamped immediately, cended part of its slope (Ramban). Moses went up the nn -iiii
without concern for comfort, food, or water.
tain before being called because he had been told in hi-s Hi ^i!
2 •^a^l^3 ^^''-^-- — ^'^'^ encamped in the Wilderness. The peo- revelation, at the burning bush, that Israel would serve ' utii
nle encari^P^'^ "^t °"'y '^ ^ literal, but also in a figurative, at this mountain. Gpon arriving there, he showed his iv.iJi
wilderness- They humbled themselves in submission to the ness to do so. This represented human endeavor [Knui'tn.
word of Ood, for the words of Torah remain only with the Krin'?n], which is t h e prerequisite to eliciting a Divine inili-
UuTnh\^ (Or HaChaim). tive [ttb^^b-i Krn-iynis] (Or tiaChaim).
bKniw? DB^'f^'^ — •^"'^ Israel encamped there. The verb is in nuni . . .^nK*n — Say .. . and relate. The word IMKII, .-.-tii
the' sinqiJ'^'^' '" contrast to the previous verbs. This is to implies a mild form of speech. When Moses spoke to !!•
teach that the huge multitude of people encamped like a House of Jacob, which refers to the women {Mechilln). !•
single person, with a single desire (Rashi). For Israel to rise was to express t h e commandments in a manner suit'-. I (
to its highest calling, it must be unified. Only when it was their compassionate, maternal nature. Women set the I' • •
united in its goal of hearing the word of God could it receive of the home and they are the ones responsible to inciil- -^
the Torah' love of Torah in their children, a task to which their lovii i
The Je^i^^* people showed its worthiness to receive the nature is best suited. Because of this role, a mother :;lit*'.i i
Torah by coming to Sinai in total unity, like a single person pray when she kindles her Sabbath candles that in the rii-i-
with a sing's heart. God reciprocated by urging Moses to of the Sabbath flames, her children should merit the ill <
caution th^ people not to go up onto the mountain while the nation of the Torah, which is also likened to flame-. MM
Godly Presence was upon it, lest many people die (19:21). word T'arTi, and relate, implies firmness or even harshii' >
The Mec/J''^^ expounds that God meant to say that if even for when Moses spoke to (he Children of Israel, which u-i''
one Jew '^^''^ ^° ^^^' '* would be as great a tragedy to Him as to the men, he was to teach the commandments in a lii
if a multit'Jd^ had fallen. Clearly, therefore, when ail Jews manner. This implication of firmness is derived becau*.^ ||i
are united, each one becomes even more precious. This Hebrew T^ri) is spelled with a ^ which alludes to the wo(d
should rri^'^s ^^ realize that every Jew should feel responsi- a bitter-tasting root {R' Bachya).
ble to alie^'^^^ '•'^^ distress of all others; just as God will not 4-6. God's p r o p o s a l . Although the purpose of Israel's " '••
counten^fi*^*^ the loss of even a single person, so must we be ing to Mount Sinai was to receive the Torah, and God
concerned with the spiritual and material needs of all our the Creator and t h e One Who had delivered them from «! >
brethren (R' ^'-^^ron Kotler). ery -— had the right to demand that they accept it, such »
3 This vefse begins a series of communications from God to not the Divine plan. As the familiar narrative of the Sf^ i
the people ^^^ their responses. These communications con- teaches(S(/rei, Vezos Haberachah): God offered theTomlt '•
cerned \vhether Israel was willing to receive the Torah — for other nations, as well, but they all refused it becaurii* il
it had to ^^ voluntary — the rules governing their prepara- commandments of the Torah were in conflict with Hi^^^
1 / U' - ^D / m
n n i niwiQ
naK niyjs Va fe/yh 'i^nn '^li?'? n^/'n yn^i/'i i^ 'u-'^i^-
NniNlp '33T fs'jK 'J3T Njay "75;
V i n ) " :Nn;-ili£7V '3a"Ji pa'Prr 'lan
"imn-riN ny-'7D3 nyn-riK lusu/i :n-ityy n t / i «
:l)aN i'3;-n nyi nstiB '351 niuki ni'? <T T ~ V rt"
•n pBij'? nijn'^r) KnniiaK inyiK'p
|nn Nal'5 nnVP"! ^viKn ^Kii?'
trigija? "nipi ' I ' D T n-iaiij'? insi
iKiio ^3iP^ ''Kntpi inn K~m^ nj^v nty'm nnn i^j ^Knt^*' D^'ID;'] "IB"7J35 i3n,y .
•jjjy! n'3'7 iiQin p-ia ^l3'n'? Kniu
linrrj IWKT i^Nni?'' '33'? ^nrii nrr'N'i DHK t'^xnt?/^ ^'nb i n n i ip^,! n-'n^ hnKn -.
m p i i :{f)n!>'3») D3it:p3 D'TDID IP»'D) of> D3ICP3 'J'D -isini tnft's
'!>] :(Dn} ppibDMi nwii3iw pnno i? -36!: bsn pnh 3l)3 -7^6 pf)3 .^wn^yi
1)10 .nby n w m (A) KDO mmb D'JD .-li; fiiin opfic oipn b^i .immii . i n n
;'/:7li ibpi) -3^33 Dc» DDC'i luf))]: ,vc^ o»3C:i5 vprS)i> i:)i (.PP P3C ;DC) ')CP
,u'P? lift .apyi n^iab :{6pb'3W cito I7D31 orD p c b .inKii na :(.i5 P3C
i;")37 ,Dn3fl) POD i'pi7p7i pDw .^Kityi laab m a m :W3 pi:b3 ooi on6p
i>:)T3 ft'P poiDn nb . n m K i aoK (i) :(.rD P3C ;6pb'3n) p7'a: j'CpP
iiirnKT ariN fib6 .D^'lm Ten '56 O'vw 6b .D3b nacn 06 D''7373 ftb
iilc can more easily cope with problems and poverty than
v/iih the feeling that more powerful or better connected indi-
11' kials are taking advantage of them. Indeed, the blessing of
S'lcmonehEsrei that aslis for the restoration of justice [ng'-wn
i \'mw] includes the related plea and remoue from us sorrow
"If/ groan, for with justice comes contentment.
-'•f. Jethro leaves. Later the Torah speaks again of Jethro's
li .ive-taking (Numbers 10:29-32). There Moses pleaded with
11'Ihro to stay with Israel, but theTorah does not state clearly
>' icther or not Jethro acceded to Moses' pleas. According to
I' i/jj and Sforno here, the two accounts refer to the same
iM'ident: Here, the Torah follows its common practice of
' iiiicluding an episode even though the event in question
I'oppened afterward; Jethro left a year after this narrative,
i 1 ii, the Torah mentions it very briefly in our verse and gives
' in more detail in Numbers, where it actually occurred.
Mier the year, Jethro returned home to convert his family to
ii.ldism. He remained in Midian, but his children joined the
• >wish people, who showed their gratitude to Jethro by giv-
11 his family a fertile tract of land near Jericho. According
'I Ramban, however, Jethro actually left at this point to
' I ivert his family, and then returned. Thus, our verse tells us
iti.ii he left with Moses' blessing. The passage in Numbers
H'liites that after his return visit, he again wished to go back
ii) Midian, but then Moses remonstrated with him to stay.
'i.riiiban maintains that Jethro gave in to Moses' arguments
ititl accompanied the nation to Eretz Yisrael, where he set-
ili'H near Jericho.
maw nsD / 400
T : rV T v J : IT : I T -; j - T ;
ftb pi .ipDp ins .nn itusiy' :]'P"» .iiKia' :f>w P' J'S""?! .IDSIPI cia)
pcb v:5 D'M'bu? piftopn .ju'ft j'5»T mianpi .'OSDP 6b in? (P:3 pn) nisup
7« lb ^'?ll (T3) :P"PB jicb ibbp piftopni ,]wn' ,]IP" .JDITI pn J-31P» pb ,'iii
6b .(:i5 P3P ;6pb'DW T>')7 .rm a i ' a tK) :(6pbow iPPDcn 03 T'Jb .isriK
6"p] D'nn P'JiP n3'7 VD'C ,irp ovs ion ,6IPP DVS 6!)6 3ip:b 7 i i O'P
lyo^i {3} :{:JP PI3-)3 ;J' ,f p 6niP5r) ws oi'O ib'63 Tb» [D'3'3P
D'iip I'P D''7'5-33c 3P3 '333 6bDi ,11303 p'on ODbi oifpb T3iiP nub .niTBiM
?n ,'3'D os^nb iP6'3b o'TDon JPB'DS Ppr^b 6b6 .mos DCnc Dn'3 (6:r b'nb)
19.
t«t^ Arrival at Sinai.
The climax of the Exodus is now at hand. God had an-
swered Moses' early doubts about the worthiness of Israel to
be redeemed by telling him that they would prove them-
selves through their readiness to serve God at this mountain
(3:12). The nation knew that its moment of fulfillment would
be at Sinai; indeed, that it would become a nation after it
arrived there. R'Hirsch notes that earlier encampments were
marked with grievances against Moses — and God — but
here at Sinai there was not a breath of complaint. The nation
knew that it had arrived at its destiny. Earlier, in Rephidim,
in addition to their threats against Moses because of a lack
of water, they were attacked by Amalek (ch. 17). As the
Sages note, the word Rephidim is an allusion to in DrfT i^l
n-iinn, a slackening of the people's Torah study — for a
group of commandments for them to study had been given
them in Marah (see 15:25). This neglect of Torah study led to
the woes associated with Rephidim [see note to 17:8]. Thus,
when the Torah tells us now (v. 2) that they left Rephidim, it
refers not only to a geographic entity, but an attitude. They
cast away the sloth of Rephidim and devoted themselves to
the mission of Sinai. They left Rephidim with this sense of
dedication. As the Sages in Mechilta infer from verse 2, just
as they arrived at Sinai in repentance, so they left Rephidim
in repentance.
1. 'W'>btt*n u>"rrt3 — In the third month. This took place on the
403 / SHEMOS/EXODUS PARASHAS YISRO i9/,s-n

what! did to Egypt, and that I have borne you on the wings of eagles and brought you to M*
^ And now, if you hearken well to Me and observe My covenant, you shall be to Me the m():<l
beloved treasure of all peoples, for Mine is the entire world. ^ You shall be to Me a kingdom c/
ministers and a holy nation.' These are the words that you shall speak to the Children of Israel"
'^ Moses came and summoned the eiders of the people, and put before them all these wonlu
that HASHEM had commanded him. ^ The entire people responded together and said, "Everythiiui
that HASHEM has spoken we shall do!" Moses brought back the words of the people to HASIII M
^ HASHEM said to Moses, "Behold! I come to you in the thickness of the cloud, so that the pet >; >li •
will hear as I speak to you, and they will also believe in you forever." Moses related the wot t /'i
of the people to HASHEM.
Preparing
for the ^^ HASHEM said to Moses, "Go to the people and sanctify them today and tomorrnu>.
Torah and they shall wash their clothing. ^ ^ Let them be prepared for the third day, for on the third < /.i||

ever, sees the flow of the verse differently. The entire world is
God's and all human beings are precious to Him, for they are
higher than other forms of life, but even within this category,
Israel is the most precious.
6. . . . D'jatj'a n?V^W ~ A kingdom of ministers . . . Although
usually translated aspriesfs, the word kohanim in the context
of this verse means that the entire nation of Israel is to be
dedicated to leading the world toward an understanding and
acceptance of God's mission. In the ritual sense, priests, too,
can be seen as having this function.
ufn;? »1J1 — And a holy nation. The "holiness" of the verse
refers to separation and elevation. A holy person is apart
from others because he tries to remove himself from the
temptations and urges that drag human beings down from
the estate to which they should aspire.
7-8. .. . K'il??i — And summoned. Moses summoned the el-
ders as the wise and experienced representatives of the peo-
ple, for they would be the most influential in deciding
whether Israel would agree to accept God's call. All the peo-
ple were present, and as soon as they heard God's word, they
called out their unanimous acceptance of everything God
had said (Ramban). Although God knew their response,
Moses repeated it to God, for an agent should always report
back on what he had been asked to do; it is not proper for
him to rely on his superior's knowledge from other sources
{Rashi). The main thrust of his reply was that the acceptance
was unanimous and enthusiastic (Or HaChaim). As always,
Moses' ascent to the mountain was in the morning, so that he
returned to God on the third of the month,
9. The verse has two parts; God's statement to Moses, which
He made on the third day, and the people's response to it,
which Moses relayed on the fourth day. The sequence is as
follows: After Moses conveyed the nation's enthusiastic will-
ingness to accept the Torah (v. 8), God said that He would
speak to him from the midst of a thick cloud, but that the en-
tire nation would be able to hear the Divine voice. Thus, they
would all know that He had spoken to Moses, and this would
guarantee that all future generations would acknowledge
the provenance and indisputability of Moses' prophecy.
Complete faith in the prophecy of Moses is listed by Ram-
bam as one of the principles of Jewish faith. Even if an ac-
knowledged prophet were to come and perform undeniable
miracles to buttress his claim that he had Divine author iiy ''•
contradict the teachings of Moses, his very claim to SII|IMI
sede Moses would brand him as a false prophet and he w <\\h t
be liable to the death penalty, Because Moses' teachinjji ith
at the very foundation of Judaism, they are not open to < li
pute. In order to establish his credentials, the Revelaliiui 'M
Sinai was public, so that faith in Moses would be b o y i ' '
question. Another function of the public Revelation wnit! i
be that once it became clear to the entire nation that ' h i
spoke to prophets, they would believe in the prophecli-i i »
Moses' successors, throughout the generations.
ntt*1an;\^i — Moses related. On the fourth day, Moses biiiMii!-
back the nation's response to God's statement th;il 11" i
would hear Him speaking to Moses. Their reaction wii-^' "
thusiastic. Inthe words of the Sages: "To hear from anttifih
sary is not comparable to hearing from the King! It is out li
sire to see our King!" (Rashi).
1 0 - 1 5 . Instructions. Once the nation agreed to accttpi >it'
Torah, God instructed Moses on how they should pr(i|'!^'*
This took place on the fourth of Sivan, which was the (li =i
the three-day waiting period. The third day would Me •*•••
sixth of Sivan, and the Torah would be given that nion.i • ^
thus the nation had two full days to prepare. HOW«:'VM i
verse 15, in conveying the instructions to the nation, M''
spoke of a three-day period. Does this mean somethiiiji i>t
than God's command to Moses? According to R' Yosc (' -h
bos 86b-87a), it does. Moses decided on his own tint h<<
needed more than two days to prepare, so he IIIMI'M <•
them to prepare for a full three days. God concurred wiih I
decision, and the Ten Commandments were given •!)• <'•
seventh of Sivan, not the sixth. The Sages disagree (ii'l >
They interpret a three-day period not as a contradi' i Ini ^
asarestatement of God's words. Accordingly, the Toi (til >
indeed given on the sixth. Both R' Yose and the Sa^inh i\\i<
that it was given on a Sabbath; they disagree on whetlit»! ti •
Sabbath was the sixth or seventh of Sivan.
1 0 . nritt^ipi — And sanctify them. There are varioufiliilHi|.
tations of this term. According to Rashi, it mean^ (lii*t '•
people were to prepare themselves for the Revelatinn. fit'
Moses explained to the people that this meant tln'v &tci '
avoid sexual intercourse (see v. 15), this implie-. ihiil <•
"preparation" was to avoid spiritual contamination \Uti'i'-'-
 K'"n / u i n n ' nur-iB
•jVia ilari; n^Vasi nn^rn"? n^JV ''T
iim'?a'? iiDi;i; n'sii?) ini?;j 'g-jj
nia'D"? li'^ajjri KV?!? dx iV3in
l'3'3n -"gig pnni in;!? n; inipni -13 D'-ipyn-'jan n"?!!? •''7 nn'-^n). •'nna-nx nri-iKitt7i
D575 I'jga i^aVo 'nnj; pnfi IWK), E7ini7 •'iJi n^jna n5b;n)3 •'^ vnn nnKi :y-)Nn-'73 ^^
'53 ny '7i?»ri 'i K^njipa I'IVK U^'^JJ
KBV '3DV N"!i3i ntoh Kntf^, •bK-p-',
p'pNri K^iajriB 'P3 n; Tin'^ip-iij TIDI n'?Kn nnn^n-^B HK nn^jfib' nto^] nyn 'apT'? Nnfp']
N1D3 KBy '33 a ' n s i n ;;•• nnfJST --n^JS Va n)?M;^] i^o^ njjn-biD liy^ii :nin'' imy -iiyjs;
n?i» 3inKi I3y3 ;•> b^'Va '•i te n p s i
ntos'?;' nnsi o 0' nig ^ray 'giriB n; :rTin''-V>: Dj;n n.^iTih; nE?'n 3t^^^i ntoj;j nin"" ngn
Nuyi xg'-yg T^V '^jrin KJS KPI l^vn nv? ^•''^K N;3 •'fj'JN nan ni'>D-'7N n\n^ "inK']
Tjiay 'ni^Vs? '"?3? ySU'''T '''13
n; ni{7b 'in) n^yV iMia'n' ^g c))ji n^iv"? i3''nK''. '^^"•iT •^Kiv n-113 byn ypt^/^ "inya
niijk]'?;' "iHKi':;' D~\z Kny 'nans "b't<: nin'' inN''i :mn''"'7N um nn-n-nx niy'n ii::]
n S.W iibbraiiii Nay ni'? 'jn.K
pjint iiniiK> niri'iun'? i n i n ' i nnni
1D35) nnni Dijn nniy^pi Dvn"'7N rf? htyn
; nxn'Vn Nai''3 ns nKn''3n Knvb

'"C7
'jpbi ')'B3 DPI . y i x n ^a •h 'a ,pi3) D3P3P 6PPC 7IB 'b p PBI ,D3BB flbl ,D3b UmiJC D7ip 'b | ' : " P I'P Bn'3B PB3 bB . n n S B ^ inilfV - I I B X
D')P3 717 ')3i iBfi P67 PB3 .D'PE .Duna n a ^ n u ''3 nfin n n x i (i) ;Dib3b
ibip ift3C oi'P ni . n a n x xipxi :(fipb'3W 037' bs bib OPB ' P U I D J
nm aiBii (n) :(fipb>3B) 7Pi' ftbi PIPS to . n n a i n n ^ x :(P':P 3 bftmo I'P
I53p5 Pflbbl BD'b lf)3C3 abp PBCbl ,1P11 pfl b33 ptlBB bfiPC VPC ,DDni3-)S
,i.iD P3C) pbB PB3CD3 'ppc 'Pbc Di' fiipc pppBP Di'3 .'HI osipi n a i nx Bfc IP'P ,I13D' P'bofJl ,D3pf) B'pfjl 1B3 ftcfll DlIB Dlbpjlftl .(DO DDBBlb Dbp
l'6lO 7Bf) ftbC ,PCBB pf: p7 lIBbb 31P3P fl3 ftbfl ,3'i:pb PCl) P'P fli '31 pfit b3C .i'B53 bB I'biiJ fiCDP im .anwi ' s i a bs ipbBcb 7133 -pi 11370
wii ,i)BP P3BB3 .]iur\ a v a (O) :(fipb'PB) 3'i;pb yii 'yb 'jpbcc 'B B71'I .op>3J bB mw 7pfi qiBB I'bymt. 'Bb ,DP'bn f3 DP')3 pfi O'JPD PIBUJ^
01'3 .'lAl nVa 1111 :(DC) T7pfl D'fl3P D'fl'353 OJ .-p nil KDC) bSPB bB P71B iJlB pflC 'Bb ,IP 13 pnr' flBC D76p p ftb6 flTPB 13'fl PIP 7 P » Ssf)
,DOB 'PBBt Pf 737 bB P31t;P .'HI DOT n D T nX :C7Pb 'B'37 6lPC P7PBP BD'l ,P 'P'CB 'jfl qfl .')33 flbl '3 IPO D33' 3VI1B 7Bl6 ,1'B)3 bB 1>P15 pb ,V3l
ri6 Plfni 1))1J7 ,lbBO 'BB BBlCb P'bC 'BB BBltP Pnl7 1>'6 ,-|Bn BlBCb DJlJPtD'bp D'pill D'7iB I'Pl ,(3-B':7' b'Ub) 'Ul O'PbB 0)PB 1'3 fl3'l 'ill D'pbflO -iftji)
nun ^X -p DBB 737b pp'piBC p Dfi .niBM ^X 'n I B X ' l (1) :(DC) l)3bB (n) :iiMnP3 . ' ^ x n a n x x a x i :(6Di'3B) oi3pB psoi ptfnBD'b3 -jji^,
I'm (Ki) n n n i ai'rr DB5B 1)'3'C (T piDS DO DP)B)1 .nnttnpi :(DI;) :(D0 DlCp PlbPDO b3l: ,lb'fll lfl3B 03b 3PB' D3'bB lb3pD OPB Ofl .nnsil
'PBP31 ,C7P3 PCC fiiPC .iiff'bion nii'j :(1V! piDB oc) PCfiB D'b73iB .nuiai 1B3,3'3P 75ifi .n^iio :07ipo PTBC bs 03BB Pttpfcc . m n a nx n m a t , !
|inB3 7mfip I'SBP b3 ,P3iB mcB D'pci 7PP PDP n3rap nb OCB P33 O P 6 P ,Dnif) O'lju D'BbBPC Pi3m D')36I 7p' 'b3 (n:3 pbop) o'pbB nbioi
;l:l D'PDB) P71P3 IPlflBl D7plB fftl ,(flPb'3B ;7:73 Ibpb) D'BBCBP pbfll O'lpfl 'b l'6l 'be D373b 0 P 6 nnflP flbl .(flpb'BB) PlBlfl 76CB PbUD 'b vpp

I national characteristics. Esau's offspring would not tolerate
1 law that prohibited murder; Ishmael's could not live with a
i ,iw that banned thievery; and Lot's would not accept a ban
in adultery. Mow it was Israel's turn.
The significance of tfie above dialogues is that human be-
ltu)s have natures that are rooted in their innermost spiritual
liiices. That nations have their own unique characteristics is
tlie message of centuries of history. The Torah can become
Hie national heritage only of a people that is suited to its de-
lii.inds. Nations nurtured in impurity and wickedness —
mich as the bloodshed, dishonesty, and immorality of Esau,
liitimaet, and Lot — could no more accept the Torah than a
I Midget can touch a vaulted ceiling. That Israel was willing to
ni:i:ept the Torah without even inquiring as to its contents
wiis because it had inherited the spiritual heritage of the Pa-
' I Icirchs that its cousins had rejected.
The process began now on the second day of Sivan, when
ind delivered the first message to Israel, in it. He spoke of
His proven affection for them and promised that, if they ac-
cepted the Torah, ttfey would be privileged — but He made
clear that such a privilege carries with it great responsibility.
God instructed Moses to convey these words without elabo-
ration {v. 6), for, Gur Aryeh explains, Israel had to make its
choice on its own, based solely on what God asked and of-
fered, without being influenced by Moses' eloquence or per-
suasiveness.
4. only? »aa3"'?y — On the wings of eagles. This is an indica-
tion of God's great love for Israel. An eagle carries its young
on its back, so that its own body will act as a shield against
arrows. So, too, God protected Israel from the Egyptian as-
sault at the Sea by moving His cloud between the Egyptians
and the Jews. This was followed by I brought you to Me, i.e.,
to My service (Rashi).
5. n^lp — 77ie most beloved treasure. Although God is the
Master of the entire world, He chose Israel as the object of His
special love, and rejected the others (Rashi). Sfomo, how-
 .il|ili^iil|li/|;!|l|li!||M^^

4 0 5 / SHEMOS/EXODUS PARASHAS YISRO 19/12-1'-1

HASHEM shall descend in the sight of the entire people on Mount Sinai ^^ You shall art
boundaries for the people roundabout, saying, 'Beware of ascending the mountain or touchiihi
its edge; ivhoever touches the n^ountain shall surely die. ^^A hand shall not touch it, for lie
shall surely be stoned or thrown down; whether animal or person he shall not Hue; upon un
extended blast of the shofar, they may ascend the mountain.
^"^ Moses descended from the mountain to the people. He sanctified the people and thoy
washed their clothing. ^^ He said to the people, "Be prepared after a three-day period; do in'I
draw near a woman."
The Day ^^ On the third day when it was morning, there was thunder and lightning and a heavy cloml
of the Q^ (^g mountain, and the sound of the shofar was very powerful, and the entire people thai
was in the camp shuddered. ^'^ Moses brought the people forth from the camp toward God, uiu I
they stood at the bottom of the mountain. ^^ All of Mount Sinai was smoking because HASIIIN
had descended upon it in the fire; its smoke ascended like the smoke of the furnace, and thr
entire mountain shuddered exceedingly. ^^ The sound of the shofar grew continually muih
stronger; Moses would speak and God would respond to him with a voice.
^^ HASHEM descended upon Mount Sinai to the top of the mountain; HASHEM sum
moned Moses to the top of the mountain, and Moses ascended. ^^ HASHEM said to Mo.sfi,
above restrictions against being on the mountain applied experience, which was to remain with the Jewish pe(i|i|i-
only as long as Qod's Presence was there. After the Ten throughout their history. Mount Sinai, therefore, was nol m
Commandments were given, an extended shofar blast was isolated historic phenomenon, but one that should reintln
the signal that the Presence, and therefore the holiness, had an integral part of Jewish life for all time in the form ol Mi'
left the mountain, and all the restrictions had ceased. Thus, Temple. The four levels were: (a) the bottom of the nn nin
Mount Sinai had no intrinsic holiness, nor has it any today; tain, where the people stood, corresponding to the gutr ii
Holiness exists where Qod and the Torah are present. the Temple Courtyard; (b) the mountain itself, correspoh^l
The shofar of Sinai was the left horn of the ram offered by ing to the interior of the Courtyard; (c) the cloud, wh- n
Abraham at the Akeidah, after he removed Isaac from the Moses stood, corresponding to the interior of the Templi,
dltar. Its right horn is the shofar that will herald the coming and (d) the thickness of the cloud []i^r} ny or 'j^nvl, ciom^
of Messiah (Rr/cei d'R' EUezer). R' Bachya {Genesis 22:13) spending to the Holy of Holies, the seat of Qod's Presencr (/•
explains that this is meant symbolically. It refers to the in- Bachya).
tense spiritual strength and fear of God that were Isaac's
17. oin'jNn TiN'i,?'? — Toward God. Onlike the conmii.ii
outstanding characteristics and that were manifested in his
readiness to sacrifice himself at the Akeidah. These charac- practice in which the monarch comes after the people Im'^
teristics were symbolized by the ram, which replaced him as gathered to greet him, here God came to Mount Sinui .luil
an offering. waited for Israel — such is His love for His treasured n.iiifti.
(Rashi).
1 4 . nyrr"'7K "inii'P — From the mountain to the people. 1 9 . . . . lan^ nitfla ~ Moses would speak .. . This phMi'^'
Moses, the quintessential Jewish leader, ignored his per- refers to the time later that day when the Ten Comm.itil
sonal affairs completely; he went directly from the mountain ments were uttered. The people heard only the first two i nut
to the people (Rashi). mandments directly and clearly from God. The other^; w-1.
1 5 . rui^K-bif nt[t^n"SN — Do not draw near a woman; i.e.. do transmitted by God to Moses, who, in turn, repeated UMMI
not engage in intercourse, so that no one would become aloud to the Jews. Obviously, however, it would havt' l.<.,,
ntuatly contaminated {Rashi). impossible for a human being to speak loudly enougli In i^'
heard by the huge multitude that surrounded the moui it .'H i
1 6 - 2 5 . The day of the Revelation, Heralded by an awe- What happened was that Moses spofce and, to make it pi > ---A
some display of thunder, lightning, smoke, shofar blasts, ble for him to be heard, God responded by giving him ii |/i T i-11
and fire, Qod's Presence descended upon Mount Sinai. Thus, uoi'ce {Rashi).
the stage was set for the most momentous moment in his-
tory: God's declaration of the Ten Commandments, a scene OrHaChaim suggests that Moses spoke in praise of * In. t
heard and seen by millions of people. and He responded with the sound of the shofar, thus ;;ii|nitv'
ing His acceptance of Moses' praises.
Based on the verses in this chapter and in Exodus 24 and
Deuteronomy 4, which all discuss the Revelation at Sinai, the 2 0 - 2 5 . Once again, God dispatched Moses to warn lh«' Uf!
commentators derive that there were four levels of holiness, tion not to go beyond their assigned boundaries, but MO^ISF
corresponding to the four levels of the Temple. Thus, the contended that this was unnecessary, because they hnil al
Temple was, in effect, a permanent re-creation of the Sinai ready been told that the result of trespass would be dcoth, M
! ll!!'; Ill |i:.!

ta-y I U' nri'' nwis niwur nao / 404

••• <T ; - : • : IT • j - - CT T T J- •• : u j — •
IIJ'DV n m p -iinp K B V n ; Dntiriia-
ii'iijubi K-jiug pDip^n ito'? n n r i p K
ii'.'ijijriN K-jiu? n-ip'T '33 naiD9

illltf' nKlljlE/K IK D J i r i ' Km^HK

T'pa Djijri' K'J Kitf 3h5 dK Kfiii m
•;-iiu3 pDKj'? iwnip i«N N-jaW
-Si;;; inn-])? nu;a H T ] n n a I'py.i nan W'n '"^^m T
I'lili kiaj; ni'? Nnm p nttfki nrijii-
iiixiiD : i i n ' i ' n ^ n i n ) K B V n ;
11';' I'lal' Kri^ri'? r ? ' n | iin KHV"? :nWK-bi<. iiyari-'jK nip; rn^'W"? n^pi vn nyn
ii,irg nirjim :NnriN i i V ia")i?n liV) nv")?! n'p'p'inii ^^^in nin^ •'U''''7\^n DI'D'TII] ™
'.'{) niqi K-19S '3Di?3 nKri'^jp
' I'l K-JTO '33; l^pn KMH Vg-jil nyn-b3 ~nw)_ TKU ptn "IBV/ Vpi nnn-by hna
I KBv '35 m K^n^ ti'pn N-jsittf
.1:1)) n; ntyti p ' s x i i ' i n n n w i a a
D''ri''7i;?n riN'TpV Qvn-nij T]\V)2 ny'f] :n3n)35 -IU;K r
ih'-iipn in )•'-[ Knip'n rami;'? i"??) lE/y''5'''? ""ni ^"'nc niFiting inv::ri'] njq?3n-i)p m
i' yiDin' :K-)iD ' b i s w a n r i v n i s i
'i n'351 ''?JtiN'7 l a i g i n nVa IJn •'rp-j 1^^573 'ijc/j? "^y^i U7Ka nini P^V -\-V 'VVK •^l^ti
••• liiiKi Kjjna nnin p''?pi Nntytc? T|^in nD'c'n "71^ inii nxri "inn-'73 nnqy nynan D'
• i!iw '3P nirjiu- :N'ID'? X"ITO ^ 3 v n
lii' i>1i?, IP' ''^5'? '1'?'^ K I D ^ ' H R O I ''!*? -i"ip :'7ipn lawi ninb^ni -lan^ nt/'a TKW pmi ^
i ' l i p ' j j ; ; ' •'^WKla :'3p3 T\b ' i j T O nu/'n'? nini Knp'] inn vjnybtf. •'yv "vi-bv nrn''
I i)*':'? nv?toV;' K i p i N-IIU uinV i i ' p i
tlljOj'?;' ~ibN}K3 iniii'ki p'Vpi N"iiP

'"ei
111 fo '5'PB 'D 1B65C 5tl ,ab3 pfllpb 65l'P IPn3 DPflPpb Pfii' B3'3W|:
I 'b5-)311516D 'Db .nfirr m n n n a :(fipb'3B) 63 '3'Db IB65 tti (3::b
i'll (111) :(.PD P3B P'5'53 DP'bB PD331 (DW inipBB XP CbPSC ,1C')7B1
; ,IB6 1B3 ,bi5D )icb 6bf! ,PPD i"'i;a iips ' x c ,i3i op at ps fft .As
'I ,;i5p D'7ip5 fnpB3c 105 bsi ,fo3P o n p tti a'bi3 pp mmp pb ,BBC
' ;li311513 ii5ib imbp ,ipi' tti at 11:333 bi3' .TO be .iioaan :i3i op oat
I' ft'oc an infia pft i3Cb ,11:33 iBib iiBbP aBi .(fr:T o'lji) o'sca 3b
'II '31 (':fi' Bpp) jftp a'ifo ,13 Wi'3 .Dab i3'5a pv pvisb pi) ,BiBt;b
l'|l|'13b IPlfl t'BIBl 1'33B 156 flbft ,a'lf)3 ibtlB 31P3ai ,f!ia flbf) 'lfl3 P3
o:- bdpiP') D'3i 0'13 b!p3 ibipi ,13 6ii'3 .BiBCb abo'e an jtifia pfi i3Cb
|i lifl 13Cb '13 !'Pl'13b IPlBib IPlfl a53P PPfll ,fiia ftbfl O'Bb bip 1P3 '15 '31
^' -fippb I'lfiB ftiac pr b3 i3i'ia »5n . i n a pirn -pm im :(fipb>pB)
• r'l; OB Da'3tfi iscb ,obnPB -p asbi .ifm pipi ibia ifo b3f) ,aai3i pbPB
i; iftipb pn3TO B'BCni I 3 7 B acB a'Pt:3 . l a T nwn :(fiPb'3B) BiBCb
i;!) to 1113 cnpanj ,(.13 P13B) lb P'P' fibi '33f) fibfi aii33a 'DB IBBP fib
'- '113 ,bipa 131 bB 133B' .^ipa ijjsn :BBI:51 I ' 3 1 B ibip Pi'ab P313 ppb
I 'lip in bv 'n i T i (3) :n'iiab cfia 131 bB 03:P' b 0'3bB) pfo B5B'
•ii|; iiibB ,03':3 ibab) D3nB 'Pi3i D'BCa p 'p iBib imbP ,tBB I'bs IT
:• 'nn ,aPBP bB BSBP lap '33 bB )B'iai D'51PPPB1 D'31'bBa D'BC
{3') :(finb'3B) obip iteiP3C ,6B!D Da3 o'a 6bc iBbB .nsn b2 ms^;
bi33a .IHN^ ipfibai bi33a p i3ip' toe p'Db I'BIDP oab B3p .n':aini
.inspa ran :15 bs OTotp apfn ,pfibai ifoi5 nibm) n n w n oab iBifi
B'Pi: ab'poa P'3B aupb i'Pi5 oac i'bpD5b ifop . m " m^ (ji) :ia5p3 ib'66
b'Bb) 0'3 PI' inp ,pto BBBb ibcv . m " :(.PB i'iia5D) PiBip 'pp ai3i
ppoDPi a5'3C pibo p'D 6iP iii6 bip bsi'D Iii:i5't3 . t a m iiona :(i:ii3
ipic fiia .'jann :(6pb'3B) Ptob ffici oa [pbposc fi"Dl pbPDftC p'ai ,bipa
ppi' be ib'fl bp 1D1C1 ,(.13 a5tP efll) to31' 6l3lb flip 6'31B3 pt ,b'fl bt
toft ,1'pCBb B510 oc» a'a top inbB .am bx i n n xa ( T ) :(ftb ft"n5) P'P
,0'B' ppbp <)iDb .DIM' nw'ju;^ n'jna I'rr (lO) :(ftpb'3n) ora bft laa p
aPP3 IBlftp '13lbl .'DV '31 '13131PB1B ipft OV PPB <l'DiaP ,'B'3101' ftia
'PbPa Ol'b 1»3 D'B' PCbebl ,Dlb3 aPB <l'Dia fib P1131P P I P B 15P'5 Pln3
Plb3113 D'P5P I'B'P '13 ,lbba D'B' PPbP b3 .niBK ^K IWjn bn. -.US P3P)
ppfia pibsp ftBp D'B' '3 IIP PBP' ofcp ,aiip bspb pniao a5"PPi 'P'bpp ovb
Bira 133 D'B> acbp apappB bsfi ,fii5BPi IIIPPI apb'sp ipto BII P33C
ni'na (lO) :(.ID P3P) ppbisp pft ftnpbs iiati B'liab 'ifti i5'fti P'IDB
I'PBB 31a ftp'P 13 PlPBb oil 1P3 pi I'ftP PB ,01' bB O'ipPC IBbB .ipafl
'p 1133 DP a5ai PBp3a bft ftifii Dipfti 'ui aBp3a bft ftb Dip 13'5B pi .TBbab
1'3B .mnfjKn r m i p ' j m :(IB ftpp ftBiPSP ;J3-53:J bftpm') IBIB

111 i 1 .ilso the interpretation oi Rambam {Moreh fSeuuchim)
t li.unban. Ibn Ezra interprets that the people should im-
rnic thennselves in a mi/cueh, which, in his view, is also the
mi<,l,ition of the commanci that they were to wash their
ililn,|. Onkelos, however, renders that they were to wash
ii Inthing literally, for cleanliness, in honor of the occa-
* •/;':iaril — You shall set boundaries. Moses was to desig-
nate fixed limits around the mountain beyond which hu-
mans and animals were forbidden to trespass, for if they
were to enter a sphere of holiness too intense for their capac-
ity, they would die. As indicated below (see Rashi, v. 24),
Aaron's boundary was closer to the mountain; the boundary
of his sons, the Kohanlm, was behind his; and that of the rest
of the nation was further bacl^.
1 3 . ba^n i^l^^jaa — Upon an extended blast of the shofar. The

I I
 ill >

407 / SHEMOS/EXODUS PARASHAS YISRO 19 / 22 — 20 / 2

"Descend, warn the people, lest they break through to HASHEM to see, and a multitude of them
will fall. ^2 Even the Kohanim who approach HASHEM should be prepared, lest HASHEM burst forlh
against them."
^ Moses said to HASHEM, "The people cannot ascend Mount Sinai, for You have warned u:,,
saying, 'Bound the mountain and sanctify it.' "
^^ HASHEM said to him, "Go, descend. Then you shall ascend, and Aaron with you, but iJir
Kohanim, and the people — they shall not break through to ascend to HASHEM, lest He burst forth
against them." ^ Moses descended to the people and said [it] to them.
20 ^C_jod spoke all these statements, saying:
The Ten ^! am HASHEM, your God, Who has taken you out of the land of Egypt, from thehoii;*
Command-
ments of slavery.
200, n = 5], because Moses taught 611 of the 613 com- ity of the Promulgator is acknowledged. In the parable (il Hi'
mandments of the Torah to the Jews. The other two — the Mechilta, a conquering king entered his new domain and Ih'
first two of the Ten Commandments — they heard directly populace asked him to pronounce decrees. He respondcti
from God {Makkos 24a). Rashi and Ramban explain that the "First you must accept my sovereignty; only then can I •irl
nation indeed heard all Ten Commandments simulta- forth my decrees." So, too, God said, in effect, "Accept Mv
neously from God, but since ail the words were uttered in a sovereignty; then you can accept My laws."
single instant, they could not comprehend them. Then God ^»ri'?K 'rt —• HASHEM. your God. HASHEM [n-rn-'] is a pin|Mti
began to repeat them word for word, so that the people noun; it is God's Name. However, Elohim, which means t i< M f
could understand. After He had completed the first two, the is also a generic expression that implies power, and a.s .'tin !•
nation pleaded with Moses that they could not tolerate the it sometimes refers to angels, a court of law, or rulers. I m
intense holiness of this direct communication by God, and thermore, it is used to refer to idols, whose foliowet.s mi.
they asked Moses to teach them the rest (Deuteronomy 5:22- sider them to have power.
24). Thus, they heard all ten from God, but were taught eight By identifying Himself to Israel as your God, the Airiii'ilt' ••
of them by Moses. announced that He is Israel's oiun deity and, asSforno • ••ih
Rambam (Moreh Neuuchim il:32) comments that they ments, we are to pray only and directly to Him.
heard only the first two from God, but they could hear only :i''riN:;:ln ^^v;:^ — Who has taken you out. Rashi explalivi wh.
the sound of the Divine voice, as it were, and could not un- it was necessary for God to identify Himself as the Otii! Wlh-
derstand the words He was saying, as the Torah states, the performed the miracles of the Exodus. Since God lidi th
people heard the sound of words (Deuteronomy 4:12), imply- body and human beings can have no true perception (if II:
ing that they heard the sound of the words, but did not hear essence, our concept of Him depends on the circumtilnii' * -
the words themselves, Moses, however, heard and under- in which He manifests Himself. Thus, in Egypt and .»! dh
stood, and then taught the commandments to Israel. Thus, Sea, for example, the Jews "saw" him as a strong VV.n M-^
the people experienced prophecy, for they heard God's fighting their enemies. At Sinai, they "saw" Him .r- -n. ••\
voice, but their faith in Moses was reinforced, because only derly, compassionate Father, Who had grieved ov'i il- -
he understood what God was saying. suffering in Egypt {see 24:10). Such apparent dicliiiliTi^.
GurAryeh explains why God gave all the commandments had led early generations to assume that there wci-' tun'
in a single utterance. It was to symbolize to Israel that the different gods: a god of mercy, a god of stern justice, n n \-'
entire Torah is a single, inseparable unit; rather than a col- of fertility, and so on. Therefore, when God revealed illithn'M
lection of disparate commandments and statements, the at Sinai, He informed Israel clearly that there was miJv *iu--
Torah is one unified whole. Consequently, to contend that Hashem, in Egypt as at the Sea and as at Sinai.
one can abrogate even a single word of the Torah is to affect It would have been logical for God to identify llini'ji'lt ,i •
the rest of the Torah, as well, and is a heretical statement. the Creator of the Universe, a title that is more all-cn i il iin- M L ,
2. First Commandment: To have faith in God*s exis- than that of Architect of the Exodus. At the eleiudril-'f
tence, and that He is eternal and has complete and unfet- level, God spoke of the Exodus because it wo:* n (fhi
tered power. Although slated as a simple fact rather than as nomenon that had been witnessed by the entire nal I- ir i 11 M
an instruction to do something, virtually all the commenta- all knew that there had been a Creation, of course, I 'i 'i i
tors reckon this as the positive commandment to believe in of them had been there; indeed, one might have cun^ ' < '
the existence of Hashem as the only God. The only except b^•'^ — asdoesmostof the modern world — that Ihc m
tion '\s Baal Halachos Gedolos, according to whom this is not had not been created ex nihilo. But no one at Siii.ii • • • i
a commandment, but a statement of fact. His view, as ex- have questioned the majesty of the One Who libi:r.it' I •!
ained by Ramban, is that it is a necessary prerequisite to from Egypt {Kuzari; R'Bachya).
any commandments that we be informed that Hashem is our Among other possible explanations are: The •A\]I-' i I! -•
God, because laws cannot be promulgated until the author- unparalleled treatment that God accorded Isnicl In I it ,

•
 3 / 3 - 3 3 / 0 1 i i n ' niu"ia n i M W I S O / 406

•7i7 i n j a ^ NpV'T Kiaya TripK r u n wan bp_:) niKi"? 'mn''-'7K iDinns nvn ivn in
K ; J U 3 HKi 331'jp | i n | n ^ a ' l 'trjip'?;;
y'-iBi-l? lu/Tjzri' nin''-'7K nwnn nian'an ni) an 33

N-jiu'? peip'? KBj; blai K^ ;; nij?

in')?'? KJ3 r n n p K PIK nx ijipT
;? nb n g i j i 13 ^'ni^'TiiJi KniD n; n m n n''^:^) TH'I^ 'mn'' T'b'N; ii?Kh iint^/^p) "inn-n^ ip
niu'? pm'? i n j Q ; K^ KJaj)) Kjjqai
riEJja nn?in3 ;]ina ^ I B | ? I Nip'?'''! ;?
qin'? i i a s i (NBy nib K"J) KISS)'? riK D''n'7>f "i3i^] :nn^N; <<
I'^Nn K j p j p a ba n; ;; ^ i ^ g u ni3X3*
D'Knii?
iliijjisK T ^nbti ;i N3S3 nijiiab
^ i N n n a y n'aip cinyip'i Kvnxig ;n''7nj7 n''3)3 nn.Yn yiKn ^I'-nKYin IE/^; 415 'nyn

Do'bu i3p» i)'6 if)b Df)i -)Pi: ispn D7f) ]f>tv D6P PIIPS ni'C")c cc
p-jpD fti:) i n s cnpD -j^fii; 7nin .n'jKn Dna^^ ba nx :(ftn>'pn)
.'im -jmb 7if)l)n on p D6 .]3 im') oih)i x^fi 'fic PD ,7116 •51373 nn37ci
7nin ."iMx^ :(Dp} wiD 'jps "71371 ii37 b^ ir PTDI -prnp ,-iii :i'?' fsbi '3J6
.nnsftt yii<>3 TnKirirt ntyx (a) :(DP) i6i 16b bi3i p p iD pjiu vi^p
TODbP •)13J3 D'3 :il)j?c '5b ,in6137 .'b 0'73iiipn VPPP PlSiw:) 6v 'f)75
en: jbPb) TDDD n?3b PPI:W I'bjo nnn •jnfijp rCnm ftbn \po ]h ipbjji
PJPPP '36l yt»ti ObMspn (DP) D'np? OiD^l ,71333CD n»p3 l'3Db DD'O ir
D'? bi3i D'-)iP» I'n^ip ipft f)W '3;f) ,p PVIPT 'PP ^-inbv b6 pifnw
liDb) Pibipo r^f) -inftpp ,D3IP Pibip ppnip vop 'pb ,-)nfi -337 .(fjpb'Dn)
P3-3D PV1C1 n»6p bfi ,p6p pi D'ppp pi pmn '7); ]'63 pibip dp piPD
ft'-)ij';D 7))bb ppnb ;PP IIPPD p'b ,-]'Dbf) ,7'p' ppb inli onbi .(P:D Y'P) p
p'li D:ib 6b (fi':3b op) inps ID6 P-JP' 'P wb inftp 6P on ,bJi3? PPDBS
p'3n .nnasj n»nn :(P:JP i"p} '73b 'b 6b6 ,Dnpf) cobf) D3b P'P' 6b
,D'73i;b D'7313 I'PP D'73P P'3P 6b6 ^Plh 15'6 16 .lb 0'73D DP"Dp PU^D
^ipup "owft ,(P:i Dn37) onin "ibn PD^DD 7')3 D'73D P'3R 17P'1 -jmb 7iDbp
p nP3 Pibrb 6bp DPS ^-JPTI .aya ns;n (iO) :(6p|j'3n) op'bn 7135P
7ib i3ip'i , n i K i ^ 'rt ^N opifipp '7' ba D35» P6 ID-JP' 6bp .'iai iDin»
:(DC) 3T ')Db 31PP 'TP' 61P ib'p6i DPn biD'p PD b3 .an lann baai HPP
D'p-)ip D'p36 5i»» ]'7ic)P ^6 ,p3P PP'D6 P7'7DP PDnp bs .iDim |fl
:(:ipp D'P3f) DP3 P7i3npp pniD3P ^16 .martan DAI (aa) :3inp P6
:pibub opi3'pp bn 13J5D' 6b OP ^6 ,Pii3"?p 3nppb /n hit. nnyAjn
DP3 jnP' ,Pi-3P ppb . y i a i p :J7P33 bu 3i'pPb D'JPIIP VP' .iiyipn'
inpm nop DP3 7'ppb i n i '3'6 .airn bar K"? (aa) :oi-}D DPS PCP'I
.11 "1^ (13) :pip-) opb i'6p pibijb ibsi' 6bi ,ow npbp DTP DP ]'7niw
pijps 1P16 I'fifpi pnpi PpDp D7ip 076P P^ I'nmp ,P'JP DPS 7]3PI
,-]PD DP 16 bis' .manam -]nj7 ]-irTKi nnn ni'?s;i :(f)pb'sn) PPPP
,iDiDb rji'pn pp6i ,-]»bPb Pi'pj) PP6 ,:ipw •}in6 .PP6 p'bui i»ib 7inbP
njjni ,DWDP p iPT pp6i ,IIP6P ^PT PJ) PPD .oninb PS'PD D'JPSPI
6ipn D"r6 .oa yi3» p :(DP) -n ^x m'jy^ D3in P6 l o i m bx -jp'i; b^
PSWD 6'pps oip6bn Pp7ip:p PS'P bs -pi p .IPIOP rr i3'6 pp ^pp 7ip)
"laTi (X) :ir p6ipp .DH^x inx»i (na) :pp ^ppb 7ip)P PJPPP ipps
'Db [.6;"7 i»uipi bbpp 6b D'pb6 tmh 6ID pi] ,p7 6b6 o'Pb61'6 .nirrbx

was inconceivable that they should disobey. Nevertheless,
God sent him to repeat the warning, which he did. God knew
that the people might disregard the threat of death in their
zeal to come closer to the source of the Revelation. If the
purpose of life is to elevate oneself to a higher spiritual exis-
tence, then one could be ready to give his life to achieve
;iuch a goal. But God does not want this. He wants human
Iseings to remain alive and bring holiness into their earthly
lixistence (see Tur, Or HaChaim).
20.
'fl^ The Ten Commandments,
W h e n the H o l y O n e , Blessed is He, presented t h e T o r a h at
Sinai, not a b i r d c h i r p e d , not a fowl flew, not an ox l o w e d , not
•in angel ascended, not a seraph p r o c l a i m e d ^^T^, Holy. The
sea d i d n o t r o l l a n d n o creature m a d e a s o u n d . A i l o f t h e vast
universe was silent and m u t e . It was t h e n t h a t t h e V o i c e went
f o r t h a n d p r o c l a i m e d , lamHASHBM, your God! (Shemos Rab-
bah 29:9). W h e n G o d revealed H i m s e l f to Israel, the w o r l d
fell silent, because this m o m e n t was pivotal not o n l y to Israel
b u t t o all o f C r e a t i o n ; h a d Israel not accepted t h e T o r a h , the
universe w o u l d have c o m e to an end [see Shabbos 88a].
A s G o d h a d t o l d Moses (19:9), t h e Revelation a t Sinai
w o u l d cause the people to believe in h i m a n d in later
prophets as well, for they w o u l d see a n d hear t h a t G o d
speaks t o m a n . E v e r y m e m b e r o f the n a t i o n experienced
p r o p h e c y d u r i n g that u n p r e c e d e n t e d a n d u n m a t c h e d event;
t h u s , t h e y w o u l d never d o u b t t h a t p r o p h e c y was a reality,
not a p r e t t y f i g u r e of speech.
W h a t exactly d i d the people hear f r o m God? O n t h e one
h a n d , the Mechilta teaches that G o d recited all T e n C o m -
m a n d m e n t s t o g e t h e r in one instant, i m p l y i n g that Israel
h e a r d a l l t e n f r o m G o d . However, t h e Sages teach t h a t t h e
n u m e r i c a l value of the w o r d n n l n i s 6 1 1 [n = 4 0 0 , 1 = 6 , 1 =

THE TEN COMMANDMENTS ARE READ WITH TWO DIFFERENT SETS OF 7ROP OR CANTILIATION NOTES. THE VERSION PRESENTED IN THE TE>Cr IS
USED BY THE INDIVIDUAL WHO IS REVIEWING THE WEEKLY SIDRAH. THE VERSION USED BY THE READER FOR THE PUBLIC TORAH READING ON
THE SABBATH AND ON SHAVUOS APPEARS IN A BOX ON PAGE 415.

!J!!'il!ill|if!l|l!li-i'll|||hiii!i
"'liiili^ 'iiii':':i!|;''
• liil!!'' it
409 / SHEMOS/EXODUS PARASHAS YISRO 20/3-/

3 You shall not recognize the gods of others in My presence. '^ You shall not make yourself ,\
carved image nor any likeness of that which is in the heavens above or on the earth below <u
in the water beneath the earth. ^ You shall not prostrate yourself to them nor worship thmi.
for I am HASHEM, your God — ajealous God, Who visits the sin of fathers upon children to ttw
third and fourth generations, for My enemies; ^but Who shows kindness for thousands fvl
generations] to those who love Me and observe My commandments.
^ You shall not take the Name of HASHEM, your God, in vain, for HASHEM will not absoltM'
anyone who takes His Hame in vain.
ishment, but in other matters 1 am gracious and merciful." In is vain because the oath serves no purpose. The term H)1{',
the context of the jealous husband who claims that his wife uain, appears in the verse twice, and in line with this didurii
has lived with another man, he refuses to give up the faithful- of the Sages, Onkelos translates it in two different ways in
ness to which he is entitled. uain and falsely, referring to the above two kinds of orttliN
taiaa-bj; n^K pjj — The sin of fathers upon children. In re- •n n^il ith 13 — For HASHEM will not absotue. When soiiin itw
sponse to the question of how children can be punished for uses God's Name to validate an oath, it is as if the |)(*r*i<hi(
sins they did not commit, the Sages explain that children are says that his word is as true as God's existence. For him '"
punished only if they carry on the sinful legacy of their par- violate his oath, therefore, [or to trivialize it as in th<^ aiui^n-
ents as their own, or if it was in their power to protest, but examples] shows that he holds God in contempt; tht-rttlfKP
they acquiesced to the life-style that was shown them, if so, God will not absolve him {Ibn Ezra).
they show that they ratify the deeds of their parents and
adopt them as their own {Sanhedrin 27b). History shows that 8-11. Fourth Commandment: The Sabbath. Ihr- Ui-,\
when sins are repeated over the course of generations, they three commandments demanded our acceptance ol Unit
become legitimated as a "culture" or an Independent "life- forbade us to worship other deities, and forbade us tu Film.
style," so that they become regarded as a way of life and a Him disrespect by taking His Name lightly. The fouiih miii
new set of values. Thus, children who consciously accept mandment orders us to remember that He is the Crcnlm I .
and continue the ways of their iniquitous parents are forging observing the Sabbath, for it is the constant remindn H(HI
a pattern of behavior that has much more force than the God created for six days and rested on the seventh. MnbiiHti
deeds of only one errant generation. Thus, children who observance, therefore, bears testimony to this cori<;«'|tr nh
adopt the ways of their parents are, in a sense, committing the commandment to do so follows naturally upon IIIL= ri( i
more virulent sins than they would be if they acted only on three.
their own. God refers to such people as My enemies. This commandment is composed of two com[»l<'Mit!|ii!ii,
precepts: m^i. Remember, as it is found in our pas;iii(jis MI
In line with the Talmudic dictum that a child who had been
I'mvj, Obsewe, as it appears in Deuteronomy 5:12. I Uc > Mh
i<idnapped and raised by non-Jews is not responsible for sins
mandment to remember requires us to sanctify tin- :iiil'lff|i'
that he never knew were wrong, a Jew educated in an assim-
by doing such things as reciting Kiddush, wearing I li ir. UiV
ilationist manner would also not fall under the category of
ing, eating fine food, and devoting the day to tin- ••huh •-
this verse.
Torah and the service of God. Shammai the Eld<'i WHMIIJ I
Even in such a case, the punishment for the sins of parents member the Sabbath at all times, even during Ihr «'HH'
does not go beyond the fourth generation. However, the next Whenever he came across good food or a good giii rimiit t|i -
verse states that God shows kindness for thousands of gener- he needed, he would put it away for the Sabbath, II li* > HI;
ations, meaning for at least two thousand generations into across something better, he would set that one asi'l- t- '
the future. Thus, the reward for good deeds is five hundred
times as great as the punishment for sin (Tosefta, Sotah 3:4). Sabbath, and use the first, inferior one during) i.l
Thus, the Sabbath and ways to honor it were alw.i\
7. Third Commandment: Prohibition of vain oaths. This mind (6e/fzah 16a). Although Shammai's course li i. ' 1
commandment extends the concept of the previous one. chically required, it is an illustration of giving con.'sh.ni 1
Just as it is forbidden to show contempt for God by making to the day that proclaims God as the Creator,
an idol, so it is forbidden to disgrace His Mame by using it for The injunction to Obserue is a negative comni •\'-
no valid purpose. that requires us to honor the Sabbath by refnilnm •
The plain meaning of the verse implies that it is forbidden work and any practices that would diminish tln' • • 1
even to utter God's Name casually, for no valid purpose the day. Since the Sabbath commandments II'-M
(Ramban). Deuteronomy vary from the positive commandmciii
The Sages (Sheouos 29a, Yerushalmi Sheuuos 3:8) ex- berto the negative commandment observe, thi_': '-(u '•
plain, however, that the commandment forbids the use of {Mechilta; Sheuuos 20b) that God gave both vrrntm,
the Name to validate either of two varieties of vain oaths: (a) commandment in a single utterance — which iiidi-
to swear that a wooden object is wood, which is vain because both elements of the Sabbath are inseparable: 11 ..
it is so obvious that there is no reason for such an oath; and honored both through positive behavior and ll"i
(b) to swear that an obviously wooden object is gold, which avoidance of desecration {Rashi; Ramban; R' /i.i- 'ti,
rx/ 3 n n ' nurna maw "lao / 408
^'7 ni^ifn-K"? :''J3"'7i7 wirii^ D^V^? 3"? •Tn^"^'?
f-ixa -iE?xi "^yKi)? Q^gtj/a ^E/^f miJ3j;i-'7D) "pp?
lO^N;) K3K 'IN i«riV?n K^i Jin'?
DnV mnpt?/n-K^ f-jKb" n n n u D^B? nK?Ni nnpip
1>J3 ^y jnat! 'ain lypn K.3p_ ^K

•'pna'7 OTa TPVii"? is 'KJIC?^

•'3'?K^ la^u nayii :)lniinaK i n a Kb- :''!?'i¥'P ''')W'?i •'3i:j>5'? ci''3V^^ i p n
>n'n K^i :nlp9 n o A i 'arji'? pTi
nin'' Wpji Kb '3 KiE^"? -xTibK mn''-Du;-nK xfc/n
Iv-: < J- : ^T - i I.V v; j t- v UT •

'"O
,ii)ij')n? ^^ti^Ufh :DOpnI) si im; .("pb i:"?j»nD5f) 65p pel) b .cot:) .-ijih) onb .^h mm wb (X) :(ftpb'3») D'73pb 0'73p 6bi VP ^bnb o'73i?
•iDD "iiw [.'lAi i o n ntfiyi] .{:o p7?)p) DCI'7'3 DP'PU^ np^n prni^w ,D"p' 6bn I'sn -^s? 'ii:i5p ,DCP' 6bp iSbfi 'b pft ,ib PC::P f)b ^nft^c 'pb
i^vn bu PTP' ;i5ip 07J5 n6i»: .117 D"pi6i 7D "330 oicb ociD 0761; Di6cp D'ip6 hbf) PiPb6 ])'6c -nnnN a'n^K :(oc) ^b D'P' 6b -jnib 7inbn
npiD 6pi)DiP) D"5i6!i in pni7 ?i33-)61) ifc ,pi6)) cnp i» pnf) pvis-flo pb::p 'pb: 6IP 'ftsjc ,'Pbif onnfi D'pb6 p-jDb pp' fjbi .{DO D;;i'bD D'pb6
^D ,i?i7\') n6 Pi:ci DSCs ,61c PIMJC int'^i .b^i ,D5n ,KIB'^ (T) :(7:: D'ppii ,DP'73irib onph DPP ,D'-)n6 cobft pr>h ')3^ .ibi6 ppb6 onnpb
(in? Onis-jpp ,ipc 'b 'JCP 6"Dl (.P2 pmoc) 3p[ be 6pc p6 ic 7i)3P hv :(Dp) Dbip» n'3» i:'6c "jpft 6P ib'fiD onm Dni6 o i u p*f)i 0D'b6
SE; Awe p6 bp 7inj3 bi? ,»I7'P PIS Pijcb PSCJ ,611: P»13C icir '6 -jo'p? •5170 ipili 6b6 D'3?iD P713D bu iipi) 6b -jn^P ftbp ,D"p '56P im bo .'ja
^c bi? ,b3Pbi D:nb 3?3p:i pr ,WW-7P3 ,]iK pcb pI;Ii^p .(.PD PIDISO 3Pf iD'Hura itETK •)37 b5 p)WP .njiMji bai :bDwP DC bp .^oa (T) :(DP)
i(D:ft P1UDP 'bp o"3m o^"5i ,n:j Piisuc 'ubcn') pfi pb bpi p p D'3:i3 P713P ]ip bP biP»b 1P7P ip -jjip p'6i p-jwb A;pn .wp!?«(n)

• Mve Him the right to impose special responsibilities upon
11 i(;m (Ibn Ezra), and was sufficient proof that the motivation
1 'i' Mis commandments — even those that might seem harsh
was love of Israel (R' Yonah). Zohar explains that the Ex-
niius is singled out for its spiritual connotation. God re-
il(n;med the Jews from the forty-ninth and next to the abso-
luli! lowest possible level of spiritual contamination, and this
I. why the Exodus is mentioned so many times in the Torah
'HLI in connection with many commandments.
b Second Commandment: Prohibition of idolatry. This
lumandment comprises four separate negative injunc-
I lb, (a) It is forbidden to believe in idols; (b) it is forbidden
I make or possess them; (c) it is forbidden to worship them
liii ugh any of the four forms of Divine service — which are
II tration, animal slaughter, bringing offerings or libations
' vine or other liquids upon an altar; and (d) it is forbidden
J jrship an idol by a means that is unique to it, even if such
III thod is not used for other deities, and even if the service
uld be considered disrespectful in any other context. For
iinple the idol Pe'or was worshiped through public defe-
iMon and the believers in Merkulis (Mercury) worshiped it
I I rowing stones at it. If performed before other idols, such
;ould be permitted expressions of contempt. But to the
I hippers of Pe'or and Merkulis they are the prescribed
i 111'! of worship, and are therefore forbidden to be per-
HI d before those idols.
1 p hv ~ fn My presence, i.e., as long as 1 exist. Since God
f rnal thisprohibition.too, ispermanent{/?as/jO-Todefy
imman king to his face is the worst form of treason, and
God is omnipresent, idolatry is an unpardonable af-
' ' (Ibn Ezra; Sforno).
I ( tmbam, Ramban, and others trace the development of
idolatry from early history, when it was clear to all that there
was a Creator. People began to feel that by showing respect
for the intermediaries through which God controls the uni-
verse, they were displaying reverence for Him, much as one
honors a king or president by showing respect to his emis-
saries and ministers. Then, in time, people began to believe
that these forces and beings had independent powers, and
came to worship them as independent entities. At first they
worshiped the angels, which are heavenly, spiritual beings. In
time, the cult spread to the heavenly bodies and even to peo-
ple of exceptional ability, such as Pharaoh and Nebuchadnez-
zar. The idolaters felt that their worship would increase the
power of the heavenly force or the king that guided their des-
tinies, because they would have the merit of the multitudes,
in addition to their own considerable powers. Later the cor-
ruption spread even to the worship of shedim, or demons —
evil, semi-spiritual beings. The prohibition in this verse refers
to all beings of any form that can conceivably be worshiped.
T:3m^ . . . ^pQ — Cawed image... likeness. This verse pro-
hibits not only the worship, but the manufacture of idols. A
earned image is a three-dimensional, accurate representa-
tion of something, while a likeness is a symbolic image,
which may be either sculpted, drawn, or produced in any
other way (R'Hirsch).
5. K^j? — Jealous. The Torah uses the expression jea/ous
only with reference to idolatry and to a suspicious husband's
claim that his wife was unfaithful (Numbers 5; 14). The term
refers to an abuse of trust and someone's refusal to give up
something that is rightfully his. In the context of idolatry,
God alone is entitled to the veneration of human beings, and
He will not countenance worship of other beings. Mechilta
teaches that God says, "For idolatry, 1 zealously exact pun-
411 / SHEMOS/EXODUS PARASHAS YISRO 20/8-13

^ Remember the Sabbath day to sanctify it. ^ Six days shall you work and accomplish all your
work; ^° but the seventh day is Sabbath to HASHEM, your God; you shall not do any work — you,
your son, your daughter, yourslaue, your maldseroant, your animal, and your convert within your
gates — ^^ for in six days HASHEM made the heavens and the earth, the sea and all that is in them,
and He rested on the seventh day. Therefore, HASHEM blessed the Sabbath day and sanctified it.
^2 Honor your father and your mother, so that your days will be lengthened upon the land thai
HASHEM, your God, gives you.
'3 You shall not kill; you shall not commit adultery; you shall not steal; you shall not
gives us, but He is the Ultimate Provider. other ulterior motive, and not swear in their names. Cei
The blessing and sanctirication refer to the individual Jew's tainly, anything else that brings them honor is required by
heightened capacity to absorb more wisdom and insight on this commandment (Ramban). A second commandment TV
the Sabbath than on other days (Ibn Ezra). The Sabbath is garding parents — that children must "revere" or "fein"
blessed in that it is the source of blessing for the rest of the them {Leuiticus 19:3) — forbids any act that might offend
week, and it is sanctified because it draws its holiness from them or reduce the esteem in which they are held.
the higher spiritual spheres {Ramban). Indeed, in the literal 1 3 . Sixth Commandment; Prohibition against murder.
sense of the verse: wiT-np\i} ""a, for six days — rather than nST'innS— You shall not kill. Afech/Ha notes that the first con >
nii7iiJ3, in six — implies that God created the world to last for mandment of the second tablet corresponds to the first of th''
only six days plus the Sabbath. Then the Sabbath gives the other one, faith in God. Someone who truly believes in Goi I
world the spiritual energy to exist for another week, and the as the Creator and Sustainer of human life will not comnill
cycle goes on continuously {Or HaChaim). murder. It is not coincidental that the modern world's accoi
erating loss of faith has been accompanied by an increaslni i
1 2 . Fifth C o m m a n d m e n t : Honoring parents. The Ten
cheapness of human life.
Commandments are inscribed on two tablets, five on each.
The first tablet contains laws regarding Man's relationship Many have noted that a prohibition against murder seL-nUi
with God, while the second refers to relationships among to be so obvious that it hardly needs to be included in the '\'v\\
people. This casts a revealing light on the significance God Commandments; murder was prohibited to all mankind,
attaches to the honor He wants us to show parents, for this long before the Torah was given, and it is in the code of even
commandment was included among those that refer to the the most primitive societies. These commentators expUiln
honor and reverence that are due to God Himself. When peo- that the Sages regard the Ten Commandments as guidi'
ple honor their parents, God regards it as if they honor Him, posts to more elevated behavior than the literal translation nl
for, as the Sages express it: There are three partners in a hu- the words would indicate. For example, the Sages descill"=
man being: God, father, and mother. If someone honors his many things as tantamount to murder, although their pvt [."^
parents, God considers it as if he had honored Him. But if not, trators are not liable to the death penalty. Among them ni *^
God says, "1 did well not to live among them, for if I had causing someone significant embarrassment, failinji In
dwelled among them they would have tormented Me, as provide food and safety for travelers, causing someone i.(
well" {Kiddushin 30b-31 a). Haamek Daoar comments that the lose his livelihood, ruling on halachic matters for which im*<
version of this commandment in Deuteronomy 5:16 adds the is not qualified, and refusing to rule when one's wisdom U
phrase as HASHEM, your God, commanded you, in order to
needed. In this sense, the Ten Commandments are not imlv
stress that despite one's natural love for one's parents, they
very broad, their breadth depends on the stature and ar-m]
should be honored not merely out of love and sentimentality
tivity of the individual.
— for unfortunately, such emotions are often fragile and sub-
ject to change. Rather, one should always be aware that re- Seventh C o m m a n d m e n t : Prohibition against adullcty-
spect for one's parents is part of his obligation to God. ciNan K'b — You shall not commit adultery. By definition, thi-
term refers only to cohabitation with a married wouitii*
Respect for parents is a cornerstone of faith in the entire which is a capital offense. It is parallel to the second cniii
Torah, for our tradition is based on the chain from Abraham mandment, which forbids idolatry, for someone who biMrnv"
and Sinai, a chain in which the links are successive genera-
the marital relationship can be expected to betray 0'*'
tions of parents and children. Thus, this fifth commandment
{Mechilta), This concept is alluded to above, in the comin«ii
is the guarantor of the previous four (see Meshech. Chocti-
mah, Leuiticus 19:3). tary to verse 5.
This commandment, too, has many levels beyond th» lH
The term "honor" refers to deeds that raise the status of
parents or provide them with comfort, such as giving them eral one. Thus, the Sages speak of certain kinds of imptupf
food and drink, dressing them, and escorting them (Rashi to fraternization and behavior that can incite sensual luiil m In
Leuiticus 19:3). The honor due to parents is similar to that ing tantamount to adultery itself [ n l n v i Nnrnx]. Siniltsfl-d
which the first three commandments render to God. They to interfere with someone's livelihood is an extension iil Mi!
must acknowledge who their parents are, not do anything prohibition, because it shows disregard for another's i l(,|lt(=i
that might cause them to be disgraced or degraded, serve Eighth C o m m a n d m e n t : Prohibition against kidna|)ln|j,
them unselfishly and not for the sake of an inheritance or any aaaJiK^— You shall not steal The Sages (San/iedr/ViHtirt)»-
j'-n / 3 n n ' na/na nintf lao / 4io
nitoivi T3j7n D^a;; niyu; :itt7'7i?'? nga/n DII-HN ntoT ^.-n
l a y p i nb^F\ I'lpl'' K H B O : n n w i | j ^
Kn?!? nijv'aE; Nnvi- :'nri'i3y '75
•Kb ^'•n':^ nin''^ mvj •'ynifn bi'') ::iri?K^jp-'73 <
^innKi ^iny ^nni ^ n i i nnK nDK^)p-'73 nti/j/n
Ti'V?! iniPSl TI??? in^ai T)?i

n;i KB;: n; NVIN n;i KJIJW n;;? 135

ni^K-'73-nKlb;n-nN;pKn-nKin'!pK'n-nN:mn''
13 ^3? nijv'aiy Nnl'a n:) jms ^ ^a na\yn DI'-TIK mn'' 'nna p-'7V ••ynii/n ni'3 nan ni
\.x - - J V a i J - " I -• - i\- • : - J - - I T - T
ijj^ 3' ;nt?^j2i NnaWT Kn1' n;;? ^ n a
I'lal' ti3T'1 '7n3 •qiaK ri;i III3N n;
K^r -.T^b art; •^rr^s J'T KVIK bv im ^••n"'?:^ n]n''-"iK7>f Timtin b^^^^'^ti II^IK^ ivnV
K^ :aiJ)P K^ ;ci«lyi Kb :U7?3 ^lUpn
'"p-3
Dr3i (7':f)i ibpb) PDV Pin P'bbnn pi .nn6) 7Pf) 11373 iinpi nisi .iiai (n)
i"p DD'D 7i!5>l) .PDisn inins s'p:;:! bi:'33 .lymu/n ana nan {«») :(.f):p PCDP D'i'73 (!i':3? D'-)37) OPUp PSliP tt J?! .(P:P: •337J53) D'P35 'SP P3PD
o-)3 .iniynpn .ina :(6nl)'p))) P3C3 n: fjp'C PB'J'31 1IJ)1'3 ip^fiinc D-jto .(p::ip Dn37) ci'bi? fty Pny (fp:m fj-)p'i) ^ P ^ PP6 P H P pi .(3' pipD op) -jb
lynb (i») :(Dn) 13 iiv O'D ^ic ,in3 iCJpi ,o:cn onb 'CP3 il)Di:b ,]n3 ]ipb .-]^21 :(6pb'3j; ;3':3p D'bpp) 'ppnp ir D'PP coif) i37 wb -jnftjp fnp
Iipnpi) ?-5ip ns-jp .)n5p' i6b D6I T B ' p^nf)' 733P of) .yai |i3nK» pp ,pnP5 pi .(rp:3 3 bliinp) P33I iibci , ( K 3 3 P'PP') ippi bi:f) in? ,61? bi»D
fiif) <ii6'3 j'6 .r\HiT) ith (Ai) :(Dp) p i6b I)b:)5i i6b p iliDfi ,D'p-)7) o:> :{.rp Pi'3) P3pb P'nin 6DP ? P ' pp ^b ]»7f 3 D6P ,P3PP DV pf> rw iipf b 3b
PDfiTOi fj^iw pni' Pin [P15T PP6 P6 <ifo' -)tb 'lai p'6il •jnfijp p'6 pp63 6bp P'lpB iPsfrbn b? ib'63 T : ' P 3 6P' P3P 63PP3 .inaxbia ^3 n^tyyi (U)
i<h :(3i>:tp bftprn') O'-^f pf) npp pcf) PPP PDfJsnp ciplip inifji.(':? 6-3p'i} 6b6 p'616 .D'?ppp ib6 ."inai ^33l rrriN o :(6pb':n) P3f)bn -jpf) x i n p
O'd )b .\\W 3)1J3 (6':p' f)1p'l) 13PJP f>l> .-337)3 31PX PlpD: 3)133 .313311 pp'3p bD D'bi7J TPOb f)bf) 63 f)b f)bli ,00 jnonn -333 np Pinft ,D'bm

6. 113T - Remember. The word is not truly a command;
i.iither, the Hebrew form used by the verse is an infinitive
verb, to remember, implying that one must always remem-
ber the Sabbath. This also applies to its counterpart in
! h'.uteronomy 5:12, the infinitive verb "iinttf, safeguard, so
I hat one must always be conscious of the responsibility to
I 'revent and avoid Sabbath desecration {Rashi).
Rashi cites the practice of Shammai the Elder, that
/whenever he purchased a fine item, he would set it aside for
il»; Sabbath. Although this is not the halachah, Ramban
• irees that it is meritorious to do so. In practice, we con-
I ^ntly remember the Sabbath in our prayers by referring to
till! days of the week according to the Sabbath; the first day of
ilic Sabbath, the second day of the Sabbath, and so on.
The verse also is understood by the Sages as the com-
!iitindment to sanctify the Sabbath by mentioning its sanc-
IIIV In the prayers or in Kiddush. The requirement to use wine
III the recitation of Kiddush, however, is of Rabbinic origin
I c'lachfm 106a, Mechilta).
II i;?"? — To sanctify it. The Sabbath was given us as an instru-
iiHMit through which we can come closer to an understanding
HI Ijie spiritual essence of God's creation and our own poten-
I i.il to grow. All week, people are forced to grapple with their
pliyHical and economic requirements, but on the Sabbath
Mny can and should devote themselves to the study of Torah
MH\ ihe service of God. They should seek out people who are
()! -M in these areas so that they can learn from them and em-
''tiiii> their behavior. In this way, we bring sanctity to the Sab-
' iiii day (/bn Ezra; Kam^an).
!i 0. The commandment of the Sabbath includes not only
t (I, but attitude, for when the Sabbath arrives, one should
feel that all his work is finished, even though his desk or
workbench is still piled high. This is indicated by the verse's
statement that one should accomplish all his work in six days
— literally speaking, this is an obvious impossibility —
rather, it means that no matter what is still left to be done,
one should feel as much at ease as if everything was finished
(Rashi). This feeling is natural if one absorbs the lesson of the
Sabbath that God is the Creator. Just as God created the uni-
verse and provides for all its creatures, so He will surely
provide for those who faithfully obey His commandments.
It is also forbidden to allow minor children or to ask gen-
tiles to do anything for one on the Sabbath that one is forbid-
den to do himself.
1 1 . nail — And He rested. The verse speaks of God having
rested, even though the concepts of exertion, fatigue, and re-
juvenation cannot apply to Him. This is to suggest that the
prohibition of Sabbath labor is not dependent o n how strenu-
ous an act is. It is just as forbidden to carry a handkerchief
and a key in a public domain as it is to be a stevedore, "^he
sense of a Sabbath labor is not measured by physical exer-
tion, but in terms of productive accomplishment within the
halachic parameters set by the Torah, whether or not it is
"hard work" in the colloquial sense (Or HaChaim).
^MK*"?!?^!... 113 — Blessed... and sanctified it. God blessed
the Sabbath by providing a double portion of manna on Fri-
day so that there would be food for the Sabbath, and He sane-
tified it by not giving manna on the Sabbath, so that no one
would be forced to work to gather food [16:22-23] (Rashi).
This isa lesson for all time: God provides for His children who
observe the Sabbath. Prosperity does not come from work
and intelligence; they are merely two of the tools that God

Illll'llilll!'!" I!|i9 111 t^illii :i:||l!!!'' '

iili'ii||':tli|||'.''
I
!••• ::|ii'i:i!l!l|iMi
Ml' •:.ii.,-.i
liliiii '':
413/SHEMOS/EXODUS PARASHAS YJSRO 20/14-2(1

bear false witness against your fellow.

^'^ You shall not covet your fellow's house. You shall not couet your fellow's wife, hih
manservant, his maidservant, his ox, his donkey, nor anything that belongs to your fellow,
' ^ The entire people saw the thunder and the flames, the sound of the shofar and the smokii ut
mountain; the people saw and trembled and stood from. afar. '^ They said to Moses, "You
speak to us and we shall hear; let God not speak to us lest we die."
^^ Moses said to the people, "Do not fear, for in order to elevate you has God come; so Ifhtl
awe of Him shall be upon your faces, so that you shall not sin." '^ The people stood from nlni
and Moses approached the thick cloud where God was.
^^ HASHEM said to Moses, "So shall you say to the Children of Israel, 'You have seen th-Af i
have spoken to you from heaven. ^° You shall not make [images of what is] with Me; gods 11/

thought would never enter his mind. The point is that sensi-
ble (ogual peoplelongtoacquireonly things that are within
their frame of reference, but not things that are beyond the
scope of their imagination. Similarly, if someone had com-
plete faith in God, he would recognize that property that Qod
wanted his neighbor to have is as inaccessible to him as the
queen to a poor peasant. If so, it would never dawn on a
person to covet his neighbor's belongings. Seen in this light,
one who covets what is not his demonstrates a lack of faith
m God It IS surely the proper province of the Torah to com-
mand that one develop such absolute faith (Ibn Ezra).
R' Husch notes that this last commandment is one that
only a Divine Lawgiver could have decreed. A mortal ruler
can legislate against such acts as murder and theft, but only
God can demand that people sanctify their thoughts and
attitudes to the point where they purge themselves of such
natural tendencies as jealousy and covetousness.
Mechilta draws a parallel to the fifth commandment. A
covetoub person will have children who dishonor him, be-
cause selfishness can lead people to overstep all bounds of
decent conduct, putting selfish desires above all other con-
siderations.
1 5 - 1 8 . The nation's fear and Moses' reassurance. After
the people achieved the level of prophecy and heard the
awesome voice of God, they recoiled in fear, lest they die
because they were unworthy of such an experience. Moses
reassured them and told them that the experience had ele-
vated them and would cause them no ill effects. According
to most commentators, this is the same dialogue that is
given in expanded form in Deuteronomy 5:20-30. Ramban,
however, comments that this discussion took place before
the Ten Commandments were given.
1 5 . n'^ipn-ni< n'lKi — Saw the thunder. Since the verse says
that all the people saw ~ and elsewhere we are told that they
all heard and answered — the Sages derive that all blind,
deaf, and mute people were miraculously healed. GurAryeti
explains that the Torah is perfection itself, and it is fitting that
anyone who attaches himself completely to the Torah, as
Israel did at the time of the Revelation, should be cured of all
physical imperfection.
Although thunder is an invisible sound, the nation was
able to see it (Rashi). This implies that at the Revelation the
people transcended normal limitations of the body. Jews
rose to the level where they had superhuman comprtthpii
sion; so they could see what is normally heard.
1 6 . nina-^? — Lest we die. Just as human eyes are bliMi.k>l
when they stare at the sun, the people felt themselves Irii'ii
pable of remaining alive if they were to hear the voice of Oi !•!
The people's fear was quite rational, for prophecy is nol 'tit'
natural human condition. With the exception of Mosr--. nil
prophets had severe limitations on their ability to fund i< M i !M
a normal manner while they were experiencing their pn <\ihi
cies. Some fell into a trance at the time of their visirMn imM
others could see prophecy only in the form of dreanvi.
1 7 . iKn'ri'SK — Do not fear. Moses reassured them, itfivli^M
thatQoddidnotwishto take their lives. Rather, He hfu I inii.h
them participants in these monumental miracles in <ihUii 1 -
elevate them [aarii^ niDa) and to show them first liiin.l Mi
awesomeness. That memory would become partol lln' lO-
nal legacy of Israel and it would help prevent thcni in -.i
sinning {Rashi).
According to others, the sense of dgojs nioi is to If.i ly. -
By revealing His true greatness to them, God would \-'- ^ili
toVestlheminthefutuvetoseeif they would be abl«-In i- it
the lures of false prophets; but if they had never •.'''•[> li
truth, they could be too easily deceived (Rambam). Ah- M
tiveiy, the test would be whether, now that they h.i'i - •
God's greatness first hand, they would resist the nnMM'ti I
man temptation to sin, or whether they would :n'i*- ' i-
unselfishly, like a loyalservant, whoseinterestiswli.it h:'-
for his master, not for himself (Kam£»an).
1 9 - 2 3 . Consequences of Sinai. Since the nation hi
that God spoke to it directly, without an intermedl-n >
nevertoseeksym/JoisoftheDivine. Wepraydirecll, '
and our service to Him must revolve around way:> I" '
earthly matterstodo Hiswill. Therefore, verse2() \'.II •
not only are we forbidden to make images of heavi ni' • •
or forces, we are even forbidden to add to whatf^V'i I'
mands us to fashion for the Tabernacle and I'l'Mii-r
below], so that only the figures prescribed by till- I'.i ,i. .
be fashioned, nothing else. When God wishes to lih"
Presence, it will be through His blessing, notthroinili ii >
or symbols made by us (R' Htrsch; see also Ibn //r. '
2 0 . '•riN — [Images of what is] with Me. It is loiM.' •'
make images of the heavenly bodies and angels ll ii.i
God in heaven (Rashi).

3-^ / 3
•nni nurns
Kh T :K-ii?i£/T KnnrtD l i a n a inpn
nriN i n n n K^ Tinaii i r a narin
a-iprji nnini nnpNi mjs) TiSD
n; im Kay b:}]w I'Tjan'? n 'j'ai
n;i K-\BW bp^ m Knwa n;i Kfyp^
p^nya mjji wn KQJ! Kmi pn K-IIU
^agji Nmy m 'y'nv ntyto'? nnsiio n?p57XT ^VPi hvn KTj |g/:i? ^tJ'7''^^] "^?^*^
]i'7nin K^ KayV nv?b inNi i- :rnn5
''jjriN itaip; nKmb Sng •'•^^^;
FrnVnT ' n n i "jnai ;n K-iij^ ]13'?
ijiainip N^i ^ n a lla'SK '73?
1^'? a~ip najte p'n-in NBV QgTn'
^l^J5llJ^ :;n K-I;;^ l a n i Knp'iaK
'jK-itp' '35^ no'n p-ja nipto"? ;;
iT''?'^D KjDKJ IP nN imm pni? n6''iKl n n x ':'K"IV'' ' " J ? " ^ ?
I'jDl 'HIE ingvn K^a ^iiapy
'jK liJii (m) :v>D» if)Tn*i ipbii pf) ^5 •win o^ifwi ^ifi-:' inifi DD'fi^p >"ri
3I) "715 pf)3 ^l3l3 iDoi ^n63^ ,I)D-)DI pu ^pin ,wi'nn pl)C» Q'>Db ^ m s j n
WD li ^nfip ,pOT 3D 6D iD^p .(finb'^n ;6':7 Dn37) bs-jDi pp -jpn D'RPP
:(f)pl)'3n) Df? iipb3 .iWKn na (U') :(p:v" b'nl)) pBD 3 D 3 ^bft 63 '33f)
D'^n6p onp ,iii pn'pn Dnnfjp ?»!) ofin o^ftc ?»i'3 P^DD P' .nrrfKi nnw
-)r>b 31P31 - i m m Dinu?n |M 'a :{DP) i')56ob» pibn i3bp o^nv^ ib I'p'pn
D'npO I» ,DO'3'3 D'1301 'pbpp 31113? 63 .(3:13' b'Ub) ')'D ID bl3 'D "TTl IBlf)
ni33 ,ob:7 Dn37) DbnjD ipft nli ^ftoD p6D bci p p ' b ibip P6 -jD'npD
pi ODD bl3 p ' i D l 0'f)pD 'BPl D'KipD JWD ,f)"7 .pf)D bD 1P113J1 Ipftl D'J>P3
h) .TiK ptyyn Kb O) :(f)pb'3n ;':n' D'bDP) 7 T I c n c p'l ^nifj 6ID
pound that this prohibition refers specifically to only one
kind of thief; a kidnaper who forces his victim to work for him
and then sells him into slavery. They derive this from the
method of Scriptural exegesis that interprets a passage ac-
cording to its context. Thus, since one who violates the pre-
vious prohibitions in this verse — murder and adultery — is
liable to the death penalty, this passage, too, must involve
such an offense. The only such theft is the case of kidnaping
described above. The commandment against ordinary theft
Is found in Leviticus 19:11. MechiUa compares all forms of
stealing to the third commandment because one who steals
may well seek to cover his tracks by swearing falsely.
This commandment, too, alludes to many forms of behav-
ior that are morally related to theft. Thus, failure to respond
lo a greeting is a theft of a fellow man's self-respect, and to
win someone's gratitude or regard through deceit [nyi nn^a]
is a form of thievery.
ninth Commandmentt Prohibition against bearing false
witness.
In addition to its literal meaning of false testimony in
Iourt, this passage prohibits gossip and slander (Sforno).
ilWIli
niUW IQD / 412
:^J?"lV "i^-^ ^^l ^"^^0? "^Ti^l '^^^^)
D-i TiUDKl
^ 9 ^ ' ^ n ? n^^n-^K
6b pSip 6b DJ5 ,o')pn 7»bp 137 p^nft ,nipD3 3)W3 ]bDbi pn» 3>IJ3 DT ttti
PP^n Vb» 3"PP 137 3155P 6b C)61^ P'3 T>T>'r> DD-'bB ]'3"PP -5373 -53715 t)65P
7p6 DD3 D'D 6bc 7nb)5 .D^Kn nyrtbai {m :(.ID in7D)p ;6pb'3n) i'7 P ' 3
DD3 D'D 6bp p » i .{p:i:' b'ub) ODD b? IMJ'I b"p ,Db6 DD3 D'D 6bp ]')R1 .bnv
P6 ]'6n , n n i p n nx rnxn :{6pb'3n ;r:73 jbDb) nnpsi ?p»> b"p .p^p
.m^ipn riK :o"3p-)7 6pb'3)3) i p ^ oipw Pift^b ippft '6p (ftpb'^n) pnpw
pup-)? I'D . p m n ni3Uii:{6pb'3P} p'f 6b6 PD p6 .wan :DII3JD 'DP p6ii'D
lPi6 pp"p»i p63 pipp '36bpi -OD'jpp T ) i b b'j) opp D% OD'iipftb
(ti) :(:PP P3P ;6pb'3» ;j':PD D'bDP) j n n ' p7i7' Pi63i '3bp inftjp ,p'(PDb
171333 6iDC PIP163 DC D3b 6i'p DbiP3 D3p6 b73b . n a n x moa niayab
D'")6 (':3D D'pp') p) ip'"3D 1133 .Dbi7 Ji P»iD ppb. ni03 :(6pb'3n) D3'bp Db35
The Sages apply it to prohibit testimony even in cases where
a witness is convinced that something took place but he did
not actually see it. For example, if someone's scrupulously
honest teachers or friends told him about something, he may
not claim to be a witness. Moreover, if a teacher has one valid
witness and asked a disciple to come to the court so that he
would appearto be a witness, and thereby bluff the defendant
into admitting the truth, the disciple may not comply
(Sheouos 31a).
MechiUa finds that this commandment is parallel to the
fourth commandment of the Sabbath. The Sabbath is a tes-
timony that God created the world in six days; thus, one who
lies in court may well come to deny God as the Creator.
1 4 . Tenth Commandment: Prohibition against coveting.
How can theTorah forbid something as normal as jealousy
and being desirous of someone else's possessions? Does this
not fly in the face of human nature? Ibn Ezra explains this
with a profound psychological insight. It is quite expected
that an ignorant, poverty-stricken peasant might covet his
neighbor's daughter, but it would never dawn on him to lust
after the queen. She is so lofty and inaccessible that such a
415/SHEMOS/EXODUS PARASHAS YISRO 20 / 21-2:i

silver and gods of gold shall you not make for yourselves.
2' " 'An Altar of earth shall you make for Me, and you shall slaughter near it youi
elevation-offerings and your peace-offerings, your flock and your herd; wherever I permit My
fiame to be mentioned I shall come to you and bless you. ^^ And when you make for Me an
Altar of stones, do not build them hewn, for you will have raised your sword over it and
desecrated it. ^^ You shall not ascend My Altar on steps, so that your nakedness will not hr
uncovered upon it.' "
THE HAFTARAH FOR YISRO APPEARS ON PAGE 1154.

(Rashi) The Hebrew word for sword is nnn [cherev], from the
word churban, or destruction, because swords bring destruc-
tion to the world. Such a tool has no place in the Tabernacle
{Ramban).
2 3 . . . . nSjjn-Kb) — You shall not ascend . . . — If the
Kohanim were required to mount the Altar on steps, the
raising of their legs as they wallted up would seem to expose
their private parts to those steps, and the Torah frowns upon
even the slightest suggestion of immodesty. Therefore the
Kohanim walked up the Altar on a ramp, so that their legs
would move evenly. The last two verses of the Sidrah contain
a profound lesson in sensitivity. The Altar and steps are In
animate objects which would not be conscious of the poi.iii
ding of iron or the anatomy of the Kohanim. If the Torfill
commands us to refrain from "shaming" them, surely ti
person should be eternally vigilant never to cause shanir • •(
embarrassment to living, breathing human beings (RaslU)
-.s^la^D 3"131* .DV103 S'-u — This Masoretic note menu'-
There are 72 verses in the Sidrah, numerically correspoiH'
ing to the mnemonic n'-ur. The word can be translated * m. i
granted, for in the Sidrah God graciously brought Israel nis»i
to His service {R' Dauld Feinsteln).

THE TEN COMMANDMENTS WITH THE TROP OR CANTILIATION NOTES USED BY THE READER
FOR THE PUBLIC TORAH READING ON THE SABBATH AND ON SHAVUOS (sec page 40li).

n n n p yiJja ntoKi bj^ian i D';nw3 'W,v> niinri"'??') i bm '^-r\\ijv,r\ ab •'ia-'jjt

•^K '^''n'7K rVfV •'fi'JK •'3 'aryi'o nb^ ish Trnmirciib ^nK"? n n n n i n^na it^Ki
whh^b npn nt^v) ''KIU?'? D''^an-'7j;i n-''0biv-bv_ mybv n:iK liy n^'a K^p
ni?5i t<b la Kyih T D ' ' ^ rT!n''-D\z7-nji; Kton Kb ^''D'i^'? '''}WV^ ''S™'-/
•.Kwb Dpt^TiK Ktffi-ni^f? riK nin'

•la T'^5?5?a nt^js -^rs ^™ri3i % ! 9 K 1 ^-15^ ^^af-^aai nnx naN^ip-'^a ntoj/n ab '^•'LI'^H
lyiawn Dl^a nan Di-ni^tii-ba-n)!!;) b n - n i ? y-jKn-ni;!;) D W n - n ^ mn^ ntyv D'''?r™i'W
^IHK-nis'! T'^K-nif!; naa ^iniu'iiP^i na©n D^]-n^<; nin'' Tna ia"''.'V
xb :ny"in xb :^^ \r\i "^^rpK nin''—IE/N n m s n Vj?, "^ti liai??;; ivw'?

:^j7n'7 -1U7N Vai in)3D,i r\ys) 'inn>?,i ingv) ^^T "V?^ i^nD'K'? ^^n rv^

M 11l l Mill
•I.I
'II
•• iiiliillllli
!l I '' I 'I'll
W'\ 11!''
i|'''''il !: Ill !!:•••
D-'.illllil
lllp^''llll
•ll ' '
13-K3 / 3 n n ' niyna
•.]\3b i n a y n N^ a r m l^Dll n5?T nnnK natp iDp"? lu/j/n K'^ ant ^n'^Ni 'c]p3
inj^i 'nng nayn xnipiK nginKa
K-iriK ^D3 Tinm ini -\i^ in i t y i v
nViptii inn'? 'npto (n;) ntSK •'•7
^Yniuvn m'jK najn-DK) ::i''ria")ai ^i^^K Klax
inn; 'ign Kb ig-jg nayp pajN :n|7'?n3pi n''|7y nsjn ^a-in •'3 rvn ]nm n^an-N'?
inaVnni n^^ Tja-in Qni;i K^T i^'pg
K^T 'n3"j)3 by I'jnia pen K^IM
i'niby 'inny 'bjnn
,6lB n31P (73:33 jbBb) Plbp flB3 Ofl pi .0:13 Dn37) p;3n PffibC D')3f)
3'7pP Ofll pi . P t f o pc;b3 CBCB pr <l6l (n:lB Dn37) 1>B'3BP 133BB1 7nfoC
i t e of) |'6 1P13 bBl .B31P fl'PC PBIBB PP3P 11 (7':3 ftip'l) Dni33 PP>B
|iDW Pi'13 'b .niw :(f)Pb'3B) DWW) on pcft3 pi;b3i ,1*71 bib pibp
i;i)PD PI '3 np .n>bs> n s i n l a i n 13 :(op) bri33 ijPPBni f)"D] IPPDBI
PBJB ofic P7nb (ip .n'j'jnni :B'bB p i P f 3P p ,fob'7 ftiPC p pcb3
"»' ibpb fn33 bn3P! D7fi be I'B' T>k:i fn3> p3rBBC ,Pbbp bn3 P'bB
P3tBBC ,71B1 .(7:3 POB OB l ^ ^ bB lippp <131'e 1'73 PI |'fl ,D7f> bC
•IBl .b3PBl PP13 I'bB 63' to p'Db D'nt3C DB'3to bf)PC' 1'3 DlbC b'PB
•ib'BBC '"B ,pn37B toi piBBic 6bi Pi6n oybt O'ab PBI , I » I P I bp on37
•PDPB 1'3 IPCfib P'fl 1'3 DlbC b'BBB ,bn3 OB'bB <1'3P 6b Blip P1»fi DlbC
i6pb'3B) P13B71S lpftl3P toe PB31 nB3 PPfl bB n'3Pb 07f> p PPDCBb
PlbBB PlbBB IBCBP to P3mb C33 B)13 DDftC3 . n A » n 3 n ^ i y n x b l (13)
•'»c . i n n s ; rfyxn K'P I I B N :BDifBi to' pbp tofi ,t"Bb3 c"3ibpc6
r'P3 '7PP PBB BOB 'iba B'fli: D"B6I .TPIB'BD 3'P7pb f-li Bp6 PlbBBP
i'HB 'lb3b 3 n p PIBTOB P3P1P B"B , ( 3 B : P 3 jbBb) 73 'B33B Dpb PCBl
ll?3 1'6C ibbp D'33fi PBl ,l"p 0'737 'PPl .p'O 3B3B 03 3B1J Bpfil ,flip
•:i!» DB3 3P)P fib p i 5 DB3 C'l b'fllB B71P B7Bfl ,pi'(3 bB 7'Dppb PB7
;(|ipb'3») BB31 BB3 PPf) bB ,131'I3 bB 7'DpBl pbV D1B73 fllBC 1T3P ,)l't3
, . i p a iri'jK ~ G o d s of siluer. [ T h e r e is no n e e d at t h i s p o i n t
'1 tlie T o r a h to p r o h i b i t i d o l s , for t h a t w a s f o r b i d d e n in t h e
Ira C o m m a n d m e n t s . ] T h e verse refers to c h e r u b s [n'nnal,
Ur golden statues that would be h o u s e d a t o p the Ark in t h e
I nbernacle (25:18-20). Even though such figures are to be
tl.iced in the holiest of all places, the people are not free to
(uike them at will, wherever they think it may help them rise
II religious heights. Any permissible figures are restricted to
llmir prescribed form and use. The cherubs of the Temple
iliil!;l be made only of gold, not silver; golden replicas of
llli'di may not be made for use in synagogues, although
ilvtiiigogues are known as "miniature temples," and even in
jlii' I'abernacle itself, it is forbidden to add to the two that the
i'hil.ih prescribes. If such statues are made where God has
illlil commanded them, they are considered to be gods, like
ijlllil:; (RasW).
ill I''-.2. The Torah follows the previous admonition by
iiiiminanding that altars may be made only for offerings to
hid {Ramban).
rmsv 130 / 414
:iniD n'Hjv .D'piDa :i"y 3D3 ;T'|7VTinny
TPIPb f)3 .1)03 >n^K :(6pb'DB) D n » 3 'JSb O'CBCBB 'CBC P1B7 pCBP
OPlCBb OP'JC obi ,(1B3 be I'B' flbC 'Pfl 71BBb PBB PpftC D'3n3P bB
,'3 bB CfW bit TBIPb fl3 , 3 m i n ^ N l :(D|:) PlBbf>3 '>Db JB 'IB <|D3 be
'3'iB iBfip bi . 0 3 ' ; wvn Kf; : ( D B 3Pr 'Bbf>3 '3sb p ns '7 P ' C B ofic
pb ,D'BblB P'33 PCIB 'jftC T373 P1CP7B 'P331 P1'B33 'P33 0 ' 3 n 3 BCIB
bB 1333' toe PB7f)3 -)3ipn , n m N n 3 i n ( j o ) : ( D B opb ICBP bi inh
bim P'PC fl"7 .(.PJ D'P3t ;0C) 11'3'3 6 " D ] B ' B 3 '33 bB t D'71BB '33
1P"CB pbnp fippc .'^ n f s n : ( B B 1P"3P PBC3 PB7f> PCIPSB P3fB bbp pfi
13'6 ift .(3:3 737B3) PC3B B13B I'bBl 1B3 ,lb)fl .fbs n n 3 I l :(DC) 'BCb
BB'PC pfll (13:3' 0'137) TPbft 'B P31B bB D7P1 1C3P b"p ,CBB I'bB tof)
riN :pp3Bi 1365B ->ib .ynhv nm yrhi) nx :(fipb'3B) P3roB cfns
i»3tK -vuK m p n n ^ 3 3 :TBbc Pfii I'Pbs pto CITB . T i p s nw yns
•yhx N13N OC ,'bC CllBBB BC P6 T3IBb PICP lb IPfl Itb .'13© HK
DC T3ipb PICT IP'3 toe 7Bb PPfl ifoB .I'bB 'P3'3e PPCfl , ^ 1 1 3 1 3 1
D'3P3b P i e i IP'3 Oe ,PTP30 P'3 IBIl ,DC Bfo B3'3ene DipB3 toll CPIBBP
(33) :(pb 6C3 'TDB ;6pb'3W OBB pfl p 3 b 0'53 Pf!'e33 CTIDBB DC T3(Pb
.'3B IIP PICT BT1P3C Oftl ob b3 TBlft bflBBC' '3T .n<J3N mm DNl
'b BCBP TCftPl ,TCfo peb3 CBCB PI D6 ' T B ,'b BCBP D'33f) P3IB Ofll
PBfoC ,D'336 P3IB Pl>3b fbB B31P 'IPC ,P'I3 p p 6 n33P ftb 0'33fl P3IB
The wails of the Tabernacle Altar were made of copper-
coated wood (27:1-2) and their hollow interior was filled with
earth every time the Tabernacle was set up. This is why the
Torah refers to it here as an Altar of earth.
The reference to the Altar in terms of the earth, rather than
its walls, flows from the above theme. Man is to carry out his
mission by raising his eartfily nature to the zenith of the
Divine, not by seeking his inspiration in images of the
heavenly beings (/?' Hirsch).
2 1 . inV' — My Name. The reference is to the Ineffable Name
that may be uttered only in the Tabernacle (f^iashi). Thus,
offerings may be brought only where God commands it, and
it is from there that God's blessing flows.
2 2 . n'MKnam—An A/far o/'s(ones. When the Temple would
be built in Jerusalem, an Altar of stones would be erected to
replace the earth-filled wooden one. Those stones may not
be cut with iron tools, for iron, as the raw material of the
sword, shortens life, while the Altar, by offering people the
opportunity of repentance and atonement, lengthens it
 21/1-4

PARASHAS MISHPATIM
2 1 ^ £i nd these are the ordinances that you shall place before them:
Civil Law ^ ffyou buy a Jewish bondsman, he shall work for six years; and in the seventh he shall
go free, for no charge. ^ If he shall arrive by himself, he shall leave by himself; if he is the husband
Jewish Q^3 woman, his wife shall leave with him." If his master will give him a woman and she bears
"^ him sons or daughters, the wife and her children shall belong to her master, and he shall go oui
junction and indicates that there is a connection between brethren are morally obligated to help him (Or HaChain]).
this chapter and the previous one, which described the Ten
2. n^pji 13 — if you buy. There are two ways in which a Ji -w
Commandments and the Altar. Just as those command-
can become a bondsman: He can sell himself as an escai»i
ments were given at Sinai, so were these, and the Sanhedrin
from extreme poverty {Leviticus 25:39), or he may be a thU'i
and the Temple must be located near one another, as noted
who is sold by the court to raise funds to pay his victitiih
above (Rashi),
(22:2). This passage refers only to the latter case (Rashi).
nr^ii^h w^^F^ •^pK — That you shall place before them. Moses
3. iJsaa — By himself, i.e., unmarried. The next verse's puw\
was commanded to teach not only the laws, but their under-
sion that the bondsman's master may have him live with •-'>
lying principles and reasoning, so that the people would un-
non-Jewish maidservant applies only if the bondsman wn''
derstand them fully and be able to apply them properly, as
married. But if he was single — by himself — when he I'M
situations arise. The laws must be placed before them, in
tered his servitude, he remains by himself, and the m-r.im
their fullness, like a table that is set and ready for a meal
may not impose a maidservant upon him (Rashi).
(Rashi).
The Torah does not wish to create a situation describ'-'l In
Disputes must be brought before them, i.e., before Jewish
verses 5-6, in which the bondsman prefers servitude to ln'i'
judges, who will rule according to the laws of the Torah. For
dom. If he had no family of his own, he might well prclct *••
Jews to bring their case before a gentile court — even if their
remain a permanent bondsman so as not to be parted hrn.i
laws are the same in a particular instance — is a desecration
his maidservant companion. A man with a Jewish wife nh I
of God's Name because it is tantamount to a public declara-
children, however, will be most unlikely to prefer to rcin.iiM
tion that their system of justice is superior to that of the
with his non-Jewish slave family at the end of his six ymiM
Torah {Rashi).
Therefore, the Torah permits him to live with a maidsi-rvfHii
2-6. Jewish bondsmen. On the surface it seems strange only if he has the anchor of a Jewish family.
that the Torah's civil laws should begin with the laws of servi- As noted above (v. 2), this passage refers only to a bn\y,i •
tude. Ramban explains that the freedom of these servants man sold by the court to pay victims of his theft, aruj M i -
after six years is a reminder of Israel's own freedom from only such a bondsman who can be forced to live with ii nu<\'i
Egyptian slavery. This is why Jeremiah, in the chapter of the servant. It may be that the Torah permits this to m.iku HM
Haftarah, places such importance on the freedom of bonds- sale more attractive to potential buyers, so that he witl ii^
men after six years, and warns that the punishment for Is- able to make restitution, thereby both compensatini] hi't s U
rael's refusal to set them free would be national exile. [One tims and enabling him to begin a new life free fioMi *tiii
might add that this helps make us aware that our respect for whenhisperiodof servitude is over. Moreover, when h^ wn^'
another's person and property should be heightened by the free, his master is required to give him substanh-d IH
realization that our own freedom and right to property is a (Deuteronomy 15:14), so that he can start out with -i ii '^
Divine gift, something that is ours only because God re- to rebuild his life. As the Chinuch explains, all tin- i •'-•
moved us from an all-embracing slavery. Furthermore, the slaves, found in thisSidrah and elsewhere, are ex.iini i <
fact that a bondsman goes free in the seventh year is a re- the kindness and mercy the Torah shows — a n d d c m . . i
minder of the seventh day of Creation, which recalls that us — toward even those who might be regarded ii;i III i ••
God created the universe in six days and rested on the sev- worthy members of society.
enth.
[Just as a Jew must have the mental attitude that all of his lay inif*!* 'rtit,:tl) — ftis wife shall leaue with him. I li-
work is done when the Sabbath arrives, even though his refers to the Jewish wife to whom the bondsman w
desk or workbench may be piled high, the master of a ried before he began his servitude. This is not to Irni i
bondsman frees him in the seventh year without charging she was enslaved or in any other way obligated lu 1^ •
him for his freedom. Even though the purchase represented band's master. Rather, since the bondsman's funilh
a major investment, the purchase is valid for six years only, be without a breadwinner during his six years, thi
just as the workweek is for six days.] shows them mercy by requiring the master to supp it i
It is this condition of dependency upon the mastiii H
The first words of the passage imply that if a Jew has the and her children leave at the end of her husband's !?-
choice of buying a Jewish bondsman or a gentile slave, he (Rashi, Ramban).
should purchase the Jew, even though it would be more eco-
nomical for him to buy or hire a gentile. If a fellow Jew is in 4. n'J'iN^ rti^ri — Shall belong to her mastiii. 11"
such financial distress that he must sell his services, his makes it clear that the woman in question is n iKti' '

i'l'-t'l
llll iJMI
III IS '
 1-K I K3
fjif? nK7 ^ x n t ^ i -15 K-j^y p i n n j s a
i n n i n g s h^v'•l •'?inin'?5 D K I :iVn
pl3ni Kin Nnj;iK '^v:? DK pia^ HKy*;) ^ i n htj^K
KY? xini rv'hKb n''nri nn^''i nis/xn nun IK
'^r>b% ij)3,1P3?:3 wn3»c 7"3 TB .njpfi 13 :(fjni'3n) I ' p b 6!)ft 'Pi»6 6i
l:'f) ,iprT? ';Dn in5i> ^:ln3 ftl)ft wf) ift .0:32 jitni) insias "i^n;! li I'li Df>
Mp'i) ^i ^51351 ^Rl^ T P ^ ^l)5' 'M ~imh MPC? FCW ^i' 6i j'7 p'3 ipn:?»
["I P'?3 15W3 ,OPpP '3 D"pn ')ft P!51 ,^lJ3f^ lpP7 ':D» 1»5U ^^W 'IP (p5:P5
'p6 ,i)3U*3p? ,7ith 'iw P'P ftic .K31 isaa DK (A) :PITPI) .-Ufan^ :(6pb'3»)
i'n3 933 ,ini3l! -[IPS '7'P' 61PI; P1P3 6^6 fi3 Wc ,15533 ,iDJ3 ppbi -'pnipb
7'iwi p'jri3 Pppc lb -^pin 13") j'f) P1)PP» 'ip PT) W oftc r;in .«:fi laaa
nx::'! :(6pi'3») p'ift-Dt;' .Kin ntyw hv^ DK :(.3 pcn'p) D'7333 p:»n
'•)?D 7311 pjippc 31P7P 7'aD h)>b ,ftiPC Pp':3P '» '3i .mv inB'j<
]()?j) .nujK 1^ '\r\y USTK DK (i) :(.33 ppn'p ;DC) I'53I ipeft pi:ifM 3"P
M IJ'ft ift .D'731i vi3J)n TMPi P'SIDS PPDC l5 ^lP»i W"? 7*3 Plf^PC
ilM'PW p'5W33 656 ^37n i>'6 6P ,P')i76b P'PP P'7b'i PC6P V'P rP^b^ic
PARASHAS miSHPATIM
21.
'<''] The Civil Law.
The juxtaposition of this Sidrah (dealing primarily with
I ivil and tort law) with the Ten Commandments and the laws
•A the Altar provide a startling insight into Judaism. To God,
(ln;re is no realm of "religion" in the colloquial sense of the
«()id. Most people think of religion as a matter of ritual and
i|)liituality. Western man differentiates between Church and
.tdie. The Torah knows no such distinction. To the contrary,
all iireas of life are intertwined and holiness derives from ha-
tiichically correct business dealings no less than from piety
111 matters of ritual. The Sages teach that one who wishes to
IH' il chassid, or a devoutly pious person, should be scrupu-
fnij;; in matters of civil and tort law hVTJT'V"''?! {BavaKamma
l!lii) for in Judaism the concept of the "temple" is in the
' piirtroom as well as in the synagogue. This is the signifi-
II e of the juxtaposition of chapters.
I rom this proximity, the Sages derive that the seat of the
innliedrin, the seventy-one member court that is the
ni[>reme authority on halachic matters, should be on the
I niple Mount, near the Temple itself, for both the Temple
•lid the Sanhedrin are expressions of holiness and worship
I 'jod. A judge who rules correctly is considered a partner
1' Oeation, and one who rules corruptly is a destroyer of
I loil's world. It is quite natural, therefore, that immediately
iilici carrying us through the recognition of God's power,
ill!' iLigh the miracles of the Splitting of the Sea, and the Rev-
liiiion at Sinai, the Torah commences with laws that seem
llli iilniost mundane in character. They are not in the least mun-
iliiiic, They are as much expressions of God's greatness as
mnU7 nDD/416
" ^ V J ' D K KJ?:! IEIA? K'D; 13A5-DK a
iu f^'Din ,pb6i ,D'Mc6-jp P6 bOD ,Pb61136:1: oipn b? .n'Datt'an rr^Ki (K)
pnbi .(6pb'3)3) ')'pn ib6 q6 '5'P» p'JicftiP on (j:b i"!: ;3 6PIP3P) OIC^OP
[P3f»P 6"p] t;7pnp bi6 p")7P)p D'CPC ib iwib ,p3m nosb io'7 p n s PJBP;
p)C6 iftib •JPB7 b]J Pbisp 6b ,PCB1) o"3pP li •)P6 .nn'jsb a^wn IUTK KDO
nnvjj ':'6i ,OP5I;»3 PP'D3 POI7P 6PPt: 7B P'O»5 'J I6 '3 PPbPPi p^sp opb
pwi ^nrp inbcs ,DP'spi P'CP •)n6 •3n65 pb .icn'Di I37P '»13I: D;'3Pb 'Piu
''D6I -CPD I'P'a) D"ij '3pb 6bi .nniaa^ :(:7: i'3iT» ;6pb*3n) D76P '3Db bi36b
')'7 6'3»PC ,DPbp P1657B3 1 P 6 ' 3 P b6 b6iP' '>'73 IP161'J7 DPP 7P61'73 PUT
')»6:i: ,[pn'3tPb 6"D] P3'cppb r"n DP -jp^ni DCP n6 bbp» D'la 'ssb b6'3t'
'ibcb P17C iPf D'b'bD i)'3'i6c3 (6i:3b Dn37) D'b'bD i;'3'i6i Dili Wilis 6b':
6b615'616 .'•3313 61PC 7313 . n a s nay napn '3 (s) :(DI: 6J31P3P) DP6T
P»l ,71313' O'SC CP •3»l6 6IP l'b]31 ,i6":P'» IPPpJp '313)3 7313 ,'"3313 bp 17313
6i' b6'3p'B Pipb3 b36 ,'iJP!» nipb3 (II3:P? 6-3p'i) DPI6 opbPiPPi o"p)3 '36
the First Commandment, which proclaims God's existence
and sovereignty. This point is graphically illustrated by the
first group of laws in the Sidrah, that of Jewish bondservants.
Even the most degraded men and women are created in the
image of God, and their treatment is as carefully regulated
by the Torah as the procedure of the Temple service on Yom
Kippur.
Ramban comments that the civil law is an extension of the
Tenth Commandment, which forbids covetousness. In order
to know what he may not covet, one must know the rights
and property of others. Elaborating on this concept, Sforno
comments that the above commandment states that one
may not covet anything that belongs to his fellow; so the
Torah now goes on to begin defining what it is that belongs
to others.
«*§ Avoiding damage to others.
The Talmud teaches that one who wishes to become a re-
ligiously devout person should be careful regarding the laws
of damages (Baua Kamma 30a). This forcefully refutes the
common misconception that "religion" is confined to ritual
and temple. One wfio is negligent with someone else's prop-
erty is as irreligious as someone who is negligent in Sabbath
or kashruth observance. The above dictum of the Sages
shows that the Torah embraces all areas of life and that ho-
liness is indivisible. Indeed, justice in monetary affairs is a
prerequisite to Israel's national security; as the prophet Isa-
iah says, after warning of impending catastrophe and exile,
Zion will be redeemed through justice, and its captives through
righteousness {isaiah 1:27).
1. n^tJSitfMri n^«i — And these are the ordinances. The con-
419 / SHEMOS/EXODUS PARASHAS MISHPATIM 21/,'^-It

by himself. ^ But if the bondsman shall say, "I love my master, my wife, and my children
! shall not go free"; ^ then his master shall bring him to the court and shall bring him to liw
door or to the doorpost, and his master shall bore through his ear with the awl, and he shall sen >v
him forever.
"Sale" of a. '^ If d man will sell his daughter as a bondswoman, she shall not leave like the leavetakuv 111/
Daughter ^J^Q slaves. ^ If She is displeasing in the eyes of her master, who should, have designated ha' /• it
himself, he shall assist in her redemption; he shall not have the power to sell her to a strange n M/I.
for he had betrayed her. ^ If he had designated her for his son, he shall deal with her accon In u:
to the rights of the young women. ^° If he shall take another in addition to her, he shall K- -
diminish her food, herclothing, or her marital relationship. ^^ If he does not perform these I hi*

the bondsman not to go through with his foolish decision.
The court is called Elohim, a word that also means God,
because the court carries out God's law on earth (Ibn Ezra),
and because God's Presence and influence rests upon the
judges (Ramban).
rh)!>h — Foreuer. In this context, forever means until the Ju-
bilee [fiftieth] Year. The Jubilee marks the end of the entire
epoch, as if everything that had occurred before comes to
an end and the world begins anew. Properties go back to
their original, ancestral owners and all bondsmen go back
to their families, even if it is still within the first six years
after their sale.
7 - 1 1 . "Sale" of a daughter. (Jntil a girl reaches puberty,
the Torah gives her father the right to "sell" her as a
bondswoman, but, as the passage itself and the teachings of
the Sages make clear, this right is given him for her benefit.
He is permitted to "sell" her because the sale is expected to
result in her marriage to either her master or his son. In fact,
if neither of the two marries her, the Torah regards it as a
betrayal of the girl (v. 8). If one of them chooses to marry
her, the purchase price received by the father will constitute
T'K'Tnp ^95- betrothal money, by means of which she will be-
come consecrated to either of them (Kiddushin 18b), equiva-
lent to the ring that is currently used to effect betrothal.
Ordinarily, a father should not exercise his right of betrothal
while his daughter is still a child {Kiddustiin 41a). but in the
case of this passage he may do so because it is an opportu-
nity to provide for her future that would otherwise not be
available (R' Hirsch).
The girl goes free without payment in one of three ways:
(a) at the end of six years; (b) upon the advent of the Jubilee
Year; and (c) when her puberty begins.
7. N¥t> ^^ — She stiail not leaue ... Neither she nor a
Jewish bondsman goes free as a result of the particular
sort of mishap that would result in the freedom of non-
Jewish slaues, i.e., in the event their master injures them
as set forth below (see 21:26-27). If the master were to
inflict such injuries on a Jewish bondsman or girl, he would
be required to pay for the damages, but not free them
(Rashi).
8. i"? — For himself. The word is spelled Kb, did not, but it is
pronounced 'h, for himself. In such cases, the word is inter-
preted according to the pronunciation, so that our verse in-
dicates that the master had a moral obligation to arrange for
the marriage to take place {Ibn Ezra). Taking boili i|
spelling and the pronunciation into account, the \ / i i -
stating that he did not [i<b] designate her for hini-a-ll \\'
though he should have.
n'lsrr'j — He shall assist in her r^emption. She nnJ In
family have the right to buy her freedom from st'ivitiin
and the master is obligated to make it easier for tlinn^ i
do so by assigning an unrealistically low financini ^^ •'
to her remaining years. For example, if she had been •
when she was five years old, her value as a maich'-i
in the first year would be negligible compared to ll* •'
her sixth year of servitude, when she is more malun'
responsible. Thus, if she is to be redeemed after onh t
or three years, her master would be justified in denmi. i
to be reimbursed for nearly all of his purchaitt* \->'
Nevertheless, the Torah requires him to assist in l>*
demption by assigning the same value to each of hoi ^
ing years. Thus, if she were being redeemed at't<>i 'H:
years, he must accept no more than half of the inii' ^
price {Rashi).
n33 ny'p — To a strange man [lit. to a strange fiiiih>i\\ ^
Sages interpret the prohibition to refer to both HM' S >*
and the master: Neither has the right to sell her tu •.nii
after they have betrayed her by the initial sale Ih.ii tii i
result in marriage (Rashi). The literal meaning of thi-v^
equally valid: It is never permitted to betray a Jewlfih i: •''
selling her to a foreign nation {R' Bachya).
9. niaarr oai?/n3 — According to the rights of Ihfj u"
women, who were not sold. These rights, menlinrifiil •"•
next verse, a r e a husband's responsibility to provlrlr- iii
with food, clothing, and marital relations {l<.rJ\i} i
though this woman had become his wife by meauM (i| H ^
chase," she has the same rights as a wife who < i >i|i> •
the most distinguished family in Israel. Furtln'inmi
Torah cautions him that even if be takes anoUn.'t ^^t'
responsibilities to this one remain in full force
1 1 . r\hi<'iijhv? — These three. If she was not nkinli'ii •
master, his son, or if she was not redeemed, :th'- (ji^
without payment, at the conclusion of her ol'iifint' -I
The Sages derive from this verse that she hu'i n n.^
going free that does not apply to male bondsmen Ml-
free with the onset of puberty, even if she has not WMM
six years {Rashi).
 |iPiiiI'!'li!lil
Ki-n / K3 niu3tt7M ntt^ns
N^jy i g ' ; ig^n DKin ;'n'nin'?3 •riK •'J'nKTiK •'nnnis: n n y n n a x ' ' TnN"nj<) liQjn n
K^ '3? n;i 'nriK n; 'Jia-i n; Km'D")
ajVi nan-ijj'ii :inin na'j'piatj •"^N VJ^IN; wnn) i-'v/m K Y N K"? 7,3"n}<;') m\2JK i
n> niia-i yyi;) Kjjiin ( n S ^ N"ii)
nVs 13V '^a' 'O'l KWiaa F1371K -•"D) :DVV'7 in5V,l y ^ T i i ? 'l2TK-ni^ Tipti; T
innK'7 n m ? n; nnj lar n x i i ID^V?
Ktf'3 DK n :Kn3v riiJijBna pten K^ :Di75j7n n x y a Kjrn K"? HIOK'? iri3"nj<; E;''K T a p i
njiaA wi n^ nib ]-)nij T2ih
njn;i3; ni?'? DKID ;na r\ohpm
QK. ;nb nay. b ^ l ? " nja na^n?
nnjivi nnioa mi'i v6 ao^ Kmnnij
•13BP TPft lb 15»' '3 b"p ,b3V31 CC3 D'73BB p t t j 6iP 6b fibf) 15'6 l6 -PS'C
i;C3 f)iV 'ISB PB .I'Plft* bjb '13Bb P'13B PpB (3':1P Dn3T) Pn3BD if)
'C(n3 ttp 6b ,0'13BB Ptta MP tt IBBI .b3V31 t:C3 pfiJV P'13B ^ft b3V31
,Pn3BP ifnSBP b"p ,0n3'fl '|:6P3 ttv n3BP bl3' .D"5B53 D'73B3 OnS'fl
Ml' 1>'b ftlD <l6 0 ^ 3 * 'C6P3 Ottf B)'f) P>13BP P» ,D'13Bb '13B C'pB
r5'»3 p pftcj fcbc .n'nx ij'jia rat ax (n): (frpb'jB) tnyb ' t t o
.OCfib lb [P5'3pbl fl"Pl BD'53Dbl BIB'b lb ^Vt .mSI' N^ nWH :(0B PD53b
55'f)C lb roil 71B'3 PlbBC 31P3P •f) IBT jfol J ' t n p cp^ ftlP DP"5p t|P31
'ife iPttbi pnspb DipB pb )P' .mam:(:»' pcn'p ;DB o'ipft I'cnp B3nJ
D'JtP 1DBB3 PSl'IBB BIJBC ,Db 1P15P DipB ftlP PBl .p>nS3 B"PB flip
,OTC 'a ibili BPCBl B5B3 DfespC nO ,15'3 .ibSft PPUC ft'P lb'63 lb5fl BPCBC
.•un b3 P113B P'5pC fliB5 ,[P5C] Ct <|ipb PfiJb PTPBt P'O Dll' lb D'lBlft
mil'PbC ')a blP .B5BP P'PbC np ,D'5C '3 ibifl PPCBl ,B5BP P'CC3 P)P
'fin 15'fii: . m a n ^ ^iirMi Kb n p j ns': :(:T ppTpi ^b5ftn 65PI BSBP
Wc P3 :u3b 63 oft .na n i a a :(.D' pciTp) 3f)P ftbi infio fib ipfib pi:Bb
:i;n' pciTp ;fiPb'PB) aib BIJBI P3 ^af, infiB P'3fi pi .71B' PISB P3 0"pb
I'.ifi BiT pfi P7B'b I'ppp op 153 tpi iBbB ,|nfip . n n u " uafj aw (B)
•i PIBl'B pfl 'IB Bb IBlf) flbfl D'PPft I'Cnp BP7pb TlS 15'fll Ct' DP OB
;i)iBi P I P : ifip . n u a n oawna :(:P' ptnp) T B I 3 p f i bJ'pi; <)B33
fh nniisi ntiioa m w u :(ot:i B'bB A n p ' m n x DK m :(fiPb'3»)
'.•iruisiiicBCBD .nnioa :»I51(B .mKB:(0B 133 ib IB"C BBfiB p .SMi
riifi D6 .rh rwv xh n^K B^m DNI (KI) :(:I» PI31PD ; O B pnfP
jllPl BSl'IPB BPJ' ifl !53b \b lb B51B" ,CbCP p PBl .pb BCB' fib Bbfl CbCB
lllpb'3») BBiB pfl pnsb BT3 P'P 6b fl'Bl 153b ftbl lb 6b P7B' 6b Btl
'imidservant, who is herself the property of the master and
W.19 mated with the bondsman to give birth to slaves for
ilu^lr master. If she were Jewish, neither she nor her children
vyi^uld belong to him {Rashi; Ramban).
M 6. The Torah disdains the bondsman who spurns his free-
tliim and chooses to debase himself by remaining under the
|iiitronage of a master and living with his slave companion
liild children. The ceremony that extends his servitude em-
pluiaizes his ear and a door. The Sages explain this in the
!ll|llt of the following: (a) God says the Children of Israel are
M\} .servants (Leviticus 25:55), but this bondsman is so de-
ui-ided that he has chosen to be the servant of a servant
uil-tdushin 22b). (b) Our passage refers to a thief who was
Mild by the court, as noted above, (c) The doorway symbol-
!tn. freedom, for it was against their doorposts that the Jews
iiii
:!ii:^i!li!!;;^:!lllii•:•:::!IJi
mYsvj ^QD / 4i8
•p.iy
f Pip) B65I' )'5B'D B6'3B D6 CC '5Db ib'D6i ,CC3 B65I' 6'P I 6 P'13BB nx
•.K3 P65I' P'13BP f|6c 7BbB (3':IB o'lai) B'13BB I6 '13BB T P 6 PB651: CT
V131B3 ibB'C TiS .n P'ab .o<n^!Kn hx (i) IPPPPP .HIWK OK (n)
PPCP PiitBP 6PPC biP' .rmran hx m rhin bx :(6pb'3B) ib iBn3BC
b"p PB 6P .BraB3 6bl Pbl3 (r'llB D'P37) Pbl3115(63 BPP)1 b"p ,P'bB Blblb
pPTp ;6pteB) 1B1BB Pbl t)6 IBIBB B11!B PB .PIlSBll pbl PpB ,Bt»BB bft l6
jtfi 1(6 PBib iiBbP ,b6BC be 6b615'616 .P'SB'P .iiiN nx I ' j n x sixm :(:3P
B'SB'P 15(6 IMP B'51)B3 •!B651 15(6 p6 l'5n6 BbPl |63 1B65 ,P1P BTUb
•>bi b3» Bjipb 1(6 P6T BBi .P'SB'P ]6a ci6 P'5B'P |bpb PB mv 6ip'i)
b'Bb) 315JP 6b •5'B IP bB BBBCP p6( |l6 '63( p ppi' 'p PB6 .<)153|: D'136
'53 'b '3 '5'p PB bB BBBCC ](6 ,1B5B PPIB D6I .(6pb'3B) DJPP ,3551 ibpi ()':3
t i n B'B |1BBC '1 .BiPP ,lB5Bb in6 P5pi ibpl (P5:B3 6Pp'l) D'73B b6PP
Pb7 ,p"3pB PB6 ,P'33|: D'bS bSB pn(Bl Pb7 15BB PB .PBIP l'B3 B( 6ppB
'53 'b '3 'PPB6I PlIKBP 'PC bBl tppCBP bB 'PPPBC3 D'Pin3 0'7B I'PC P(1(B1
B)T ,lB5Bb p76 P5pi B( ibpi ,D'73Bb D'73B 6bl (DC) DP '73B 0'73B b6PP
b"p ,115BCB3 DblBb 6b615'616 .b31'P 7B .D^W^ naSIl :(:33 l'C17'p) OP'553
6B'C 6bl -OblB O'lPp p;C D'CBPC T5B (':P3 6pp'l) 131CP IPPDCn bft P6l
:(.113 pC17'p ;6pb'3B) 5bBlB 1'3 11BP p bal'P 7B nSlB 6b6 ,P5C '5 b3 1731B
B6'3P lb'B6 blP' .P37B 31P3P B5Pp3 .PlBK^ i n a tlK VX PaU' '31 (I)
B65'1 31P3C 1B3 ,I'5B'D3 P65l' pb 07ip PPCB BBl ,PB1P1 bp PPB6 ,0'5B'D
P5'6C ,(.7 l'C17'p) PnB5 '5B'Db 1P16 D'CPn 156c (6' piDD |bPb) <|P3 ['6 DSP
.nnasin imxa Nsn xb :(:B3 I'PPB ;6pb'PB) PPBP 6bc 1'715'6 BPDB
l6 CC P731B 6b61'Bl 1C3 65B 6b 1( b36 ,]'B1 |C3 D'651'C O'JBJP D'73B p6'i'3
'B716 P5'B 'B7 pb ]P151 .PPlP'pb 071p D7ipp bjl ,1'5B'P 6'3PC 7B l6 b31'B 7B
in Egypt placed some of the blood of the pesach- offering
just before they were freed, and this caused the Angel of
Death to pass over the Jewish homes (12:22.23). Against
this background, the Sages expound that the ear that
heard at Sinai the commandment not to steal [and, after
having stolen and been sold into servitude, spurned the op-
portunity to go free after six years] should be bored with an
awl. And the Jew, who prefers to be a servant of a human
master rather than owe his allegiance entirely to the One
Master, has rejected the lesson of the doorpost in Egypt.
Therefore, the boring is done against a door (Kiddushin
22b).
6. a^rjbxri'hx — To the court. Since the judges were the ones
who soid him, they should be involved in his decision to
extend his term {Rashi). The court will attempt to convince
ililiH
 for her, she shall leave free of charge, without payment
Murder ^^ One loho Strikes a man, so that he dies, shall surely be put to death. ^^ But for one /n/m
and Man- j^g^^^ J^QI f^i^ /^ ambush and God had caused it to come to his hand, I shall provide you a plu i
slaughter ^^ ^ ^ . ^ ^ ^^ ^^^^^ ^^^^
' II'! ^'^ If a man shall act intentionally against his fellow to murder him with guile, from My Ail;u
shall you take him to die.
^^ One who strikes his father or mother shall surely be put to death.
^^ One who kidnaps a man and sells him, and he was found to have been In his power, .'•h.-tii
surely be put to death.
^^ One who curses his father or mother shall surely be put to death.
^^ !f men quarrel and one strikes his fellow with a stone or with a fist, and he does not dir I\\ii
falls into bed: ^^ If he gets up and goes about outside under his own power, the one who'it i in K
Killing of 's absolved. Only for his lost time shall he pay, and he shall provide for healing.
a Slave ^° If a man shall strike his slave or his maidservant with the rod and he shall die muhn
12-14. Murder and manslaughter. Murder incurs the death was in the criminal's power: both the kidnaping and ilir
penalty, but only if it is premeditated. In that case, it is forbid- [and, presumably, compelling the victim to work|, <'IH
den to spare the murderer, even if he is a distinguished per- stantial evidence or confession to any part of the cimir
son whose services are needed by the nation. Even if he is a not acceptable {Rashi, according to Divrei Dauid).
Kohen and is about to perform the service on the Altar, he To show how seriously the Torah regards this nln.
must be removed to suffer his penalty. However, if someone placed between the two sins of striking and cursing \nu-
killed through carelessness, but unintentionally -— for exam- Similarly, in the Ten Commandments, kidnapiufi
ple, he had not lain in ambush — he is not deserving of death, shall not steal (20:13) — is placed between the sins nl
though his crime should be punished. For such an offender, tery and bearing false witness (/?' Bachya).
the penalty is exile in specially designated cities. The nature n. T\Wi nm—• Shall surely be put to death. The Sage, i
of the crime that incurs exile and the other related laws are that the manner of the death penalty is stoning, win
found in Numbers 35 and Deuteronomy 19. more serious than the penalty of strangulation th.ii •
In describing the case of an accidental homicide, the posed upon one who strikes his parents (v. 15). Tin- •'
Torah says God had caused it to come Lo his hand. It is a fun- for the harsher punishment is because a stronger d-i-1
damental principle of the Torah that events are not haphaz- is needed to prevent cursing, since it can come i.<\
ard. Always there is the guiding hand of God. "Sudden, coin- when one loses his temper. Alternatively, since a cui '^
cidental" happenings only seem to be so. When someone is ishable by death must include the use of God's NtiiM'
struck by the tragedy of having unintentionally killed a fel- who curses his parents has combined a violation <•{
low human being, surely a traumatic experience, he should honor with contempt for God (Ramban).
realizethat since God had caused ((, it indicates that he must 1 8 - 1 9 . D'WaN ^3T)^-i3) —//"men quarrd. The Tor<ih rli-
have committed some sin or crime that went unpunished, a case where a person struck his fellow a blow \n--
and that his current victim must have been guilty of a capital enough to kill him, even if It was only with his fi>il. v\Ui
offense that went undetected. By causing one person to
not ordinarily lethal. If the victim was so badly in]in- •!
cause the other's death, God was squaring the accounts, for
there is a reasonable chance that he may die, the cni^i
God's justice is unimpeachable; it is only we who are inca-
the aggressor pending the victim's recovery, be<:iMnr ii >
pable of comprehending it.
is a fatality, the attacker may be liable to the dt?nih |
1 5 . IBK) i^iK naiai — One who strikes his father or mother. Once the victim is able to go out under his own (JI'-^ ••
One who strikes his parents is liable to death if he caused a the court concludes that his life is no longer in flnrn i^ •
bruise. This is in contrast to an ordinary assault, for which if he needs a cane or crutch, the attacker is freod In.
the perpetrator would pay damages, if any, regardless of finement. If the victim, in his weakened condition. -<\'-'-
whether he caused a bruise. because he failed to take proper precautions, il i-. t^tt
16. n a ^ i ujiK aaai — One who kidnaps a man. Citing a par- itai case {Ramban; R' Bachya).
allel verse in Deuteronomy 24:7. Rashi comments that kid- 19. NDTi . . . in:?!!/ — Lost time . .. healing. The nli^' •
napers are liable to the death penalty only if they forced the responsible to pay for the victim's loss of earnii i< in -u c' i
victim to work for them and then sold him into slavery. medical expenses. However, the payment foi tn- 'II' ••'
I'iVi. KSf ip3i — And he was found to have been in his power. The must go directly to cover the expenses. If the v j. t li. •
verse cannot mean that the victim is physically under the to keep the money and forgo the necessaiy • .ih
control of his kidnaper, because, as noted above, he had al- tacker need not pay (ibid.).
ready been sold as a slave. Rashi explains, therefore, that a O - 2 1 , Killing of a slave. Since thes/aue ol lliln p.'
there must be witnesses to all parts of the crime, when he called his master's property, he can only b<- n n

Ilia
|l''jlllllllll!!lllllP<
I ''ill' I I i'l i',.'i I' i' II, " i l l I III
.i|||i||i<'i|!i'l|l{!{!''!
iiiii
,i'iiii''
I I I . .iliil| ':i|||i|i"L'.;'l,.
3-ai / K3 n'oawja nu^na niDiy n s D / 420

nni U7''K nan :f|p3 TIN nan nxy^,) n^^ a^

p? K^ ni r b'Ofin-' K^DpriK na'ppp'i
•'nnti'i nj"? rax D''n'7i!<;n) nny K"? nt/Ni -.nnv nin P
13} jiEJ";:: n s i T •.]mb pnv^T nns np-'^i :n)3U7 Dij; nt^N; nipn '^'7 ^
main ip 6'3?3 n^npn'? ninn ':>3;
riBisi Tiatj ' n n n i » : n M ' ? n n a i n langn •'nam ayn ng")V? ''^IC'? inj/n-'^j? \P->K
•2h) -.mv nto IBK) inij nani ;mip^ to-i
;n'a nanitf'i naaai'i ^Nnto' 'M
VVjjjpi :npT' nin I T ? KTO^I in^ffl i^''^ »'
D'tt/JN 15''T"''5) -.rmv nin IBK) V^K n^
i)K o' ^i^Da"? "js'i run' N^I xm^iaa bBi) m)p3 K'71 ql^N;:? IK inxa invn-ni^; 'u'''K"n3n)
'H'l nnia hs J<"iaa •T-VLIH'"! ciip'' nipj) imy^7n-'7j7 p n 5 'n^nrini mprD^s ^^W?"?"'
'UK] ipi an^pia nm'? Njriia ntjai
iray n; l a j >rrpi '-i»<;i 3 :n^iu; N;PN "'^) :K3"ii Kai) ipi inn© pn nsari a
ninn nin^i iu'?it'a nnoN n; IK nnn nm uati/a 'inuK-nK IK I'nnvnK U7''K na''
'•p-)

invjB TOBi aim pa a'a of) .>naiB nan -.(ftpi'jB) fnnBB i'6 p'ra
ijipB SB OTBic 'sj .inw I'SK naiai (lU) :(JB ftsv ;f)p>'3i)) mm iirrpn
, 'I'll .ap'Bj 6 B C vafts isina bB asib pSia ap'na tti )'BiJpp3 fiiac n'apa
|i ni if> .iHKi raK :(:05 ]'aiD)D ;6Rb'3B) aaiap aa cc afoaa /ii6 a"n
lib . n a m w aiji (ID) mo ima)D ;DC) p3pa .nnii mn :(ftpb'aBi ar
:'(i ttfi 'i ]'f) ,(tt3 D'aai) I'nfti) pa; 3>iji eft ftJB' 'a asftjc 'sb .aBfij
• IMl P6 aSUnnib 71Bbp ,|'5B 135JC DD'OTUfl ifl OIBBIP ifl ap6 ,CS5 35JP
1:1.1 iBib iiBbp ,i")B acfi 351J ,C'ft 3>u 6b6 'b i'6 ,c'ft 3)Mi jfo asfijc 'Dbi
Mimji :(:as piaJD ;f)Pb'3B) or aba a< aoPC PB ,DP')t viiv pb .ps)
nm :(fipb'3B) aa'an oiip n'3133 65B)1 ,n3Bi 133JC D'7B ipifiac . m a
lira .CID i m a » W) fra pjp ,DDD aaipa aawfia OP'B b3 .p3P3 . n m '
I .-libs i)"o 'b af>a>i .mfii i'3fi bbpub rofti V3ft aas p p'li 3)ij! '31 pjaa
.•';'|)ai m :(:a9 j'aiajD) p'CpB rib a3D IBI abbpb aftaa p'cp» PSD im
•••:,< 6ap'i) V36 pft bbp' acft p6 pfi aBift 6iac 'ob .anfo asb .ram i^ax
ilii i'36 bbpBi b"p ,pB a'3fi pfi abbpp acft ,i»3ft pfi bbpp p6 fibft 'b |'fi
nf ipf) pfi asfij anb p ofii .(op pavasD ;6Db'3B) acfi pi p'61'3 ,DBP
I 11 ,ab'pD3,131'BT iBfoc DipB b3i .ab'pD3 .OMi' niD :l|Bpa pfi fi'iiab
1' 1 ink iBfti i'3ft bbpB3i ,(13:3 ftap'i) 03 oven opifi IBJT I3fi3 ,Db3b 3fi
IDC '5b .apfo PBb .D<tt>iK p a n ' >ai (n'j:(.» paiajo ;fipb'3B;» op) 13
I' mi fib 'isai P3P baft n 3 ' 6 'Bi ftbf) DiBb fib 03 piDD ibab) I'B ppp I'B
'ni'i ,ibBi3b bs'i ,iBmp3 .aaiuM'j hait :(ftpb'3W if acas aaBft) pb
ii:ii)n npji Kftpb'PBi in3i i'ai3 bB .inasnpn to (U'l :iP3ftbBB ibosBC
•'• i:p 7B ipift D'P3inp |ft3 pBb ftbft ,no ftbp ai jan'C p B i bB abBP '31
'13ft ,a3Ba ap>i rft IPJBPB bB ibai at Dpp3 ,IBBP» pi .ai fioap' oft
"ill? PBPB ipppbB bii33 .main pi :(:jb PI31P3) aapa aps ftb at oip' ftbc
j 'iiip amp ftp ib'fta 'bipa PBPB iD3ftbn biB3 j'ftia ibn ifi IT Bpp oft
I'l i[io PBPB lb p) 133 ftiai ,bm T P3ftbBb 'iftp B'ft 'bipp apftb (|ft 'aac
i ii,:JO p"3 ;13 piDS Jbab) bn ppp bia T ppp r aiiftjp , t a i IT
iiii) nK unxnaiiai (3) :(.a5p"3) ftpiaa aap Dbc%iBmp3 .N311 Kani
.. i' inlb TObp , n 3 B 3 ftbft B'ft IP .a31B 31P3a ')B)3 •73B3 . i n B N t\K IN
II jiHI bb33 P'a 'aai .D'nbiD ib 'ispa 73B (|ft B'BbiB ib 'Bp ipoa aB ,ftia ipoa
||.tll' 1'13 \W Pl'Pb bbpp p ift'Jiai 31P3P ft3 ftbft ,(3' piDP b'Bb) PBl P'ft
i . f ' p .uaina ;(ftpb'3B) aiBo PBb PBB aaci IT PPP PB ftb oftp ,0'BI'
pw aaib 7iBbp ,p'Bab 'P13 pft ib'sft ftbft B'ft ift .a3iB 3iP3a ,D'Bab 'la
llliitl' left T p 'b33 ift ft"Dl (t':ab a3iB3) laaa as RIB' acft T pft3 ofti
^' i'lili I'bB 3"p )'ft aiBP bftac PBl i"p o'a37 ftbai .((n':ab a37B3) laaa 13
' I' 'UB ,11 aft3P3 pmb '73 ftiap a3ft bBi D'Bab '7313 cc 1373 roa
linb jBft'i'a ft'a api .o'73Bb a3'ac aPB aav wb aft'i' ab a3'a .am n n s ' i
I'JB'D 07ip O'JC PC IB'JO Oftl .1'>B'D ft'3RC 7B [71B] IBB OOCPl ,pB'D3 ftiPP
lOBl ,(3':1B D'a37) 0')C PC P 3 B 1 0'a3B0 ift 'aSBO 'ft>e ,ftSPC B7Bb a33
ftiPC apift B'ft ift .p3 ftip D'!p ppb o'SB'D iB7p oftp ,05n oftb'i jfta aiBfta
aBift 'P"o Do'jp lasftj ftb ofti .pma cft'i' Pi3ab ijoa pN b"B ,Dm33 ftbft
pibpb |'7a bB3b as pppp p'b ftbp ,Da'jc nsftj "pi ,pra3 it ojp ofti'i
,|'p}n ppaD3 HBft) o'3iP3 0B3 .riMi t"K nan o ' ) :(.7 j'pn'p ;ftDb'3B)
pBftsp 'sb .anft) PBb . n m UJIK nan ipapft obia ift3 OBb papb 'T3P api
b"R ,aB'B ftba aftaa 'jft BBIP tt'na ftap'i) PBV PIB D7ft pss ba ay 'a P'fti
P'fti asftj ftbi P'ft 03B aBftj ofti .OP'B bp aftpoa ftbft 3"n B'ft ,PBI p'ft aan
b"p ,i')B jBpa pfti opfto pft aao ,p'ft ayp 7B 3"P U'ft apift 'P"O O3' '3
'jft BBIP P'ft 03B aBftj ib'ft ,7IB1 .OPft ''Pftl pp ''Pft ,D7ft PP> b3 03' '3
03' '3 ,71B1.03ap pp ftbl ,33' '3 P'fti b"D ,3"P ftp' JlPl a3aP pp ib'pft
ftB"p p aa'P 7B 3"P B'ftP ,P'ft a3B b"p ,BBPB3 D'bPJ ''Sft 07ft PP> bp
'iDDl 1'13B) ftbl lb 3aft ftb . m v Kb noNi m :(ftpb'3B) P'ft pi'ab 'iftaa
bftiBP) OBppb 'PSJ pft a7ii ppfti apift ftia pi ,3aft ]ipb . m x :(33:ob a37B3
ft"a bsB I'ft pi'P D7'5p ubita B'pftaa) 7'b 75a 'b 075 apib pP' ftbl .(ft':73 ft
ibp bBip lati ,07i5 ibp bBiPi a"7513 a37 op on ,7'5 as a37 opi abc bBisa
'5ft I'ftl Ti 75 pbp3 n3P 0R)fil .O'b ]B3 ftb71 ,lBmR3 15laDP 'Sft PBlftl .75
o'BP') iftpsp 75 bB pbna Ba3n) 75 bp Dpibpnp BBft3 TOPb P' ofti .ib P7IB
apft |ft3 <|ft .(03:t bft'57) bbB' OftbB 75b I'bBl (3:3 ft bftlBP) OPlft 075 (3':1D
ft"Dl oipB b3B .I'bB aoaob P' ot <)fti ,0P'B 75 DIP lb ftiSnb 775 ftb 07) ftb
Tbft 05iftp ftb |ipb .1Tb p( .•wh niK mnf;j<ni :ftia 3aift |ipb 037 (|1D
3 O'abB) 'b ftp a)ftPB (ftais' 'bPB) jift bp p'75b ojift' ftb (':ft5 O'bpp) OBT
asftp ftp ,i')BbB pftt ftSp PBbi .IT^ njN nin^Nni :ob'B 'b ftibBb p7tB (I:P
'51B7pP bPBl ,(y:73 ft bftlBP) BPa ftS' O'BPIB ')lB7pO bpB PBft' apft3 ,717
O'BpaB oaip oapft p'oi .obiB bp i5in7p ftpp o"3po bPB ft'op oaipo ftio
JJIP jnp 7pfi ,07ft '53 ')P3 ,a37B 31PP0 0B3 .17'b 0)ft O'ObftOl ,BPa ft5'
pBtB 0"3p01 .obi ftb Otl ja05 ftb ot ,17'B'P 7373 0'7B I'O ftbl ,7'!B JIP 7pftl
bsBi ,obiD3 abiB jjip nop otl obiDO ppp 3P1' 7'tB3 nop Ot ,'ft pijisb
jaOP 01 ft5B> .Plbib IPlft 0'3"PB1 I'bB 0'7'BB 0'7B1 .IJPPl TIB3 JPOP Pt bB
,737B3 ^ft , m p n 1^ mntUl:(:' P I P B ;ftpb'3B) jaOJ TtB3 jaOP Otl ObU 551P3
131 ( T ) :l:3' P13B ;ftpb'3B) O'lb OJPB Ot ,lBblp OlpB Ot 'ftl . n n W DUip
jaOl ib'pft '5ft BBIP (3' piBP b'Bb) 'Ul P'ft 03B PBftSP 'Sb .PBftS PBb .nUl
37011)3 pft P3B0 3ft01 O'BSPft PipbB3 D'CPP p P'3 P'bpi P'BPP ftpffll 'U
[,D"i3B bB ftbl .insn bs] ,5J1P ftbl ,Tti 131 b"o ,jjipai i7'Bbp pft a7na
]op 's bB <)ftp ,n'Bbpi 153 071101 ftoiaoi i'7 P'3 n'bp ftbi . n m s a u n n ^
 Illlllirl'lli-

I I
ilW
lilTiin

423 / SHEMOS/EXODUS PARASHAS MISHPATIM 21 / 21-2')

his hand, he shall surely be avenged. ^^ But if he loiil survive for a day or two, he shall not In-
avenged, for he is his property.
Penalty ^^ If men shall fight and they collide with a pregnant woman and she miscarries, but there will
for Bodily £,g ^Q fatality, he shall surely be punished as the husband of the woman shall cause to In-
Injury
assessed against him, and he shall pay it by order of judges. ^^ But if there shall be a fataiiUi.
then you shall award a life for a life; ^"^ an eye for an eye, a tooth for a tooth, a hand for a hand,
a foot for a foot; ^^ a burn for a burn, a wound for a wound, a bruise for a bruise.
2^ If a man shall strike the eye of his slave or the eye of his maidservant and destroy it, I if
shaU set him free in return for his eye. ^^ And if he knocks out the tooth of his slave or the tot uh
of his maidservant, he shall set him free in return for his tooth.
Death
Caused 2s If an ox shall gore a man or woman and he shall die, the ox shall surely be stoned; il-i
an Animal flesh may not be eaten and the owner of the ox shall be innocent. ^^ But if it was an
caused her to lose her child, but she was unharmed. In the blinded or otherwise inflicted a physical injury in reveniir •
next verse, she was killed, and in verses 24-25, she was in- retribution; the only corporal punishments ever impo.s(ul m
jured. the death penalty and lashes, where provided by the Tmnl
]\X)ic, U'J1^•> K"?-) — Bui there will be no faialHy. The mother did The question that remains, however, is why the Tor.ili •
not die or suffer an injury, but she lost her fetus. pressed this monetary punishment in terms that could i
niiffi TtifN? — ShaU cause to be assessed. Causing the death taken literally to mean that Jewish courts routinely nuilH, i
of a fetus is not a capital offense, but the person responsible people. Rambam and other commentators explain llini
the Heavenly scales, the perpetrator deserves to lose hin' '••
must pay damages. These damages are assessed by the
eye — and for this reason cannot find atonement for lil'i >
court in response to a claim made by the father. Such mon-
merely by making the required monetary paymnni^ i
etary damages are computed in the following manner: The
must also beg his victim's forgiveness — but the iiiui>
court evaluates the woman as if she were a slave with a mar- courts have no authority to do more than require the 11 ^i • •<
ket value. She would be worth more when she is pregnant, sible party to make monetary restitution. See also / friii* i
because a prospective buyer would receive not only her ser- 24:17-22.
vices, but also her newborn as a slave. The reduction of
value as a result of the accident is the damage that the court 2 5 . nji3 — A burn. This verse involves injuries thiil dn M
requires the assailant to pay (Rashi). Such a method can be decrease the value of the victim; there is no damiiijr, nt.
employed regardless of whether or not slavery is practiced. pain. By including such instances among the list thot n.i'i'!
A person's "market value" consists of an assessment of his payment, the Torah indicates that an assailant muni IMMI
life expectancy, health, talent, experience, and so on, as if restitution for inflicting pain. Gp to now, we have foui in^
such a person's services could be "purchased" for the rest of of payment for bodily harm: pn, toss of value; nyv, />•>''( -
his life. If the person were injured, his "value" would go down medical costs; and n^u/, toss of income. There is ia iJIUi |
according to the extent that his abilities were impaired. ment, aswelknu'^, humi/iafton, which the Sages dc[lv<? It. i
Deuteronomy 25:11.
2 3 . nin? I1DK"DNI ~ But if there shall be a fatality. If the
woman dies, there is a new legal problem. It is clear from 2 6 - 2 7 . In order to deter the owners of non-Jewi.-ili ttlit ^
verses 13 and 14 that only premeditated murder incurs the from mistreating them, the Torah provides that ii -sliivtt h
death penalty. In our verse, there is an intent to kill — the go free if such treatment results in the permanent liis?* MI
men were trying to kill one another — but there was no organ (Ibn Ezra).
intent to kill her. Is this considered sufficient intent to incur 2 8 - 3 2 . Death caused by an animal. After havinq dlrti ii i
the death penalty? The Sages disagree regarding this point the laws of people who kill or inflict damage u|jtiM iti
{Sanhedrin 79a), If it is, then a life for a life is meant literally; human beings, the Torah goes on to the laws of iii ilinrtli^ i
the assailant receives the death penalty. If it is not sufficient kill people and the consequences to the owners, il I hity «
intent, the above phrase refers to damages, i.e., he must pay negligent. Generally speaking, there are two hni.nl t •
her monetary value (Rashi). goriesof animal damage: when it causes harm inherit lnni'M
2 4 . py Jinn l^iw - An eye for an eye. In case there was no and when the damage results from its normal .T iH4i
fatality, but the woman suffered injuries, the assailant must without any intent on its part. For a domestic .iniiiiMl t- :
pay damages to her, which are computed as explained berserk and attack someone or something is utn <HIIIM<II
above (v. 22). not the sort of activity that its owner could have inpiu }
It is clear from the Talmud {Bava Kamma 83b-84a) and the Since such behavior is highly unusual, the own«i i^i I|H|
Mechilta that this term was always known to mean, as the p e c t e d t o b e vigilant against it; his responsibility im muf;^
Oral Law explains it, that the responsible party must pay the the animal's dangerous nature becomes cniilm-H-i!
monetary value for an eye, in restitution for the eye that he though a man-killing beast is always put to d'-iil. i.
had blinded. Never was there a Jewish court that ever owner is treated depends on whether or not li' I • i i
I U3-K3 / K3 niuQtt^M ntt7ia mnc nsD / 422

:Kin nsD3 n s n t i ' K ^ Djgri' J'HII i^ri

Kjiyn Nnnis iimp'i j n a j i i ^ j ' n s i aa
nijajpK Knta 'rj; N'?1 Krr-]'?i iip9^i -iij/KB E/iv K/lw IIDK n^'H' K"?! tin'?'' iK2f''T hnn
KntiNi n n •'rj'hs ' i i y n K H ? ' 3 W ' V -: 1- •• T 1" J T 1 rt T IV ; <• J ; T •.• T : j ; IT: X T

KD; Knin UKiia :N;:n nn^'i: ^y ]m nin;". IIDK-DKI :n''^'??5 inji ntt'Kn "^v? vbv nw]
i|KT i^^'n Nn; NJW q^'n xato Kj'y ^3,^K? nnn iti;/ i^i/ n n n i^v. tti'?;? nnri iy?3 nnnji
nnn yyg nha nnn hjia :'7n nnn "^n. T nnn
l:i'Q1pu;n ci^n 'sIpEJia Nyns rj^n KVis
Ijn; IK n ^ n y i K J ' J ; n; nnj 'rrn^ n s i i a niji-'Di tnman nnn nnian yys
..• - !• : IT - - .,- T - -^ - rtX
ih'iin -lib na'janii n n i a x i NJ^J;
jjlnjyT KiW DKiia inaiy t]^n F i n p ? ' ••c/fjn^? nmuj) '\nm T'5;-nj<;-iJ< liny fv-ni^ U/^K
ui-iln ng"? "JS; nrinKi Naw IK '7''9i innx 1E7-1K I'ngv Ity'QJS'! :'i^''y nnn lanVii'''
|l n; K-jln na^ 'lf?i na flaw ci^n n ^ P ? '
' KnnriN n i n n untiK n; IN Knni :13U7 nnn lan'^iy'; •"iz/Qnl?
aitpa n; '73KI;I'' K ^ I K-iiti a j i r i '
•ilfi ciNiDa :nN3! 'ri'" K i m i n n w
'7i7Ci'' 'jipD nni nwK-nK 1><; U7''K-n>5 niu/ n^-'Di
niu; DK) ;''j73 -iwn hv^2^ xhiv^m '"^DK^, Kbi ini/n
'"CI
WCDb bO) Df)l ,pO JRIJ O'OT PPD 13 P Ofl ,bVf 51) 'Db b3P / " o b j f)'4n35 P'i3 op) p»pi5 31P TO* 6ia pi .<)"D PB'n .npj< npj :(6pb'3B) rt 6b
I^'ICIT MD p"3) b3ro031 ,fjp I P ' Pt fnpDl . I B S I PC31 ' l O l P3C 1P1> Kb insji n'Mii IN ni< DN IN (xa) :(:3) p-)7a)D ;6pb'3B ;a3:i3 6ip'i)
llilfl ]'1P1B I'fl IT 'B7 lb IPPC D"pfip , p » Oip»3 ib'Pfi ISiV bo 3"pb B'R131 ,ar'6i ,D'Bi'3 6iaE oi' 6b6 .c 3 6b O'nv bs -ms 6ia 7P6 oi' bB D6 .nj>''
j ll P D'inifl flbfl , P 5 T C D1) b33 B3PPb I'bP P IT P>pl b'6lP PPlb ~)Bip p aapc 'D bB <i6 ,ia3ac I P 6 6a. jon laoa la np' N^ :(6pb'3») PBb PBB at
j |ip .mian :(.aD 00 nsSi bn33 03PP sn ,p b3 ippto P'fic OD3 Dsppb |'i3Mi ,ai OB ai .n'wjK mi >ai (aa) :(DB 3"P ,pnc D7ip PBb PBB
j li'pp 0113P iwbi ,nm icsp o'lftpc fibfi ttv »'6i P3 -nb) 07nc ojp pcb 6b6 PD'J) p6 .13JJ1 :(.PB i'-)7a)D) ac6a P6 asai n'3P P6 Pi3ab
I Ii"'mp3 ,PP3P 'b ,'DipC)) rompi.(«:!' P ' P T ) i'pni3i3P im i»3 ,t"Bb3 D3'b)-) IDMP' D1P31 (3':6i D'bpp) -pn p63 <|i)P p iBj ,a6pai aD'P7
j I'f pi .nn3 P1P13P ,Dnp jcpc oifip p'cfna) c i p pisnp pi .("Bb3 :(.PB )'')7a)D) ac63 .liOK mni N'JI :(T:P P ' B P ) (|)> p6bi Bpu' a'm')
I 'iifi ,')»)3 . n a y j'y riN (la) :i'bK ppi) pbiac oc be (r:3' b'»b) <)ipt»p piM psnab a'i6-) ap'a ons api6 pne .bB3b anbi 'm obcb .was' luiju
H plpD b'pb) D'13»P Pfl53 ftbP 6b bbf) inpfll: 1»3 ,|'B1 |C3 6il' P'fl '13B 1C3B1 TO3 ,)inn DBB 13)' .Iff3B1IOT3S :(.Pn p"3) a)V3a b'3C3 a'B73 Plbpab
:*:iDPi D'jifi 'PCI D'bjppi D'Ta prosift ,0'i3fi 'cfn i"33 pi .u'si n n n PB3P'C3 .'iJi I'^B niti" 'nil'JO :(6pb'3n ;p':33 D'P37) ijOJ a6n ipi6
'!'! I'B infi) o6c ,1'Bi p inf» nnbi .(.P3 pciTpi npfn TJ fiipe O'ua cftii 'D bu .m^Saa :pnbi 'm a3na .jnai :i3 bB c>i» vbs P'cab 7"33 bB3a
I'll fn3) 6b p 'oai ,inB 6i3>i: b3 f|6 IBB 6i3jp)'» on TO* 'P"P p iBft) .W3J n n n IBDI nnnji :ac63 .nini pon; UNI (ja) :(6pb'3B) o')"7a
')!l» 13b ,1'D'bp ab PC pij'p p ''D6 "IB16 'P"a pB inh 6bi p inft) D6I ,cnn CM 6b b36 pnn O'TOI6 PI .cnn CB) 0'-)ni6 p .7373 o'pbip i)'Pi37
• I'x 6b6 ,<)iBi a'pi 0Da3 b3 ipfti lie I P 6 .niw rai 'ai (na) :(.73 DO pB a'PC in3 i'B7 i'C7i'b obcBi Bp'nn 7IPD ar p6 jnai at p6 jnab pispnac
Spo '6)1; BBCBB . n w a nx 'jami K^I H:I> p"3 ;6pb'3M aiia3 3iP3a pp n'3n pB 6n'D .ps n n n ]>v (ia) K.PB p77a)D ;6pb'3B) piC3 73n)
ii'ii y'p an ftb6 ,ob'363 aiiD6 ab3)i abj) 6iap B7i' ')'6 iiiBn ^po' 1B3 ,CB» 736 pb'P) 6bl ,0bl3 )31 ,plC3 713nb I'BT IPPDC 0n3 13'B 'n7 lb
r'.:-) .ab'363 iip6 V'l ->nw iP6b ippp ib'D6c , n B 3 nn bajd pun .n>ia n n n nna (na) :(.7D-:)B 6np 633) b3ipa 'D3 I)'P137 IC77C
'• I'fn i'D3)» 'p) ')ibD 65' n3nb iBi6a 0163 ,ipi i w r i 'jyai b"p,]')« 6b6 O'BT PPB a3 I'6C3 l'C3Bl , 0 ' m PPD a3 PC ab3P3 737 l'C3B 7B1 .c6
'II ,iBncn3 ippDi .(.6B 6np 633) ICOTO lai .oto be a6)a 003 pvab bipb abn 013 65i'3 076 ans D'7BI6 ,i')7Di bs 7IDC3 1613 p)3 ,7B5
ili.'jon) 'p3 iico bB3i DP3 inib -piv PBi' i'bB3 0)1 iDins inbx ,nC3 p6 BiDC ,07 a6'Sina njn 6'a .sixa :(:7D p"3 ;6pb'3n) p 7DP5B

u.>. Even though the master beat his slave with the rod,
nil he normally uses to enforce discipline, he is liable to
death penalty if he beats him so viciously that he kills
.1, However, if the slave lives for at least a full twenty-four-
111 period, there is no death penalty, because the master
; .1 right to impose discipline and it is assumed that he did
ii intend to kill a valuable property. Indeed, Rambam rules
III il the master struck his slave with a rock or some other
iHptially lethal weapon — one that is not normally used
liihastisement — he would be liable to the death penalty
if the slave lingered on for a year before he died of the
, because such an assault goes beyond any reasonable
ins of imposing discipline.
2 2 - 2 5 . Penalty for bodily injury. This brief passage deals
with three issues: (a) the penalty for causing a miscarriage [v.
22]; (b) whether there is a death penalty for someone who
intended to kill one person but unwittingly killed someone
else [v. 23]; and (c) the penalty of "an eye for an eye," which
has been the cause of so many ignorant attacks on Judaism
|vs. 24-25].
2 2 . n'lSJS WS'-'ai — If men shall fight. Unlike the dispute of
verse 18, which began as a verbal argument and escalated
into violence, this is a dispute in which the parties were try-
ing to kill one another. In the course of their fight, a pregnant
woman came by and a blow that was intended for one of the
disputants struck her. In this verse, the case is that the blow
425 / SHEMOS/EXODUS PARASHAS MISHPATIM 21/30-:i/

that gores habitually from yesterday and the day before yesterday, and its owners had bnn
warned but did not guard it, and it killed a man or woman, the ox shall be stoned and even Uu
owner shall die. ^° When an atonement-payment shall be assessed agair}st him, he shall pay .lu
a redemption for his life whatever shall be assessed against him. ^^ Whether it gores a boy or il
gores a girl, in accordance with this judgment shall be done to him. ^^ If the ox shall gore a shiu
or a maidservant, thirty silver shekels shall he give to his master, and the ox shall be stonec 1.
A Pit 33 If a man shall uncover a pit, or if a man shall dig a pit and not cover it, and an ox or a donk^^'ii
. . . fallintoit,^'^ the owner of the pit shall make restitution. He shall return money to its owner. :uui
Damaging ^^^ carcass shall be his.
Property ^5 /y Q^^g man's ox shall strike his fellow's ox which dies, they shall sell the living ox and dh >h U
its money, and the carcass, too, shall they divide. ^^ But if it becomes known that it was nn •!»
thathadgoredhabitually, from yesterday and before yesterday, but its owner did not guard a. /i*
Steals 5^^^' surely pay an ox in place of the ox, and the carcass shall be his.
Livestock ^'^ If a man shall Steal an OX, orasheeporgoat, and slaughter it or sellit, he shallpay five cniih

deterrent, because it would make owners aware that they
stand to lose their own valuable property if they are not
vigilant.
The Torah speaks of an "ox that gores," because that is
the most frequent sort of animal-inflicted damage, but the
laws of the relevant passages refer equally to all animals,
even to seemingly harmless roosters that cause harm by
pecking.
b^K'i N^i — May not be eaten. Once the court has imposed
the death penalty, the ox may not be eaten, even if it was
ritually slaughtered. Moreover, the owner is forbidden to
benefit from it in any other way (Rashi).
29. Kin ma — That gores habitually. An ox that gored three
times on different days, and whose owner has been warned
after each occurrence by witnesses, in court, is confirmed as
a menace and its owner must guard it more stringently (Baua
Kamma 23b-24a). Consequently, if it gets loose and kills, he
IS at fault and he shall die by the hand of God; this is not a
court-imposed penalty (Rashi, et al.). Like all Heavenly im-
posed penalties, God judges the individual in the light of all
the circumstances. If, indeed, the owner was not culpable,
his punishment will be lessened or eliminated accordingly.
30. 133 — Atonement-payment. If there are witnesses, the
court is required to impose a fine upon him, which, when
paid, frees him from the Heavenly death penalty (Sforno).
3 1 . JiS-iN .. . p~lK —Aboy. .. or a girl. It is no excuse that
their parents should have protected them from harm {Ibn
Ezra).
32. n:3J7 — A siaoe. If the victim was a non-Jewish slave, the
Torah imposes a uniform fine, regardless of the sex or mone-
tary value of the slave. The ox, nevertheless, is stoned be-
cause it killed a human being.
33-34. A pit. The Torah forbids people to leave a dangerous
condition in a public place, whether it is an open pit or a
slippery banana peel. This applies whether the responsible
party has created the danger, by digging a pit, for example,
or by uncovering someone else's previously dug pit. Further-
more, legal ownership is not a factor, since no one "owns" a
public thoroughfare, but one is responsible if he created
such a potential menace there.
34. l^-MW nan) — And the carcass shall be his. Altln 'UijI i MH
animal died because of the one responsible for th*- p i l 'in
carcass remains the property of its original OWITM 1!I>
"owner" of the pit pays the difference between th'- vn|it& =^1
the live animal and that of the carcass (Rashi). Thu*', II Oi^
carcass is stolen or goes down in value as time g o f i liy, !i -
owner is not reimbursed for that additional loss(l\iunhi\i'\
35-36. An animal damaging property. It is unusuftl U-t H^
animal to cause intentional damage. Consequently, n^ 11- \U''
above, once it has become established that the .mlhittl
aggressive, the owner's responsibility to guard it iimwii, tn-
so does his liability for payment. As explained by llii< 'itifi^'
the basic rule that emerges from this passage i-. ihiit M
owner pays half of the damage for the first three ii i- iJMM*
After it has been established that the animal is luiI'iliirM •.
destructive, he is fully responsible for all daiii.nictt H
Sages differ on the nature of the half-payment. A* • m.litiji i
one view, it is a fine: Theoretically, the owner shi ml-1 HI i, :
because the animal's attack was unexpected, bul ihi I -i
requires him to pay half as an inducement to be vi<|it • it '
other view is that he should be held completely I'-1'IP ••••
but the Torah forgives half of the payment bec^ii iw h •
not have anticipated the animal's aggressive beh/iv i-^
35. isoa-njj; ^^m—Anddiuide its money. The 7VM ni I • ^
a hypothetical case where both the attacking i..
victim were of equal value. Thus, if the living anlh ml -
carcass were to be sold and the proceeds dividi^il. 11"
of the dead ox would be reimbursed for half of hi--1 •
practical matter, however, the oxen are not achi li
rather, the owner of the attacker pays half the IDSM (-
36. ittt^n nnn •— /n place of the ox. Since lli^ • n
animal was known to be dangerous, the victim rnn '
total reimbursement for his loss. The carcase I'P
property and he receives the difference betwrni it ,
value and its value when it was alive (ibid.).
37. One who steals livestock. The Torah dcr i w- <•:
who steals an ox or sheep and sells or slauglil'i n i l '
five times the value of the ox and four times Mm tnl^

{I I Ill 1 iLil^i J III

\'7-b I K3 D'oauTM nurna rmstf nsD / 424
iriDnxi 'nlBjjnpi ''^nriKn Kin na
IK Knai ''iui?'l nil?: K^J n i m
laiipi^'' Kb] r^v?? "'J?^'^1 o^VV' "^'^i^n Nin nb
'jpi^ip' nnn cn<i n j i p ' Nnin v.mk
JiijM liJlw IP'I 'nl'jy 11 wni'^9 °K''
'i'tjnipnbc'?) ^K «'' i'n'i^S 11WT ^ i ?
xxhv rwy-viJK VDB Iii/S3 i^ns inji r^jv ni^i'' "is?
Kjn? nr 'jKni?' n3('?) IK xnin n j '

l',v'?P rri^p 155 Kn)pN(V) 1N Nim T 1- 1 •• • • I T : J- I V jv ftT T J -. - ;-•

11 p3"-!!5i 1^ ;d3ii;T' N-jini a Jla-i'? in' nn.5^"''3 IN ni3 I:'''N nn?''-''^') b^yy^, niB/n') I'j
(IW3; K^i 2ij ngj n 3 ' n^t IN I'a i g j
ICfn nn n'; :N-!nD IK N-JW inn '?a'i •7573 ninq IN "il'£' nnty-'^Dii 1205^ K'?') T3 U/'-N i'.
ilPNnini •'rrnth 3'n; Kspa D^\?^ "••Di :i^-n''n"'namT''7y3'7n''E7''ciD3D'?tr;''hi3n n'.
li'iln n; ^ ^ H ^ln ciU' nNi ni. :n^n
li'iri K-j1n n; i « a r i nin'i Krm-[
V\m ••m n; C^NI nspa n; iM^S'i 'a yil31N :ii:yn,'; njgri-nj<: nil i3tp5TiJ< wni mn -b
ii in nj3 nin n?5 vi;nK IN A IIBVS;
hiD mm N^i Tiiajj^ni '^griNip DI-U/ Ti^ya wnipiyi K"?! nu?'?^?' ''tori'? Nin na? niti/
nivni N-iln i^n Nnm D^W' Nn^tt?
1 yK IN ^1n nas aiaj' nN i'^ irh"l NO'
tiW;; i n m NCnn mnar IN napa'i b'ru;'' -ip3 ntt^nn I-IDQ IK innui niy^lN iiu; W''N
'"M
|ir.ll ftllf) D5'J5 )'6C ,DD PD'» IISJ: lbl3 V5'C3 13C)C 1'3 Vin3 1'3 IBU3 'b .I'bsaa isnm :(:J3 p"3 ;f)Pb'3») pip':) cbc 'la .murW hyirm (U3)
111 3ip:a 0'1C3 .'Ui iiwri IIK n a m :t'ft 5c iic .«;>« iw :(fipi'3i)) :(3::B P'cfti3l pfia 133 TBD IBD IBB ,(.13 p"3 ;6pb'3») D'7B3 afnpa
:i ,B»B Die fl'Dt )'3 D31D Dlt DbSSDC |'3 'l DlC llC P'BDt 'T DlC llC D3'C33 IR'Ba ,ap'333 IP'BPC ttfl 'b I'f) .PJ' '3 •)B63C 'Bb ."111 1£"K ITOam
i; po 'in TBDJ) 'fi !o W»> pna 'ipi 'pn 'Jp ai PPD 'ini 'pa 'ip ai b"p ,016 'T3 bi3' .O'BC 'T3 .nBi> Kwa nil rp'pai b"p ,|"3B DI3'B3I aB'm
una I'T '31'lc jj'ftcb TOb apf) pica juf ,pD 'in obcu opac iiTOb .ap'pa 13110 ap6 '6i mia apft ipp'ii bB (63:0b I37B3) 6B nin D3»D PBI' PIB
• 11)^ D"n ]DC3 ]D'OT3 I'lC p ' t o (|6 bO' ifl .IPV ttl PIPB tt ,pl) 'iP 'lai ,'ibp i3'6 ai D6 .I'to nw n a n nn (b) :(:ii3 p i a s w nic pp'iT bB
I :nc Db3)at: a3iD i s p f p p'ipac D ' P B D p pinfi o6 .oo'jp pfi lipi :1D131"31'bB iP'PP iBBCB PI ,ip6 pcb ('73:33 ibab) aibP <1P3 D6 IBB 6ia
' lO'C 31P3D ipfl'i: liXlfl '6l ip'lPa l i t 'OTP IPI' D3ia 0'3313 13ll)b P"3 ;6pb'3ni p'lc 'OT iBi6 B'S .b6BBP '3T '131 ,pi'3 '»i .WDi i m a inii
iljn lie 'OT 'iPC ,Dbl: pi) 'OTP IPV D3-)D bV)« pI'JDC D'PCB l6 .ISC) p6 P'uoi IB63C 'Bb .a3i3p 6iac .na IK :iBp 6iac p .ni' p in i,fh):(.»
!' 1P13 bB .7Bm» i m p DP 'ID p Pinft Oftl ,p!')a liP >B7 b3B IPV D'bn33 D'3i3pa bB 3"Pb '131P3' p i6 b"p ,0'bn3a bB 6b6 3"n 13'6 be ,ac616
•f'i;b iwbP I'ica pi pi3 'ip Dbpn opac i7Bbi .viC3 tof) 3IP3D PT(3 .\Tf mbpiB imhv :(0C) 0"3B33 .naK IK l a u DK (ab) :(6pb'3Bl
j OP'BD b'3C3 I'BT IPPBC Dm ab3ja p6 lb I'BHCI] IplJ 'in ObpCBPlC bpcDi.«' 1'31B ;DCI 13'1 6b6 Din i)'6c 1'3 III cib6 aip 6iac )'3,61a 31P3D
illbb .I'iP Dbp infl 6bl DID llCb3 31P3D IVh DPbl .(.lb p"3) iblDI PPBD ifK nnai 'ai (ib) :6"')ibp be i p a bpCBb 6'p3i6 'in oac D'31DI 'I ibpCB
1" •ybof)i ,ab3)a 6bf) bl3i) pi'sa fft pni nj) ofii ,IBIJI5 f)b6 obcn DPD a"i3D bB 3"n Dn'PBD bB on ,IB63 onb . m a ' 'a IN :iDb3i DDI3B D'DC .nia
111 bpi) i)'fi (II piftB CBP aic lie ni>C a)i5 aic aie ifi ,TDB' ipi> 'inb D6 6a .ijoa' Kf;i :(.6) p"3) 3"n 6IDC DTO inh D313 6'3Db 6b6 .pc bB 6b
' i'. 1 :(:IP fi»n ft33) D'bBD JB DbCb l'bD3 pft 3"pb DPD 3"Pnj ttc ,11CD .linn IK TB :(:13B oci 31P30 i3i D'3ia pici3 IBIP3I .(:a3 00 iiPB iaP3
iiw'jwnil wnnni ova Nin ma tw 13 BID toft OP a'a 6b 16 .vm ,P3CmlC "JICIP161'IBb 136 i r o p n i C '63c Dips bB3C ,D'ni DBa3 b3b I'lD 6ID
•b run' n a m :Dbt po .-tw vhvri thv -.{•.a p"3 ;fipb'3W PIP'JJ 'J '1DP ,111:3 D'pi 0Ba3 b3 tbab DB ,(3':33 )bDb) limpi p i c ni3' [BBb 3n63C
1 iiu'iin (A):(:' p"3 ;ftpb'3W ipD b3 pi'3 obpcc is p'iBa O'bp I'boi IB63 6bi ,aiC3 a'ni aBa3 to 163 <i6 ,(T:a D'IBD IPBDB b3i in6 DipB3 •)B63
•[biac lie .Pi'i3 be 11133 bB oipna pp 'foi p pnv '1 inh .'m . T a n tea irh):(:' 6Bp 633) D'bB 6bi iiBn ,Di6 6bi uc 6b6 iinni iic
•I ObCP 1BP3 bB ifiPDC at ,'a ObCB 1DP3 bB ifipb 33)a 13 OI3P3 tol i'bB3 3iP3a i6cB ,D'3ia P1C13 i6cBC ,ibc ")i3a |'6c B"D6 .abppa bB3
ihllWl))) lbB3C -fC ,D36b» be DP3 p b n j DB3 Dftll 63 Ij'Sft .13 a!3P51 ib'B6i <|PB Die Pi3ib 3'P .I'toa'j a ' B ' tjoa :(:i33 p"3) i'pi331'bB 3"PPab
t ilBrt nnn niwn n n n :(:PB p"3 ;fipb'3B) '1 iPstoBB ibB3 tot ac lb obCBi o'Bi3 obi3i3i ob3)0 p6 j'BC .pr'3b .A ii'n' nnni :(.i p"3) |'3io
il |l"3) 13b3 aCl 11C3 6bf) PJP13 'Dl '1 'BlbtP PTO l'6c IBlb 31P3D ]'3 i'3ip3 p3 .tjiPi' .1)11' '31 t,rh):(:' p"3 ;6pb'3n) ipi3 'BibCP D'bB p'roa

i|til (ibout its proclivity to kill. Our passage deals with an
^\^\ that kills a person; later passages will deal with bodily
lifV and property damage.
] |; 'ilwrr bpD? blpD — The ox shall surely be stoned. This is
li»11 Litter of punishment for the animal, since it cannot be
-'liionsible for its actions: nor can it be seen as a
cTient for the owner, since his ox would be killed even
V. not negligent and since even an ownerless ox is put
to death if it kills a person. Rather, this is an expression of the
sanctity of human life. A beast cannot be permitted to re-
main alive if it has caused the death of a human being, who
was created in the image of God (see Ibn Ezra; R' Hirsch).
Ramban, however, suggests that the death penalty is a deter-
rent against an owner's tendency to be careless in guarding
his potentially dangerous animals. The fact that an owner-
less animal is likewise put to death would also serve as a
 PARASHAS MISHPATIM 22 / 1 - :

in place of the ox, and four sheep in place of the sheep.

^ 1/ the thief is discovered while tunneling in, and he is struck and dies, there is no blood-guilt
onhisaccount ^ If the sun shone upon him, there is blood-guilt on his account. He shall m.tkc
restitution; if he has nothing, he shall be sold for his theft. ^ If the theft shall be found in hh>
possession — whether a live ox or donkey or sheep or goat — he shall pay double.
'^ If a man permits livestock to devour a field or vineyard ~~ whether he set loose his llvesU n h
or he grazed it in another's field — from the best of his field and the best of his vineyard sh, ill
he pay.
^ If a fire shall go forth and find thorns, and a stack of grain or a standing crop or a fieM 11
consumed, the one who kindled the fire shall make restitution.
Laws of ^ If a man shall give money or vesseb to his fellow to safeguard, and it is stolen from the hoifi<
Shomriin of the man, if the thief is found he shall pay double. ^ If the thief is not found, then the /IOI/NC
1-3. Self-defense and p a y m e n t for theft. Verses 1-2 teach o t h e r m o v a b l e i t e m . F r o m the w o r d aliue, the Sages dm iv
that, w h e n necessary, one m a y k i l l to save his o w n life, but that it is the thief's r e s p o n s i b i l i t y to r e t u r n to the v i c t i m \\y
may n o t k i l l if o n l y his p r o p e r t y is at risk. T h e T o r a h illus- full value of the stolen i t e m as it was when it was stolon. 1! H
trates this law t h r o u g h the case of a thief w h o is c a u g h t d i e d or merely suffered a noticeable physical deterioi.iihii^
t u n n e l i n g i n t o a h o m e . Since it is o b v i o u s t h a t a h o u s e h o l d e r the thief keeps the stolen i t e m because it is n o t considtiiMii
will f i g h t to p r o t e c t his p r o p e r t y , it may be a s s u m e d t h a t the to be the s a m e a n i m a l that he stole. In that case thii Ihli-I
thief is ready to o v e r p o w e r h i m and k i l l , if need be. Conse- pays its o r i g i n a l value, plus the fine (Baua Kamma 6A\)).
q u e n t l y , the h o u s e h o l d e r m a y act o n t h e p r i n c i p l e t h a t Kan
iJ'^rr'? Dsiyrr ^ p i i " ^ - 'f^ someone comes to kill you, act first and 4. D a m a g e s caused by livestock. Rashi explains th.ii H >
killhim. If the householder kills his p r e s u m e d pursuer, there- verse discusses d a m a g e caused by livestock, asindi<M)-''! I
fore, he is n o t g u i l t y of h o m i c i d e since he is c o n s i d e r e d to the root i i f 3 , w h i c h appears three t i m e s a n d w h i c h , •• u
have k i l l e d in self-defense. T h e verse explains this c o n c e p t Numbers 2 0 : 4 , refers to d o m e s t i c animals.
by stating t h a t there is no blood-guilt for k i l l i n g the burglar; It T h i s one brief verse c o n t a i n s several m a j o r prin<'i| '!• i
is as if he had no " b l o o d , " f o r he had already f o r f e i t e d his life liability for d a m a g e . It includes t w o separate catetjiiM' --i
(Sanhedrin 7 2 a , Rasfii). d a m a g e in b o t h of w h i c h the a n i m a l has no i n t e n t i - i i >•
cause h a r m . T h e y are: (a) IW, literally tooth, w h i c h K ! ' i '•
2. vfa'\PTi r r n ' i r a N — If the sun shone. A c c o r d i n g to Rashi, w h a t an a n i m a l eats a n d , by extension, any d a m a g ' ' • m • ''•
the t e r m is a l l e g o r i c a l : If it i s a s c l e a r that the i n t r u d e r means by an act it does for pleasure, such as r u b b i n g again:.! .i • Ji
no physical h a r m as it is clear that the s h i n i n g sun b r i n g s and t o p p l i n g it in the process; and (b) " ^ n . literallv '• '
healing to the w o r l d , t h e n it is f o r b i d d e n for the h o u s e h o l d e r w h i c h refers to d a m a g e that it causes in the course i •! i' -li
to k i l l . An e x a m p l e of such clarity is the case of a father ing or any other n o r m a l activity. Since the verse Npi'-. 1 ( 1 .
b u r g l a r i z i n g his s o n , for one m a y be certain t h a t a parent w i l l that the d a m a g e o c c u r r e d in s o m e o n e else's propi'rt\
not m u r d e r his c h i l d . Sages derive t h a t an o w n e r is n o t responsible if su' ii
Onkelos, however, renders t h a t witnesses o b s e r v e d t h e age o c c u r r e d in a p u b l i c area, where the a n i m a l hiv. •<
thief. A c c o r d i n g l y , the reference to a s h i n i n g sun suggests to be and behave in its n o r m a l m a n n e r . S e e t h e s e c c u u l i
figuratively t h a t the event o c c u r r e d d u r i n g the day, w h e n ter of Baua Kamma.
there were witnesses w h o saw the burglar (Ramban). Under
such c i r c u m s t a n c e s , he w o u l d not dare k i l l the h o u s e h o l d e r in-rty n y n — The best of his field. If the responsihl''
because he w o u l d surely be a p p r e h e n d e d . C o n s e q u e n t l y , it chooses to pay w i t h l a n d , he m u s t give the best ol hh
is f o r b i d d e n to k i l l h i m . (Rashi).

chip'f nbtt* — He shall make restitution. T h e d o u b l e expression
[lit. make restitution shall he make restitution] indicates that
in a d d i t i o n to p a y i n g for the theft, the thief m u s t pay as well
for any d a m a g e he m a y have caused {Sanhedrin 72a).
inaaaa nsnai — He shall be sold for his theft. T h e expression
his theft indicates t h a t o n l y a m a n , b u t n o t a w o m a n , m a y be
sold to raise t h e f u n d s to pay his v i c t i m (Sotah 23b).
3. This law is in contrast to the earlier o n e (21:37), w h i c h
taught the special penalty f o r selling or s l a u g h t e r i n g an ox
or sheep. T h e general rule of thieves, as t a u g h t here and
below (22:8), is that they are f i n e d an a m o u n t equal to the
value of the stolen p r o p e r t y , whether it was an a n i m a l or any
5. F i r e . O n e is responsible to t e n d his fire, even il Ur
p e r m i s s i b l y in his o w n f i e l d ; hence, he m u s t pay In
ages if it gets o u t of c o n t r o l . In a d d i t i o n to crop;; I" • •
stroyed, the verse speaks of a / i ' e / d — i m p l y i n g tht; l.m.
— being consumed. T h e case is that the flames sw( 'j .i
a newly p l o w e d f i e l d , d r y i n g a n d h a r d e n i n g t h e etui 11,
it m u s t be p l o w e d a g a i n . If so, the o n e w h o set the In •
pay for the new expense (Rashi).
6 - 1 4 . Laws of s h o m r i m / c u s t o d i a n s of other y'-<
property. T h i s passage discusses the laws of peo| JII- » i
entrusted to safeguard s o m e o n e else's propciily I
charge \pikadon] is lost, s t o l e n , or d a m a g e d , t h i : li.ihii
r s / 33 Dioatt'M nwta
'tiipri'i NaM napto' Nmni^na OK »
NjirjDT Nj'j; DK3 m rh rfb niB'i \!;T^\gn nnirnK :n'')pT lb' fx nni ngni 3Mn KYKII 3
Krt?];iWK DK1 ;nn3Ma p i r i n^ rp^
"Hjn ly ninn Kfiaj^ riTa narii?'
Viri i n hv i^rj II3K l a n@K 15?
l:i-)? 1N 'jpn naj '7'aK'' ^ N T to^itf;
VinK 'pjjns ^la'!!) riTV? n; n^tyii
'•"itfn :D^i?' nn-i3 nstfji nVpn -isw
yiifinj '7ia':;i I'aia naty^} ~ai pan'
liiVirf^ xn^ty K^pn IN Kniag IK mtyn 1K nnpn
Vi;i,Brii) nun'? fjn IK cipa nian'? AV T - J i.f
'? II D^w^ Kaaj naritpi DN K-jaj n^ap
i<;;),lj n a w ' sb nisi :inii in nhn ky)3'' K'^DK
li^li ,D'pn lb obc 6^1 .a^wi matp n " n :(:3D p"3 ;n piD^ iboM IOP")!)
hii oil: .lyai . m i w nx .lyai la (n) :(f)nb'3») D»D 'm if) D»n
k o")5i 07|;3 i'piJ5W "j'^T ."ivm la :(7:? "337155) DTW113P;6 in:! .0W3
H;-i'oi .^1W3 ift DT»3 P6 nil)C3 16 ,il>^ 'npf) pnf)3 inift p'fi ITSD
|i'',n mD3ni pb?i6o JCP 'pr; f)w -jijsi ,bj"3 9 pw 'pr? 6ID nici U'WST
i!()i ,prw P6 I'nc .d^tt;' i m w au^tt npf> cfj bp :nC3 .^^N mu^a :(:3
hiE. 1') ID' rbD ipi5 D'? D6 ,I'PI7P 3P'J3J) lb obp ipr; w ]?p-5p lb obcb 63
Imp fi33 ;6pb'3n} D ' T M opb ]»np pprjpp 3ip30 ^inb -ib p'p m ' u n ubo
i;':ivnp .n'xip nK:im :(:33 p"3) ipniun ib'D6 .UJK Karn o (ri) :(:i
In.^iniro nwpb IK pnab ciis'jcip 7r) O'Jips ppnbp .B^nii baxai :r"]3b3
liiiKmJ ?'JP 03?D CJpif) T:b 7151 no pf) ci^nbp .mtyn IK :33p-5p3
iii!i))» PW' f)\"!i ibp 11P3 p'b7:ip D"I56 . T y a n n nhiiti abuf :(.D p"3
Hit (1) :p'fpi 6in 6bp ipbm P6 inp 6bp 'Db ,Dbcb 3"P :)liinp o'iip '"D
^•'WM) aiJtt; 33iP nbtt" .aain nsfn'' DK :I''737 'Db .ti/iKn n^an
fi'iin bw fjipp pr? inipo 631.335n Kirw N^ an, (T) :(:aD p"3}
itit'i'|>. Thus, in addition to the value of the stolen animal,
. 1 i lief pays a fine of four times the value of an ox and three
III-. that of a sheep. The Sages {Baua Kamma 79b) explain
. lifference between these two species. R' Yochanan ben
: • li [i. li says that the Torah reduced the payment for a sheep
. -iiise the thief suffered the embarrassment of carrying it
iil;i shoulders as he made his escape. If the embarrass-
i a of even a compassionless thief evokes God's pity, how
ill more so should we be concemed with the feelings of
• •< ent people. R* Meir says that the theft of an ox is more
if Fjijiis because it causes its owner the loss of productive
A ••! in his field. This teaches the importance that the Torah
•-y> • I les to honest labor (Rashi)-
22.
111'' fact that all editions of the Chumash list this as a new
liiiphjr illustrates a problem that came into being many
niiii ies ago. In the Torah, there are no chapters. The divi-
! II ')f the Torah into the commonly used chapters is a
I'.tlan device introduced into printed editions of the
f ill by non-Jewish Italian printers. The Bible scholars re-
j|l!i'iiij|i!|i|!'ii>iiii!i|l!iii'ii
' 1 | i ! Illli';. "'
II ' <l ' I II I I! I "ii I n
*
•'•
,,,,
"iiii
SD
•'ly'piy
IK K/HA '7DKJI b'-yp nxym I:7K
IT - J • T J- v: IV! -I (T : IT
:Dpu; DW^ na:in NYJS^-DK I
'•)P ,?n'i") If I'f) . a i m ib pK :p'3o pfi IPIP D'PP3 . n i n n n a nx (K)
,63 la-job on ,iJxb D3p:i la^nb 63 oh oiin ^P7J)b jb .np'nn pw 61?
p'pb ,ppipi i'3D3 D1J3B I'bPiJP ofjni mil? TDDW 076 ]'ftp 610 U7i' ' I P C
DN {3) :(.3B P7D3D) DJli;" 173)3 ])Wn bl33 71!5Ii' 06p 63 p P)!) bl3
^inu Dibp lb PC -337:1 lb •7113 oh .bpn i'»3 6bf) of i'6 .i^^y u;»awn n n i i
bD3 7in»' ib'56 jnob 63 \ybt lb IDIPD I3 obiw oibp 6 P P OP pnc3
63 13'6l 130 bP 360 'Bp-Jp D17'3 ,130 ]1!5J) 313jb IPIPO 36 JIP ,naW IWfiO
i;j-30' of) f)'o OD'i'3131PD 6io ' P : . I ^ a^ian uftpb'^n pp) pips) 'pP^ ^^
06 OaiPP Dlbp3lf31 .OP'B 3"D 13'f31 3WP iTOJ) 3)J0 .D^iyi D^ttT :P'30 bD3
f)3p 071p D'7I> 10lf)i» 06c IDlb ,Pin6 013P lb Ppb 'Olbu pbD5 6'70D7 6J'13
of) I'bp 3"n ,ib 0^7 ,ioj-30' 6bp 13 npo i7J3 p'3o bus ft3P?i P ' 3 0 bu3
biD3 pf) jnP' f)bi PIPD: 'ppfi bD fj3 oro 3)jo yb ib D'6n p'p inf)np .uio
:(f)pV?») -J^n 6bi n3p 6bp ,1P1P"33 .n^a «:rttn KS:i3n DK (J) :pnno
nn 13 i'6p r3 D"n nn 13 pp i'3 bw 'nibpp bb33 -337 b3 . i i n n ny niarn
D'3p obp' 'iJi 073f) b3 b» o»bc bu op bn inf) 6-3pn3 mfis nop ,D"P
sponsible for the divisions did not take into account the in-
terpretations of the Torah as it was transmitted from Sinai.
Consequently, one often finds new chapters that should
have been continuations of the previous ones, and long
chapters that should have been divided into two.
This "chapter" is actually a continuation of the previous
one. It continues the laws of thieves and their penalties. This
is obvious not only from the general subject matter, but
from verse 1, which speaks of the thief. Clearly, the refer-
ence is to the same thief who has been discussed in the
earlier verses.
The following passages deal primarily with various cases
of damage that one person causes another, whether through
theft, negligence, or assault. The sum total of these laws
makes plain that the Torah requires one to be scrupulously
careful with the property of others, in an amplification of this
duty, Rambam rules that it is forbidden to buy stolen prop-
erty, for the purchaser thereby encourages thieves to ply
their trade. Thus, the Torah demands not only that people
do not sin, but that they not do anything that can encourage
or imply approval of dishonesty in others.
lliirl ' n :'
•i'l P ! <!'>.[P' " ii'i'iililll'i
. 'llllil'i! I
 : ' • " ' • ! I'll'•-' B:

429 / SHEMOS/EXODUS PARASHAS MISHPATIM 22 / 8-15

holder shall approach the court that he had not laid his hand upon his fellow's property. ^ For
every item of liability — whether an ox, a donkey, a sheep, or a garment — regarding any lost
item about which he says, "This is it!" to the court shall come both their claims. Whomever the
court finds guilty shall pay double to his fellow.
^Ifa man shall give his fellow a donkey or an ox or a sheep or any animal to safeguard, and
it died or was broken or was looted, without an eyewitness; ^° an oath of HASHEM shall be
between them both that he did not lay his hand upon the property of his fellow; the owner shall
accept it and he shall not pay. ^ ^ If it shail be stolen from him, he shall pay to its owner. ^^ If it
shall be torn to death, he shall produce a witness; for a torn animal he does not pay.
A ^^ If a man shall borrow from his fellow and it shall become broken or shall die — provided
Borrower ^^ owner is not with him — he shall surely make restitution. ^^ If its owner is with him, he shcUl
not make restitution. If he was a renter, it came in return for his rental.
Seduction ^^ If a man shall seduce a virgin who was not betrothed and lie with her, he shall provide her
7. n?an"^57a anp?) — Then the householder shall approach the 13-14. A borrower. As noted above, a borrower is respon:.i
court. The householder of this verse is not the owner but an ble for every sort of loss (unless the borrowed animal or itei 11
unpaid custodian who claims that he is not responsible for died or broke in the course of its normal use).
the loss of the charge. He comes to court to swear that he 14. lav T'^:^3-n;« — Ifll-s owner is with him, i.e., at the tinir
had not laid his hand, i.e., made unauthorized personal use, of the loan, the owner of the borrowed item is working wiili
on the item (Rashi). the borrower, either for pay or voluntarily. This passage is iii i
8. m KirT'3 — "This is iU" After the custodian swore that exception to the general rule: The Torah decrees that if thi'
he was innocent, witnesses came and refuted his oath by owner is working with the borrower, the borrower is n<il
testifying, "T/ifefsif/'i-e., they identify an item in his posses- responsible for any damage that may occur to the item, evci i
sion as the one he swore was stolen. Thus, the custodian if it occurred because of his own negligence (Rashi; San.T
became a "thief," since he took someone else's property, Metzia 95a).
defining his own act as theft and even swearing on it. Conse- KVn iniy-aK — If he was a renter. A renter is the last of Ih*
quently, he must not only return the item, but his restitution four custodians. By saying it came in return for his rental. 11 !•
must include the fine — double payment — of a common Torah indicates why his liability is less than that of a I mi
thief. rower, even though both benefit from the use of somc-ini'
WTthK tyii^"}; "^^i< — Whomeuer the court finds guilty. This else's property. A borrower derives all the benefits al \y
phrase implies that even after the testimony of the wit- cost, while a renter pays for his use. However, the verse (.lui':i
nesses, there is a possibility that the court may find some- not specify the extent of a renter's responsibility. ACCOKHI i^ i
one else guilty of the theft. As in every court case, the to R' Meir, he has the same liability as an unpaid custodi.in,
witnesses must be interrogated carefully by the judges, and so that he pays only if he was negligent. The Halai li.>)i
if it emerges that they testified falsely and are engaged in the follows R' Yehudah, that a renter has the status of a p-iiM
specifickindof conspiracy described \nDeuteronomy 19:16- custodian, who is responsible unless the loss was beyond hi'
19 [n''ntt1i an;;], it is they who must make the double pay- control (ibid. 80b).
ment to the custodian, whom they tried to wrong (Rashi).
15-16. Seduction. The Torah goes from instances of pmp
9-12. A paid custodian. This passage refers to a paid erty theft to "theft of the heart" (Chizkuni). If a man se<lu. -
custodian who is held to a higher degree of responsibility a girl below the age of twelve and a half, he should tii.in .
than the one discussed above. Consequently, if the charge her, but he is not required to do so. Both the girl and IHM
had been stolen or lost, a paid custodian would be required father have the right to refuse the marriage {Kesubos 3'^!|i) II
to pay, because he should have sheltered it more securely. the marriage is vetoed by any of the three parties, the '
Thus, the cases in verses 9 and 12, where a custodian is held ducer is required to pay a fine to the girl's father. Inaddiih,!,
blameless, all involve accidents that he could not have pre- to the fine, he must pay for monetary damage [pu] and lit-
vented. Similarly, if the animal had been stolen in an armed humiliation [nitfla] he inflicted upon her.
robbery, for example, the custodian would not have to pay,
1 5 . nlfTN-Kb '^v)]A — Who was not betrothed. The mouc'lnM
for that is considered beyond his control.
punishment of this passage can apply only if betrothal \l\ i> I
12. tj'io — Torn by a wild animal. This is considered an dushin] had not taken place. This betrotha!//ciddus/i/n i-, hi
accident, provided it would have been dangerous for the miliar nowadays as the first portion of the marriage: i .lii
custodian to resist the attacking animal. mony, when the groom presents his bride with a ring, hm IM
In this verse the Torah introduces the new law that it is not ancient times, kiddushin was performed many month- h'^
necessary for a custodian to swear if he shall produce wit- fore the marriage ceremony [chuppah]. Followino />(.(
nesses, i.e, he has witnesses who corroborate his account. dushin, although the couple may not live together, th'-y MH?
iu"n / aa a'BStt'fl nuna nvsw nao / 428
Kb DK KV'^ D-JiJ Kn'ST 'ID 21j3n'l
bv n :ni5n n^ npipi Kip? an' U'IUIK
brj? nno '751 ^ i ^ 'jy aiiri ajriB ^73
in':: 'I xrinaK '73 hs ID? 'jy ^)aN
n 'jiv'i Njnji Dn^,'? n Kin n>?
in 'jy D^itfi K;J;I iia^n; ^ p n ' n n
man'? 13a ipi' n s o :Pn3n^ jnri
nan'? N T V ? '391 nnK IK Tin in -tnn
;-nm n'^ 'ariE/' "IK nan' IN nin'i
K^ dN l i n ' n n I'a 'nn ;n KHDIH' T-a h^on nin'' nj/nu/ ;nKi T-K nai^rix nai^/riK
m a n n^ noipT Nna n i ' D'WIK vbv'2. np.^1 inj?"! n a x ^ m I T n^ty K'^^DK no"'3t?'
id^ty; N^i Nnnto nm nnn 'jap'i
D W ' nnvu aajn' NaijriN DKIK- •DK •.rbvqb n^iy'? layn aw'' a'^rnis) •.ubvj'^^ Kb)
ni'n;^ ^an' KnariK dN^- :'n'nn'?
'?Kiz/' niji r ffl^ty; N^ K-jianT T n o
rnn n'p 1K lafi'isi nnjn ip naj T^V? nn-lK -iau;3) inj;"i Dvn t^iK bm'',"'^)
mn dNT :ai?ii;' ND^K; niay n'V -QK ubvji Kb lay T''7ya-nK ;n^tt7i DW toypK
'vj; Kin Kn'is dK d^w; K^ n a y
Kn'jna naj 'p-it;^ 'n»5iiD :ni}N3
Kip;;? nny aiaW'i KD-JK^ N^T i n n niay aai^i ntoiK-K'? nu/x n^ina ty^K
'"CT
:OT3 TB'C HKn I'Ni ,0'BDb '"B optP3 tiaifj IK laiffj IK I»5B)^ nn •ja to (n) Koc) to IT n^iff K^C ib B3Pbi o( OB p7b )')"io bfi .aipji
M) CBPPb V 03 nw K^ fiipi i'i3i3 6p pt B3P .rt'nn 'n nyaw o bs O'Obf) PlB'CTl 13)1 1B5B flPC D'7B 17'B'C 1PB13C3 ppC ftbB'C .VlirS 131
. I'toa np^i :(.6B-:B B"3) o'pjifo 3"P opjfo p iPfiiT D3 Pbe ofip ,i»iBb IJB'O 3>J) IBlb p7pB3 IBIPOC 31030 psb .mVlh D'llff D^lt" :D'7B0 'B
Ml '"B .i\1Vl qlB OK (31) :0lb3 IBICO lb .n'jlBl K^l :(.ip p"3) DB13CB .D'7B lft3 3"pf)l B3l:5C |BI3 ,'PB'f>l .bB3 'BlbCP ObCB 1333 1B5B f)10C fl5B31
rimon :(.ft'-:' p"3 ;fipb'3B) OIBBI wifo PBIBJC 0'7B fi'3' .iv iHKa' :PB-I IBlfl OPf) i'O PD13C It 03'ip ,0'pbfiO bfl P'30 bB3 3Pp31,13'P13T 1CP7 pC
wjB PI obCB ^pp osiv P ,0B'5PP bib obp ftb PBIB imb u'fi .n'jw' K'J lfl3 D(i bB33 3"PP' TB 03333 IBlb IBBl p7b f)3i; P'3C ,l'7b flbfi 13'f) if) 0B13tb
.iibW IJ'6 tP31 301 'if) 3ft( PB7B ,ObCB P'BJl bslP blPP PBIB .ObCB 13'6C V3 O'PP '0 PB13P ,T PlP'bC PPBb PBf)31 T plP'bC |fl3 1»f>3 .n'3 ftPC D'7B
)i:" I'ftt PP'B PB (P piCD b'Bb) 53B lfn3l:516 PBl 3'P3 'XC ,p pib ppb 'Bl IBK :(:3D p"3) 0B13C lf)3 tfl BBOT jbob BB (' piDD ibob) IT PbC 6b Oft 00'3C
IfiCO bB l»bb 63 .^Klffl '31 (J') :(f)Pb'3») b'5nb bl3' ]'bi B ' 3 P 13P ijf) b'bOb 6io '101'bs PB3C31:01 bv '3 7B0 ir>b< icft .ipiCB 'Bb .nt wn '3 I M K '
l(0|)b»3 bfllW OB V'b IK be l'bB3 of) .ln!J J'N mV3 :pD>lf>3 3"P f>PC PlB'CTl OB o ' l p oft ,pnBo P6 npp'i nn'iw 1 3 T K 3 ' I'3"7B IS ."pib
,''l|lbB3 flPC r3 53ftbB DPlf)3 f)PC P3 AW I'toa DK (T) :(:55 fiB'bB 633) .IBlCb 0'3C OB IBbP PBBII l6iB3C 0'7BO pft IB'CT Oftl .D'JIP thwl 01 IBlCb
IIH :(DH BP'Bl BT3C PBC3 IBB Pl'ob Jli 13'f> pbliC PBW IBB PP .Pipft IBlb nipB3 B7P p oft bib BB13I; IP* P3"PB ]'6c 7Bbb ,Bt ftp '3 ltl7 b"ni
,' !i6p f)bi arn racn ri iisws Ka ,ii3C bib biftc i3'6 -JIB of) .Kin T a p ^K B"K j n ' 13 (U) :(:lp p"3 ;ftpb'3B) '3BB 333> IPlBOl lb T'P 'jf) pi p
Ml -I'Dlto :"PPPb bf)lC BDCB lb pfll ,CBPB PBC '"B 'IPC ibc PflJP b3 jbl ,0333B pft 13 PPB P'Bb ,03P PB1C3 01Bf)3 BSlCfti BCIB . 11W IK TBn ITOI
•:••) .obCB 7i'3 IBIC b6-)P 'B3B 13 IpbPJ P'Bb ,C"C3 ift p'to of) 1)'1 OB CTB(fl D'piDB b'Bb) P'3B bB3 3ip!l 333B f)5B' ftb oft pfto P'3» 33131 31P3C IPB
•'im .nnS''31 (lU):(:BOt) 13C1B1C3IBl/i07P''31 D>P 1B1C3IBlf)Tf)B oft IIPB 13'ft P'Bb ,C"|:3 BTBft IIBCIDI .11BB13C3 1B5B 1P1BC P7Bb ,0B13Cb
"•• 111 |lCb3 '1PB3 'Blfl llCb3 bnC ,blP 'l(il IBUPP pi ,lb PBCIK 7B 03b bB 1B3 ,D)lftO bB b3ft .1:73 B"3 ;ft' piDB) ObP IBBB 331' 3131 Oftl 31P3r 1B3,03313

• c:ustodian varies according to whether he was compen-
I IKI for the task. An unpaid custodian [Dan nnliy] is respon-
ik only if he was negligent [ny'iya]. A paid custodian [nnltt)
i 1 is expected to be more vigilant and therefore has more
il ijlity. He is responsible for loss or theft, unless the occur-
i.: e was beyond his control and can be regarded as acci-
Mial. Therefore, if they claim that the loss was one for
ildl they are not liable, and they have no witnesses to
iifilantiate their claim, they are required to come to the
ml and swear that their claim is true. They also must
.ir that they had not used the item for themselves and
ii it is indeed not in their possession. Both of the above
I .Indians are forbidden to make personal use of the
.11 fie; if they had made such unauthorized use, they would
be considered thieves and liable in all cases, even accidental
ones.
A borrower ["jKlu^l, however, is responsible for every man-
ner of loss, unless it occurred in the course of his normal (but
not abusive) use; for example, a hammer cracked while
driving a nail or an ox died during normal plowing. Ramban
explains that in such a case it is the owner who is at fault, for
he is the one who authorized its use for those purposes: ifthe
item could not stand the rigors of ordinary usage, the owner
should not have made it available.
For the law of a renter [iDlty], see below, verse 14.
As in all cases of monetary arrangements, however, the
parties have the right to agree in advance that their respon-
sibilities will be either more or less than the Torah stipulates.
431 / SHEMOS/EXODUS PARASHAS MISHPATIM 22/16-24

with a marriage contract as his wife. ^® If her father refuses to give her to him, he shall weigh out
silver according to the marriage contract of the virgins.
^^ You shall not permit a sorceress to live.
^^ Anyone who lies with an animal shall surely be put to death.
'^ One who brings offerings to the gods shall be destroyed — only to HASHEM alone!
Sensitioitii ^° You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. ^^ Yoi t
to the s/^a/f ^Qf cause pain to any widow or orphan. ^^ If you [dare to] cause him pain .. . I — for //
dAb^^ he shall cry out to Me, I shall surely hear his outcry. ^^ My wrath shall blaze and I shall kill you
doned ^y ^^^ sword, and your wives will be widows and your children orphans.
^"^ When you lend money to My people, to the poor person who is with you, do not act toward
death penalty, indicates that the transgressor is so beyond quickly if their pain is so great that it causes them to cry tmi
the pale that he is not worthy of existence. By assigning the {Maharam}.
status of deity where it does not belong, the worshiper has 2 4 - 2 6 . The commandment to extend free loans, ih'
forfeited his own right to exist (Ramban). Torah commands us to lend money to our fellow Jews iiii^i
2 0 - 2 3 . Sensitivity to the helpless and abandoned. Just as not to charge them interest, even though such paymoulh
there is a lamentable tendency for the powerful — or those might be regarded as no more than a "rental charge" for IIi'^
who would like to consider themselves powerful — to take useof the money. The lender has the right to the return ol lil'i
advantage of the weak and helpless, there is also a tendency money, of course, but he may not embarrass the borrowci I iv
on the part of disadvantaged people to be more sensitive acting like a dunning creditor or making it obvious thalMlin
than others to perceived insults. Although it is forbidden to borrower is beholden to him. Furthermore, even though Mi'^
abuse anyone, the Torah frames this prohibition specifically lender has a right to demand collateral, the Torah limits hi i
with reference to converts, widows, and orphans, because right to hold onto it, if the borrower is in need.
they are most vulnerable to such mistreatment. Not only is a loan a required form of charity, it is one ot tliii
2 0 . '^X] — A stranger. The commentators explain the verse highest forms, because it preserves the self-respect o! Uw
as referring to a convert to Judaism, but the sense of the borrower and allows him to rebuild his own financial stiihll
verse applies also to any stranger, even a fellow Jew who is ity, so that he will not be dependent upon others.
a newcomer to a neighborhood or school, for he, too, feels 2 4 . DN — When. This is one of three cases in Scripture whin >
ill at ease in unfamiliar surroundings. the word DN means when, and not (/ |cf. 20:22 and Leulth •> i
A native Jew who taunts a convert over his foreign origin 2:14]. To assist the poor with a loan is not optional, Imi
invites the retort that "you, too, luere strangers in the land of obligatory (Rashi).
Egypt!" (Rashi). fii'?^ — you lend. R' Hirsch notes that the root of this wdi i
Or HaChaim explains a deeper sense of the verse. Jews can also connote attachment. Accordingly, the Torali tn
might be tempted to look down on converts, because they forms us that by lending money to a needy person, we .if/, i '•
lack the sanctity of lineage from Abraham, Isaac, and Jacob. ourselves to him and his plight. He is not alone, becauru-1<'
But in response to this, the Torah cautions us that we had take it upon ourselves to help him cope with and oveiim-M
once been mired in the spiritual muck of Egyptian contam- the obstacles to his self-sufficiency.
ination, and were no better than the convert had been before
his conversion. •jjnSf''aV'7 • • • 'ipiy — My peop/e.. . the poor person who i:. i\<i'!:
you. These two expressions reflect major reasons why JK •
2 2 . iriK nas?^ najT-DN — if you [dare to] cause him pain ... ! pie of means should be anxious to lend their money to i In "
Rashi explains that the verse does not say explicitly what will in need. The borrowers are My people — God's nation
happen to the person who does so. Rather, the Torah implies whose livelihood is His responsibility. Therefore, any J^ ••
by this exclamation that anyone who dares cause a widow or who assists them can be sure that God will recompense lun
orphan to suffer should expect severe retaliation from the Secondly, as the Sages teach, poor people provide th-- ih t
Father of orphans and Judge of widows. with a priceless opportunity, for those who give chaiily tv
The previous verse was in the plural while this one is in the richly rewarded by God; thus the giver gains even more ilhu
singular. This implies that if the community allows even a the receiver. This is implied by the reference to the pcuM
single one of its members to mistreat the helpless, God will with you; the person you help is with you, for yoii HI
punish them all (Ibn Ezra). The very fact that a community partners. You help him and, by giving you the opportiinll v i ••
permits individual members to persecute the helpless is in do so, he helps you {Kli Yakar).
itself a crowning insult. It shows the downtrodden that even
those who do not actively taunt them do not care about 2 5 - 2 6 , In the event the borrower did not pay by the !ijf|
them. lated date, the lender may ask the court to order thiM \\<-i
sonal effects be given him as collateral. In this casi!, Jui-
pVS"DK — If he shall cry out. God will avenge their grievance ever, the lender must return them to the borrower ai I'
whether or not they cry out to Him, but He will act more times when he must have them. This passage spdflKM -
na-Tu / aa EjitjattTM ntt^ns niMW nSD / 430

K'J K^VP DKiD -.WIK'? FI'? F13K^j3^ C1P3 •i^ npn"? n^nK ixa;! INQ-DN .•HIJ'N'? 'i'? nnnn'' w
'plppi' Kaoa n^ nwn'3 Krnas ^ayi
:'nri K^' Kiy-jrir :Kri'?n3 nplia? :nmr\ Kb nau/DP tn'jinan into? ^pt?/^ r
x^upriN N-J1V3 nv aistw^T "jsn.
Kjgnv ni^u'? nsT^o' ;''i?i?rii D''n'7i<;!7 nn'i -.mv nin nnn?-ny 33V;-'73 D-t
:'n'nln^a ;n NQI?;^ -[H^N; '3i?i7tT: ^^mbn Kb) min-K"? ~ij) n'ln'? ^•'b in"?? nnn^ 3
ns iip'jiip Kb) iijln K^ K-il'Jia
•jaxa :DnvtpT KViKa ]in'in i n n
nijjy DNaa :ii3y)p KV ori'l K^ipiK •''?K pyy'? p'^y^DK ^a inx navn naynK iiiayn ^^
inng 'jap' bapn DK ng nn; ijvn
•inn cipri'iia i^n'pap baps ^bap n-^pB ngi^i^ 'na-ini •'BK rryn) :inpvX J'?3'('^^ ^W "
lla'ipj i;irj-'i na-^ng ilari; blup^ti
Nspa DN73 .-fw:) Ito^pi li''?"?S :D'')pni ngipi nim"?);? nD''u;3 i^rji
'nn H.b Tiias! n NJJS;'? 'lay'? qnn

111 (3) :(:D p 7 P ) P ;ftpb'3B) B-)0(ft3 ftbft P P ' B 3 B'ft ,pB801 (jBJBPl pPBPl
'Pb3f)Pi 1B3 ,r"Bb3 -)"'ft'iftip>ip ,(TO 8"3 ;ftpb'3B) D'i3l pfoift . n J i n fh
D"3 ;ftpb'38) JIBB Pb'133 •IJXn'?!! K^l :(13:PB P'BP) 01C3 pfl JW Pft
anw opft ()ft lb PBibi iPBiob bi3' ftip <ifi ip')iD oft . n r m r i n n j « : ( : B 5
Wm nplfo 7bl5 ftbC 076 U pcb b3 .(OCl OW •I73pb IBftp bft 13C DIB .pft3
I'P flip .pxjr\ >6 m n ' i n m b x b3 ( K 3 ) :DC 7ijb pppft P J ' I B B ft3 ftbft
;(fipb'3B) DPDBb 'liB 7371 P3 'CICP DPP 'pb ,P11P3 31P3P 737C ftbft ,D7fi bpb
b pi 183 ,1C3B PTD ftbl Orj , l i p ftipp P( '70 .IPIK n w n ™» ox (33)
,;i« ]lCb IPlft 0>BP 03B Dft |ft3 qft .IBB CTB ftbl WJ (1P:7 P'tft73) j'p 3715
iiii'if: I ' m (J3) t'lji '^K p B S ' pw aK '3 ,PBb ,ibc pft bip'b IPIP iBibp
.II'BIP' D3'531 PlJBbft D3'P3C B71' '>'ft D3pft 'PJIPI IBftJt B8C88 . n l j a ' j K
I'fBb D'7B TO' ftbC ,(P1'P] PBBbftP p n n b D'BD I'P'C ,P7pft pbbp 1( '7P ftbft
'imi 7Tb p P'3 01P'>' ftbC ,D'B1P' I'P' D'J3P1 ,fttJPb PlTOft P)"aPl p'bB3
DH (73) :(:pb ftB'jB ft33 ;flpb'3B) 13P Dft IPB Oft D>B71' fftf 'pb OD'Sft
'd nil ,'J8 pp P1P7 P71P3C Oftl oft b3 IBlft bftBBC '37 .'OT PIN n A n t]D3
"1)11 T'JB] .07ip 'SB ,TCB1 '5B .071p 'BB ,'Ul 'BB .'BB t\K :(ftpb'3B) pB
pInriCD an .)'B71p P ' B ">B ,P7pft TB " S B I I T B " 5 B [.|'B7ip T'>B ,1TB
,'111 Pi'ftbi .iJBP pft ,'8BB acftbi .'ub D7ip laibp '8B pft ,aibp <1D3 oft
,|i''lto3 |1'I3 jajB 13 3P)P ftbC ,'3Ba pft ft"7] .(.fts B"3 ;ftpb'3B) 18BC IPlftb
HID fiBipjp)')» DPft ib'ftp IB5B3 b3PD8 'la .•pv u s n nx :'BB ftiat
ojftC'i n3iP3 ab 3P13C .ipcftb pft PDCB3 ppiB ab piDP' . n a i r m ' irm
abiP3a pft DDipa bJft t|B3') 3i5p ftiac . n f t i n a n irnaa (tu) :(ftpb'38)
D'737) 0D3 D'CBP a7B3a '3ftb aBB 331Cn Pfta 1P)1 'ft>C ,D3lft3 PBB 331t;i
7pfti .7 33 PBip ftbfj . w n n sb nauian m :(.' PI31P3 ;ftpb'3B ;P3:33
;ftpb'3B) P1BC3B Pl'liB D'OaC ,aiP3 31P3a 737C ftbft ,P13p> 7pftl D'73I
B3n (ftpb'3B) ab'pD3 . n a i ' n i n n n a a nu aaiiu ba (n')] :(.(D p7a)D
.oirtbsV (ui) [:(.» ]'77a)D ;ip:3 ftip'i) 03 Da'B7 p3 31P3I: P B 3 7 ) 3
7BftP l'C3B ,0'7pft 31P3b! tlPb TPi P'P a'PI^K^ 71p> O'a ib'ft .a71 P713Bb
7ip) Dft ,a3'pa i:ft73 PICBCBB P '317"Bb bpp .o'ppft pipbT751'ft a'ribKb
pi .TB aCfti 737B acftb l b s acftb C7Db T75 ,T»b 7378b ibBb |1» ,<)PP3
D'PbB b3 C7PB P'ft oftl ,aPftb C75b T75 ,p"TP3 (.3 a"7) D'bjlbl D'Sbpb
183 ,PPP a7ip) ft'aC3 b3f) .P7ip ''Pft BBCB3 O'abft b3 O'ribKb )31 .B8CB3
pi ,7378 TB ai'ft3 B7P T»b ]31 ,7378 -[bp ai'ft3 B7P ,TBb 737Bb ibBb
D'bap) 0'pbft311831'ft 13 ft5l'3 .7Pfi OlpB3 DP'bP OPIPIIPC DPlftb tUn^Kb
733 ftbai D7P' iBftj OBb .PBV .mpi' :pps 7p3'b pSia CTD ftbf 'Pb (P:ID
D'737) 'iji ft'aa ncfta pft ift ftiaa pfta pft pftiiai ,7pft oip83 ap'B 13 aipftj
,aP'B3 P1713B b3 7 B 6 P ftbC ,aP'B 3"P P713B If'ft bB CTD ftbC 'Sb ftbft .(a:l'
,0'8Pb D')S3 P'tB5a a713B aB'3I 08 ,lb 7Blb .O'abftb P31I jftp lb CTBl ft3
,a7i a7i3B bsb op'bB |'3"Pi D'jB pni3B o a t iDJBai Tpppa a378 'sft cfi
733Ba P33 ,P1713B iftC b3ft -133 a73Bb 0377 J'ftC p 133 a73Bb a377i: |'3

iti.-iidered t o b e " m a r r i e d " t o t h e e x t e n t t h a t a d u l t e r y i s a among women {Rashi).

,ij.'itdl offense, and the rule is that no monetary payments
' .issessed where a capital offense is involved |K3n^3 n^ nj?
^^a — He shall provide... a marriage contracl. If he
II Idles her, he must provide her with the same marriage
•riact [kesubah] that every husband must give his wife
i| I'i'ii). Ramban renders he should send her gifts, as a groom
li.marily sends his bride. According to either interpreta-
I 111, the Torah informs us that the seducer must treat her as
" ctfully as every husband must treat his bride.
I 'jpv;?tl?i5 — He shall weigh out situer. ifthe marriage does
il l.ilie place, the seducer is fined. The Sages derive exegel-
1, that the amount of the fine is fifty silver shekels, which
Ills two hundred zuz, the amount stipulated in the mar-
iiMi contract of virgins (see Kesubos 10a).
II ."itil^aM — A sorceress. The court-inflicted death penalty
ijililUis equally to male and female sorcerers, but the verse
II I Ihe feminine because this activity was more common
The Talmud teaches that ^1673 is a contraction of |'K"f75i3
n^yn b^ n^^ng, they deny the Divine retinue (Sanhedrin 67b).
By definition, sorcery is an attempt to assume control of
nature through the powers of impurity and thus to deny
God's mastery.
n^nn tib — You shall not permit. . . to line. This is a stronger
expression than simply stating that she incurs the death
penalty. Those who engage in sorcery are extremely danger-
ous to others, because of the corrosive and enticing nature
of such activity. Regarding such greater dangers, the Torah
exhorts the nation to root them out zealously (Ramban).
19. wnxbxb na'r — One who brings offerings to the gods .i.e.,
idols {Rashi). According to Ftamban, elohim in this verse
refers to angels, for it is a capital offense to worship any force
or combination of forces, even the angels of ffashem. Sfomo
adds that it is forbidden even if one worships Hashem as well
as idols.
D"7m — Sliallbe destroyed. Cherem, this unusual term for the
433 / SHEMOS/EXODUS PARASHAS MISHPATIM 22 / 25 — 23 / -1

The Com him as a creditor; do not lay interest upon him. ^^ If you take your fellow's garment as security,
mandment i^m sunset shall you return it to him. ^^ For it alone is his clothing, it is his garment for his skin
Free Loans — '" lohat should he lie down? — so it will be that if he cries out to Me, I shall listen, for I am
compassionate.
" You shall not revile God, and you shall not curse a leader among your people.
^^ Do not delay your fullness-offering or your priestly heave-offering; the firstborn of your sof\!i
shall you present to Me. ^^ So shall you do to your ox, to your flock; for a seven-day period shull
It be with its mother, on the eighth day you may present it to Me. ^^ People of holiness shall i/( K/
be to Me; you shall not eat flesh of an animal that was torn in the field; to the dog shall.(/( HI
throw it.
23 ^ r ) ' ^ ""^^ accept a false report, do not extend your hand with the wicked to be a venal witnv:--.
Integrity ^ Do not be a follower of the majority for evil; and do not respond to a grievance by yieldii iij
o/" f''^ to the majority to pervert [the law}. ^ Do not glorify a destitute person in his grievance.
Process
'^ If you encounter an ox of your enemy or his donkey wandering, you shall return it to titiu
repeatedly.
forbidden to curse anyone, the Torah singles out judges and where practicable, we show our appreciation by throwln
leaders because their responsibility to render decisions and forbidden meat to them (Rashi).
enforce judgment makes them vulnerable to the impreca-
tions of those whom they rule against.
23.
2 8 . inK'jn - Your fullness-offering, i.e., bikkurim, the first 1-3. Integrity of the judicial process.
fruits which are picked when they become full and ripe, and 1. . . . KlpJi K'^ — Do not accept. . ., i.e., believe. II r. tm
are presented to the Kohanim (Rashi). bidden to believe unverified gossip about another [)ri .••
'p'l2•^^ — Or your priestly heave-offering, i.e., terumah, the This applies both to an individual, who is forbidden u> !'•
portion of crops that must be given to the Kohanim. Al- lieve ynn i^^V, euil talk, and to a judge, who is forbiddei 11^ • It
though this IS the Talmud's interpretation of the term {Temu- ten to a disputant unless the second party is present {/v. • '--^
rah 4a) Rashi states that he does not know how it fits the ytt7T — The wicked. According to Rashi, this refert !•
word According to Ramban, the word derives from nyn-j, wicked litigant who seeks to enlist a witness to suppim i
teaidrop and refers to the terumah tithes from wine and oil, contention. According to Ibn Ezra and Sforno, the wi' li-
which because they are liquids, drip like tears. one isafalse witness, who needs a second witness t o ' Mi.,,I
orate his testimony.
It IS natural for a person to feel special affection for his first
acquisitions such as the first of his crops that become ripe This is also an admonition not to testify with a disqnnllh:
and certainly his firstborn children. This verse, however, witness, even if what he is saying happens to be iiu. ^
urges u' to lealizethatwhateverwehave is God's gift and we honest witness is forbidden to associate his testimoily ••^i''-
should devote everything to His service before we think of dishonest person.
ourselves 2. The Sages derive several laws from this verse by UM IM
3 0 . WTp-'Ti'aKi — People of holiness. The Torah uses the Talmudic exegesis. Our translation follows Rashf'.v Ini-q ••
common case of an animal that was killed in the field to tation of the plain meaning, as follows: A judge niu.i i •&•
allude to every form of forbidden food. TheTorah's introduc- his opinion according to his understanding of the Uiw MM h*'
tion to this prohibition puts it in perspective: The consump- evidence. Even if he is heavily outnumbered by oijn > it
tion of forbidden foods deter a Jew from the attainment of must notchange his opinion to agree with them, if he M^ ••.'
holiness the goal which God sets for His people. Thus, the ers them to be mistaken or intentionally pervertiiii] ih-
mention of holiness is intended to introduce the following 3. Ti^in HV — Do not glorify. Despite the temptation t
clause (Ramban). Sforno comments otherwise. Holiness the plight of the poor by allowing them to win theii • .* '
derives from the observance of the previous commandment thereby receive money with dignity from the rich ••• v^i
that families should devote their firstborn and first crops to not miss it in any case — it is forbidden to perveit th
God s service When the nation has an elite corps of scholars no matter how noble the intention.
and righteous people, they will spread holiness to others as Or HaChaim comments homiletically that thd pM'
well grievance is against God: "If He created me, why don • •
aSa'j — To the dog. It is permitted to dispose of such meat in give me a decent livelihood?" If so, the judge nifly '
other ways as well, but the Torah teaches us to show grati- that he is "protecting" God by his incorrect ruling. 'Jiii
tude just as God does not let any good deed go unrewarded. is forbidden. The law is incontrovertible.
During the Exodus, the dogs did not howl (11:7); therefore. 4. The Torah requires one to return a lost item "r('|..i-i.": "

niMi|i|i|iiiiii|iM
 n / A3 - n s / 2 3 D'oaiPM ntt'na m a t t ' ISO / 432

K'n n t ? u :n^ n33'ni;i Kiyijw ' j y n rTmD5 Kin la ii"? laj-'u/ip ^i?^rj Ka-iy:]};-! np'pty «
pijiyn^ rigrim x v niin'pg n n r o p pv:y''-'3 hjm 33t?/i nna nv"? 'in^pt?' Kin rrnn"?
^3i2K5 ' e i g ^3i?' n s ••ri'i naif" n n ?
•^^i^n K"? n•'^•^^l; * :''3K iian-'3 •'rivipEfj •'^K n
^yipi) T1Q3 na ;cn^n Kb •iiByn x a n i
i'D-ji? w-ipn 153T K-i5ia nnNi;i K^
inKip K"? ^j/jpii ^ipK^ip :TKn K'^ ^jpy? K%3i n:
n 5 y n 13 u3 nj7nii7 ^JK^f"? ^-iv;'? ntyyn-]3 P^ipri ^ I B ni35 ra
E^Vfi itoai ' n i j j llniyi p w ^ j j riffisi^
-"U/jKi :''^"i3riri ''rni^/n ni^a DiiK-ny mri;: bipi ^
p'^S'ii K^ Kjn Ki'D in (w'"?!;!! K-I) 3^3^ i'73K'n K"? n5")t? n w ? nti'?! ''^ l^^nn u/ij?
vniw ^Sjjn K^K :nri; jm'iri Ka'ps'?
n'? 'i.ijij'? K3;n oy •^n; 'iiyn K^ I I J W T
ni^r)-'7K Kity ynK; Kwn i<h :iriK i^Vi^^P « A3
I'K'JD nri3 'OT K^= ••~'?,V Trip D''3T''^,nK ninn-K"? :Dnn ly, n^'nb yiyn-ny '^IT :.
(yjiarip K"J) yaipn N ^ I K W K 3 K ^
'^^'ap n n a K I T bv ^j'y3T NH K S ^ S V O :n't)n'? D''3T nnK nmb nV'^y nayp-K^) n'v'i'?
Dtjiri fh KJiapip ^ y i i iW'T D ' W -Illy vi?n •'5 nana -i^.rijp K^i bi) ^-,
\K ^K5pT K-jlm yjtjn n K i •.f\}^•^2
''ijjn :n^ nii3'ni;i K3nK ' y n i n n n n -••a ;i'7 i33''K7n n u / n nj;'n in^an IK gn'^'K u
'"C")
t t o P 1C3 ,frp fn'P p p i P I IPS! Djnp DiSpJifll J 1 D 3 31P3P 137t tof) DV I'lB PB17 'PP ift li I'ftC B71' ppft Dft .Pp(P3 1)B3PP ftl .rtlBU A H ' n n Kb
|ut'3«;r a^3^! :P"P3 pits OI)P3B t oif 3 P'p p nfi i6 361 ppw'"» .yui : ( : P B B " 3 ;ftpl'3B) I P B ' I P P ftl 7»il3 ,iP'ibD ftl il'ftp ftlft ip'ilp il'ft3
iW t pi>3J3 IPl) iroSp ,1B1)P»3 3S3 toft B'ft ift .3i33 0"DBP ep .ION ftip Dlftpci P)7B D'ftl l l n 3 P)Bp P713P I P ) CP>C .CP) P3'R3 ftlPC ,P'37
•mil iffljp p» p oft .Pifop I33 DiPinc nsipl -jpim Ip (ft3:T Dn3T) '13)1 P'31PC 7B [73') ft'Dl 730 D'ftl P J I B D'ft P'37 p ,np7p 7B PDDl I353B
,,•"13 I3 13P PSp» 0"3p5 pftt 31P3P llPll ,1)»B 7335 3l3DC 171)11,3l3b D'ft pi3P iicl l3 . ' j a n n fjisn DK ( a a ) :(i:ftl i'a P 3 7 B ppB noPBi P I I B
rof il DP D"3pD nBft (i:ft' I'pl) Did 3I3 p P ' ftl Ifnc ')3 tell i»ft)C ftB'lB ft33) BPID D'ftl p i P B')BC3 BliP pft I')3CBBC ftlft pftllp PBP3 pPCB
iOMft .ipc7 BBC l3pp ftl ,icmP3 .Kw yaw K O H xb (n) :(ftpl'3n) ppft PB3 ,p"3pB 7Bft .o'BBP PBP 7B pl3P3 li ipp .^;i3nn 'jiaffl :(:7'p
i"n3fo'C7B7"B3'")37 B1)P toCr7ll(.P'pD'PPP;ftpl'3»)BIB[ICll3pBl ')ftl ' ) D 1 P 3 " P P » 1 I13CP11'7 P)B«1 CPftl CBft l3 'lift ollB 1CD) '7P1 ,'1 3"P
|iii'3p n'3P Pft ]B1BP .ywT ny i i t nwn (JK :(:t p7a)D ;ftpb'3B) n'3P i j a ' f n iDMWti na n y : ( » » ftBiP)P) 3CPI lip 3CBI lip ppft <)ft .-p P T I P B
nm n'an K^ (a) :Dnn ny il n m ' : [IPPTODC ft"Dl IPP'BJPC ,7pc IC Pp3 ft3'C 7B DlpPl 7imp CBCP ftl331 ,CBCP ft3 7D ll 1)3'CB Dl'P Ip .ft
1:-,) 30')) ftippp '11'ft l3ft Ifnp 'B3D 'f)7» PI ft-)p»3 c .niyn^ n>aT '3 (13) :(D|: B " 3 ;ftpl'PB) Pl'l3 P1 T P I pftC 737B 31P3P DV P1DP31 .7PB
,i;')V ftipBP <|1D1 .7pft |"7 PB13P3 P3lpl )'BB I'ftC ICIT lft3B .l')Dft IB B5BD pft Pi3Pi .3311)1 n n a :pilP B( .infjMio : P ' 1 P ir . r m i o a Kin
iKi'i; 1B )'7a OOP i'3rBP 1B IPV ]'3"PB D')e p oftc .tnirn nm •<-\nx I"7 Pllpl DPPtftl DCD P3731 PPPtft II '7P . W P I l sb D'a^lK (13) :(ftpl'3B)
mn K^l ,1P)7 ftlpBP Blpftl .(.3 1'17P>D) 1370 31P35 PICB) ')'731 ,P31pl lPftl3P ftlBPPCP T^" PlPlBP P31P .iriKTO (173) :(.1P p7P5D ;DC)
,t;'l p PICK '>'73 I'l'PPB 13'D1 .7"33C toDlB 1B |'pllp |'ftt ,31 IB ,3-) hv pel IPB B7V ')'fti .(.7 PPiBP ;ftpl'3B) PBiipp . i y n 7 i : D ' 7 1 3 3 DPI ,lC3PPb
\m> V '>'P13T '137 'Sll .(.3i DC) 0PB7 pfi DBft'P piPP plftlC p3C D')l)pl .PPlftBD pft D'7ppll 07piBP pft ipftl IPCIBP 77D B)CP ftl . i n K O K ! ) : B B 7
IH'F 7Pft |"71'3C3 DP'B 3"Pl .niyi^7 m a i n n n n>nn xb .ftipBO .lb i n n T 1 3 1133 KDCI D O p » n p l 7CBBI D ' l r a i P B I 7 P D'7p' f t l c
il n yV ipp ftipc 'sli ,i'")37B PH))1.3T te ™yn sbi .]'3rap IB |'3"PB ll llBDl '73 ftlft ,7pft DipB3 VIB D1) 733 ftlpi .IB3P p D ' B I D CBP3 1P17D1
ii'if PC pi3 ,'PB'fti ,DP'Ppft DPI) npftc D'3i PI .novh nm n n n .p 13 C7n PD 1"1751 7Bft)C 1P71D DV '1 ppftl D7ft 7133 PB ,1)ft51 p i C l PCBP p
lilMi: mB7l D'3T '-JPft P'DP ftl 'ft)C BBCBBl .pIBP p IPV |'3"PB3 )'B'P3B5 p P l DPD 3"pftl DV '1 13 I B P B pp7 PBP3 7133 <lft dPIP' 737B3) B7BP
IMIl. 'I) 1B1 P13tl 7pft B"B I'PB P1C5) ')'7 llpft )ft3B ,P31PlDPBBP'P l3ft ')ft Dftc ,p3b B7Pift II .iBN ny mm nw n y a i t ) ( u s ) :(:13 P17133 ;ftpl'3B)
,!• >'I ID n)'B37 ft'Dl li 'B3PB7 P» ftplftlB B>BPP ftl Onp Dllp)lftl .B3ipl n i i a :(ftpl'3B) pi PDIPB ftlPC ' B 1 P)BC D7ip I B B ' to D37p pft 7 P B 1 ft3
•in 'ilftp oft .niDJb 3T by nayn nb .ci7) ftip p DDIPP 'D1 '13BP jicli Dl'Bl llBl 7Bft>l ')'Be iftP 7Bft) ,DV3 13l B31P ftp' ll3' A linn lUBlffn
ll"l^ p 'IP ftlft ,3'1P IB IBJB plDll [ipft ft"Dl 7Bft 7JI PltDl P)BP to BBCBI ijft jlpil ')'BCB TC3B1 IIPI PlBftp ')'B|; PB (13:33 ft7p'l) B5T BftlBl ')'BCP
H'T) n n x rrnn xb .DIIPB 13I ,IPICD3 i')Bft IB I3P1 iBift ')fti .iP'Bftl DP'l 'ftC7 Bpft ')'BCP 01'3! ,1BBCB pi .jlPll '>'BCB TC3B1 lft3 71BftP ')'BC
• • '»B DP 0'3P1 I'ftlP IBftp to PDCB I'PB O'BP) P'ftl oft .DWl'? 'SipCB o'cnsi O'cnp opft oft .'b p a n i»iip >B)NI (b) ;(ftpl'3B) '1
'I' 1' i:ija ipift IB II7)P ilftp Dfti .'w niDjb ai to myn xbi .op'ipft <l6 .aaiD anwa •IIB31 :(DC) 'It 03)'ft iftl Dfti ,'lp Dpft '7P piB7Pt P1I3)
' i 'if' .IP'Bfts PDCBP pft PlPPl D'3T IPlft '7pft PPDP 737 3'7P 1B )))BP pftiB B7C3 '3 pi .<17D'l P1BP3 177C Dipp ,B11P3 31P3B 737P ftlft ,p P'33
;• • 111 . m n n ab (j) :O'37P iftto 'ilp ftp' liipi ,ftip 7cfi3 PPCBP pft PipBl P7P ftlP (ft':J3 D'737) BI'1 B7p» 71PD B'B' ftl 7Pft pi ,(13:33 D'737)

IIHii' t that are needed during the daytime, such as garments instance of the Torah's compassion for the needy — not only
l() • ven bedspreads. The lender may take them every for their physical needs, but their right to selfrespect.
iiHMino, but he must return them by morning, so that the 2 7 . The Sages derive that the word Elohim in this verse
ilHl 1 nwer will not be deprived of their use. This is yet another refers to judges, as well as to God. Thus, although it is

li!

^^iIlM^^^^^^^^^ ii,.''i 'iiilllii,' ' m IliilllKi: ii'llllllil

4 3 5 / SHEMOS/EXODUS PARASHAS MISHPATIM 2 3 / r > 1.1

Fair ^ If you see the donkey of someone you hate crouching under its burden, would you refr.iin
Dispensa- fj-^p^ helping him? — you shall help repeatedly with him.
Justice ^ ^^ ""^^ peruert the judgment of your destitute person in his grievance. "^ Distance younull
from a false word';' do not execute the innocent or the righteous, for I shall not exonerate Ihr
wicked. ^ Do not accept a bribe, for the bribe will blind those who see and corrupt words lit. ii
are just. ^ Do not oppress a stranger; you know the feelings of a stranger, for you were strain c -i
The in the land of Egypt. ^° Six years shall you sow your land and gather in its produce. ^^ Aiut n*
Sabbaths J-J^Q seventh, you shall leave it untended and unharoested, and the destitute of your people .s/i. 'fi
LarSarui ^^^' ^"*^ ^^^ wHdHfe of the field shall eat what is left of them; so shall you do to your vincy. u.i
the Week andyour oUvc grove. ^^^ Six days shall you accomplish your activities, and on theseuentli .Mi,
you shall desist, so that your ox and donkey may be content and your maidservant's MMI
and the sojourner may be refreshed. ^^ Be careful regarding everything I have said to i/i"i
he let one party sit and have the other one stand (Sforno). is called upon to stop his material concerns and acUviili i.
^3i:iK — Your destitute person. This prohibition applies even but his property remains his to return to when the sabl>.ji li n\
to someone who is not righteous — he is destitute in the respites are over. The Jubilee, however, which tht; li-mh
performance of commandments. That is no reason to rule calls n^j;'?, forever, symbolizes the end of time, wlit^h
against him if he is right {Rambam). everything will revert back to God's sovereignty. In llu
Jubilee Year, the produce is not man's any more.
7. pnnin — Distance yourself. Regarding no other transgres-
sion does the Torah say that one should distance himself. So 1 1 . nyuujni — And in the seventh. The laws of the ii<;v(ihUi
much does God abhor falsehood that we are commanded to year are found in Leviticus 25:1-7. According to K'.i.s/i/, fii
stay far away from even an appearance of a lie (R' Bunam of understood by Mizrachi, the passage alludes to the iliily ni
P'shis'cha). the Rabbis to impose whatever regulations are nocdt'tl (i?
p'l'iati ""pal — The innocent or the righteous. The words are not safeguard the year's rest from agricultural work. Ijuti-
synonymous. The Talmud {Sanhedrin 33b) refers this verse Rashi's interpretation includes such Rabbinic prohibition^ jtN
to people who have been charged with a sin that would have not fertilizing or loosening the earth around tree:;, I h!b !»
incurred the death penalty. The innocent person is one who similar to the limitations on work during Choi HaMi i<\i, ihH
was found guilty, but then someone claimed to have new Intermediate Days of festivals, which the Torah IclL in ihii
evidence or a legal argument that would acquit him. Rabbis to formulate.
Although the court had decided that he is not righteous, he 1 2 . nin?'n — You shall desist. On the Sabbath, one 'ihi Mih*
may turn out to be ("nnocenf. The righteous person is someone desist not only from labor that is technically forbiddi-u hi^t
who was acquitted, but then new evidence of guilt came to from anything that requires exertion, such as one <\'nu\ i ,-.
light. Once he was found not guilty, the case may not be weekdays (Sforno). As Rambam expressed it, i,)lli'iniiHii
reopened. The Torah says do not execute! However, lest one people could spend their Sabbath strenuously itMii.tnii'MH
complain in the latter case that the guilty are going free, the heavy furniture. Such indoor activities do not fall ithdiM ftn
verse assures us that the ultimate Dispenser of justice is God, thirty-nine categories of forbidden labor, but they •n c r^i it H
Who will punish those who deserve it: for I shall not exonerate keeping with the spirit of the Sabbath {Mil. Shabbir. .'1 t i
the wicked (Rashi).
nw — Be content. The verse does not require Ihal .uiltMtit-
Ibn Ezra comments that even if the judge knows that this
defendant is wicked and worthy of death because of other rest, which would imply that they must be restraints! \i <'>'•>
things that he had done, it is forbidden to rid society of a the labors that are forbidden to people. Animaln nli'.Mi.i •
menace by finding him guilty of a crime that he did not content, meaning that they should not be conliii' i i
commit. The judge should rely on God's pledge that if this should be permitted to graze freely on the Sabbtilli i '•
criminal should die. He will not exonerate him. tPQ3?l — Be refreshed. The verse refers to non-Jcwi'l i •
1 0 - 1 2 . The S a b b a t h s of the land and the week. The Torah who have not yet been circumcised and to gculii- '
juxtaposes the very basic laws of the Sabbatical Year reside in the Land. It could not refer to Jews bcc -n i < •
\Shemittah] and the weekly Sabbath because both represent have their personal obligation to observe Iht- ! .'i-.:
man's testimony that God created the universe in six days (Rashi). By not requiring them to perform wt)rl-- |I>M! ••
and rested on the seventh. These verses contain only the forbidden on the Sabbath, their master or emtilr.yfii it^Mf
general laws; the details are given in later chapters. R' permit them to become refreshed.
Bachya notes that in discussing Shemittah and the Sabbath,
1 3 . '?'agi — Everything. A Jew must zealously obni'i \'t\ si\\ ll
the Torah speaks of your field and your work, but in speaking
positive and negative commandments without CIKIH|4IM
of the Jubilee Year, it speaks of its, the field's, produce, not
but especially vital is the need to avoid any H(iiiihlHh< =
your produce (see Leuiticus 25:11-12). The seventh year and
worship or activity that gives credence to other find i
the seventh day are interruptions of man's activity, when he
to mention them or to cause others to do S" | - M M
 p-l / S3 D'usctt rnyis rrmp nao / 434
aiylD n i n n y a i ^ K I D T x-inq 'IDp 1^ a'TJip gVirji iNton nnn yn'-i '^^^;ito linri m-^n
pnsrii ••rii^y I ? ' ? ? ! nn piaVri pai^/p ;inn? '33';?Js U3^;n nun Kb :1KIV ^'ij/n n'tv 1
in3''-J3 i3'3Dn T-'i 'V^n K'^I iFiiiy
pa? in; ' S p i p'riT 'in K-jpipT uniriBn 1
'3!S K^ 'IN 'jiu'pn K^ Nj'i IP ba^) q^p''! D^'ripB ij37^ Sn'tt/n •'5 np,n Kbi nnu?) :y\y-i n
K10W nx bapn K^ K I D W i n inajn
i l ' r n p I'aapa ^pViJpi rP^an i i y p u/arriK nnyT" nriKi vnbn K"? nn iDV'nJf ''"I^T B
n; i i n y i i iiriKi l y y t i K^ K-JI»})O
KVIK? l i m n l^l!1 'IK K")!'!! Kly?3
ynm mw wW) iryysr? ynxB Dn''''n nna-'ii -i|n ^
'.IVlK n; vnin i^ji?/ n'u*!' fin^jpT nauni^n ny-'ntt/ni :nnKnrTnf5 napK) :iy")K"rus K^
xnyaipiK' inn'j^S n; Wtoni
UBS 'lapB ii'75'ii n^VpiOl HJppiori niton n^n bp_i<r\ nnri''i ^i)?^ •'i''?is \b:}K) n^\p\3^^
lajip 13 K-ia n p n Via'ti" iln-iK^fi
l a v n r'pi'' Krnffa> i^m'? in-ja'?
^''toj/n ntoi/n b''!?; niyto t'^inn'? ^n"!?"? ntoj7n-i5 ^^
^ n a niap nK^'ai? KnVai V l ^ W viBm •^•it2m\-f\\u mil ]'}jigb mi^ri ••^nif'n nipi
^jinx ^a'DlpI?/'l tinnrji •^•iln n i n
i n p n o p 11a'? n n n s n ' j a a i r iKni"}!

oip 7P1C i w i 011D3 D5P li'sh .n'nps nw> :(.np D U B J ;i3':ro m s i )
joc P131P3 ;6Bi'3)M vj'D iifin TO3'i nioip P3PC'i viu iDin <)iVJPt:
pi .pnft 'BDCP ,t5'piii»p o'->3^ .nv''i!r ' i n :!>pipi)i inmP3 .tj'jw
;nip DTao pwipp 03-)P3 .ynbri K^ i j i (D) :0'V ,f J'IP I'PJPO ,romD
i)'imSi;3 lb opp a»3 .nsn a/a: riK :(:i35 f)B'5» fo3) in niDC 'JDD IJB in
'Ica lip bft ippDfti TO3 ,p'3b DD33S jipb .nnxian nn n a o w (1) : I P *
lio'jp p( ip6 5i'36» .nniooii :P:13BB .njunwfi (K<) :(3:33 D'33i)
'iMbc aPPWl .DB'-l(l s p i n 11J3,03115) J113BP TOPPCP pPfi 331 .(fipb'3n)
'ofeb f3f) b3fm c'pob .misn n ' n '^axn m n ' i :(.j (up IBTO) ppcpbm
I'f) nnfi i63n .3Mm fibj D'bsih o'ji'sfi <|fi itm f)b3 pb3i6 o'P OT ,P'P
,pbD D1C3 33TO fnpDD pbppi •iBia'? niBUn p :(6pb'3n) P'B'3P3 3pro
;oB (|fi .naiun >s"aBn niiai (a'l :i53f) pfi i)3ip BP'S pbrab inbi W3
Cnp 0>Kl b31 b'fllD 31)f)D We .PDlpPB P'C633 D3C 3pBP f>b R'13>3t;0
; |ii .ininm ywn ma< pah :(fipb'3ffl P'p(n3 P3C D3 » J P tt P3C
i lW3 TP315C3P' flbli l>'fl 16 .BpipO p 0'3PB b3lf)l CblP fe'P TDSb P"5 lb
aitoa bin 33133 .innN ja :(DB 3i3i 6b6 P") PI )'fi pinfi
nniun na''3K itnuK I B K ^jaai (ii) :(Di;) 3C1D 3S sr .•um :33TO
lOp iflb DipC3 6'P P3P|6 P31B3I; OT»C b3C ,P30lfl3 PCS Pli» bs Dl»b
-\siw man n x i n 'a (ti) :iJ333fii wift fiip bT 3mbi p3 ipistb 1133 ib
P31 .(.J pscp cfn) '3 'CiBC be Bi;ipb '3» fiipc fipbi 'b3 cnti) '3 '3n /m
ais) :P'»P3 .ft aiiBB n ^ i m ,ific» BPR pn ninp pfnp ftnp ,i)nPD
131 .(':T f) 0'3b» ;ib:3b 0'33i) 3irEi iiijj I3i ,03113 Jicb 1103'tB .IMB aisn
,13"Dbl I31tcb fl'Dl 31IBb ~>5S Olflbn (P:J 0'1)P3) Omno IB D'bCIT [Pfcl 13tB>l
0':I D'333) 'IJI '3np Obfto O'lJP D'33 133b3 3n6p '313 flSl'3.0131P0 pnp Dfl
,pblpi Ofnp '3 ,13'P133 t i l -p 1C31B1.0013 flTP tt ,P'13P3 ,p IPflD tot
ifl .pblPl ,11133 'Bb 13'6l Ipl , l i ' 3 f)0 .3I1B PPftC O'BBDl blip OpflC D'PBS
.IBS; aisrn aiB :(.3b »"3 ;f!pb'3i3) pbipi bfiic be item 0'33i3 33113 PPO3
,03ift iicb .-|iiaK (1) :i3i)i) i6c» bio'bi) ,P'b bpcnbi) .(f>pb'3») fiCKo p3sb
7"3i3 TOvb ]'ji3 . n a n hs p n i n 711 (i) :(oc) nsm b3b 3f)pi bibiw 610c
D"Bfll ,)npp b6 'p31 b"p ,lPlfl I'TIPBC P13I VbB TObb 'b P ipfl 3»f)l 3"D
p»l .1P15lb lb C '30C 5P'» I'TO ftlO 'p3 »"P ,T"33 pIpS) ftbC ,p'3i B'ftC
ITObp ,T"3b IPlft p'tpn I'fjp 031P VbB ™bb 'b C 3Pfl 3)3fll 'f)3l 3"3n 65l'b
Kb la :(:Jb p l o s o ;OB I " 3 3 pipiJC ,fio p'3S on ,33PD bft p"i5i 3i3ib
'b C 'ftjt 1T» tt' of) .'3'33 ISp'lbf) fib '3fl '3 ITlPpb I'bB pfl .Blin p'lXN
piopb ib'sfi .npn Kb inwi (ri) :03 3"PP3C PP'BJ iP'nob 0330 o'pibt
BOW 013B fib 333 313fl3 1'3P P6 Pl!30b HOC ,|'3P Pf) PlBOb '33 c"31 ,P»f>

llKiiining that even if it is lost time after time, it must still be
H'lurned. The finder may not ignore it on the grounds that
IIK; owner is apparently careless (see Baua Meizia 30b).
.'1, :iK3ia — Someone you hate. Under ordinary circum-
'litiiices. it is forbidden to hate a fellow Jew (LetJi'tfCus 19:17).
IlKiefore the Sages explain that the verse speaks about
lumeone whom it is permitted to hate, meaning someone
y/hi) persists in committing sins despite warnings that he
ill I .iin from doing so. Such a person should be hated until he
ii'|)(;nts. Nevertheless, the Torah commands that he be
lM'l[)ed under the circumstances described in this verse
id.i/ribam, HU. Rotze'ach 13:13). Furthermore, if one finds
I'l.lli his good friend and this hated person in the same
I I flicament, he must first go to the assistance of the hated
III-, in order to subdue the evil inclination that encourages
• .. to let an enemy suffer (Baua Metzia32b-33a).
ii'iinl — Would you refrain . . . ? The Torah asks incredu-
lously how someone could consider letting his hatred take
precedence over the need to help the owner and his suffering
animal {Rashi).
1133; alsri a^^ — You shall help repeatedly uJith him. The Sages
derive from the repetition of the verb form that one must
render assistance time and time again if the animal
continues to collapse. If the owner is not present or if he is
unable to participate in the task, the passerby must do it
himself, but if the owner refuses to help and expects the
passerby to do it himself because it is a mitzuah, he is
excused, because the Torah qualified the commandment by
saying that it must be performed with him, i.e., the animal's
owner {Baua Metzia 32b).
6-9. Fair dispensation of justice.
6. null Kb — Do notpemert. A judge may not act in such a
way that he seems to be playing favorites. He may not speak
harshly to one litigant and respectfully to another, nor may

'I 'il I' I 'II 11" . '

mm
I.; |l III i '|l |!',;i I
437/SHEMOS/EXODUS PARASHAS MISHPATIM 23/1'l

The name of the gods of others you shall not mention, nor shall your mouth cause it to be hiun. /
The Three ^'^ Three pilgrimage festivals shall you celebrate for Me during the year. '^ You shall obscinv
Pilgrimage HJQ festival of Matzos; seven days shall you eat matzos, as I have commanded you, al llit-
appointed time of the month of springtime, for in it you left Egypt; you shall not be seen bol> n • ^
Me empty-handed. ^^And the Festival of the Harvest of the first fruits of your labor that you :^> H <'
in the field; and the Festival of the Ingathering at the close of the year, when you gather in i/i 'i u
work from the field. '"^ Three times during the year shall all your menfolk appear before theft". /,
HASHEM. ^^ You shall not offer the blood of My feast-offering upon leavened bread; nor maij (/u
fat of My festive-offering remain overnight until morning. '^ The choicest first fruit of your l.-\h i
shall you bring to the House of HASHEM, your God; you shall not cook a kid in the milk o/ ii-.
mother.
^'^ Behold! I send an angel before you to protect you on the way, and to briny I/HI
ferings {Rashi). of meat and milk: It is forbidden to cook it, to eat it, aruli'V'^
17. pKJj — The Lord [lit. Master]. After speaking of the to benefit from it (Rashi).
festivals as the commemorations of all the blessings of the R' Hirsch suggests a reason for the prohibition and IM' ''
agricultural cycle that Israel would enjoy in its own land — insertion in this passage. Meat represents the animal poi'l-ip
all of which were unknown in the arid wilderness — the of life, the muscle and sinew. Milk represents the rc|:'ri !• ii n
Torah commands the nation to recognize that it must thank tive capacity of animal life, for milk is the nourishmrnl It - =
(he Lord Who will have presented them with all this good- supports new life. In animals, these two aspects of Uttt !-
ness (Rashbam). inseparable; animals instinctively eat and reprodun- )*^
has a higher calling. He must not mingle these asp(;<;Wn( i<'-
18. PigTii'N^ — You shall not offer. It is forbidden to slaugh- nature. To the contrary, he must learn to differcrtihih I
ter the pesac/i-offering until the afternoon of 14 Nissan, tween his activities and — primarily — to subjugate lii- M
when all chametz has been destroyed (Pesachim 5a). One to his duty to grow in the service of God and to put < r. i. II • •
who brings the offering with chametz still in his possession is into all his activities. This higher duty is symboli/cJ ii^ i
in violation of this commandment (ibid. 64a). prohibition against mixing milk and meat, its pi-iMn.H
'Jin-a^n — The fat of My festiue-offering. Among the com- the laws of the festivals and the first fruits conveys I li> i'
mandments associated with a pilgrimage festival is that ev- ing that one who succumbs to his animal instinct:. dnnhMi
eryone bring a chagigah [festival-offering], which is a peace- the holy nature of the seasons and God's blessincin n| phi
offering brought in celebration of the festival. Although the perity.
sacrificial service must be done during the day, the entire
20-33. The promise of swift passage to, and (:inii|kM 11
night is valid for the burning of the sacrificial parts — the
of, the Land. God promises Moses that the Jew.s will Ittt In
fats — on the Altar. Our verse teaches that if the fats are not
into Eretz Yisrael, and that He would assist thorn tii ll^*-
placed upon the Altar before dawn, they become invalid
conquest of the Canaanite nations. But He cautrnnnt M"^
(Rashi).
that they would not persevere in their country Mnlrnii ittH
19. n*tt*x"i — The choicest. The commandment of the first resisted the allure of the culture and religion of ihr imM^tH
fruits [bikkurim] applies to the seven species for which Eretz they were about to conquer.
Yisrael is known: wheat, barley, figs, grapes, pomegranates, 2 0 . ^N^n nivf nij< — / send an angel. God allu.li'.i >• "
olives, and dates. The owners bring them to the Temple, future sin of Israel in building the Golden Calf, j. .•> ••
where they present them to the Kohen (see Deuteronomy which the people forfeited God's personal provid'-nii
26:1-11). At the very beginning of the Torah, the Midrash Even after they repented, God told Moses (3.:t:l'i i-
{Bereishis Rabbah 1:1) mentions this mitzvah as one of the would withdraw His Presence from them and send . .
reasons for which God created heaven and earth. to lead them to the Land (Rashi). There, Moses prdk- '
Because bikkurim symbolize the Jew's readiness to devote decree and begged that God Himself accompany i\n ,
the first fruits of his labors on earth to the service of God, the and God relented. Here, however, Moses acccjij.- i
trip to Jerusalem was celebrated in every town and city cause God did not convey the news to him as a purii' '<•
along the way with music and parades. Rather, in the context of our verse, it was preHtiniti'i ••
bi^ari'K^ — You shall not cook. The prohibition of cooking triumphant manner of Israel's entry into Ercl/. Yl^r-ft' ••
meat and milk together applies to all sheep [and cattle; not BaSadeh).
only kid meat in the milk of its own mother. Rabbinic law Ramban notes that this prophecy was not fiilr^
extended the prohibition to all other kosher meat and fowl]. Moses' lifetime, for Moses pleaded with God not |n v^i-1
The Torah gives this prohibition three times [here, 34:26, from the people, and God acceded to his requ(*!i( (;i1j i
and Deuteronomy 14:21], from which the Sages derive that After Moses' death, however, an angel appeared U* '
there are three elements of the prohibition against a mixture and identified himself as the head of 11jfilit^riI'H '
:rT / A3 n'Datyo nwia niMttr ISJD / 436

::i''3-'7i7 am-' Kb iT-iiTn Kb bnnN mribN; Diyi

n n n I'jpi n ^ r i T :]tooi3 ^y ynniy'
ipn Kn'i397 Kin n; m :Kriii'3 ' a i g
I'lijn 'B-jij iiiriri' N ^ I n'-i:yEin ripsj
inin ' T T i a i y n a ? N i i n n Kjrri r a
uniB-j Kjjgp? NiuHT Kjni K ^ J J I I ?
nntj/ri fiiSfnn AHTIN ;mK/a "ib j'nr) O'lbn E/bii? m-
K*7n hyinb :]rT'iy nu7K3 niyio bDKn b'-jp; rij?3tt/
api :np^n •'33 iKT'K'b) n m a n riK^^^ tn-'a n^Kn to
ciPKn ini niwa yijn IE/N; :T't^57p n a a 'TYiPrr

I'm QIE; ^"lO^ ^3 pmi;!' Nijica i'?i?! :nin'' I I'nKn •'33-bN: ^~ii3T-b3 h ^ T mE/g o'lpv?
Tiga DT y a o by Dian fb n- -.ii xn'^y
npM 'a-jn Kiiana jn na ] m ' a ; xb)
-ny •'in-Dbn pb^'Kbi •'nDroT fan-by narn'^b m
•\)'~jK '1133 IffTo' :K-l?y iy Nin :i''nbN nini rr-a K''ari ^nnnx n w a niE/K-i nj?'a u^
li'o'n K^ ijij^!? j'T Ktyipn nia'? 'n;ri
icjK'pn nbvJ xnK Nria :abiia niya
:i)3K abria n^ bE/an-Kb
iin'jyx'?! NI111J3 'mifn'? •qang •^ffaiib) T i p ^nni?;b ri^isb % b n nbu/ •'ajK nin ^

'•'llDO ;f)pl'3») I»pp 1B3nC 7B [B'53 7"'3 nDDS pft CRCP tt .'IJl V»n
,;n'ln >pB' B3-)Bi3a to <|6 Ji3> .ipa ny :n3iB> pp .'anafjn i>'ji K'JIU.JP
j+ .ji^> K^i :(f)pS'3B PC 3"p p:i f)ip'i) BS'SP to mm? to mpw JB y'p
iii'no)»ipitopl Si3' pl'to ij J36 ,ip3 IB inht JIPCP I » B 3 ttf> PJ'S
I'v'p p'B'jcn ift . i n m x n u a IKWKI] (D') :(.rD O'pso P3rob
ii-ii D)3J Di6,75'3 . i n m x m a a rrBixn [:)651|6 ipfo pb ,0>ii333
|''l .(fo 0'1133) PC'ipBl IB'Db ' » ) P'to p i 3 ,P-)33C PjflP pftll ,1P7C
;!• P D'')37) '«1 PllBCl DPP p f l ft")p»3 pl»f)P 1'>TO PB3CB tofr 0^133
|l Vjl 'b ttfl '71 J'ftC ,'71 bb33 £331 blC <|f! . H J ^ W a n t6 -.Qi 0'1133
I i !• ,0'tB I'ipf) ClSb llblBl '71 31P3C P T P 3 PinipB .P))33 6 5 » PPfiC PBD
,i: I O'tB "71 '5C (3 DC) D'rBP '71 pft (I':pb P'CfnS) O'tB '71 pbCfi '35fl
iDipi) '131 .BBCB3 C331 blB <lf! DPD '71 "JBfoC DlpB b3C 17))bb ,(B:(3
I'lD 7iB'tt 'fii Pb'3f) -tv'bi 'fi ,(f>3:7' D'^3^ ;i3:7b jbab ;ifo) PiiP3 3P33
• ipro jfo .^Kta n^iip 133K nin (a) :(:iBp j'bip ;f)Pb'3B) biC3 w t o *
i:-,li:3b Y'c ;i:ib ibnb) I3ip3 obBft 6b '3 Dpb mmft D3'3CI .fiiBPb I'TDBC
P'jibD t"B Di'3 'BB 71BBP i6 P'libs ("B 7J3 'b iiBC lb p»fr ttc . m a i n xh
D'Pbft DCl nnCP D3'b6 'PIBfl PCfl b331,1P|1 137 .CID p7P)D ;f)pb'DB)
P3 inOPl lbl3 plJnp b3 71)3 0'3313 P713B pblpCC 17»bb , n ' 3 t p tt D'lpfe
'11 DB pippic PCBD 6bc .ys bv :'iip (».ynipi nb :(.p pbip) |bi3 pf) -)mc3
( T ) :(DC P 7 0 1 P ) 17' bis 13PC Dill ppfcc P W T O ,lbC Oil a713B3 lb B3C'l
Bnrt (IB) :(P3:33 P37B3) D'bn cbc P( '3P'3P '3 pi ,D'BBD .ahn
bc3b jicfni 1133,3fi |icb 3'3f) l,fi"7] .p'36313 pfibsPB Df)i3PPC . a ' a m
pibiB 'b if)'3B 0'bn3 'IS pifrib ifi3PC3 . n p n >ia IKI< ubi :x>m
ftiae .^wyn m a a :PIB13C IP 6IP .Tupn jm (TO) :(/ pi'ip ;fipb'3»)
li'3abi PipiBb c7Pa I'TPB I'a »ito3 pfoa opba 'pcc .D'ITO pf)3a pi
P1P3B ;i:fi 0'-)i3'3 ;i3:p3137n3) 'ill o ' i r a a Di'31 -mfiK ,C7pnb D'ii33
PBPO P1B' b3c .Twyn OK i s o x a :DI31DP IR 61a .tioKn jm :(:PD
iij'^B (11) :0'»cia ')D» P'3a bfi api6 o'BDift 1P31 ,pi7e3 PC3"DB af)i3Pa
npBP' fi''D] iDiPD' 6be iBib Tibia P'B'3C3 737B I'jBac 'Bb .'151 Dinys
bv nam »b (n') n3C D ' 1 3 P .-|iiat ba :(f)Pb'3B) pipBB D'bn [cbc

I Hiiring gentiles to swear by their deities] is forbidden
t •/• 'tno).
Mie 613 commandments are parallel to the total of the
, •l-ins and major blood vessels, because the performance
I I .very commandment safeguards one of them. Thus, by
MI nerving the commandments, one safeguards his own
iii-nllli and survival — but the denial of God through idol
u iif.hip is tantamount to the transgression of the entire
t..i ihlOrfJaChaim).
n':)iriK^ — You Shalt not mention. S/brno notes the contrast
I" uvoen the two halves of the verse. In the case of all the
iHii'i commandments of the Torah, one must beware of vio-
' iii([ them in deed. But idol worship is so serious that one
hrbidden even to speak of idols or be the cause of others
'I 'ilioning them.
.'. .Jew may not say "1 will meet you near the idol," nor may
110 into partnership with a non-Jew on the understanding
'I. in case of a dispute, the gentile will be required to swear
- lite name of his idol (Rashi).
M 19. The three Pilgrimage Festivals. The concepts
symbolized by these festivals — freedom, the seasons, and
prosperity — are at the root of human existence and happi-
ness. By celebrating them in Jerusalem at the resting place
of God's Presence and by bringing offerings to mark the
occasions, we acknowledge Him as the Lord (v. 17), Who
controls all aspects of life (Sforno).
i 4. ^b jnri — Sl^att you cetebraie for Me. The three festivals
are times of great joy, for, as described in verse 15-16, they
commemorate freedom from slavery [the Festiual of Ma-
tzos, or Pesach], the Festiual of Hamest [Shavuosj, and the
Festiual of the Ingatfiering [Succos], which is the end of the
year's agricultural cycle. That joy should be dedicated to
God through the performance of His festival-related com-
mandments {Chizkuni), and the realization that all good for-
tune emanates from His kindness.
1 5 . '^n'llf "lU***? — As 1 have commanded you. This is an
allusion to various requirements of matzah that the Oral Law
derives from the verses in chapter 12 (Or HaCfiaim).
ajsi'l — Empty-handed. All who come to Jerusalem for any
of the Pilgrimage Festivals are enjoined to offer elevation-of-
439 / SHEMOS/EXODUS PARASHAS MISHPATrM 23 / 21-3?

The to the place that I have made ready. ^^ Beware of him — hearken to his voice, do not rebel
Promise of against him, for he will not forgive your willful sin — for My Name is within him. ^^ For if you
hearken to his voice and carry out all that f shall speak, then I shall be the enemy of your enemicy.
to and ^^^ persecute your persecutors. ^^ For My angel shall go before you and bring you to the
Conquest Amorite, the Hlttlte, the Perizzite, the Canaanite, the fiivvite, and the Jebusite, and 1 will
of the Qjiaihilate them. '^^ Do not prostrate yourself to their gods, do not worship them, and do not ai I
according to their practices; rather, you shall tear them apart, and you shall smash their pillars.
^^ You shall worship HASHEM, your God, and He shall bless your bread and your waters, and I
shall remove Illness from your midst.
^^ There shall be no woman who loses her young or is infertile in your land; 1 shall fill tif
number of your days. ^^ / shall send My fear before you and I shall confound the entire peopl< ••
among whom you shall come; and I shall make all your enemies turn the back of the neck h >
you. ^^/ shall send the hornet-swarm before you and it will drive away the fiivvite, i.lw
Canaanite, and the Hittite before you. ^^ I shall not drive them away from you in a single yen.
lest the Land become desolate and the wildlife of the field multiply against you. ^° Little by lilll< •
shall I drive them away from you, until you become fruitful and make the Land your heriiiu /<
^^ / shall set your border from the Sea of Reeds to the Sea of the Philistines, and from lli< •
Wilderness until the River, for I shall deliver the inhabitants of the Land into your hands and y< n i
shall drive them away from before you. ^^ You shall not seal a covenant with them or their godx
inj3-T TifK •IpKirr-'sti: — To the place thai I have made ready, out their days, society will be improved, because they wiil
1 e the land that 1 have designated for you, Midrashically, live long enough to pass on their wisdom and experience |<>
the term refers to something that had actually been pre- grandchildren {Sforno).
pared m the sense that it had been constructed. This is an 27. t]"iv ^i^K — Turn their back to you, i.e., they will luin
allusion to the Heavenly Temple that corresponds to the around and flee from you.
future Temple in Jerusalem (Rashi, according to GurAryeh). 28. nyivn — The hornet-swarm. This was a species oi pi 'i
21 i^aan "nMiyn — Beware of him. Since an angel carries out sonous insect that stung the Canaanites in the eyes, caiclim
God s command, without adding to it or detracting from it, them to become ill and die. it affected the Hiwite:. iii"i
the people were warned to beware, for he would not tolerate Canaanites, the nationalities that dwelt in the lands (A ' ••
their sins (Ibn Ezra). chon and Og, east of the Jordan. As for the Hittites, i l - ,
23 nnKn"*?!); — 7b the Amorite. .. The Girgashites are lined the west bank of the Jordan and the tzirah miracuh x i-1,
not mentioned because they were the smallest and least spewed its poison across the river at them (Rashi). in Mi
signihcant of the seven Canaanite nations (Ibn Ezra, plain sense, Ramban comments that God dispal'li'^'
Chizkuni) or because they fled the land rather than face the swarms of these insects to rout those that took refiiir u
Israelite armies (R'Bachya). fortified cities.
24 "nnnurn-Kb — Do not prostrate yourselves. Modern man 29-30. God told the Jews that they would conquer the I >H"''
finds it inconceivable that the Israelites who had experienced in the way that would be most beneficial for them, whi. i
prophecy could have been deluded enough to worship idols. would be slowly and gradually. If the country were to b<-(. .i i
History however, shows that the idols and their priests had emptied of its inhabitants too quickly, it would bc^'in
certain powers and that the temptation to believe in them as desolate and filled with wildlife. Therefore, the coii(|i'- •<
deities was so strong that not only did the Torah warn against would proceed at a pace that would enable the Jews to ;.• Hi
it constantly, but that after occupying the Land, Israel suc- the Land bit by bit, as it became evacuated.
cumbed to idolatry time and again. Therefore, God admon- 3 1 . The Sea of the Philistines is the Mediterranean, fin.l il
ished them not to imitate the Canaanite rituals and to dis- River is the Euphrates. Ibn Ezra comments that this vn
mantle and destroy the idols themselves. which describes the great extent of the Land, explain.', vli -
25 rr riN arinias;! ~ You shall worship HASHEM. The more would have to be conquered gradually.
enlightened" idol worshipers held that by honoring God's 32. nn:?. . .ri~i:ir\-i(b —You shall not seal a covenant. I i
ministers " such as the sun and the power of vegetation, was forbidden to conclude a treaty that would p(;iiiili H
they would be blessed. The Torah promises, therefore, that Canaanites to inhabit the Land or that would permit tlir m '
no such intermediaries are needed or permitted. Worship retain their idols. Alternatively, it was forbidden to lt;i Hi
HASHEM and He will provide ail the blessings you need remain in the Land as long as they continued to wni i^ij
(Ramban) idols, but if they renounced their gods the Jews could rn.^i
26 ya-> lapw — The number of your days. When people live peace with them (Ramban).
 3'7-N3 / J3 n'ustt'M nwns nraiy nsD / 438
]n nanpKKa ;n'Ji?riK'7 t<.-\nt<h iVp? y^^"* i^,?"? ""?W'^ :''^P0 nij^>i; niiPKin-'?^: K3
'It? Il3''3ln'? ptoW' Kb •'•IN n^ap'?
bajJip K^aj? UN n N 3 3 :iTin^'a •'nti^a
n; 'jDNi 'j'^n^t^i bs l a y n i n-in^'oV

'N-ilBK ni'? Ijbjj;) Tjiaiij '3?f'?5 •'iyjgi'l ''n?ni •'nnni nnisn-'^h!: %''3n] '^•'?3V
iKDia^i 'Nin ' K j y p i ' N n a i 'Krini
K^i iinni;;!?'? i M p n Kbi^ iiiJ^WNi
^ n t ! im^'iawa n a y n K ^ I i i a i i ^ w
• i i i n m p ^a^^l N^iani iiaijgfi K-jjg
n; ^ n a ' i liarj^K ;? Dnj? iin'pgni m nini ji^. Drin55?,l :Qn''n'3y)3 latyri nau?) nD-ini;i na
piijia I ' v i n '^vfSI i;fii?a ri;i •iV?'5
K^ii?3?i KVsnn •'no Kb
-HK •^jfl'^? '^•^KV.'! ^^5'i''? i^irin i^'V :^31i?'? 1=
K"]) WJiyi*;! 'nanij, n^tt/is 'nip'K
nijT KBjj ba n; ( l a p N i K-I n a r i N i
' ^ ^ 3 'pa n ; n p a K i ^ing K I I J I ? ^ T I K :i''5'''K'''?"n^ •'nnji nna K^ri ntyx Dj/n'^^iiTii^
n; n^\{;^i na i^^ijp •'•irnip ^n^ij: Tjaa^i
n; TOri n; • n n o i •qn-j^, N n ^ y i y
K^ra i^qn-ju p •'NFiri m 'Kiyaa lat/njCf K'"? :'^''33'p)p •'ritin-n^) '';iW3n-ni<; iinn «
Kn'?T N^in Krni75 i i m j j ip l i a a i n s
ni^D '1^5; '3Pni K n y KV1(? 'Ciri -vby'r^jil) nnn!^ ViKH n;;,riri"l3 nnff mi^n •^I^'IBY:
imgi ])p Ii3ainh5 T V ! T ^ P ^^-la
•ivtim^h i K v l S ri; ] P o n i •'jpriT -iji
K B ; ijJi qiDT Kn?n •qninp n;
•|nK •'•^^5 n^i? ly N^isniapi ' K n u / V ? !
•|u p a a i n r i i MfK 'ari; n; I'ia^'i'a
intu"i nf< D^Ta iriK I ''3 n n a n n v n a n n m n''riK/'79
•[innivu'?! ]'tnh n n r i K^a"; ^tin^ip

iivplii 'Propi Dj-)Pi)Di .()3':3 3i'f)) D'iT 3tB JJT Pinn (i-y'. i^
l:Si ppnii) nJc D"» Wi P"PD3 OJC fi"B \'b rP'n BP'» pitjn *„ ^ ' ^ ' ™'"'
l"'D01 (TO:T 137B3) DtD D13B Pft PPCai «» .TlMm ttf)," ' ' " ? ' ' ' " ' P '
,|"'P to PP'» I'ftC 'DS , P F 5 B ppfto ,|'''1P '3 Oip)33 ftSP'^ ™ ' ' " ™
iifij fi'dt Pi:ni» i"'PP 'np5i pi .'P'PD ,'Pfir>p ,'mnf) ms .f^"™ "''J'
i:i':' my) 'n PP OI'3 IB3 iio'i CPC ,I"'IP PCSC "I'lJ D'PC '?' '"'""i ? U"^
•^ isDD'i T>PS» iPU'C .tliisi smcl p'C'SCDi ,(J':J p5?p) f"'^ °'° .J'!'"
IK13 ?i'B»l DTO')33 OPlf) D3B DP'ni ,<)1B? pC |'B .nVl!''', ''
I'ld DO 'MJjjm 'PPBi ,)7TO D6 cn3B 6J PEIJPI .(DC 6BIP3P) °'f" ""^''''
IrVP 13BB fiPC 5"B6 ,'1P1 . 1 » ttfl Ifo P>B tt PlBlft 'l J3B f" '^"" ' l " *
imn DP3 pp^jn 57BE P T P PDC SB (.iJ) PPIB P3DB3 B'P'-'"' ' " " ' ' ' ! ' '
K'mfl PlftiBl '73 033 I'lil PBB DPf!C 'Di ,D7fl 'J3B p'jp'l •''™''' ' " ^ '
mi ns IBS .'iD jicb ,D3ip .fnan imx is (h) q'Jn osif' •"!! ,l'?"'J
,!i'Pt PPD P63C 'JBB PH71B T-PBi .DPCP pcJ .'nif 1 ( x ' j ) : ' ' ' ' " ",'!•,?
Itrapi .iBnwiJi :P1D ."nnm nv :i:iBCi ppfini ,i"'P P" '"''^ " '
{.hshua 5:13-15). That was the angel announ^'''' '" * ' ^
I'rrtie, who had been held in abeyance duf'^S °^f
;. Illiilime, but was dispatched to lead Israel ^™'^ "'^
: (llifilh.
;, III an esoteric interpretation, Ramban and (J"" "a^-™"!"
L Ciimment that the angel spoken of in this verse ^f"' "° ^
; mm that Qod announced after the sin of the 0 " ' * " '-^"•
'"CT
iwK mpnn hx ,II;I7BI .IPICB P I ,03j ppj 'PJBI -)P6 .'naan i f N
SC P"BP3C D'IBlftC PlfnpBD ]B 7pfl PH .17J53 D3'3] 'BlpB ,133 'nU'an
,pft-)BP '5 .la i n n bx ( N 3 ) :(n' tonjp) PBB JC P"BP3 7J53 ]II3B PJB»
,133 7BiliB B'f) .naVBab Nw N'7 la :(P':6 B W ) TS pfi B-)B' pcfi IB3
flBlPJP) IPTO'ie ftJ6 BCIB 15'fll P'ip 6lPC ,71B! .pflBlP P'flC P3P ]» ftlPC
.(OB 13 ^piCB 'BC '31'JSB •7BCP ,fi^7p»P cfni 131PB . m p 3 'Mit; 'a :(oc
fj'-ivrt'a }"nmn .CPi |'-)7P5P) I3P DCB IBCC piPBB pr nsft IJ'POTI
:piBl)fj opifii . n m n n onn (la) :p'Bfii ,iBmP3 . ' m s i (aa) :i"7C
t
oil .nbawM m n n K^I (ia) :DDi PUPPPPS I'3'SB DPC D')3ft .nn'niasn
(Ta) ptoPB P'np P')3 pf) pi3ip ift D'liD) PJBB .nfjawa :')IJT DCBP
,B)npfl Plfl iD33 PJC iBlDC P3'P l>3 [31 .CJCftl IBmPl ,'PBBPl 1B3 .'fDam
npBl Plfo pft PnBl P|)1D3B P16 iBBC PlBipB C 'P>BB JlCbS •53751BPPC3
PjPp) 'P13D1 .(P3:P3 P'BC) IpJjB Jjij DBPl PIOB 'PlBPl 11J3 .0 IBWBS
137P1 iib7 P^5f)B (l:rBp D'Jpp) 'Pii7 .(rB:i ft JftiBC) ifi P'3 33D1 Plf JB (3:3
'B Pfl .(1B:P O'BDIB 3i 'ppP PIHB (TO:BB DC) TPipp D'B3 JB .0:13' P'BP)
Rather, this was the highest of all angels, the one through
whom Qod guided and protected the Patriarchs, and the one
upon whom God rests His ISame (v. 21), the highest manifes-
. tation of His Presence. Ibn Ezra, too, comments that this was
an august angel that was to bring the nation into Eretz Yisrael
while it was still in its lofty state, before the sin of the Golden
Calf.
 PARASHAS MISHPATIM 2 3 / 3 3 — 24/10

^^ They shall not dtvell in your Land lest they cause you to sin against Me, that you will worship
their gods, for it loill be a trap for you.
^\o Moses He said, "Go up to HASHEM, you, Aaron, Nadab and Abihu, and seventy of the
elders of Israel, and you shall prostrate yourselves from a distance. ^ And Moses alone
shall approach HASHEM, but they shall not approach, and the people shall not go up with htm."
^ Moses came and told the people all the words of HASHEM and all the ordinances, and the
entire people responded with one voice and they said, 'All the words that HASHEM has spoken,
we will do."
" Moses wrote all the words of HASHEM. He arose early in the morning and built an altar at the
foot of the mountain, and twelve pillars for the twelve tribes of Israel. ^ He sent the youths of the
Children of Israel and they brought up eleoation-offerings, and they slaughtered bulls to
HASHEM as feast peace-offerings to HASHEM. ^ Moses took half the blood and placed it in basins,
and half the blood he threw upon the altar. ~' He took the Book of the Covenant and read it in
"We Will earshot of the people, and they said, "Everything that HASHEM has spoken, we will do and we
Do and ^,,7/ obey!" ^ Moses took the blood and threw it upon the people, and he said, "Behold the blooi i
Q, '„ of the covenant that HASHEM sealed with you concerning all these matters."
^ Moses, Aaron, Nadab and Abihu, and seventy of the eiders of Israel ascended. '° They saiv
1. nnK mi'>3"'7J<^ — To Moses He said. God said this to Moses men, who were pure and had not yet experienced lust (Run
on the fourth of Sivan (Rashi). According to the other com- ban).
mentators mentioned above, this command came after the 7. n n ^ r i ^9p — The Book of the Covenant, i.e., the portioiri
Ten Commandments had been uttered, either on the sixth or of the Torah that he had written previously (verse 4).
the seventh day of the month, depending on the two views of
which day the Revelation at Sinai took place (see 19:15). itf§ S7M(i*a') nty^3, We will do and we will obeyl
2, Tioh — Alone. The others accompanied Moses part of the Rashi to Genesis 37:27 renders VgvJy] as obey, based tni
way up the mountain, and he went alone into the cloud Onkelos to our verse. Thus, the Jews declared their resoki
where God had rested His Presence. to do and obey whatever God would command — even !»'
fore the commandments were issued. This declaration Im^
3-4. According to Rashi, Moses instructed the people to en-
remained for all time the anthem of Israel's faith in God iini I
circle the mountain and desist from sexual relations (19:12-
devotion to His word. To a Sadducee who wished to hrn]
15). He repeated the previously given ordinances, i.e., the
scorn on the Torah and its people, this pledge was the hi-i( [III
seven universal Noachide laws and the laws that had been
of folly. He taunted Rava, saying, "You are an impetui-U'
taught in Marah: the Sabbath, honor of parents, the Red Cow,
people, for you put your mouth before your ears [by Stiylti-i
and civil laws. Then he wrote the Torah from the beginning
that you would do before you even knew what the comnini n 1
until that point in chapter 20, and he wrote the above laws.
ments would be]." Rava replied simply that we Jew-; m*
The next morning, the fifth of Sivan, he erected an altar.
wholesome people who love God and know that He wonl-l
According to Ramhan, et al., he taught and wrote all the never command the impossible. The Sadducees and lli- i.
teachings of the last three chapters, which God had taught ilk, Rava continued, are devious and corrupt, so they pn i|iit 1
him at Mount Sinai, and on the next morning he erected the their own malevolent distrust onto others, assumiiin Mm)
altar. God cannot be trusted r-n {Shabbos 88a-b, accordino fi
4. nns:w n"iiyjj ainu?l — And twelve piitars. These were to sym- Rashi).
bolize that all twelve components of the nation accepted the Jews had faith in God, and because of that, God llkiiin'ft
covenant (Rashbam). As the final blessings of Jacob and them to the angels, for they, too, are totally submis;ilvi' I
Moses demonstrated, each of the tribes has its own unique God, unquestionably so. The Sages teach (Shabban llili' •
role in carrying out the destiny of the Jewish people. By set- that when God heard Israel proclaim, "We will doand wn ^
ting up twelve separate monuments, Moses alluded to this obey," He exclaimed, "Who revealed this secret to Mv ' I' '
and showed that each tribe accepted its own responsibility as dren, the secret that the ministering angels use leu ilit-t
part of God's nation. selves [for the angels have the same order of priori! l<-i, 1111
5. '"lira — The youths. These were the firstborn, who per- are called], strong warriors who do His bidding lo ohvn it---
formed the sacrificial service until Aaron and his sons were sound of His word (Psalms 103:20)?"
appointed as Kohanim. Admittedly, when the Jews built themselves n Mnj.li •••
They were called youths in comparison with the elders, Calf, they lost the crowns of We will do and we will <il>f\i., u><
mentioned above. Alternatively, Moses literally chose young it remains our goal. More than that, there is a priimlpl' dt i
•> / IS - xh / a woavra nv-\s nitt© l a o / 440

in?ni Kip'pT 'HVIKS ii3i;i:i K^ i^ :D;J? 'T3j7n •'31^ •gflK WDn,ri? %1J<? "'^i^',! >«'? : n n ? ^b
n i j iminijfu n; nb^n ns 'nij^ 7|n;

ip'ti-iu injpni bK-jW' '3B)p I'v?©!

nn
;i d"!^,'? 'nninVa ni?)3 aipp'la :pnnn Dn''iDni;;n') '^Nntf?'' '•^pTn n''?;:?ii7'i KiniiKi
ppp' N^ mayi laipj;)' K^ IIJIKI ib'yi Kb DVO) itt'j'! K"? nni nin^'-^K'nn"? nu/n \yj3) ^
n; KBy'j 'ynt^Ki ntp)3 Nnsii innv
^3 n'rihfi Kji'T Va n;i ;n Kjigjipa ^a •^3 riK) nin'' n.^T'?? HK by^ i3p^] nt|7n K^^i n a y ^
n Kjnjns ^a nijKi in K^p n a y
y T : - T j ~ TV 1< T T T I />• -r •• • -
^3 n; nfkj anjiT n3V3 ;? ^'^n
Kjai Kiayg nipisi ;n K^ijsria nin'' n.?'!"'?^ nK nti^n nnp^i :ntj7^3 r[]n'> ng^ni^i^: n
HEfj; Nnnni K-JIB 'V13E/3 Kngia nnyiphnt^:^ n^'ntc^i nnrr nrrn mm ]y;} "ii7'a5 n^t^?]
•'jN-jton K;U3K7 noy nip'? KIZ^
ip'Bisi 'jK'ito' '33 '"1313 n; n^ipin '^n nj/rnjj; n^^^^i t^Knu?"? ''unw "iti^v n'';i.ti/^ n
•]nin;; DIJ; Tutfiip noDi insni ji^y :Dn3 mml? n-^p^t^ nmni inn|^] nVv I'pV-^ ^Knt^*;
K;p-)in3 '1U7) Nia^ n a ^ s nf ia 3'pji i
3''pnii iKnsnn b:j p-fi NOT rnaVgi -^V p"^4 D'ln ''yr|i n'BK^ Dt^n D'nn ''yn ht^n n^j!"] ^
nnKi Nny n i p xnpi Nia;pT Kigp r\'oi<]'\ Dvn •'^imn Knp^i nn^in "IDD hi?"! tn^TKiri T
3ip3in I'jBpji 1373 ;? ^'Vn n ^s
Kiaa'p Km-fn by pnp x a i n; nwta
i B i KD;P ni Cn) KPI i n s i NBJ; '?¥
l^Krr Kjnjna "73 '7V iw^v ;;
Kin''3Ki aia priKi ni?to p^^pio
n; urii' bK~\p'', •'apn fysJiJi

'"m
npiJC piip 3PD1 ('"3^7 6pb'pn) o^w jno -JDI n'c6i3» .nwn amaii (n)
nya nw (n) :(.nD nsp ;DC fjnb'rj?) pw Dcnn? ."ipaa nawn :?^)53
,ipin 'n -Dnn isn nu^n np^i (i) :(:ii3p D'nsr ;n:T CIST •)37n3) nni53?
iDh) !)biD D7 'ini 7nf) .nisjii 'pp .niaiKa :(D:I CI3T fnp'i) ipbni 63 iftbn
pn3i i)'pi36 ipjpjc i)'Pi3T n»5 ]63m .DP:I !)U DPI6 Pifob O'nin 07 'ini
i.\3 P\pn3 ;:w PTO3') DIJ'SP fib ?f)isi ]'f)p ,0'm Df)Di ?l)'3Vi ?l)'n3
,DC fipi'^n) cn))3 iipi;p PIJJ5I P-)1P ipn 7131 PTft^sn . n n a n l a o (i)
te [6iwii 6P37)) bDi pin ij5i;npi .?f)r:i psp .pntii (n) :('"3C':)7 6pb'pn
pi ,xb Dipj53 ppwp 'D ib6 'X .[lypin'j ib rum 13] -m najrn o (A^)
D'in DJ1 .GJ p""!) pppp ODC pijicl) '7j) 7Pli f)wn '6 pel) pn .pinipn op33
(7':3 b~l^>'^) D'-)I?3 ppjn 3npP ofti in? pi;6 pcb3 cncn of) Pinip» osios
P'P3 '73 ,pn37P mcD D7ip PTpfi: If DC15. inN nwn "JKI (K) :CI31P 6'cii:
bpiDP b^ . n a b nwn raai (a) U-PD P3P ^''D I:7P3 6pb'3n) ?>» ib infi:
riK ;0V313 .nsi'3 ^QDn n^tt wan (j) :(f)P":ipM fipp'pD ;'"3!:-?7 f)pb'3n)
'33 iipix piij) U3C .niusufian ba nm :pb3;iPi ocnp piin .-n nm ba
:(:i5 p-no)D) P I » 3 oob PP'JP ]P'71 :^Pi7(i PTDI ofii 3f) 713:11 P3Ci ,P)

From the beginning of the Books of the Prophets to the
Destruction of the First Temple, there are repeated in-
tances of Israel succumbing to the temptation of idol wor-
hip — and the resultant disasters. This, more than any ratio-
I kilization, shows the power of ancient idolatry over people's
minds, and why it was necessary for God and Moses to warn
nipeatedly against it.
24.
This chapter shifts from the laws, that have been the sub-
}r(:t of the Sidrah up to now, back to the revelation at Sinai.
I ii:id instructed Moses regarding his ascent up Mount Sinai
n I lere he would remain for forty days to be taught the Torah
III its entirety, and regarding the covenant that the Jewish
l>( ople would seal with God, signifying their acceptance of
111' Torah and their eternal responsibility to study and up-
hold it
1 here is a disagreement among the commentators regard-
ing when the events in this chapter took place, a disagree-
ment that is found in Mechilta, as well. According to Rashi,
the events recorded in verses 1-11 occurred before the Ten
Commandments were given. Indeed, as will be noted in the
commentary, the Talmud supports this view. Even though
this would mean that the Revelation recorded in chapter 20
happened after the narrative given here, four chapters later,
this is not a problem, because of the principle wrpya fN
nninn nnmni, the Torah is not necessarily ivriLten in chronolog-
ical order.
Ramban, Ibn Ezra, Rashbam, among others, maintain that
these events took place after Israel had received the Ten
Commandments and Moses had taught them the laws of the
previous three chapters (see notes to verses 3-4]. Although
they agree that some portions of the Torah are not in chrono-
logical order, they avoid such an interpretation unless it is
demanded by the context, in this chapter, they do not find it
necessary to interpret it out of order.
443 / SHEMOS/EXODUS PARASHAS MISHPATIM 24/11-18

Prophecy the God of Israel, and under His feet was the likeness of sapphire brickwork, and it was like the
at the essence of the heaven in purity. " Against the great men of the Children of Israel, He did not
Mountain ^f^gj^^ QJJJ f-jig f^^^i^ _ if^^y gazed at God, yet they ate and drank.
^^ HASHEM said to Moses, "Ascend to Me to the mountain and remain there, and I shall give
you the stone Tablets and the teaching and. the commandment that I have written, to teach
them." ^3 Moses stood up with Joshua, his servant; and Moses ascended to the Mountain of
God. ^^ To the elders he said, "Wait for us here until we return to you. Behold! Aaron and Hur
are with you; whoever has a grievance should approach them."
'^ Moses ascended the mountain, and the cloud covered the mountain. ^^ The glory of
HASHEM rested upon Mount Sinai, and the cioud covered it for a six-day period. He called to
Moses on the seventh day from the midst of the cloud. ^^ The appearance of the glory of
HASHEM was like a consuming fire on the mountaintop before the eyes of the Children of Israel.
^^ Moses arrived in the midst of the cloud and ascended the mountain; and Moses was on the
mountain for forty days and forty nights.
THE HAFTARAH FOR MISHPATIM APPEARS ON PAGE 1156.
When Parashas Shekalim coincides w i t h Mishpatim, the regular Maftir and Haftarah are replaced
with the readings for Parashas Shekalim: Maftir, page 484 (30:11-16); Haftarah, page 1212.
During leap years, if Rosh Chodesh Adar I coincides with Mishpatim, the regular Maftir and Haftarah are replaced with
- the Shabbas Rosh Chodesh readings: Maftir, page 890 (28:9-15); Haftarah, page 1208. If Erev Rosh Chodesh Adar I
coincides with Mishpatim, the regular Haftarah is replaced with the reading for Shabbas Erev Rosh Chodesh, page 1207.

fore the p u n i s h m e n t s of Nadav, A b i h u , and the elders were
deferred u n t i l later o n . In line w i t h this view, Tur c o m m e n t s
t h a t G o d purposely d i d not send Elazar a n d Issamar, A a r o n ' s
y o u n g e r sons, w i t h t h e g r o u p so that they w o u l d n o t incur t h e
death penalty, l i k e their brothers. Had they, t o o , d i e d , A a r o n
w o u l d have been left childless.
Onkelos interprets the e a t i n g and d r i n k i n g favorably:
T h e i r j o y u p o n seeing the vision was as great as if they h a d
been e n j o y i n g t h e u t m o s t physical pleasure.
Ramban, t o o , has a favorable interpretation of t h e i r reac-
t i o n . After t h e i r v i s i o n t h e y ate t h e flesh o f o f f e r i n g s a n d
d r a n k in grateful celebration of the great spiritual privilege
Q o d h a d awarded t h e m .
A c c o r d i n g to Onkelos a n d Ramban that t h e y d i d n o t s i n ,
t h e verse speaks in their praise, saying that they suffered no
h a r m even t h o u g h they h a d a p r o f o u n d l y holy p r o p h e t i c vi-
sion that w o u l d o r d i n a r i l y have been far b e y o n d a h u m a n be-
ing's capacity to endure.
1 2 . "hK n b j ; — A s c e n d to Me. T h i s c o m m a n d was g i v e n to
Moses the day after Israel received the T e n C o m m a n d m e n t s .
'7[h nanjKi — And I shall give you. T h e verse specifies Tablets,
teaching, and commandment — what were they? A c c o r d i n g
to Rashi, c i t i n g R'Saadiah, a l l 6 1 3 c o m m a n d m e n t s are sub-
categories of the T e n C o m m a n d m e n t s , so that a l l three cate-
gories are i m p l i e d in t h e Tablets. Ramban c o m m e n t s t h a t
t h e Tablets were t h e T e n C o m m a n d m e n t s that i have written,
a n d t h e rest o f t h e T o r a h was n o t w r i t t e n b y G o d , b u t w o u l d
be t r a n s m i t t e d to Moses to teach them, i.e., to t h e people.
Sfomo defines teactung as t h e p h i l o s o p h i c a l , i n t e l l e c t u a l as-
pects of the T o r a h , a n d commandment as t h e rituals t h a t
m u s t be p e r f o r m e d .
1 3 . innif^}? S?^inn -— With Joshua, his seruant. J o s h u a was
n o t c o m m a n d e d t o g o , nor d i d h e have any f u n c t i o n a t t h e
m o u n t a i n . He was t h e loyal student a n d servant a c c o m p a n y -
i n g his teacher a n d w a i t i n g f o r h i m a t t h e f o o t o f t h e m o u n -
tain until he r e t u r n e d , f o r t y days later (Rashf)- T h e Sages
t e a c h t h a t this sort of loyalty e a r n e d J o s h u a the privilege of
being Moses' successor.
1 4 . a i a p m - ^ K i — To the elders. Moses instructed t h e elders
t o r e m a i n b e h i n d t o share i n t h e leadership o f t h e people, b u t
t h a t the p r i m a r y responsibility w o u l d be in t h e hands of
A a r o n a n d Hur, a son of M i r i a m a n d Caleb {Rashi).
1 6 . ami nifJuJ — A six-day period. T h e Sages {Yoma 4a-b) dif-
fer regarding w h i c h days these were. S o m e say that these six
days were a t t h e b e g i n n i n g o f S i v a n , w h e n Moses a n d t h e
people prepared to receive the T e n C o m m a n d m e n t s . If so,
G o d called to t h e e n t i r e n a t i o n , b u t o n l y Moses is m e n t i o n e d ,
in t r i b u t e to his greatness. T h e other view is that these six
days were after Moses w e n t u p f o r his forty-day s o j o u r n o n
M o u n t ' S i n a i . T h i s teaches that before s o m e o n e can enter
God's o w n precinct, as it were, he m u s t seclude h i m s e l f f o r
six days to prepare for such spiritual e x a l t a t i o n (Rashi).
'^^l»a''D'""33n . p i D b - ' K n y .DipiDQiT'ip — T h i s Masoretic note
m e a n s : T h e r e are 118 verses in t h e Sidrah, n u m e r i c a l l y cor-
r e s p o n d i n g to t h e m n e m o n i c s b-'Kny a n d T-ann.
T h e w o r d "^'K'TV, God is my strength, c a n be interpreted t w o
ways in the c o n t e x t of Mishpatim: (a) T h e Sages refer to t h e
M i s h n a i c order of Mezikin, w h i c h deals w i t h c i v i l law a n d
t o r t s , as nlyniyi, saluations, because G o d shows his s t r e n g t h
to Israel w h e n it observes t h e laws of Mishpatim. (b) G o d ex-
presses His greatest s t r e n g t h t h r o u g h the rigorously rational
laws of Mishpatim a n d their a p p l i c a t i o n to daily life.
T h e w o r d •'•ain, My graciousness, suggests t h a t adherence
to the laws as expressed by t h e subjects of Mishpatim, leads
t o t h e gracious h u m a n behavior t h a t goes b e y o n d t h e letter
of t h e \a\tj (R'David Feinstein).
n^-N'' / na Diuaipia n a n s niMty nso / 442
^^iP^ND•^^n'l^D1'p^^;^(4'';^N^'Jt5•liJ^ T'^Dn na?'? ntoj7p5 v ' j n nnni bKy^->, inVt?
Kgp nin K^ '7i?"it?? '53 ''3"!3l'?'"'

:]mi) T'bjN i^K? (Kisfia) i^aijriKT

'liiT N^IDV •'n-jij,'? pp nitfto'? ;•; nnxT 3. •^b nipKi nto-n:!m nnnn •h.K nVi; nii''J2-'7jf nin''
KnplKi K33N •'ni'7 n^ •q'7 \m) ]nn
ngir ii'inig'i'iJNb nunaT Kn-jpsini
n»to p^pi nj^iawp ytyin^i nisita
:;n N")i7'' 'n^^j; ^him'i KniuV
nv nan KJ^ W I ' I K -\m K;3P'?1T
113)351 nin) pnN Km lUriiV a m n nn^T '7y3-'n nfinv Sini I'-iqiS nan) DD'-b't? ^aiiyj
qinimj?,'? anpri' Km rb rfx.'i \ip
n; K3351 nani K-iiu'7 n<i?to p'''?piio
nnn-riN pvn D3''T nnn-'jK nu/'n bv''^ :tin'7K i^r m
••iipT K-11U "jv TT ^'V,) '^yv^'»•'^1™ wi^i rww i;i:yn inosii •'i^'p in-'^v nin''-TQ51'a^?;''] m
ntjia"? Knpi I'MV Nnw N535; M?n]
Knp'' iT'-n) 1' :K355; iin nKV^ai?' Knl'-a
•'I'};'? KiiD tona K'jaK NE»K u n a ^n
p'7pi Kiiv, Ha riitf to "^vi n' t'7K-jto': ••aa
fvaiK K-jiua ntoto nini Kniu'? niyanK ina nt^n ••ni] "inn""?!;!; V:yn iwn •^in? n^'n n^
H]'?'''? W^^Si pop; •in-'D -""jan .in^n b-N-'iv .07102 n - ^

'"p-5
Dcn ib'b 'fip*! D'^c •)?? 'mnn n b i ? Dipn 73? ^-ob ?ibj> "y'DbPO D'on
33I?D;I ib?f) DC ow BCP'i DinbKn ^n "JK i73b ntiru by'i ocni ,af)bDi
lb?b) DB"33 DD? b\p pf) » c p ' Dnpi ocn T3'p5 is'in i^c .DV 'n bp op
::i3n»P p ipfii3 .-IUK D''3ptn "JNI (TI) looni? ricp' ?'P ttp mnb ,(r':3b
P'f) b?b V)WCb D'3133 DVOb ?)PW D13C1 l6p Dp j^P 133DP? .HU la"? 12tt?
mDf) pf) 3b3 lb np'1 inhjc p>5' p 3b:5 V3fii cr? D'IB bp ci>3 .mn :13'T
"jy:! in :(:f)') opiD3 ''673 onn it P-)P6 .(vi':3 6 Dm'o 'i37) iin pf) ib 7bw
Don p' .1373 D'pbin i)'Pi3T .-[ayn inosii (tu) :p7 ib cp 'n . a n m
llob .psin moan :lo-)ip jpn DV poii; 7i3] P'SDC D'B' fipp ib6 onnifi
D'7niD bft-)p' b3i ppw pn57o P^PD iwb .•'Dnufn aiia niyn "^K Kip^i
mpi3 inf)b D'n' '1 npnb pu? IPD3'1 ft"'i .npnb 7133 3IP30 pbnp 6bf)
b3p 'i7»bi ,(:7'.7 f}nv) PiPib b3pb ?tn ?bi3C ov 'n PbpP3 v? DPI ,Pn37?
01 pD .pyn -jinn (ni) :t::i Dp) D'B' opc Ppnp ppii ?3'3p wpnb D»)D
:(:7 DP) 131P3 b'3P Dpnb o"3pn ib 0C131610 iPi? I'n3
fibp f)bf) ,?P'n I3"np3i li'ioi ib3PD5 .bx^^yi 'n^K ON IKT"! (') ifwD
,13P»P P315n DV 735 6p'3f)l 37:b I'Pfi?! OIIPD PPOp 331Pb ?"3pi:i ?iT
WP»P ?ip3 b3llPl '? pf) D3 1133D1 'Wl D'Wlf)p»3 DPD P'l 733 DOpfbl
naa': nwyna :«p •]Pib35P3 f)»ip;p) ?3pn3p D'5'ip3 (f):fr •}37n3)
D'73riipn vrp bfnp' bp \r>-ii iipib 713DPP PUPS vjcb OP'D fi'? .•^iDon
•)if) o'P ibf);i>p» .intib nin«:n a^rvai :(P:J:J S^ST f)ip'i) D'ssb cipDW
(Ki) :bibii 1113 jipb ,'^nt)b :pfn» ppb ,wia-jP3 .o^irai ;(DP) v3Db rnpi
D"i6i vDp bbpn . n i n'jif NS :(DC) D':proi f)W'3f)i 37; DP .ibiarn bw
obof) -[ipn D3 3b313 i'b3PDn VP .ain^xn ni* itn'i :(DP) 7' DP3 pbpppb
inp ,D'bi7a iipb 'b'ifi -p oaiP bb Dibpsifji .(Dp fwinsp pi7n -p ,P"PPI
ob'ift Pin6 pp (?5:6' -)37n3) PUP jn bSfi'i (p:f)n P'PP') "i'p6ip P'b'ihni
m n n •''JK nby :PIIP IP» ip6b .nwn *:« -n I B K I I d"") unihn bfiprp^)
i n n n a nufn matnni n i i n n i p K n nn"? HK :DV 'n .nw n^m
P31 i57r)3} p Pn37p pipp bb33 Piii) pipp pbpi Di6n pp b3 . a m i n ^
{AI) :13 pvibpp Diiin 113711137 b^b 7D'P Pl1Pt65 pl^P P'7PD i>'3li ,(fp::i'

the spiritual greatness of our ancestors, including the Patri-
archs and the generation that stood at Sinai, is our national
legacy. People fail short of their aspirations, but they are
shaped by their longings nonetheless. We are the heirs of
those who expressed their devotion so wholeheartedly that
more than 1,500 years later Sadducees still considered them
the epitome of impetuosity. No matter. God considered us
on a par with His ministering angels. That was once our
plateau, and it remains our goal.
According to the above Talmudic passage, the monumen-
tal declaration we will do and we will obey was made on the
fifth of Sivan, before the Ten Commandments were given,
which supports Rashi's interpretation of the chronology of
the chapter.
1 0 - 1 1 . Prophecy at the mountain. All commentators
agree that Moses and his companions saw a sublime
prophecy, but they differ in their interpretation of how the el-
ders reacted to the prophecy and whether or not they sinned.
The following is a brief selection of a few views.
Rushi cites Vaijit<Ta Rabbah that they saw a vision of God
throughout the period of slavery in Egypt. During that time,
God kept a sapphire brick at His feet, as it were, as a constant
reminder of Israel's servitude with brick and mortar. But
when the Jews were freed. His joy was as radiant as the very
essence of heaven,
ttf^ Reactions of the elders.
According to Rashi, citing Tanchuma, the onlookers —
with the exception of Moses, of course — sinned grievously
in that they gazed at the sacred vision while irreverently in-
dulging in food and drink. For that, they deserved to die im-
mediately, but God did not stretch out His hand to harm them,
in order not to mar the joy of the giving of the Torah. There-
445 / SHEMOS/EXODUS 25/1-9

PARASHAS TERUMAH
25 • HASHEM spoke to Moses, saying: 2 Speak to the Children of Israel and let them take for Me
77)e "a portion, from every man whose heart motivates him you shall take My portion.
Tabernacle: ^ This Is the portion that you shall take from them: gold, silver, and copper; '^ and turquoise,
A Resting p^j-piQ^ andscarlet wool; linen and goat hair; ^ red-dyed ram skins, tachash skins, acacia wood;
^God's ^ "-"^ ^^'' '^^^'^'T^i^^^ion, spices for the anointment oil and the aromatic incense;'' shoham stones
Presence 3.nd stones for the settings, for the Ephod and the Breastplate.
3 They shall make a Sanctuary for Me — so that I may dwell among them — ^ like everything
topped by the cloud of God's Presence — and the place to verse say take instead of give? Sfomo comments that this
which every Jew would go with the offerings through which command was directed to the leaders, who were directed to
he hoped to elevate himself spiritually. The function of the take, i.e., make collections, from the masses — not to levy
Tabernacle in the Wilderness was carried forward by the a tax on thenn, but to request voluntary contributions. How-
Temple in Jerusalem. Throughout the long and bitter exile ever, as noted above, the people did not wait to be asked;
— which alternates between grinding oppression and spiri- they flooded the treasurers with their generous contribu-,
tually debilitating affluence — the centrality of God's Pres- tions.
ence is represented by the miniature sanctuaries {Ezekiel HomileticaMy, many comment that by contributing to
11:16) of synagogues and study halls (Megiliah 29a), for it is God"s causes, a Jew truly takes for himself, for personal ben-
in them and through them that Jews hark back to the sounds efit of generosity is far greater than its cost.
of Sinai and the radiance of the Temple.
n n n n — Portion. The true sense of the word has no English
Ibn Ezra, in a slightly different vein, comments that equivalent, it implies a separation of a portion of one's re-
while Moses was on Mount Sinai, God commanded him sources to be set aside (Rashi) for a higher purpose. The root
concerning the Tabernacle so that it would be a permanent of the word is DTI, to up//A (R'Wi'rsch). Thus, the effect of these
place among the people for the glory that had rested on contributions was to elevate the giver and his concept of the
the mountain and so that Moses would not be required to purpose of the wealth with which God had blessed him.
ascend the mountain when God wished to communicate 3. C]p5i — Silver. There were three separate portions of silver,
with him. two of which were obligatory. They were: a half-shekel por-
R' Hirsch sees the key to the Tabernacle and its relation- tion from every J e w that was used to make the sockets for
ship to Israel's calling in verse 8; They shall make a Sanctuary the Tabernacles planks (38:26), and an annual half-shekel
for Me — so that I may dwell among them. That Sanctuary portion that went into a fund to purchase communal offer-
represents Israel's obligation to sanctify itself in its personal ings for the Tabernacle service, The optional gifts of silver
life, as expressed in many verses (Leufficus 11:44, 19:2, 20:7, were used to m a k e vessels for the Tabernacle (Rashi to v. 1).
et al.). When the nation carries out that primary responsibil- 4 . . . . n^nrii — And turquoise. . . wool. The first three items
ity, God responds by dwelling among them. in this verse are different colors of wool. Techeiles, the first of
Many of the commentators discuss at length the symbol- the three, was m a d e from the secretion of a rare amphibious
ism of the various components of the Tabernacle. Such dis- animal known as chilazon (Menachos 44a), whose exact iden-
cussions are beyond the scope of this commentary, which tity has b e c o m e forgotten with the passage of time. The Tal-
will attempt to elucidate the plain meaning of the text. mud describes its color as similar to that of the sea.
25.
5. Ditt^niji nii7i — Tachash skins. The tachash was a beautiful,
1-7. Contributions for the Tabernacle. The Tabernacle, its
multi-colored animal that existed only at that time and then
vessels, and the priestly garments were made from the thir-
became extinct {Shabbos 28a). Its hide was used to make a
teen types of raw materials that are listed here. With only two
Cover for the Tabernacle (26:14).
exceptions (see note to v. 3), everything was to be given vol-
untarily. So anxious were the people to have a share in creat- 6. diuiya — Spices. Spices were needed as ingredients in the
ing a resting place for the Shechinah, and so prompt and en- anointment oil for the Tabernacle and its vessels, kings and
thusiastic was their free-willed response, that those in charge Kohanim (30:25-30), and for the daily incense offerings
of the work had to appeal to Moses to order a halt to the [30:7] (Rashi).
contributions (36:3-6). Once these materials were in hand, 7. ipK — Stones. Various precious and semi-precious
people appointed by God were put in charge of fashioning stones were u s e d in the vestments of the Kohen Gadol [High
them into the various final products. Priest]. They will be discussed in chapter 28, where his gar-
2. '^"inp?'! — And let them take for Me. Rashi comments that ments are described.
the term for Me indicates that people should contribute for 8. fif'^^'a iS itoy-j ~ They shall make a Sanctuary for Me. The
the Tabernacle purely for the sake of God's Mame, not be- Sanctuary w a s to be a structure dedicated to God's service
cause of social pressure or in quest of honor. (Rashi). E l e g a n t synagogues are meaningless unless they
Since the people were asked to contribute, why does the are built for t h e sake of God.

;i!li|iiiiiii|i iHllllll
o'N / na
oy '3'i?n 3 na'ob niuta ny ;i b^'bm«
n; lapn na^ 'yiri'T l a j ^5
liapnn Knittf-ias K7I) :'nnEJ'iaK inf7n "itt/N: nnnnn mti :''nKinri"n}<; infjn :.
K^5n) T iKtyrifl Kaua) Nani iinjn
:'ty!pi y u i n1n! va^n KJisnKi ny'7im imiKi nVjni tnti/'n^i noDi nnt nriKn T
- ^- ! lyTT ; - : ;• y : •: 1 : I v I-VT JTT ^T • i-
NiijpD 'atoni 'jj^pn '•laiT 'aiwni n
Kjspia NnnmN"? Nn ?7ip 1 ippi?'3?Ni n")"vi ^^mm n^''K rrnv) :D''JV) ^^) "'^itj? n
;N;npa nntop'?) Knia-iT KnE>p'?
Nyijtt''? Nnm^ioK 'jat?! K^nia '3aK •
'Qiij inay^in iKjipinai KitoK?
D''K^)3 mK) nn^-'nK :D'')3Dn n'-p^b) nntf'jan T
•pb? o nin':'? 'njat^ nitfj?! Nty^fin W5 :nDin-i ''n;i5^) K/;^?)? -i^ iwv) tit^n'?') TSK^ D-n
Djnpj) p i ) ,CIIJ I'D D')iu :53Xi ^ciispli f)l)6 DD'O 61ii CJ'P ]'J5 .a^arnn
]if)Bi .moiy l i j j i :(:nr.np P3C ;i 6niP)P) ibc pnJ3 i f e n n i CCi: ,63iaDD
'>b')P J'7'P13C C7pD Pns :iDi 15'3f) 3p]3' ,6»1P3P '3-3 CTD ,^37R3 D^i) VP
if)i'W Dpn» DiU'li 1031} ciiii ,0DP3i DOinl) o^nb ft'3Pi ,-)37n3 p p n p i w i
niMtt72 :Tnn iJ PibiJoi ^I n'f jnc .niN>3^ p t t r (i) :(p f)mP)P) o'-jinn
,D'pC3 i3 i^^iiPi o n p b pPBDi pc»:) 'b3 n i w i PCr>3i: .nniywn lau?*?
523 I'TiDpD i v c . a i n o n m i u p b i :(P5-J?:i ibo!)) 6pp '33 C ^ I D W iw
^lp'p pf)ii3p p i p p pcbi .(P"f:i jliPi) OI5P ::!pf)i3 Puisne iw o p 3 i 3"7»
Piip DPfti3 -jwfip 7126P p i 5 i Dp i3-?ip c n p .aniy ' W w (t) :ipu p n n p i
pjppi finu I'w 3Ci» 3pr3 OP3 ppipc DP bi5 .a''Kf7n :(3'"p:n3 op)
:pi3p» ' n p 3pwp Dip»i ,D'f)i!ip '336 c n p fJBUP Pitt))^ op p f e
D'P11D» 71D6I JPPl -IPPb D ' f t t o '53f)l "JlD^i DPpP '336 -Ityinf:! T 3 K ^
:ppi7p p'3 'Rpb ipDi . l y i p H 1^ ittryi (n) :p'p:p ':'» DPI PISP P P 6 I 3
PARASHAS
<^§ The Tabernacle — a resting place for God's Presence.
With the exception of the tragic incident of the Golden
Calf (see ch. 32-33), the rest of the Book of Exodus is devoted
to the preparations for and the construction of the l^tfa,
Mishkan [lit., dwelling place] or Tabernacle. Even the account
of the Golden Calf is not unrelated to the Tabernacle for,
according to S/bmo (20:21, 25:9, 31:18), the very construc-
tion of the Tabernacle was made necessary only because of
Israel's lapse into virtual idolatry. He maintains that ideally
no Temple" should have been needed after the Revelation
at Sinai, because the entire nation achieved the level of
prophecy and every Jew was worthy for the Shechinah [Di-
vine Presence] to rest upon him, as it later did on the Taber-
nacle and the Temple. Only after Israel toppled from that
high level of spirituality, as a result of the worship of the
Golden Calf, did it become necessary for it to have a "cen-
tral ' Sanctuary.
Indeed, Rashi {3\:18) comments that the instructions re-
garding the erection of the Tabernacle were transmitted only
after the incident of the Golden Calf. The fact that they are
given in this chapter is an instance of the common principle
that the Torah is not always written in the chronological or-
der in which the events occurred {Pesachim 6b). The com-
mandments regarding the Tabernacle are given here be-
niMUr nSD / 444
nnnn n r i a
nn
'b i p n c ,Pp-)DP . n n n n :(6 6mn:p) 'npb 'b . n n n n i^ i n p n (a)
p">P'-}D ,31p p i l ppb 6lP1 ,[1}373' IW] 03"7J ppb .13^ i a 3 T :P37J DJWPJ)
p j i n p ppf) -jfo pnmf) pinnP 'J W P I S T nnf) . t n o n n nn. i n p n :f"Bb3
PPlil .{15:pb ibpb) '"TlpD Pbf)3 P^ID^C TOP D'376P 0 P » 1PP5P pbjbjb 13p3
]3pnp p n n p P P 6 I o i s i pp3-)p ]Pn pppb PiDipb pbjbjb ups P3f»p p n n p
Pb'jn ;f):fi D'bpp 'JibpiT) p j r 3 D'iinf)p D'-)3T f' IJ-JJPPP ' 6 I '6 b? P373
'7a3b 16 ppnp pp6bnb i 3 i i i p obi? [i'3i33 p'Pnp b3i PPP31 <p:)) 3Pf] .(:p3
pp P'6 P'f) P3733163 DbD .'lAi niyrtJi cioai am (a) :DP3 p7p7PP5 PJIPS
P3f)bn b33 p'in Wi .7P6 b3b bppo p'inn PIC3 63p <poo ]n p p 13b i375p
')» PbJbab 13p3 'lai P733P '7ipD <]D31 Ipftjp ,-)PV ^P3 DP pSlPp ppnp
{1) :p-)P 'b3b i P i t o (73:pb) P37)3 Dp 63P CJD3P -36PI .(irP3:Pb ibpb)
:(i:p pipjn ftpDDiP ;.7n P I P ) » ) p i T m35i prbp D73 ]3i3i ^ n i . n b a m
;r DP liPDDin) IPPP 6 I P .ururi :ipa-}6 i»pp r>3i pwp Di3i -jni . i m i K i
D'ii3 f)bi D'fup p 63P137 ,'fDni f)"p pb .D'fD bp piP . o n i n :(:7 Pm3'
TERUmAH
cause the Tabernacle and the Sanhedrin — the seats of
so-called ritual and law — are interrelated. The headquarters
of the Sanhedrin stood on the Temple Mount and the instruc-
tions for erecting the Tabernacle were inscribed right after
the civil laws of Mishpatim, because in Judaism the laws of
Temple offerings and those of bondsmen and dangerous
livestock are equally expressions of God's will.
Thus, a major part of Exodus, which Ramban calls the
Book of Redemption, discusses the Tabernacle. He explains
that the redemption from Egypt was not complete with the
physical departure from the land of Israel's enslavement, nor
was it complete even with the giving of the Ten command-
ments, even though the Revelation at Sinai was the goal of
the Exodus (see note to 3:11-12). The Exodus had not
achieved its purpose until the heights that the nation had
achieved temporarily at Sinai were made a permanent part
of existence by means of the Tabernacle, for Ramban shows
in his commentary that the Tabernacle, as a whole and in its
many parts, was symbolic of the historic experience at
Mount Sinai. So, too, it was from the Holy Ark that God
spoke to Moses, just as He had spoken to him from atop
Mount Sinai, when giving him the Torah.
In this light, the Tabernacle was intended to be the central
rallying point of the nation — ringed by the tribes and
447/SHEMOS/EXODUS PARASHAS T E R U M A H

that I shoiv you, the form of the Tabernacle and the form of all its vessels; and so shall you do.
The Ark ^ ° They shall make an Ark of acacia wood, two and a half cubits its length; a cubit and a half
its width; and a cubit and a half its height. ^ ^ You shall cover it with pure gold, from within and
from without shall you cover it, and you shall make on it a gold crown all around. ^^ You shall
cast for it four rings of gold and place them on its four corners, two rings on its one side and two
rings on its second side. ^^ You shall make staves of acacia wood and cover them with gold;
^'^ and insert the staves in the rings on the sides of the Ark, with which to carry the Ark. ^^ The
staves shall remain in the rings of the Ark; they may not be removed from it. '^ Vbu shall place
in the Ark the Testimonial-tablets that I shall give you.
1 1 . nfDVi — Shall you cover. T h e w o o d e n A r k was to be t i o n at Sinai. Consequently, the A r k was the source of the
covered w i t h i n a n d w i t h o u t w i t h g o l d . As a practical Tabernacle's sanctity, since it c o n t a i n e d the Tablets of the
matter, Rashi explains that three boxes were m a d e : T h e T e n C o m m a n d m e n t s . T h i s explains why, w h e n the
prinnary one was of acacia w o o d . A second, larger box of Philistines captured the A r k i n t h e t i m e o f Eli a n d S a m u e l
g o l d was m a d e , i n t o w h i c h the w o o d e n one was placed, a n d (see / Samuel 4:17-18), the J e w i s h people were t h r o w n i n t o
a t h i r d , smaller g o l d e n one was m a d e , w h i c h was p u t inside s u c h despair t h a t b o t h Eli and his daughter-in-law d i e d f r o m
the w o o d e n o n e . T h u s , the m a i n box was covered w i t h g o l d , the shock. T h e capture of the A r k represented the loss of
inside a n d out. T o r a h — and the J e w i s h people d e p e n d on the sanctity of
y i n n i n?3M — From within and from without. T h i s arrange- T o r a h . T h i s i s w h y t h e T o r a h study o f c h i l d r e n m a y n o t b e
m e n t s y m b o l i z e d t h e T a l m u d i c d i c t u m t h a t a T o r a h scholar d i s t u r b e d even to b u i l d the T e m p l e (R' Aharon Kotler).
m u s t be consistent; his inner character m u s t m a t c h his 1 7 - 2 2 . T h e C o v e r . Sforno writes at l e n g t h a b o u t the
p u b l i c demeanor, his actions m u s t c o n f o r m to his professed s y m b o l i s m o f the A r k Cover and t h e C h e r u b i m , w h i c h were
beliefs{/?'C/iananeO. H o m i l e t i c a l l y , Bais Haleui derives f r o m h a m m e r e d f r o m the same ingot o f g o l d . F o l l o w i n g are s o m e
this inner-outer c o a t i n g o f g o l d t h a t the c o m m u n i t y s h o u l d h i g h l i g h t s of his e x p o s i t i o n . T h e Cover was m a d e of s o l i d
feel a responsibility to provide an adequate l i v e l i h o o d to its g o l d to represent the h u m a n s o u l , w h i c h is the i m a g e of G o d .
teachers of T o r a h : They s h o u l d be prosperous inside their A l t h o u g h it was m a d e to cover the A r k , the Cover was a
o w n homes, as w e l l as in their outer service of t h e p u b l i c . separate unit, just as the heavenly soul is detached f r o m the
am 11 ~ A gold crown, i.e., a g o l d e n r i m p r o j e c t i n g u p w a r d b o d y w i t h w h i c h i t i s u n i t e d . T h e Cover had C h e r u b i m u p o n
and e n c i r c l i n g the t o p o f the A r k . T h i s a t t a c h m e n t s y m b o l - it, a n d images of C h e r u b i m were a recurring t h e m e in the
izes the " c r o w n of T o r a h " {Yoma 72b). Tabernacle, being woven i n t o the Curtain that faced the
1 2 . n V a u v g ^ K — Four rings. There were a total of f o u r rings, M o s t Holy (26:31) a n d on the curtains t h a t were attached
t w o of w h i c h were on one side a n d t w o of w h i c h were on the t o g e t h e r to f o r m the c e i l i n g of the Tabernacle (26:1). The
other, and the staves were inserted into t h e m . T h e rings were C h e r u b i m were reminiscent of t h e angels w h o m Isaiah (ch. 6)
placed near t h e t o p of the w i d t h of the A r k , so t h a t its a n d E z e k i e l ( c h . 1 and 1 0 ) s a w i n their v i s i o n of the heavenly
two-and-a-half'Cubit l e n g t h was between the staves {Rashi). c o u r t . A l l of these curtains were c o n n e c t e d , to teach t h a t the
T h u s , w h e n the A r k was carried, its bearers s t o o d along the great m e n of Israel s h o u l d unite themselves w i t h the rest of
A r k ' s l e n g t h , w i t h t h e staves o n t h e i r shoulders. t h e n a t i o n i n t h e service o f G o d .
1 5 . n n a r r vrp, — The slaves shall remain. T h e staves of the T h e C h e r u b i m had t h e faces of a m a l e a n d a female c h i l d
A r k had to be left in the rings p e r m a n e n t l y , and one w h o a n d the wings o f birds. T h e i r w i n g s stretched u p w a r d t o
r e m o v e d t h e m was i n v i o l a t i o n o f b o t h t h e positive a n d teach that Man
negative c o m m a n d m e n t s t h a t are in this verse. T h e T a l m u d THE ARON (ARK) m u s t aspire to raise
teaches t h a t a l t h o u g h its bearers held the staves on their himself u p w a r d t o
shoulders and seemed to be c a r r y i n g the A r k , in reality the understand God's
A r k bore them; w h e n it m o v e d , they were lifted w i t h it {Solah w i s d o m a n d excel
35a), for it is the T o r a h t h a t sustains the J e w i s h people. in His service. T h e i r
R'fitirsch c o m m e n t s t h a t t h e e t e r n a l presence of t h e staves faces were d i r e c t e d
s y m b o l i z e d the c o n c e p t that the T o r a h is not t i e d to any one downward toward
place; wherever Jews go, w i l l i n g l y or otherwise, their T o r a h the A r k a n d also to-
goes w i t h t h e m , for the means of its transport are always ward each other, to
attached to it. symbolize t h a t the
1 6 . niSJn — The Testimonial-tablets [lit. witnesses]. These o n l y t r u e source of
are the Tablets of the Law, w h i c h are called witnesses wisdom is the
because they testify that G o d has c o m m a n d e d Israel to keep T o r a h , and t h a t M a n
the c o m m a n d m e n t s of t h e T o r a h (Rashi). m u s t use his wis-
A s Ramban sets f o r t h a t l e n g t h i n his i n t r o d u c t i o n t o t h i s d o m t o interact w i t h
Sidrah. t h e Tabernacle was the e m b o d i m e n t of t h e Revela- his fellows.

m^
tu-' / na niann nttrna niMu; -\av 1446

n;i KiBWn nin^ n; •^in; •'inn KJK T

Nj'?91 1>)3K IW-in I'Dtt; iJ/KT NjniJ lint? iti'VI :^*^J?P 191T',^?"'^? '
NnipNi n^nis KjVai KHKINI n a i x iiin") '•'irm nisN) lij-jK ^yni w,m$^ D''uny •'irj;
irrT nn; 'srjni K' :nnn NJ'?91
igyni nJBrjn N-iani ijip ig^ yinni n^3)p ninu ^nt inx n''3V) tinnp ••yni ngKi N-
•q'fini 3' n i n p i i n p -yrrp nn 'rri'^j;
^y inni -xyv] igry va-iK nV
nnup bs lijiy r n i n i pin;iT J'ais nvay •'HE;! T'n'nyQ y^-iK "757 nnn^i niit nvay
:K3;M n-ipp ^y ijjiv I'nini in '.rvy^n i:^'?^-'?^ ni/ay '•'nu;i nnf<;n iv'^y-'?}/
ignni ppw 'yxT ' n n i j naynip
N^nnK n; ^yni ^ ;Nam ilnn;
nKnni ant nnx n'-ayi w^\u •'yy ^.5 n''tov'i T-I
^pjp'? KjnK •'-ipp "jv f^ngiva -n^ niwb •\-\Kr\ n'j;'?:^ "^j? nvaya h''"T3n-n^
KjnNT Nngiva m :i'ina KJIIK n;
inn) 10 -Mm iiiv^ K^ Njnnis iln;
noi N"? ni'ian vrv, f\Kr\ hyay? ;Dn3 I'^KH ID
•::{7 \m '1 Nnnoc n; Kjnhj^ ::i''^K \m -w^^ niyn riK I'IKH-'^N; nnji :i3J3)3 m

DJBCS irS OblU D'bP30 '31C bo 3311: miSJOCPl IPPB 1)»'D pbBSbl P T O 3 D
:(3:lb i't pi) D11P ")P3b p'D 6101 .(:3i3 toi') ftpc b3 P11D3D 'sro b3i5
PDi'brp pi'it3i .D'P'ii 1BU1P3.1'ninra :muiP3 ,B3P0 pci . n p m O')
D'31P) D''73P1 ,infl be 13Plb ifoB O'PO [fon O'PC ,P1>1M IT PIIDsb IIBD
Dif) ')3 '5P VP'C ,73b 73 1'3 'ipi D'PBf) 0'735 1'3 p'DSB [lift bC Ulftl ,0P3
:(:Pi) DPbP 'PP ' B 3 P 1 P ) B 3 P-JIDB pi .0B'J>3 I'jbpB inflB Pft |'fip«B
lb CTDi fiipBB pbnP3i: P113315 '7 JB |B . n n x n w'jsr w n i u a u <niffi
p 'PP p BSt'b lb PI .P1B3P 'PC »3 UnPDl fl'B BTP' II f'lBI .I'B p'B
n i D ' Kb (IB) :piBiB . n a «>) :n5 .wbit :PPfiB mbb be ibfiB proscB
B11PB . m m :infi3 m3 . i i n n bK n n j i (lu) : ( . 3 B 6BI'I obwb . u n n
:(f)P'7BV flpp'DS) P3 P131P3n PlbB OBpfl 'p'lbC D3'3'31 '5'3 P17Bb frPC
131RB BIB ftipBB .•pvan m a a n nn ifo i n i K nx-va IJN IUJK ^aa (u)
.llffSn pi :•!»* BfllB ')fl left b33 t:7pB 'b IWl ,»B'B BbfiBbC ftOpBb
|U3 D'BblB P'3 'b3 'b 1CBPC3 * ,D'b3B p 7pft 73ft> Ofl .CIP p7B)P) pni7b
fib Ddl .DPlfl ICBR ibib P'J3P3 ,BBbi: PCBC P1513B1 pni'31 pniJBl PVPblC
ilCBP p flb61WP pi 31P3b lb B'B fib DB'B BbBBbC Ib-ipBb 131PB ftlpBB B'B
6b3 D'tlBC PDnfj ]'B3 . p i N WS1 (>) :l'b31 7C1D bpfl P"I;B br 137B B'Bl
yimi man («') :i'bii: bp 3i:i' .f'lpp'fi piipc m6 ]'B3 D'ICB O'bn
inf) b3b D'blCl D'bpB '7 ,!» bp 'fll 3BI bp '3 ,bf)bi3 BPP Pljnf) 'j .USKn
BJI'bBB IPDP B5P1JP bp 11P3 3Br bpi 3BI bc 11P3 JP bP p5 .BbPBbP D'PIPDI
lb f|piB -)PB pBB . a n n t :(:3B f>BV ;:fp O'bpC) ppBi P'3» BBIJB 6iB) 3BI3
'31B blBb BbPC 7B 'B'JDB p B13J llJ'PB piflB BPBP .IPBCB BbBBb 3'3D

8 - 9 . . .. TirilN HK-in I J N i i y K ^ a a l a a m a ^niatt^i — So that I
may dwell among tliem — like eoerything that I show you. . .
In the same manner that I rested My Presence on Mount
Sinai, I shall rest it among Israel, on the Ark and the
Cherubim to accept the nation's prayers. The structure and
design of the Tabernacle symbolized the centrality of the
Torah that was given on the mountain, for the zenith of the
Tabernacle's holiness was the Holy of Holies, which con-
tained the Tablets and the Torah, and the Cherubim perched
atop the Ark gazed downward, toward the Ark, to show that
Israel's focus is always upon the Torah {Sforno).
HNnn 13N "nl^N — That I show. The verse is in the present
tense to indicate that God showed Moses the form of each
vessel as He gave him the commandments that are detailed
in the following passages (Rastii).
1 0 - 2 2 . The Ark and its Cover. The central feature of the
Tabernacle was the Ark, which housed the Tablets of the
Law. This is easily understood because, in the memorable
expression of R' Saadiah Gaon, Israel is a nation only by
virtue of the Torah. This focus on the Ark is even sharper
in the light of Ramban's thesis, cited in the introduction to
the Sidrah, that the entire Tabernacle was a symbolic
representation of Mount Sinai. That being so, the Ark
containing the Ten Commandments naturally assumed
prime importance. R' Bachya writes that the very name of
the Ark, iliK, derives from n-ilj<, light, for the Torah is the
light of the world.
Logically, the Ark should not have been built until there
was a structure in which to house it, and, indeed, Bezalel, the
builder of the Tabernacle, asked Moses how he could make
an Ark before its shelter. Moses agreed that he was right —
that the Tabernacle should be built first (Berachos 55a) —
and in actual practice, the components of the building were
made (ch. 36) before the Ark (ch. 37). In this chapter Moses
was speaking not as an architect, but as a teacher of values.
He spoke first about the Ark because the word of God is
infinitely more important than the building where it is
stored. The Tablets are the reason for the building, not vice
versa (Ramban).
1 0 . p-^K ltt7yi — They shall make an Ark. The plural they
refers to the entire nation, to which God's command was
directed in verse 2. It is significant, however, that only here
do we find the plural; the rest of the chapter is in the singular.
This indicates that ail the people must have a share in the
Torah. As the Sages teach (Shemos Rabbah 34:3), let
everyone be involved in the Ark, so they will merit a share in
knowledge of the Torah {Ramban).
ainiaK — Two cubits. Estimates of a cubit in inches range
from eighteen to twenty-four inches. For the sake of
simplicity, it is common to refer to a cubit as being two feet.

»l!!lt!i«'nii!i.t||||j!tt,a
449 / SHEMOS/EXODUS PARASHAS TERUMAH 25/17-28

^^ You shall make a Cover of pure gold, tu)o and a half cubits Its length; and a cubit and a half
Its width. ^^ You shall make two Cherubim of gold — hammered out shall you make them —
from both ends of the Cooer. ^^ You shall make one Cherub from the end at one side and one
Cherub from the end at the other; from the Cover shall you make the Cherubim at Its two ends.
2'* The Cherubim shall be with wings spread upward, sheltering the Cover with their wings with
their faces toward one another; toward the Cover shall be the faces of the Cherubim. ^^ You shall
place the Cover on the Ark from above, and into the Ark shall you place the Testimonial-tablets
that I shall give you. ^^ It is there that I will set My meetings with you, and I shall speak with you
from atop the Cover, from between the two Cherubim that are on the Ark of the Testimonial-
tablets, everything that 1 shall command you to the Children of Israel.
^^ You shall make a Table of acacia wood, two cubits its length, a cubit its width, and a cubit
and a half its height. ^'^ You shall cover it with pure gold and you shall make for it a gold crown
all around. ^^ You shall make for it a molding of one handbreadth all around, and you shall make
a gold crown on the molding all around. ^^ You shall make for it four rings of gold and place
the rings upon the four corners of its four legs. ^^ The rings shall be opposite the molding as
housings for staves, to carry the Table. ^^ You shall make the staves of acacia wood and cover
outspread wings f o r m e d a canopy that was ten handbreadths the m e r i t of the Table. THE LECHEM HAPANIM
(30-40 inches) over the Cover (Rashi f r o m Succah 5b). Ramban explains the process of this {SHOW BREAD)

21. n-i-SJij-nK'innx^Kn-hK^—Andinio the Arkstiallyouplace miracle of prosperity. He writes that

the Testimonial-iablets. This seems to be a repetition of the
c o m m a n d m e n t given in verse 16. Rashi and Ibrt Ezra, as
explained by Mizracht a n d Gur Aryeh, explain that it was
forbidden to place the Cover on the A r k unless the Tablets
were in it first. T h e T o r a h indicates this requirement by re-
peating this rule; otherwise, it w o u l d have been p e r m i t t e d to
have an e m p t y A r k in the Holy of Holies if the Tablets were
missing. Indeed, d u r i n g the Second T e m p l e Era, the J e w i s h
people d i d not have the Tablets of the Law, and because of
that, they were f o r b i d d e n to have an e m p t y A r k in the T e m -
ple.
2 2 . "^im ^ ^ l a i ) — And I shall speak with you. When God
spoke to Moses, the Voice w o u l d c o m e f r o m heaven to the
t o p of the Cover, and f r o m between the C h e r u b i m it w o u l d
emanate to where Moses s t o o d , in the outer chamber of the
Tabernacle (Rashi).
2 3 - 3 0 . T h e T a b l e . T h e Table, which
THE SHULCHAN (TABLE)
was placed near the n o r t h wall of the
Tabernacle's outer chamber, had
twelve specially baked loaves of
"show-bread" on it at all times, in
two c o l u m n s of six loaves each.
They were baked on Friday, and put
o n the Table o n the Sabbath w h e n
the o l d loaves were removed and di-
vided a m o n g the K o h a n i m . [The
bread is described ;n Leviticus 24:5-
9.] Like the A r k , the Table had a
" c r o w n , " this one s y m b o l i z i n g the C5a:j--
" c r o w n of k i n g s h i p " (Yoma 72b).
Just as it is the king's responsibility
to insure the safety and prosperity of
his country, the J e w i s h people
w o u l d enjoy prosperity because of
f r o m the t i m e w h e n God b r o u g h t the
universe into existence f r o m an abso-
lute v a c u u m . He does not create any-
t h i n g f r o m absolute nothingness. Instead, w h e n He wishes to
bring about a m i r a c u l o u s increase, He causes it to flow f r o m
s o m e t h i n g that is already in existence, as we f i n d in the case
of the prophet Elisha, w h o caused a single j u g of oil to give an
unceasing flow for as l o n g as there were e m p t y j u g s to be
filled {IKings 17:16). So it was w i t h the Table. By virtue of the
bread that was placed on it weekly, prosperity flowed to the
entire nation. In another m o r e visible manifestation of this
m i r a c l e , the T a l m u d teaches t h a t a Kohen w h o ate even a t i n y
piece of the previous week's show-bread f r o m the Table
w o u l d be fully satisfied. In t h e expression of t h e Sages, it
became blessed w i t h i n his innards (Voma 39a).
2 3 . inn)? »3rni H B K ) — And a cubil and a half its height. The
height included the legs and the
thickness of the tabietop (Rashi).
2 5 . nDXJ n-!^t)i3 — A molding of one
handbreadth. S o m e say that the
m o l d i n g was above the t a b i e t o p ;
others say it was under the t a b i e t o p .
Either way, the crown, w h i c h is men-
t i o n e d in this verse f o r a second
t i m e , was above the m o l d i n g
(Rashi). A c c o r d i n g to Sforno, how-
ever, there were two crowns, one
s y m b o l i z i n g a king's responsibility
to provide for prosperity and order,
a n d the second s y m b o l i z i n g his role
as the defender of the land. A c c o r d -
ingly, t h e Table represented G o d as
Israel's Defender, as well as its
Provider.
 nD-r / a s

\'t]-}r) 'g-i anil NPiiag nayn)!-

mVsi xriBK) naiN; kj'?3i I'HN
anil ran? inp lavoi n. in^ng
:Kri")33 npp n p n ]lnp; nayn TJa h:^i?j? nnK nna ntyyf ;n-!'33n niyp •'Wn DHK ^
K3)p N-ipBip in Kan? nayio'
Knisa in Kap Knppn in xanai
:'nnpp inn bv Kjana n; inayn D^Dj? •'ii/n'Ei n^nn^n i^ri') irni^ff? •'Jt^"'?^ D""?")?!! a
K^yV iin'aij ipng Kpna iin'i =
in Tin'aKi Kmsa '75? pnsija I'Vei?
'3K iln? KriiS3 ^ajj^ in 'jajj^ n~)i33nTii< nno) :D''5"i?n ••j? rri;: nn'Bsn-'?^ r n x na
Kjns "jy xniB? n; ipni K3 :Npna
'1 Kniirjp n; inn KJiiKai Kb^ia "HifN: nnyn-JTiK inn I'lKn-'^Ki rh^'nbTa inxn-'^y
V^BSnanii^'iipiniaM =3:'^^1M niaan ^yn •^HK '•riigi) nty •^'? '•riiyiJi :^''^N: in^ a:>
Kjana I'liji pan Kni33 'i^vn Tjy
iggs '1 ^3 n; NniirjpT NJIIK by 'i -iK7>f'73 riN nnyn iinx-'^y nt/K D''3-i3n •'31^ pan
Niln3 lavpi 13 i^Kito' •'ja ni'? -^n)
Nnipsi naiK pnK pnin f pw 'yiji
'Bqni 13 :nnn Nj'pai xnipN) nwi3 1317-) naK'i 'l3-)N n^naK aiuiy •'^y in"?!:? n^'tz/v) la
anil in rh layni 'ai ani nn;
nnn KBJI? n^ layni n3 :ilnp imp -IT 'b n^toyi -liny 3n| inK n-'B^) :iri)p|7 •'yni nHN) la
anil Tt layni imp ilnp K:3WB 3nr-it n'-U/yi 3''3D nati n-)|p)p 'b nw^) a n o 3nt na
vtb I3ynii3 :iinp imp nsji}'?
by 'OBIV n; inni arjii iijiv yaiK •n^: nn^i 3nT nyay yg-^K 1^ ryiuv) a^DD iniapn'? «
:'nlbn yaixb 'i Kn;ii yais riKiy^ :vhj~\ ysiK"? -ityh? n'Ksn ya-iN "^v ny3yn ra
KIIIKV Nngjy pio? Kon? bajb 13
layni na :Niln3 n; bpnb Njnnsb -nx nKty^ D'-'n?'? n''n3^ n':s7ayn j^^rin n-iitpan
imn; 'SDni ppK? lyKi NjnnK n; nn'K n''3Yi niyty •'iry b'-'ign-nN; n^'tyy) :inWn na

1375 oc ftsftc ,iBi»i B3pft oipn 1P16 IBB a3iJ iS iBiB B3pftc3 .>myiji n>nnN :(|7 f BP vbc IP';BI PSBBJB PIPP P'PC ,in6p to 'ipp . m i s a m
taftB rift 'P13T1 aBif) 6c 7P6 DipB3i . m i s a n ton itiK i m a i i i^lifiD'bppp '31D >B pp5roi |n6 ic 13PPP P3PP1 ,\nb Sc ippftp .naiK 'jmi
P6 P( D'CTOB D'31P3 'JC iftJB) .paaoi jmc pcBP Pt ,(fr.b fnp\) iM IBIB PPIR) PDB P'31B P'PC 15'P13P ICTD P'31BJ IIB'C IP) 6I>C B"B61 .DPB3P6
Sipp P6 BBPl IBIB bp6 b6 PPn 6331 ,D0')'3 B'aaPl 'ClCO 31P3P 63 .Pt DCBP 65c .nioyn nwpn :(:P DO DP> pW'P <)i}PD PIBT .n'aia (m) :(.P
11P3 631: )1'31 ,pC»!> P535 P'P PPB ,(BD:t P31B3) W
' 1 P1D30 ioB Vib PSIB ,p"'l5lC pipe D'DPlS PCBBP DP"CB inbi P11S3P 'C6l3 DP3DP1 DB5B ')D3
HDP) 7Bm JP63 OCBI) BBC51 65l' DCBl ,0'3n35 l'3b D'BCP p TiV Jip PPDP I'Cftll B5nft3 D5Plp31 C'BD3 PPPl ,P1193P P"CB P5pP3 P3PP 3Pt 5BP 656
PTP' It )"'i na .'jNiur' 'ja ^K iniK mxN IISK ba nwil :iP5 6B 675 671B3 ,I"B53 I"'7P3 .nwpn :i'pi5p PVii533 D'3npp T'5i ,p5Br5 )'B5I3
piJ611:6 i : p6 DC IBB 1376 Pi:6 p6i ,IPDP PPI ,6ipB3 P3ap IPIBPI .PSDBI i n n a n a niDvi (oi) :PPID3P 'C6I . m i a a n nixp :(I:P 56'37) icp:
.ant It (13) :]pbicp '31B DB i t o P3M .innp (aa) [:6IP ibsv '53 Jft I P * p>pB 7P6 3113 CID5 IP5IP 135 ,p5pi Pip 535 D'3n3 D')C PB6P 65C .naipn
D'SSB JDMC D'IBlftC 1B3 ,plnjl ICIB DC [pJlCPC (:3B ftBV) PUIB IPji P'P ,DPi6 PCBP PcpB 5c icn'S ipi .o'3npp P6 PCBP PBSB . m i s a n in :PIB
6"' .1313 J6ic' '»3P ipjpji .6D)'71 iBinpa . n u o n (na) -.en PIB3') DP'D53 PCBP 65c .maja w i i o (a) :PPIS35 OI3DRI DB5B '>D3 DCBP 65C
PBBb DnBl6 C'l . o n e |PJW PDC3t; I'tStsJ IBP .IPllCS 3'3P .PP'P pioBb |'3C 55D3 D'PDB ' ' 6P'C ,DP'C6P 556 P5BB5 D'PDJI o'cns 656 0'33ic
api6 te 3P1P ipbicp 111 .tPSiCP Pipn B3ift3 ini inB puipp ,5P'P 65 . m m HK i n n p m n bKi (na) ;(:P) P31P3 6P'675 ,PPID35 D'B>3B
lJ CTDi ,PJBB1I -IIB6P 116)P . i n u o n ^ ant i t wwai :(:i5 PIPJW PIJDB C'l .(ti3 piDP 5'B5) P17BP P6 in6p 56 PP)1 PB63 P33 'PPC ,5DP) BB5 'PBT
,D'Jn3 .ntsiaon i"nn mjoian nwb (ta) :P<P PPJPBP SBC )63 IP' 13 in6i 13W5 P17BP P5PP ]P' PPIPP 6531735 pb I7IB3C 7B55 63C PBI5
pijjpi D'P3 vp' PB3B IP16 .nna'j Dinab :piJDn5 'C6T IMP PiBipP P6 IP'i PB6) JPCBP P6 D'pPC3 1)'5B pi .(6:i D'5pc 'B5cn') 1'5B PPIPPP P6
:6ip'p61i 6pp6b ismpp ,0'73i D'P3 ptfi .n'tiab :D<13P ]P3 (33) :(3:B I5P5) P5BB5B |n6p 5B PPIPPP P 6 )R'1 3"P6I Jn6p 56 P17BP

1 7 . n i a a — Cover. The Cover was made of solid gold, and
was made to lay flat on top of the four walls of the Ark. The
Sages {Succah 5a) give its thickness as one handbreadth
[tefach] (Rashi), which is three to four inches.
18. Dnia a?3ti* — Tivo Cherubim. There were a total of two
Cherubim, one for each end of the Cover. They had large
wings, and the faces of young children.
The Cherubim were not made separately and then at-
tached to the Cover. Instead, the entire Cover, including the
Cherubim, had to be nti^jjlp, hammeredout, of one large ingot
of gold (RasW).
2 0 . a?aaa cirri's — With wings spread upward. The wings of
each Cherub were thrust upward, pointing toward the wings
of the one on the opposite end of the Cover, so that the four

ii^iiiwwtt tftiflmH !!illHtljtllp!f!titi!li!(lltmilt!ltt!tti!inmi !HtM»itHitttt!l!ni!F!|lH'^

451 / S H E M O S / E X O D U S PARASHAS T E R U M A H 25 / 29-35

them with gold, and the Table shall be carried through them. ^^ You shall make its dishes, its
spoons, its shelving-tubes, and its pillars, with which it shall be covered; of pure gold shall you
make them. ^'^ On the Table shall you place show-bread before Me, always.
The 3^ You shall make a Menorah of pure gold, hammered out shall the Menorah be made, its
Menorah t^ase, its shaft, its cups, its knobs, and its blossoms shall be [hammered] from it. ^^Six
branches shall emerge from its sides, three branches of the Menorah from its one side and
three branches of the Menorah from its second side; ^^ three cups engraved like almonds on
the one branch, a knob and a flower; and three cups engraved like almonds on the next
branch, a knob and a flower — so for the six branches that emerge from the Menorah. ^"^ And
on the Menorah shall be four cups, engraved like almonds, its knobs and its flowers. ^^ A knob
shall be under two of the branches from it, a knob under two of the branches from it, and a
knob under two of the branches from it — for the six branches emerging from the Menorah.
s i m p l e sense, the ornate, g o l d M e n o r a h served to d e m o n - Menorah's i l l u m i n a t i o n was created by m a n - m a d e w i c k s , o i l ,
strate t h e majesty of t h e Tabernacle. It was placed in t h e a n d flame, so t h e O r a l T o r a h is m a n ' s c o n t r i b u t i o n to the
outer chamber so that it w o u l d be visible — and inspirational T o r a h itself (R' Gedaliah Schorr).
— to everyone, a n d it was outside of the Holy of Holies to 3 1 . n t p y n nii'pM — Hammered out shall... be made. A l -
show that the A r k a n d all t h a t it represented d i d not require t h o u g h the M e n o r a h consisted of m a n y shapes a n d f o r m s , all
l i g h t ; t h e T o r a h is its o w n l i g h t ( R ' B a c h y a ) . o f t h e m had t o b e h a m m e r e d f r o m the same ingot; n o t h i n g
T h e M e n o r a h , w h o s e flames were f e d b y t h e purest o i l o f c o u l d be m a d e separately a n d t h e n attached. Midrash
the olive, s y m b o l i z e d the i l l u m i n a t i o n of the intellect. It was Tanchuma teaches that so d i f f i c u l t was this feat t h a t Mose.-:
placed near the s o u t h e r n wall of the Tabernacle, o p p o s i t e c o u l d not visualize how the M e n o r a h s h o u l d appear, so God
the Table on the n o r t h . T h e A r k , h i d d e n b e h i n d t h e Paroches showed h i m a M e n o r a h of fire. E v e n t h e n , Moses despaired
(26:33-35), was equidistant f r o m b o t h . T h u s , the A r k , c o n - of actually being able to m a k e it p r o p e r l y , w h e r e u p o n God
t a i n i n g the w o r d of G o d , cast its spiritual e m a n a t i o n s , as it i n s t r u c t e d h i m t o t h r o w t h e i n g o t i n t o a fire — a n d t h e c o m
were, upon the M e n o r a h and the Table, w h i c h represented pleted M e n o r a h e m e r g e d {Rashi). T h a t this m i r a c l e o c c u r r e d
intellectual achievement a n d m a t e r i a l prosperity. T h i s s y m - is suggested by t h e t e r m shall be made, rather t h a n you shuK
bolized t h e c o n v i c t i o n t h a t b o t h o u r spiritual a n d t e m p o r a l make, i n d i c a t i n g t h a t t h e M e n o r a h came into b e i n g without
lives must be g u i d e d by, a n d w o r k to serve, the dictates of human intervention.
the T o r a h . J e w i s h life c a n n o t be c o m p a r t m e n t a l i z e d in the
GurAryeh explains t h a t o n c e G o d showed Moses how the
realms of sacred a n d t e m p o r a l , or, in t h e m o d e r n vernacular.
M e n o r a h was to be m a d e , he actually began to m a k e it —
C h u r c h and State; t h e T o r a h regulates all aspects of life, a n d
otherwise, what was the purpose of the c o m m a n d m e n t and
d e m a n d s p u r i t y i n a l l o f t h e m . Indeed, the r e q u i r e m e n t t h a t
t h e d e m o n s t r a t i o n ? — b u t t h e n G o d assisted h i m , so that
the entire, very intricate M e n o r a h had to be h a m m e r e d o u t
w h e n the ingot was cast into the fire as part of t h e norm.il
of one ingot of g o l d (vs. 3 1 , 39) s y m b o l i z e d the i n d i v i s i b i l i t y
process of crafting it, t h e w o r k was c o m p l e t e d m i r a c u l o u s l y
of t h e T o r a h ; a J e w i s h life m u s t be c o n s t r u c t e d e n t i r e l y f r o m
T h i s is how G o d t y p i c a l l y p e r f o r m s miracles: First M a n mu:.!
one set of values. It m a y not be a hodge-podge of separate
do what he c a n , a n d t h e n G o d comes to his a i d . S i m i l a r l y , .n
bits a n d pieces, grafted together to suit anyone's conve-
the t i m e of the S p l i t t i n g of the Sea, God c o m m a n d e d Mosi^i
nience. A l l areas of life m u s t derive
to split the waters by raising his sU\\{
f r o m the same set of values.
THE MENORAH (14:15), and it was only after Moscn
As Sforno c o m m e n t s , t h e law t h a t h a d d o n e s o t h a t G o d p e r f o r m e d tin-
the flames on the six side branches of awesome m i r a c l e . In E g y p t and
the M e n o r a h had to p o i n t t o w a r d its t h r o u g h o u t the years i n t h e W i l d n
c e n t r a l stem (v, 3 7 ) teaches t h a t a l l in- ness, Moses p e r f o r m e d acts that n-
tellectual achievements m u s t be di- suited in miracles; clearly, o n l y Guil
rected t o w a r d the central a u t h o r i t y of m a k e s miracles, b u t He wants m a n In
the T o r a h . initiate t h e m .
T h e M e n o r a h also represents an-
other d i m e n s i o n o f t h e T o r a h : t h e O r a l 3 3 . nniPiyn — Engraved like almoni !••
Law that is the God-given c o m p a n i o n T h e surface of the cup was g r o o v . i
of the W r i t t e n T o r a h . By using the prin- l i k e an a l m o n d (Rashbam).
ciples a n d m e t h o d o l o g y t a u g h t t o 3 4 . nnawai — And on the Menor.il\
Moses at S i n a i , m a n exercises his o w n lllMCLLbCLD In this context, t h e T o r a h refers i<i
creative, inquisitive abilities to derive the central shaft of the M e n o i . i ' i ,
new k n o w l e d g e a n d apply eternal wis- f r o m w h i c h the arms branched nui
d o m to new situations. Just as the {Rashi).

Hlliliiiiill
nb-va I na nnnn nuns niMU? ^3Cl / 450

:NninB n; iing i''?i33i3 pn^i Nani
Finipiji 'Hlaiai inTO'in ^aynl oa
-myn 'ST an^ jn? TJCW'T FiriV'5^1
K;3N nn'3 N-jlns '3J' •\vm •, •:\\niv
ariT Knim l a y n i K'' iKiniji •'n-jij^
n3i?i rrw v.msn l a y n n TH 'ST
Kn^jji Nrr-ipBip I'paJ I'JfJ Nnwi :,b
'3j3 Nn^ni nn nnuon Kn-jaip 'ap
Nn^n 1'; :K;3;W mijpn
iwiwi niTn nrr K^jg? ri^V? ri'Va
in N;3J39 ri^2f^ n'^3
in 1V93T VJi? KFiu;'? p HffWi nitn
I'T^a Nyg-iN KPinatpai li ;Kri')3n
mini rh -.miWW) Kri")im in'vip
ninp ^1m^ nap I'jg iniji ninn
I'jj? ]nj;i nini^ niini aaip pif? ini;i
KPi-jjp p 1V9JT r?i? KFiiy'? nan
T-nsD] T'ri'-ij;^ n^u/yi :in'7E7n"nis nn-Ntyji nnt m ™„-,.p-
ntoi/n ninu nni ina •^D;' nwK T'rt'fiipi Vnii^i?!
•rvyiT} •'i^b um DD^ in'pE/n-'^y pna) :nr)K ^
niij? nsi'U/) •^'^rv, nma rvrvm nn:n?3 n''^''5? nbp^ d?
i^nm 'n'nyn n i m •'Op i nty"?!?; nn.2:p O'IKY^
xrinnip
n^'MS nc?"?!:/ :'']E7n n^yn nnju •'^JP hiy'^c/i i^
D^'vi^ ntt?"?!^! nn|i] Trisa nriNn m;?? nnKiyn
Nn^oi
Dijgn rn^u;'? 13 n i s i nnaa nnj^n mi?? nniPiyn
nngu/jp n''V3a ni73nK nnjanni iniaipn-in n^'NY^n n'?
nmyi Diign •'iiy nnn nriD?) •xvn'm nn:n9|) nv
••ji^Tinn TriDDi naan b'-^gn •'Jii^ nnri SriDDi
: m M n - p DiK^n n^bn nu/u;'? naran n^apn
IT : - 1 • L- : I - -IT - •.•••: T /,•: • ^ IT -

P3B aCpB pCbl .D3PlpB PCpP3 |fl3bl |63b PCBP 1» D'13'fia pfl TCBBC
P'bfm .mwMn niuB<n :(i:a b6'3i) |cp3 fnb fn 1B3 ,i"Bb3 i"'i»3 ,D3iip
frai Pitt P33P pf) ibcp p"3pp lb PP6 ,a3 acpPB acB a'ac 'sb jftbB 6"D1
ai3B be b3Pa flia . n a T :(3 lPbBP3 f)BlP3P) PCBP 3P33 fib pb P'bflP P'CB3
Pbc 'Btofe mjo .myt .'aBBbi a3»'a pttr o'bjp pcbci ,B3'P J'PP 'ICBP
pea pl5b 73 1>B3 'ICB 'BbBfta P3 I'bBl ,abBD 'Sb3 t|lpr ITP BiBft3 pblBP
,D'P5pi D'pnfi P'3i3rp I'ciBC P1D13 |'B3 p . w s ' a j :ab'PDP PPbi ipipb
|'3n3 aspi a3p bpp pfiii'i |'pbi3i 3aro piCB ibfii ,i"Db3 e"3TiP oab ppipi
,3'3D I'blSB I'a D'PISP |'B3 . t T i m s a :'13b flbfl P3 VP ttl ,31P3B Oa3 P3C
Dab I'Pipi ,D'Pca '3Dbc pni3Bb fcise p i P .'pSsftp aspa PI3'3D ppbia
pbp aP3i a3B» )'Bbi3 O'pippa ana aePB3 aipa oabe I'JBi ,r"»b3 c"b'Bip
b3a ,i>ni nana :|'PPD 1'B3 a3 I'lCB I'lVb .mn'nai nipppb PIPDP 1'3C
n w s i i (ab) :Dp'3Ti D73b DCB' ftbi jPCBP P3'PP TPP fiiv [.P'a'] acpn
P3p ftipc api3» be aa:u 7333 7B I'biBi D'3CB3 .jwbfo |fi3bi jfob . n n x n
lip abBB bci ynh |IPPPP .aro abBnb pt 'BbBfip a3p iiPB |'65vi .'BiBfia
'B'JCa 'Bbpfta a3p be ia3i3b aic p'Cfn a3i3 P'PC 'Db ,13»'P Pbp pboai i3»'a
peiBC 1P73 ,1'a D'T'liB ,1BUPP3 .OnpiffM (lb) :0'3p aCCa D'flbV 13PBC
mpi P3p bPB ('P>i3 .D'WJ rahsit .-r'rba p"'>"3 j'lipc aan <)P3 '>3>
be PD133 .niDaj ns)a^K m m a i irh) :P3pi a3p bpb a'a . m a i i i n a a
pfi'J' )B PbBBb acbeai D'3pa p apnb a3 pbia 7P6 .D'B'33 aB3Pf) va PPBB
pifnpB acBPC 7Rfi ai . n ' m a i n n i n s a n ' l p w n :P'7J» j'fibi'a D>3pa
P'PPDl P'PIDDP D'7pieB ifl D'7piCn D'B'33 Df) B17' ('fl .BP3P Dpb |'flC
o'3C»3 D'3pa va piPDPa IIDP .a'3f>n 130 nnn ninaai {rh) :(:33 6BW
be aa313 ,(:P3 P1P3B r ppp) PCBP P3toB3 13'3C 13 .•pb\ ib'f) P'lb '3eB
70 PBfoe P ' 3 PlPfia PPDP flip ,D'R5P '3 PPDPl D'bjPP .D'PDB p"' PP13B
D'B'33 DBSPftpB B'33 13C PD131 .pbp D"PDP .(7:P P37B3) PPPD 7B PPT
D'7pieB PBfl3e aPiB aP13B3 D'PlBfta D'PPS '3C1 D'PIPDP '3Cn PPDl P1PD31
u n n s p niarsii (oa) :pbea pfi 03 fies a'a' ,bBD3 peb .na KIOH (na)
a'a DPbai .(.fb PIP3B) opba DID73 'ICB a'ac ,DiD7a ar vpnsp .i>niaai
|ft3Bl |ft3P bDipi ,(:7i DC) aBDb lb D'blC .a'PlPlP 'PCB PblPD ,a3'P I'BP 'ICB
'7ib |f)3bl lfJ3b I'ftlP D'3P lb cc ,D'3DP Dpb 'IPp pbl .D'bPlP |'B3 pilBP 'Db3
P'Pl -pbipa PDC 7333 O'Dipr I'bpDl .(pbtC iC 13P3b t3Pf) pi3 .PfBl Om P'3P
bC3 13P13 P13PP p ifl'blBCPl ,PDft3 6lP bn3 bC3 .bn3 D1D71 3Pt 0107 lb 'ICB
:(.!) DC) PPop 'np D157 IPlfll ,pblCa bB TODBC ,P3C3 ,PPBb 7B 3al
'PC bB |'3Pi3e a3i3b 'bpip '3eb I'P O'PCl .a3i3b Da3 i'3pi3e l'3'O .iiniaai
.I'nwpi :(.|5 P1R3B ;r:73 fnp'i) P3( a3i3b PPPBBP bB pp3i '63C ,PI3PBBB
Cf>P bB '3 P70B1 3Pr be aClB pB317 ,13Ptt |'p7D3a D'blbp D'Sp 'flip l'B3 p
D33PC '73 Opbb DPb 1'3 |'b'73Bl ,D'3pa JPl/l '33 bB 7pfta OPb 3C'C ,0Pb bp
ifti'tp 'np bibp 137 b3 '3PB pcb3i .(li P1P3W ICDBP' fibi Da'3'3 pna
7B D'P1331 pfl3 1'7B1B 301P17P' pB3 ,D'D'3D p .a'pb'3Bl IBIJPP .I'n'pjMl
laCbe f>"Dl ace D'bSlDBl .Dpba P3PBB a313 7333 a3PP pbCP p PbBBb
f)bC '73 I'blbD pi6 bB ]'31BD Dpbb Dpb l'3e 0'3pa 'CflPl pIB pbBSb ai ,D'bliS
IBD ,l'Plb31D ,P'pb'3B pCbl .n3C'l O'SIPPPP bs D'3Vbj3a Opbp fiPP 733'
'B3PB Cl -I'D'SD bB bD13 ^b B7V 'S'ft Pl'p3» ]lCb b3f) ,(fl':l P'BP') b'3a 'P'ftb3
I'pi'pjpi ,73C' toe IP* o'p'rrasi IP* ['Cp»c ,['D'3D ibfi I'picp 0'7Pifj bfnc'
a'a P'Pb'PB D3PPC Dlbp3l6 b3fl .(.li P1P3B) CDBP' toC IP* l'p3BC ,D'3pa ibf)
I'PlCp bBl .p3 aD13' PClb -ina ic I B K :1'5'3D p PVp3B PBlflP 'P373 P31C
PlCp Pfll PBlf) flip PPf) Dlp»3131 ,'1031 pO l'B3 vbp VPC ,10V PCfl PBlf) f>10
.D'jan nnb {b) :Da 'loai po pcb ,lD3ai IDV ,ari an ,(1:7 P37»3) loia
bft PlBfl3 D'CPIDB I'PIPPBB P7D1 OpbP ]'3B1 .'PCP'DC 1B3 D'3D lb a'PC
6bi ,pvbip P3CB' ttc . m u n n nmym niopa mb) :(I-P:73 fnp'i) O'3P3B
,p"'7blC I'PlpC D'DPlia p73 Op'37' 3"pfll D'P3'f) D'P3'fl P'PIPSI P'3p PCB'
D'Spa 7'PDBl pl3BlflP 'b33 IPIPI D31ip3 C'pBl ,ppfl PypPB a(l3 abl3 flbfl
,B3Cna pcb ,T33 1B13PP .tlBpn :(13 pCBB PPtoBT flP"P3) ib'fll ib'f)

29. I'n^VP — lis dishes . .. The verse lists the utensils
that were used in conjunction with the Table itself. There
were twelve dishes, which were the forms in which the breads
were l<ept from the time they were baked until they were
placed on the Table 1 here were two spoons of frankincense
that rested on the uppermost loaves throughout the week
(see Leuiticus 24:7).
3 0 . See Leuiticus 24:5-9.
3 1 - 4 0 . The Menorah. The symbolic and esoteric interpreta-
tions attached to the Menorah are virtually endless. In its
 PARASHAS TERUMAH 25/36 — 26/5

^^ Their knobs and branches shall be of it; all of it a single hammered piece of pure gold. ^' You
shall make its lamps seven; he shall kindle its lamps so as to glue light toward its face. ^" Its
tongs and its spoons shall be of pure gold. ^^ Of a talent of pure gold shall he make It, with all
these vessels. "" See and make, according to their form that you are shown on the mountain.

^"S/ou shall make the Tabernacle often curtains — linen twisted with turquoise, purple, and
scarlet wool — with a wouen design of cherubim shall you make them. ^ The length
of the °f 2 single curtain twenty-eight cubits, and the width four cubits for each curtain, the same
Tabernacle measure for all the curtains. ^ Flue curtains shall be attached to one another, and flue curtains
attached to one another. " You shall make loops of turquoise wool at the edge of the single
curtain at the end of one set, and you shall make the same on the edge of the outermost
curtain on the second set. ^ Fifty loops shall you make on the first curtain and fifty loops
shall you make on the end of the curtain that is on the second set; the loops shall correspond

pifiiiSo pccpc pwc .rrninK bx nwK niKbibn mbiapn W) :DP3IPP
pnPPCPIB,PP13P3 flp' p II PB'T3 IPIBPl ,lin It 1DJ13P Dpf) P7B3 DBllPB
pCi 1011.11 it Plflili IMP DDIIPB II OB'T it Dlttlio I'O' D131P iib PIJID
13PP1 D"P pifl DIB'TO .ippi (':' i'Bi) IX iC IDUPD ,11 W)P II ,Dli'3p»
IPpfl JPCBPI .P'JtP D131P0 JPI 'P 13PP flSB) ID' PIB'T CBP PPDCPI ,B3lf)
( » : l i jSoi) PJD'D 3J) PflPi D'CPp O'PCB PBfoC ,3-)BDJ P P I B O |B D'CiC
.PDBBi PPIBO ]» D'CiC 'PP HB pIDD lioi) OSflO 'ipi OBfl dp bpi ,]1Dii JPI
D'ppp ijci '»i OB' pi:DP 'DPP'ii '6)1: ,pro6 iw o m i ppio ]» pcBP 3pn
pi) .liip Pl6ppBi DCPOft DBlp»31 .PCB 'PP (3P'3P D'piDP DO plOiipBi
0»6l ,pl:BO 3pn iip ui PVBiBft D1B6 PCB .JPCB iC 13DPi 1PP6 DIB'TP
jiBii 'p .OB6 I"B n"RC) ,OB6 D"3IDC ,D'cipp 'r6p '3iBi I6PB OBfii I6PB
.RliUB PBIPDDO D1B6 'PC l6iB) ,PCB p3JC D'CPpo PIBip D1DPB O m i 'PI
PB D'pil: .PP31Pi OB6 D ' P C B ,Pn51PD JOPP OBfl D ' D 3 P 6 P I B ' P ' ip ]3PP
•31B PlDPi OB6I ,3PDB3C D'mpO ' C 6 T 3 1 B 7))P P B 6 I ,13P6i pCBP i i p J)i
O'llBB lOCBP fl"Dl 0 C 3 P 6 6i6 PPIB3 D'CPp I'O 6iC ,DPIB3P D'71BB0
IPfBO 'P1D6 iB ]"liDO P 1 B 6 'D IT'PC) .Jli'l J'BP p3C 1'113 'liPI l:nP IDDPP
i36 . P n c B"B1 flD"P33 'D6iB II .DliUB PDIDDDO Dffift ' P P 3PDD3I:
'P1D6 Pl'lip P1B6 'B1 , P P I B P 'ITOB P6 PIDPB P I B ' T O ]'6 (:pi) D3C PPDB3
plDP lipi) D'DPpO DPP PPIPPO D6 DP)1 ,BB"Dn II PPPP3 31P301 ,pPBO
: P B 6 3PBBil D'DPpP p OPICB PPIPP p6iB) P6t0 6 P " P 3 0 'P37P Ofll ,Ui
6lO 0)B01 .(.0 PniP31 0)B l"p ,ilPP O'O C7p iCl 0)B O'PC ilP it PPPP1
BiDOl ,0'BiD 0"P ,D'310I 'p DOl 6"')lilp ipCBi <)DP 03 J'ipiCC 6PB'i
TAB .-pt 0 6 P B ')6t; D')3D P03 l63 06P .nVVI riKIl (M) :D'310I P B 3 P 6
:(.BP D1D)B) F6 iC OPBB P"3p0 li 06P0t; IB OPDBO OCBBS OPB PCpPJC
P"DS3 nK-\n 7ip) P'o ii'6 .6PIB3 'IPDB D67 .iDinDP .n^t-jM n n x I B K
,'IDDB Vhl BIPPP JBp ^IPD 71p)C I'CPB ,D'7p6i P6PB PP6 BIPPP O'O
niBsn poinn nui (n) :iotB)i OOB p TPPB 7ip)oci ii D'67B D'pp6n
P'P1P6B DVliD DlB'TOC ,D>tPpi [IDB DlS'PDil Jji li Dl'oi .niBIT IIBS
iP3 7D' P'B OB3P6 '70 .>w nsiSini jmnKi nSani p w n wm :]piB3i
ilDP (1131P I'DI j'B iPl 6"D1 B1D1 BID ipi ,7Bi iC '» D'PCP iC '6 ,B1D1 BID
pl:BPDP6iB7PP"73;:6!3 6»1')V11piD'iPP 7"P 7P' )'71IC | 0 P l')'B 'TPP ,'l
6101; 0B'pP3 6ii ,p)'p63 DP31'T'iiB I'O D'3np .aisin nmsm n ' a n a :(3
'P6 ,|6PB 7P6 <iii7pi I6PB 7P6 fits ,D'ipip '>i;3 03'P63 6i6 BDB OI:EB
:i:"'f "D rBi31'lipp 'CB ic pnuD ]'j7i6c IDP ,1:3B 6BI') OI 75B poi oi 7iB
bx. rraiK :73i CBPI 73i CBP ,II 753 ir BDB3 ppiD . n n a i n pinn (j)
PBi6 ppi jici 6i5c P3731 .P3p) jipi 6101; P373 737i ftppDo -pi p .nmnx
.niNbib O) :(P:OP i'Bi) i'p6 i61'6 Do')Pi D'3np3 '6)C IBP ,I'D6 i6 p6
t|iD3P OB'T PD163 . m a i n s nxpn :03')B jipi ,pBB 6"D JPI ,!"Bi3 ci"'ii
nsin'fr naiua nwun pi :PP3IP o'lpp OIB'TO PCBP D5i3p .PI3PP
t|iD5 PBiip ,o5p jiDi ,o)i5'p 6'PC OB'T 0B163 . n ' m a m a n n a niiiiipn

tasic, but were parts of a united whole. Indeed, this represents
the Torah's philosophy of Jewish life: Learning, ritual, busi-
ness, and so on do not spin in separate orbits, but work to-
gether toward a single spiritual goal. In this sense, the first
covering was the Tabernacle, because it joined them all to-
gether.
According to OrHaOiaim, the ten curtains of the Taberna-
cle symbolized the ten sayings with which God created the
world {Auos 5:1). This corresponds to the thesis that the cur-
tains of the Tabernacle symbolized the unification of all ele-
ments of the Tabernacle in the common service of God, just
as ail parts of Creation fused into one universe in consonance
with God's overriding will.
In order to understand how the covers were placed upon
the Tabernacle, it is necessary to know the dimensions of the
structure and the thickness of its wails. These computations
will be seen below (vs. ] 5-30). Thereafter, we will discuss the
placement of the covers.
1. Ptiyn Mt)t) — Twisted linen. The Sages derive that all four
materials mentioned In this verse — linen and the three col-
ors of wool — were spun the same way. Six strands of each
type were spun into a single thread, and then four threads,
one of each material, were twisted together to make twenty-
four-stranded yarn. The curtains were then woven from those
thick threads of yarn {Rashi).
aitfn niyyn nupa ^ A woven design of cherubim. The yarn
was woven in such a way that different forms would appear
on the two sides of the material. Had the forms been embroi-
dered, through needlework, the same form would have ap-
peared on both sides of the fabric. In addition to the image
of cherubim, which are mentioned specifically, the images of
"ion, eagle, and ox were woven into the curtains. Thus, it
contained the four images that the prophet Ezekiel {Ezekiel
ch.l) saw In his vision of God's Throne of Glory (Rashi, ac-
cording to Maslcil L'Dauld, Minchas Yehudah).
2 - 3 . When the ten four-by-twenty-eight curtains were sewn
together in sets of five each, each set was twenty by twenty-
eight cubits.
n / 1 3 - lb- / na HMinn nuTis mmr nao / 452
Ki'u n i'a iin; HM iln'jpi iinniin !•;
Kni'Via n; nayni li. :'3T a n i i Kin
]W'i Krrj'yia n; p^isi Kvaw
K"3) Nnnj^i n'j :Kn3N ^ajj,^ nn^n
^'ai an-jT KnnwriDi (xririj^yi
^a n; nn; lay^ '9-7 a n i i Kija »'; HK-n -.ribKr] ni^an-^a nx nnx ni^v,!"iiny nnt 133 n-D^
linninia lavi nni n :i'VKri Kya TIKI nv}'^ nKnn nnx-nu/K nn^'^nnip ntovi K 13
Kjaitfij n;iK iKiiua nnnn mi
N^5ni Tit?; f i a i 1V'^; i*?5f ""^VB
naly j'ana nnw nln; yayi NjinNi i •:]-)>!; ;DnK ntyj/n 3ti;;'n nii^j/p c?")? ''5?' nj/Vni =
KnynT Ka-iN a •.]tnt}i layn IHN
K;niai ]I)3K •'joni intoy Kin
y3-iK bnn) n m a nnt4;y') miaty nnKn nj;n^ri
Koriiyp Kin xnsj'TT I'BK vanht tt/pn :nvn''n"'73'? nnx np nnxn nj;n^n n m g 3
l^in' lyi? K'lan > :Knvn^ "jaV K-jn
ivni K/tprii Kirj Qv Kin isa^n
h'yn^ tt/pn) ^n•^^<;•^i5 nt^N n'njn j^^nri n'j/nin
I'auy nayni i ixno ny Kiq lasbn nQto^vn'73nnN;'7Vn''ti7Vi:nnnN-'7Knii'Knn3n T
(- : 3- •.•••: J : r-, T • "T : IT -; •,• I,T - : 1
Niri NnyTT Knato 'JJ? K^ani
Nngtoj nayri p) •'S'h n'aa Nippi natoa hiyw p^ mn'na nypn nriKn hvT'n
J- ; V ^: I- l(": VrST I- I,TIT • T V If T • : -

:Kri;w '31'? rT'ai K-jupa unsfTT

KID Nnyn^a layn i^auy pionn n
nkbb n^ti/nrj ^rr'ati^n nign^in n^^':^''^.r\ nvn^n n
Knyn'-r x-ipp? layn faiay r'4'fpn) n^fj^B nt^yn n'K^^ n-Jii/ipni niiKn nvn^5 nti/yn
Kjauy ijpp Kri::3n '51^ rrai
nx'^Vri h'7''iii?^ xT'^ii^n nign^jn I ^ K nvn^n
p7p"7n Df)i .(DC) omp •?!) :;iDT 713 "jPibuDS noD^ "JID^O 7P6I ,D';I; o w e onipD? 'JD in 73b D'mp '?ci onipp? ')c wp3 VPC ij7Rb .crmpi rioip??
.rtTinj riK (t^) :inip»3 pf) cf) D^'JW D6inn cii^ni :i3in?n if cupw 05151 .pbP C'DDPl .'IJI D'SpO OC PDP -)1PP31 0»65C rJ^lPB pCW D'SpDC
ntp 'D per .n»3D -13SJ by •iiKm:piii'ppoi JDCO piP3 I';PI;C p ' o fj)? .ti-iw be ori3ij 7JJ:J D'biri o'pcn) "|b'6i ib'ft unn O'Wv op 'jci ,-)IPD3
nn)p vci'C 'IP ,'pin6o 'Di? D'SDW :)'7in D'WTD D')p;:i 'cfi'J^n p n w D'jp opi iipsp pDPi -pbn PDpi .Dnn D'6iv D'5p 'jci -JIPCP nppi .pbn wx>
qu ftpc 'Pinfip P5p:i ')D 7i bfj D-)I6 3D1» ,D'5D ^SJJ iu) Dn'f)n op'lnpc:) 'i op iT'pp? .pbn D'TOpi .:>iw be PD31J 7J3D j'bini Docmi isnn o'ftiT
j n p iip» mb'^Do D03 np'l) fipu:! c p s i ? or .mnp^ni (nb) iniisn:: b5b 'j Dop :ipcb p"' ,3"? D'D'3J i6inj .msi "^IPDPI D'])'3J 'J DV13P O'PPP
Dijinc 6Dp'3ii ,D'ppbn D"np D;P3 ompibc DC iui .pn;p '53 pcnbi pC'l) PCP3 '1 ,DniP!D3 ^PD 7n6i .3"? 'x ,p-3pn bp :iDia3 OD3-)6I ,iph) Tirh
DDiPC D'jpp yyo!'»:; DD . n i m n n n i :r"i3b3 p'V)'p ,p3i pcb ,Diip>i6 'fop ,D1Wn3 71D D'Jpl ,DDn D'ftil' D')p:ip D-OPn bp PD1J3 'J1 ,D')pP
ipl)7C mypDo -jsftn pn;o P6 3'pn 6itip ,ip33 op33 i^^p ^i:6:' pf) ]?3 'w 7Pfei I T : ) bi6 rpDb 7PliP ,D'5P D'-JIPD^ pin'»i onins? D'7pip)>
:(7':i> D'ni:') 7ip'n cf? nippb m^ ,r"rb3 6"-)n"pir) opnn jicbi .1531 r'b'bci i»fop ,D'5po pppb '1 ,ob I'd D'mp cinppi .D'D'3J? 'a DU ovbi?:) o'ppp
.•)PT tti PiPD tt •)?? 6IJ6 ti'bD b:) DD ;:ibpi:j) :i'?' 6bc .ninu ant I D D (ub) piD'ni o'piDi :pnin23 D'7pip» '6)p ,:npnb 'Ji ,P-JPI IIPD? 7Plio P)p3

3 7 . ri'i^n? — /te lamps, i.e., the cups at the tops of the
branches. They were called lamps because they contained
the oil and wicks that produced the flame (Rashi).
rnriia-nJ< nbjjni — He shall kindle its lamps. As is common in
Scripture, the antecedent of the pronoun he is not specified.
It refers to whichever Kohen is kindling the Menorah on any
given day (Rashbam). When he kindles the lamps, he shall
place the respective wicks on the six arms of the Menorah
pointing toward the central stem, so that all the flames will
be directed toward the center (Rashi).
Sforno comments that the three flames on the right sym-
bolize intellectual ideas, and those of the left symbolize
thought applied to one's livelihood. All should be guided and
directed by the centrality of the Torah's light, as symbolized
by the flame of the central shaft.
3 8 . n^rinnni nm^^m — Its tongs and its spoons. These were
the implements that were used to clean and prepare the
lamps. With the tongs, the Kohen would grip the wicks to
place them in the oil. The spoons were used to remove the
previous day's ash and other residue so that the lamps could
be prepared for the new day's lighting (Rashi).
3 9 . naa — A talent, i.e., the weight of three thousand
shekels, or approximately 2400 ounces.
26.
1-14. Covers of the Tabernacle. The Tabernacle had three
or four covers (see notes to v. 14), one on top of the other, two
of them made of fabric and the other(s) of animal hide. They
were known as "Tabernacle," "Tent," and "Cover," as will be
seen below. It is noteworthy that the one that rested immedi-
ately atop the structure's air space was known simply as
13ii*n, Tabernacle (v. 1), implying that that Cover represented
the function of the entire structure of the same name: Taber-
nacle . By covering the walls and air space of the building, this
Cover unified everything that was inside the Tabernacle,
meaning that the Ark, Table, Menorah, and Golden Altar
were not unrelated vessels, each performing its own separate

•-^T!tf!T!f!!ffW!-
4 5 5 / SHEMOS/EXODUS PARASHAS TERUMAH 26/6-17

to one another. ^You shall make fifty hooks of gold, and you shall attach the curtains to one another
with the hooks, so that the Tabernacle shall become one.
'' You shall make curtains of goat hair for a Tent over the Tabernacle; eleven curtains shall you
makethem. ^ The length of a single curtain thirty cubits, and the width of a single curtain four cubits;
the same measure for the eleven curtains. ^ You shall attach five of the curtains separately and six
of the curtains separately, and you shall fold the sixth curtain over the front of the Tent. ^^ Youshail
make fifty loops on the edge of the first curtain at the end of one set, and fifty loops on the edge of
the curtain of the second set. ^ ^ You shall make fifty hooks of copper; you shall bring the hooks into
the loops and attach the Tent, so that it shall become one. ^^ As for the extra overhang of the curtains
of the Tent — half of the extra curtain shall hang over the back of the Tabernacle. ^^ And the cubit on
one side and the cubit on the other side, that are extra in the length of the curtains of the Tent, shall
hang over the sides of the Tabernacle on one side and the other, to cover it.
^^ You shall make a Cover for the Tent of red-dyed ram skins, and a Cover oftachash skins above.
Walls 1^ You shall make the planks of the Tabernacle of acacia wood, standing erect. ^^ Ten cubits the
°l' ^^^ length of each plank, and a cuhit and a half the width of each plank. '^ Each plank should have two
a emac e jg^^^^ parallel to One another — so shall you do for all the planks of the Tabernacle.

\)-)p'^ {i:> pipD ]brib) ounbn o'nftip vo'i -inb>t wn ,DD'3'3 ip'pr'C O';76P
CIpCi '311)3 pp 7Ji 031PD in D'JD lil) P^ICB If PIT 'PP I'D' 6bC '7P ,V PTO? pi3'bc ]'»? Pi'icD . m a b w n :w bJf) ?r o ' p p p n^np'P 'i^ PI7'D ni P6
•.pvw ' i i w D'D3?:D pbio 'Tib Dinnp 'sb .yyi P)T be ouipi .?nf) 6101; 3p)3 DDW)? D3'bnD ]7fc bbn I I P 3 Dwb DP'CPT pDipni im v Pib73ij) obiD

6. ^^l^; lattJJan njn) — So thai the Tabernacle shall become
one. The two curtains were connected at the point where the
Holy of Holies was separated from the Holy, and the
Paroches |Curtain] that divided the two sections of the
Tabernacle was hung there (v. 33). Both sections of the
Tabernacle — the one over the Holy of Holies and the one
over the Holy — had cherubim woven into them, symboliz-
ing that all degrees of holiness in the Heavenly spheres
come together in God's service (Sforno). Thus, the concept
that the Tabernacle shall become one is an indication that all
elements of Creation — Heavenly and human alike —
should work together toward a common goal.
7. hriKb — For a Tent. This second covering, called a 'Tent/'
was placed directly on the previously described "Taberna-
cle." There was no space between the two.
9. nbaai — And you shall fold. Each of these eleven curtains
was four cubits wide, so that when they were attached, they
measured forty-four cubits. Thus, when this "Tent" was
placed on top of the Tabernacle, i.e., the previously de-
scribed forty-cubit Cover, there were two extra cubits at the
front and at the back. The two cubits at the front were
"folded over," meaning that they hung over the front of the
structure. The other two cubits hung over the back of the
building, covering its west wall (v. 12). See further explana-
tion at the end of this chapter.
1 3 . q-ilia — That are extra. Each section of the Tabernacle
curtains was four by twenty-eight cubits; each section of the
Tent curtains was four by thirty. Of these extra two cubits of
length, one hung over on either of the two sides of the Taber-
nacle.
1 4 . Mp?M —- A Cooer. According to R' Nechemiah {Shabbos
28a), the verse requires that two Covers be made, one of ram
skins and the other of tachash skins. Each of them was ten
by thirty cubits and they were placed on the goat-hair Tent.
According to R' Yehudah there was one ten by thirty Cover,
made of ram and tachash skins (Rashi).
1 5 - 3 0 . Walls of the Tabernacle. The Tabernacle's walls
were made of huge planks of acacia wood. According to
Midrash Tanchuma cited by Rashi (v. 15), the Patriarch Ja-
cob anticipated the need for such lumber and he knew that
it would be impossible for Israel to find wood in the barren
Wilderness. He planted these trees in Egypt and instructed
his children that when they left their exile, they should take
the wood with them.
Unlike normal building planks that are laid horizontally,
these planks were stood on the ground vertically (v. 15). Or
HaChaim writes that this position — reaching, as it were, up-
ward from the earth heavenward — symbolizes man's spiri-
tual goal to bind together the earthly and heavenly realms,
his lower nature with his higher potential and aspirations.
Each of the planks was ten cubits long, one-and-a-half cu-
bits wide and one cubit thick. Thus, the Tabernacle was ten
cubits high, and, since its north and south walls were made
of twenty planks, it was thirty cubits long. On the west and
east, the Tabernacle was ten cubits wide. How we arrive at
this figure will be seen in verses 22-23.
15. m'inS; — Standing erect. The Sages interpret this term
homiletically as a guarantee of Jewish survival in the worst
of times; "Perhaps you will say that their hope of return is
gone and their expectation is frustrated? But it is written
acacia wood standing erect — they will stand forever!" {Yoma
72a).
1 7 . nfil *PiW — Two tenons. A tenon is a projection from a
plank that is shaped to fit into a socket. In the case of the

^wii'Wiipiiiitlip! i i i P l !
p-1 / 13 niann ntvisj nlMlC nSD / 454

m a n ) nni •'pi;? n^'ii'ipD n^tyvi :nn'nN'^N nE?N i

Kin KnjfiT: n; na^ni a n n i iip-iia
nn Njiiffn 'ri'l Kjaiiaa Kin QJ;
bv Kp-ja'? >!i;i?'7 IV'n; l a y n i '
:]lnin; l a y n lyn? np5? ^70 Naaipn
I'lpK ITl^l;! K7D KriJin'T N37Nn
nnKn n^n^n i TITN :nn'N nc^yn n':i'n^ nnc/y n
Kin N n ^ n i i psK yaiK K^riiai nnxn nynin n>3N3 vanx bn'ii niaxa bu/'^iy
rjyn; n o j ; Kirj^ Kin Krinwjp
n^itf n;5 iln'p j y ' i ; ''''30 n; la^ni o
K;pn"ni< m s n i :nv''"i^ nntyy ••ritiry'p nnK np D
Knjini n; c^iyini linV ]j;n)
l a y n i • :Njaiy)3 laK b^i^b nKn'ritt'
n^tynn r)''K;vi ^'^iiixn '39 b^p'bK n'-tl^K/n nvn^n ^
K n y n n Knato "^v I'aMjj I'Wan
I'E/nni ial^ niaa K i u p i Nin n^n'ng niyipn nn>(;n nyn'?n nato "jy nkbb
'al'? nia7 K n y m Nnpto ^y ]'aij^ inijii^n n^nnn nyn^n nac/ b:j_^ nkbb aiE/nni
NE/rai f a i i a lajiniK. -.Kmn
Kpijya Kjaiia n; 'j'yni piunn fa''pni?n-nj<; nNam w^nm nvj'm •'p-ip n-'tyv'i N^
Knnpi 3' nn 'O'l Kjaitfn n; tia^ni ciivn nnp) nni<; mni V^'Kn-nis n^ani n'K^^a a-
nij^a KiaitfgT K n v T a i ^ n n
n h s b y n i p n Kynri N n y n '
•"^nK '757 nnpn nsni/n hivn'^n •'YQ "^riKri iTiyn'-a
Kan KnEiK) xaip KniaKi v iKaawn n'yn^ tii-ija qiva hra naKni njn nsKni :i3ii'Hri P
Kwi^ni K n y n ' i KaiNS i ^ n n ?
Kani Kan Kaatf'n n p p hv n n p ^m
:iri'D5'? nrai nj)? laiyipn •''ly-'^i' n n p n^rj'' briKn
KDia'? nxain l a y n i T :nniipa'? rhv np5)pi D''9'ii<f3 D^''N; nnv '^D'K'? npan rr'toyi T
iat?n nN31n] 'pippn '•"igiT 'aitfn
Kjai n; layn^ m iK^vVn Kjuppi
itoyiD q'lp'ij fptc; lyNi Kjaiun'? :n''nnv D'-IDIZ; •'yy pE/ia'? D^'wipnTiK nityvi TO
1 : 1 I.- • J" -: IftT : - I.- TI: - T j- T :
ms'pai KnnKi KBIT KaiK I'BK
f p i n i . n n K S I T Kjriia KniaK an'T ni3Kn ••Yni HKIK) u^ij^n Tinx niKJK it^^ m
tajj^ Kin I'Si'K'p in KaiV p i i y n^bvjp imn Wii?^ nn;i •'nu; nnNn K/nj^n P
iKjawn ' a i '7b'? layri la Kin

,0'B7ftB D'b'fl P n i B bp 7n6 PD3B 71B PCB OTB PIB'T bP M 1Pl6b .hnnh
,j» pb bib |'D3B I'o 6b Pitel) pifii -D'cpp pniB PBJB DBB obspb 71BI
bp I'bp ,D'P 7pf) PDJB n71P' '31 '137bl .P'BP) '31 '137 ibf).'' ppil 'b p l 6
nn ti'ttiyi (ID) :(.P3 P3P) o'PPP pniB bp I'ipi O'BiftB D'b'f) PIIIB
p l 6 » ,D'pipn BB ,1371 137 b33 IBfoC 11)3 ,D'Pip P'PBl i'is . n ' W i p i
OPibBDb 1'33b 0)5 P»C31 D'liB3 O'flf) BB) 1)'3f) 3pB' . p b 1'7P1'B1 j'lBlBD
PIPBb [D3Pft f)"D] p i 6 PllSb o"3pa 7'PBP Dpb 1»fil , D ' 1 } B B lf)i'C3 DDBB
'b33P 7D'P f)1B .(13 bmmn) D 3 T 3 D>)B1(B I'P'P ifil ,D'13P '5BB 137B3 pCB
iri7(>c ,(ppp bp iicfii Di'b liv) D'ti6 i>'P3 pnip cniro BBP DB ,ibc »I'D3
flD'P ,l"Bb3 P"3'B)BC'fl . n n n W niDtf 'XSJ :]3b D7ipB D7'3 D')3m Pl'Pb
p m b 0'331C D'P1p3 D'bP3n OPBP f)bl ,pp))0 P11'p3 nbBBb i)ip( D'CipP pifj
111N mYSK IVJSl (tD) :(:5B P31P) p i p bB P i p D'bp3P P31jb D'Cipp 3P11
i3if> B7Bb . a m i niaKn ' s m I B K I :piBf) IPB pCB be r 3 i i)7i)b . w i p i
nn> inw m :sr>b 'b 3iBcb PKBP p Din3i iip53 vop o'pip '3b ]3P)) bp
13P1 B'31 P'3P1 ,DBft 03U3 1BiBf>3 OBSbB PIpD Pl) pip P'D . i n K l \Otjh
P17'n plfll .B5»f)3 PIpD 3P11 'bP p p p l ,P17'n IP pi )fl3B 13P1 B'31l lf)3B
.a iib or D'B3lf) D'PlSl D'3C1'1 Onb px D')7f)al ,0'blbp I'OC D'37ft3 D'33B
PPC '31B3 I'IPP 3P11 ,P'75 nCbPB Pibnp D')7f)P bbp3 P1D33)P PipP P17'1
')P PSC '31B3 Pipb P i p ]'3 Pl'1 bim 3"bf)P ,I7/)P C6l b3 Pf) Pipn 0D3'P pbp
p 6 l 1 W P131P3e Pl6blb3 7Pf) p f l l p'33Bl .("fibS C ' V B T S . 3 1 1 ' D i p (1)
P3P) D'tB bp BiDB .D'lJI I\WV 1.1) : p 3 p3PBl 1( P131P3P Pl6blb3 7p6
Bwhv (n) :pi3ipppa PIB'TO bs pifi pnDb .lawni hv ^ m ^ :(.135
P1P71B ibfi ittB) .PDipfllP Pf> ]P)P 1B3 ,pPB3 3Pnb pif) pBP3P .IBKa
OBftpi .O'Pipn)» plbUB llf)P3C PIBf) 'PPPB pnf) P1D3b lf)3B OBfll |f)3B PBft
D')760P ,)7f)P 3p33 031PPP 5Bf)0 fl'P IPlft nD3l) PB'TP j'6p Pip bp P31PPP0
p 1P1' PDi'bBP ib63 ppiiBP .n>iKii;n nsivn nx n^isai (D) :PBfi pai
71)3 PirB3P IDBP bB blD31 'ibP P'O P3P1 '5P .briKl <JD hw bj< :P1)1PPPP
nisnua t]iwrr n i o i (31) :P')D bs <|'BS3 PDOBP PB135 ob3b pmi .pppn
11)3 ,b5l) D'lipp D'fB be PDI'bBP p bpfip PIB'1' .pPBP PIB'1' bB .bnnVI
,11 'b flbft B'f> p llPflP bafl b31 (( p e s b'Bb) pPBP bB bpfib p3 1Bf»C
,31BBb .IB'TP 'bp PDIPPPP bB P1571B I'P pi .P131PPPP bB P133DW Plb'SflBP
3Pn piBfi '3 nfjp) ,bnf)P ')p biB bfi bD33 D'P PTP'P PIPB wb PB'T bp 'bpop
1'PP PIB6 '3 PiD3b .pwnn ' i i i K f?y m o n :PI31PPPP 3nii bs <171B P'5P
jipii ,i')p pp pir»3 ppppp 'pb.'3iB)) 7i f)i5 .pojnn 'iinN :o'pip3 pibiio
:on7bi )iDbb .mn nnj<ni mn I M K I I m ;bf)BPbi I'B'b ]'77i p u p Dim
:pii)6 'pp pcBP PIB'T pif) bo P1P71B pp . ^ i N i n w i ' i m j i a ijiiro
117 niip 57Bb .obBBb 'PPTPC1B3 Dn7bi psbb .lawiai > i i TO m i o m i )
l o a a (D) :(73P '7ipD I3ipb' ;PI7B p"m 6p"i3) PD'P bB DP 07f> fia'P pf)

1
 PARASHAS TERUMAH 26/18-30

^^ You shall make planks for the Tabernacle, twenty planks for the south side. ^^ You shall
make forty siluer sockets under the twenty planks; two sockets under one plank for Its two
tenons, and two sockets under the next plank for its two tenons. ^^ For the second wall of the
Tabernacle on the north side — twenty planks. ^^ Their forty silver sockets: two sockets under
one plank and two sockets under the next plank. ^^ For the back of the Tabernacle on the west,
you shall make six planks. ^^ You shall make two planks for the corners of the Tabernacle, in
the back. ^^ They shall be even at the bottom, and together shall they match at its top, for a
single ring, so shall it be for them both, for the two corners shall they be. ^^ There shall be eight
planks and their silver sockets, sixteen sockets — two sockets under one plank and two
sockets under the next plank.
^^ You shall make bars of acacia wood; five for the planks of one side of the Tabernacle,
^^ and floe bars for the planks of the second side of the Tabernacle, and five bars for the planks
of the Tabernacle side at the back, on the west ^^ The middle bar inside the planks shall extend
from end to end.
^^ You shall cover the planks with gold, and. its rings shall you make of gold as housing
for the bars, and you shall cover the bars with gold. ^° You shall erect the Tabernacle accord-

PV>'b3 f)"D] PlfnS VO 61) PVD'DOl P1D3W Plpbl3 V? |lP3n ibbO D'pnSOl P6 6bnD p'^fi ,\f>:>)\ jft^b PIDSPD bi6 |»3ipi bibp D3p 'pTp '3 I ' M 3ot be
D'3E'3n pl)p l)pip:i b3 6bf) ]?pno •jips I P ' 6 I 3 DP'? 6b rvp'D?i p w s w P153pb PDDl 131Pb D3D3 P'1301 ,l65b OSBBl l6?b P»3P? ]» P^p? 3Pn
:wn'p:) ^nvc ip6b .ptyK>n riK J i w p m (b) :(6 pcDD n?6b»7 6 P " - ) 3 ) .D'P1p3 1'31PP pp 3D! D'DliJ) D'P'130 l6iP3 .'iCO DDb P13313D 1»1

Tabernacle planks, they rested flush against one another cubits, of which ten cubits were open
and, at their base, the tenons were inserted into silver sock- THE KERASHIM space on the inside of the Taberna-
ets, as set forth in verse 19. (PLANKS) cle, and two cubits were flush against
the thickness of the north and south
1 8 . Names of directions. It is obvious that the word nnra is n y i o - (Square) ring
walls. Consequently, the inner di-
derived from nnj, the shining of the sun, and anjjip, west, is mensions of the Tabernacle were ten
derived from :i^y, euening or setting of the sun. Ramban ex- by thirty cubits.
plains the derivation of the other names for the various direc-
tions. [Unlike the commonly used secular system that uses 2 4 . nuiaVtt OwKn ii^tii - They shall be
north as the primary point of reference, so that all maps have even at the bottom. Even though the
north on top, the Torah's system assigns this role to the east, planks were fitted into sockets, the
as will be seen below.] East is primary because it is natural planks had to remain flush against
for people to look toward the sun, which rises in the east, and one another. Consequently, the cu-
for this reason the east is nicknamed aij?, forward. Con- bit-high length of tenon that was in-
versely, west is nicknamed iinK, rear, because it is in back of serted into the sockets was trimmed
someone facing eastward. The west is also nicknamed D^, on all sides, so that there would be no
sea, because the Mediterranean Sea is the western boundary space between the planks {Rashi).
of Eraiz Yisrael. The proper name for south is in""?!; and it is nni<n nsrayn-b,^ — For a single ring.
nicknamed inj;; [which means dry, after the southern desert The "rings" (actually square) held the
of Eretz Yisraet]. Its other name, niT^ is a contraction of the planks snugly together at the top.
words UT) Tn, dwelling on tiigh, because as one goes south Two slots were carved into each
from Erefi; Yisraet, the sun is higher in the sky. North is called plank, and a ring was fitted into the
pD^, hidden, because as one goes toward the north, the sun slots of two adjoining planks. Thus,
is seen less and less, and in the extreme north it does not rise the right side of plank A and the left
at all for part of the year. The south is also called fp;, right, side of plank B would be fastened by
and the north VKUU;, left, because they are on those sides of
a ring; the right side of plank B and
a person facing east, the primary direction.
]i3inn n-'-ia - Middle bar the left side of plank C by a ring, and
so on. Thus, each two planks would ,
2 3 . ti'iy'i)? lantrn — Two ptanks. The six planks mentioned in
be held together by a single ring {Rashi). ..,i
verse 22 accounted for a width of nine cubits along the west
wall. One more plank was added to its north and south cor- 2 5 . niib'ip nalat^ — Eight planks. Six for the west wall [v. 22],i.j
ners. Since the north wall was one cubit thick, it covered one and two at the north and south corners [v. 23] (Rashi). :!|
cubit of the corner plank, leaving half a cubit exposed. The 2 6 - 2 8 . The bars. Bars were made to strengthen the walls
same was true of the plank on the south corner. Thus, the and keep the planks together more firmly. The bars were
entire west wall consisted of eight planks, measuring twelve held in place by rings attached to the planks, one-fourth of
fVaiKl"' :KplTi nay nn'? psn
I'BI inpj? n i n p nayn tiopi ipiao
Dniyy nnn ntyyn fiDD-'^iK n''ya-)Ni :nM''n
mn"? nn Ksn ninn f a n p pnp T-n'T ••nty^ hnf<:n u;-ijpn-nnri wnK. •^ip vj'i^n
nn Ksn mnri pa^o i n p i v i T V
Kijjn Nd3i?;n "lUpVl a ;''n'n'V innV
yb'^b^ :vnii •'mJb irjKn K/^i?.rfnnn ••';inN •'it?/!
I'ygiKi K3 ;p3n i n p y Kiay nn'? D''5;3-iKi :U7'ip^ nntoy ilQV nKs"? m\Hri ]'2\IJ'I2T\
ninn ipipo p i n tioan iin^anD
•>im nriKH u/npn n n n rr^nn ''ivj CID3 nmnN
inn K3n mnfi i^pipD n o i nn xan I" ; T •.' IT v b v - - ---= • T -: J" I V/iT I.V •- ; ~

navn nanvo NjaK/n '3;p'?i33 nia:; igi^ipn •'nai;!'?! n n x n tj/ign nnn a^his
mfj l a v n i^an ^nrn « q'gi NFito
p j p n iin'iia tiin^gloa Njatpn n'yypn'? nti/yn n''E7ip •'lU'i -.wviip nii'tt^ nwvn
T : 1-.. - V -: I- T I : <•• : i- T I : JT • t,-- - ; , -
niun 'jy I ' l p a \'\rr] Kiria) yn'jn
inip"? iin^nc'? 'n; p Knn Kni^iy'? i^ri? T^ri!) nun"?)? na?<;n vri?) :D''n5-i:i5 la^an
Ipn Ki)or\ pn^ina :iin> i;ii DPI''?!?''? n2r;i;' 15, nnxn nysun-'?!^ iii/KT'^y b^'ian
i p n p ntoj; KFIKJ qoan iinpnpi
I'lni nn Ksn ninp i p p p inri
qpi) nn'-iiK) Qiiynp npvJ VT}) :T;ni nyypKin '•ity'?
nayniia :nn xan n i n p ipipp ••itt/i nnxn tuipn nnn n i m '•lu/ D'-HK itj/y ntyc/
J" IT v IT vljv- - -«: • T-; J" : AT-: \.T T JT •
p l V Kiffon iipitf lyKn p a y
i n a y KWnni.D nn Npiwn nop D'-Diy •'ir57 n n n n n^'toyi npKn K/ii^n nnn n^hK
Nttfnni Ni^jn Npwn nup pnV a n n a nE/nrji n n x n lai^nn-y'py '•E/np'? ni^an
]lnplD'? Npwn l u p P i ' ? i p a y
Kpn ija njjyjfn Knayi na :Kanyg ''ti7"ip'? n n n a niynni n^'iE/n igtyian-v^y ''Kf'ip'?
Kpn nj)o3 ipjp"? p ; p ip nayn •qin? T3''nn nn^ni :nK!,'; ••^nD'i^^ ]^W'Br\ y^y
nayri llnnijiy n;i Karji p n n
Diiynpn-nNi :nypn-'7K nyprcin ni:?n n''iy"ipn
Npu/n n; D'pni •? :Kann Kpay n^na nm ntuyn bo''nv?o-ni^i am ngyn
13U7)3n-nN; nngm ant n^n5n•n^<; n'-sYi nnn?"?
,]'pnp '3C I'BJ tojac sfn> 'bi .IVTO" '>P I'l" WT 'Pf ib acBi .BiBfo .afts a'np pna b3 6b6 BibpB ppb it a65 |'6 .ran'n n a u O K S ^ (m)
PS'bW pflP bbP3 D>3Db PIBICBI 103 \t Plb73113a oblP PU'bC 'PC l'n3 'Dbi .'D'pbi 1BU1P3 <]1D jipb .inam^i (aa) :6Bni ITS pnb ,IBI3IP3
llDb 1P'33»1 ,a3'bC l'»3 Pl'lCB ,pi3bip» ppb fliai .OblDa TIBB 3p33 PDJ33P :p6pa 6ia P'3sac ,<iip lan ,P'PIP6 jiBBai P'3D PPIB 'np pitB3 RPDPP
iftjB B3i6 abBBbn cipa pfi pipi .D>376 'SC o'jift 'X iBfoc ,0'3ifi '3t: nwn miinp lawi (sa) :3pn PIB6 'P 'la .n<wnp muw nosjii
VP'l '63P ,D1B 0( p1B3 VP' 6bC '13 3PI bf pp6 PB3V! llpb )3P131 ]htl B3i6! a3BP b3 .P'Pni P'3-)BBb 1P6I P'3PBB P'315i BlbpBb 1p6 .nWitpB^
IPlfnpBP 11D3 DbB»b >PBiP pbP ClTDOl ,n3CBn fl'S p .'Ul DBBbB O'BftlP 'ipi itB aB6 'bp 6b6 pPBP bbP3 p'6 o'3PP ib6p 6b6 ,p ip6 iiD3 o'PPp
:ibx >i£np^ nwun :i:"'-iDCfi ("Bbsi ,I'13B ,iBmP3 .cinna ( a ) 1333 Plft3 PtB apftPl atB PB6P1 ,PPBb 13PP P'bppb bbP3 Pl6l3 Itt) PBft
ai ,pi3'pn 'PCB 'iPB ppppai p'bBa P'i3at; Wfi .ja '3 PCBP ibfi .pionn I'n'i (na) :aip pp3B PiipBa 6P'P ' 1 3 pmai psba pppn 'pip >31B pifift
D)33 Dti ar i5n PIB3»3 P333 at ,bpi30 'JP I B P'03B an bpca '5p I B P'ISB ')P PDP '31B p'P5' 6bp ,apBbB aib P( P'Bfop D'Pipp b3 .nua'jn D'HKIH
b3fl ,aB3-3li pC D'3P ppppi p'bEC ttB3 .Ptb M I'B'JBi: IB PI 15B P1B3B3 p'bnp pii'P CIS 6"pl 'Tb I'P'P 'PP1DP lat .»B ii ip'piab pa'3'3 P'3i6a
li3'pa P'i3Pi 'foe labp 1B1 bpisa aSpp P'-I3BI bpi3a b31333 mf> 'BJnfia pi ,ii6a PDP P6 piD3b pipp >i'b pp I'ibb pbi3 pipa 3Pn ftp'p ,p'iiB
p'Pops P1133P pb va o'3ipppai o'3i'bBa .a5pa bfi abpa p P'P3B '131 i3PPb pip 3iBBa 11P3P Biipna pipi .atb at P'»6IP I65B31 .ibiftp pipa
pbp .npp P313 be mnft PPB IIP3 p'cbicp ,cip b3b PIB3B 'RC ,piBb Dsab :aa'3'3 P'3i6a ii'iD' 6bc '13 'Bmai '3iD5a pip iS bp pip 1333 I'3B3
flla pbp b31 ,DBBbl P31PPPP IB ipfj pbpl DbBPbl a31'bBa PB3PP IB ipf) bn :Pip bp .WKn hs :[D'n6iP 6"DI P'BI6P im .n'nn I'n' mn'i
P13113B PlB3Ba b3 I'D'P '13 ,PB3pb PB3B )'3 O'pbp '3i;i ,flpa pift B'3T I'lb '3P31'5'ip '3P13P13 pbBBbB pip P'a pipi Pip b3 .nnun nyaon
D)33 fliai D'31B3 l'3ip3 D'ClpP ftbf) P1B3P pfl p3'PP P'13b bfl .111333 It P1B3P lPl6 b36 .lb)6p Pipb 0'6PB 65B3 PP6 PB3P3 1D'33»1 PB3P '31B ro3
D'P'13P .P't:ipa 11P3 'foe lati ,at biB at i'3ii3B pap P'3p3n pi DD3 '31B3 PB3P PP'a BlipB3P Pip31 .PlbpblPB p6 p plB13p P6 'PP1' fib
'b mf) p3'Pai ,PBf) i"p ipfi b3 pifi Dni3Pi pobsp D'3ipppai P'si'bBa '3P I65B3 13ipb D333 31BB 11P3P BlbpBP Pip P6ll '31Diai 'BIIIP Pipp
T3ifi 33Bn3P D'P'i3 'pi .3PBBa 1B1 ppt»a IB Bjpa bft aSpa ]n lati ,aBfi ppi qip3P Pipb ,Biip»3P p'Pipa '3Pb .nn>it«^ n<ni p :P'13IP» p'bB3a
fl'a p .P'POp 'P 3 p n 1333 3"' 13P/i p3'PPl PlBft 'l 0'31PPPai D'3VbBa RiiiB6a p .nironp nmvi I'm (na) :piBi5pBa '3eb pi .'3iBBa eipbi
p3 PP13PP piB3pa . n m n a ' j n m a (oa) :(f) ppD) 13P»P P36b»3 PPPisn n p 3 D'Pip P3BP 6i»3 .pipbippb apBP o'tip 'spi P'pip app apBP abBBb
3ata P'ap 6b .ant o n n a n nn n>a!ri :D'P'-)3a p3 p'33Pb P ' P 3 I'P' npiB Ti':< .(6 piD) pPBa P36bB3 o'cipa np apBB a3P»3 a'i3P p .'31B»
Pl'D'D '3 pB3 B13p P'a Pipd 6b6 .'IDi PIP PP'bB |'6p ,P'P'13a bp P311B ViP piPPl l63B D'311163» B'31 PPObP PIpP p6 piPl ,P'blbp P'3l6P p6
 Ill' iiiiiiiii!i|iipiiiiiiiiiiiiiiiii

459 / SHEMOS/EXODUS PARASHAS TERUMAH 26/31—27/3

ing to its manner, as you ivill have been shotvn on the mountain.
The 3' You shall make a Partition of turquoise, purple, and scarlet wool, and linen, twisted; a weav-
Paroches/ er's craft he shall make it, [with a woven design of] cherubim. ^' You shall place it upon four pillars
Partition
of acacia wood, plated with gold with hooks of gold, upon four silver sockets. ^^ You shall put the
Partition under the hooks. You shall bring there, inside the Partition, the Ark of the Testimo-
nial-tablets, and the Partition shall separate for you between the Holy and the Holy of Holies.
^t You shall put the Cover upon the Ark of the Testimonial-tablets in the Holy of Holies. 3? You
shall place the Table outside the Partition, and the Menorah opposite the Table on the south side
of the Tabernacle, and the Table you shall place on the north side.
^* You shall make a Screen for the entrance of the Tent, of turquoise, purple, and scarlet wool,
and twisted linen; an embroiderer's craft. '' You shall make for the Screen five pillars of acacia
wood and cover them with gold, and their hooks shall be gold; and you shall cast for them five
sockets of copper.
27 ' Y "^^ ^^^'^ ma/ce the Altar of acacia wood, five cubits in length and five cubits in width — the
The Altar Altar shall be square — and three cubits its height. 2 You shall make its horns on its four
corners, from it shall its horns be; and you shall cover it with copper. ^ You shall make its pots
which no one may ever enter except for the Kohen Gadol on 27.
Yom Kippur, and the vj-p. Holy, which may be entered by 1-8. The Altar. The Tabernacle complex included two Al-
any Kohen who is not in a state of spiritual contamination, tars. The one described in this passage was located in the
and who enters either to perform the Service or to prostrate latyrarr n^D, Tabernacle Courtyard; the other one (30:1-6) was
there. The divider between the two domains was the inside the Tabernacle. The Altar discussed here, known sim-
Paroches, or Partition, which was hung from a bar attached ply as "the Altar" [Mizbe'ach], had three other names: n3iu
to the tops of the pillars described in this passage. The Par- nb'yn, Altar of ttie Eleuatlon-offering, because the sacrificial
tition was ten cubits from the rear wall, so that the Holy of parts were burned on it; ntifn-in ngrp, Copper Altar, because
Holies was ten by ten cubits, and the Holy was ten by twenty. it was coated with copper (v. 2); and ]'\:^->r\n nap. Outer Altar,
because it was outside of the Tabernacle. Mo offering was
37. niia? niE^ton — Flue pillars. There was no wail at the
valid unless at least the most essential part of its service —
east oftheTabernacle, only the Screen hanging from the pil-
the blood service — was performed on the Altar. Because
lars.
the atonement provided by the Tabernacle and later the
*<«^3 Position of the covers. As noted above, the inner di- Temple depended on the Altar, its role in Israel's life was ex-
mensions of the Tabernacle were thirty by ten, and each of tremely important.
the walls was one cubit thick. Of the covers of the building,
the lowest was the "Tabernacle" (vs. 1-6) which, when sewn 1. innj? niBN tt*Vi£*i — And three cubits its height. There is a
together and attached, had an area of forty by twenty-eight. Talmudic dispute concerning the interpretation of this
Its twenty-eight-cubit width was draped over the width of the height requirement. According to R' Yehudah, the complete
building, so that twelve cubits of material were at the top (ten dimensions of the Altar are five by five by three cubits, as
to cover the Tabernacle's inner width and two to cover its stated in this verse. R" Yose derives exegetically that the total
north and south walls), leaving eight cubits of material hang- height of the Altar was ten cubits. According to him, the
ing over each wall. As for the forty-cubit length, thirty cov- three cubits of this verse refers to the height of the Altar from
ered the inner space of the Tabernacle, one covered the the top of the surrounding border, which is mentioned in
thicknessof the west wall, and nine hung down over the rear verse 5 (Rashi, Zeuachim 59b).
wall. The next cover, known as the "Tent," was forty-four by 2. i^'riJ'i;? — Its liorns. Although this is a literal translation, it
thirty (vs. 7-13). The thirty-cubit width went over the width of provides no sense of what these so-called horns actually
the Tabernacle, leaving nine cubits hanging down over both were. They were box-like protrusions at the four corners of
the north and south walls. Thus all the wood of those walls the Altar. In the larger Altar of the Temple, they were one
was covered, and only the one-cubit-high silver sockets were cubit square and five handbreadths high (Rambam, Hil. Bais
exposed. As for the forty-four-cubit length, it covered the en- HaBechirah 2:5), and blood of sin-offerings |nlK\pn] was
tire ten-cubit height of the rear wall, one cubit of its thickness placed on them.
at the top, thirty cubits of the Tabernacle's interior and one 13BK1 — From it. The horns were to be made from the Altar
ofthethicknessof the wooden pillars in front. This made for itself, not made separately and then attached to the Altar
a total of forty-two cubits, leaving two cubits to hang over the (Rashi).
front of the Tabernacle. As for the other cover(s), see note to
verse 14. All of the above is based on RashL 3. .. . I'lnTup — Its pots . .. The vessels mentioned in this
verse served the following purposes: When ashes accumu^

''1li!liP!lti|i|| i!|iliil!iiiillIBIM"i
J / T3 - N ^ / 13 nnnn nii/nQ m»\U ISO / 458

nay? IDK i j t o T'tw ym n i n i yayi y J" -; 1- rtT : T j - ; i.- T - ^- : I ar T : - : v j -

^y ^n; ion) 3^ n p n s mw nn;

Kann isriH I'BK; niBv KyanK
:flM-'37K nj;a-iK-'?j; ant urj•'^^ DHJ D^'BYip D^'ibe;
Njs-iw rtinB Knana n; innii-; iT'3K3 WKIU/ nKgni n^p-iipn nnn npnsn-nK nmrj ,•?
Kjnj? n; NFiaia'? •\m IHO '^yni
Va iiaV Nna'iB tvisin) NnnrjpT
l^a D5^ ngnsn n^i^^n) nnyn iinis nx naia^
linx "7^ n-)'35n-nx nnj) tn-'m'^jj vj-^p^ ]^'2^ \i;-i,pr\ -b
tt;-!p3 NnnnoT Kjnij ^y J<n"lEi3
K"jaa N-iln3 n; 'iB/ini n> ' :K;E;nip
Y'mt? in'ptfn-nx nafc/i :n''E7"ji7n iy-i|7? m y n n'.
'?y Knina '^ajj^ Kriiaip n;i Kna-ia^ igii/Hn v^y "73; i n W n n j j hnjisn-nif?! nan?^
•jy ipri Kninai NunT Kjawg-i I D D
yno'? Np-j9 nayniA INJISV npp
n i n t vayi N f l n s i N^?ri KJaisu nma lytyi •'jiy ny^in) ignK) n^DJ^ "^riKn nna"?
:(ni'y K-:) i;y l a l y -inty yiai
J'BE; niKiy KWnn ND'IS'? ngyni 1^ Ditbtz; '•niBV HK/nn •qoKi^ OTV) =°2~' ^\?J?P '''
•Tiwrii NariT ]ln'ii Karj-i )inn; ' s n n i
n; layrii K iKtj'rji 'aipp Ktunn jin'?
KaiK I'HK E/nri I'pitf 'yNT unann
K n a i e 'rr' ya-in N;^II3 pipN E/nni
niiinn h^n? v n i nnn niBK u;pn') •^IK niBK
^y ' n i n p l a y n i a :Pinn J'BK n^ipi
'arjrii v'lilp. I'lD? PIS'? nnjit va"iK T-n'aa yanx "^v v n n p n'-iy^) .-innp niHK c/'^ti/i 3
n n n t i a p a l a y n i i :KWnj nn'-
i''nn''D n'tpyi :nt^'n3 in'K n''Byi T'n'np j''';nri lag?? :>
Pmft '' PDnSO P1P3 -pm P7» .1V5 1311) ftbl T ' i 131B IBmpl ,P«)>lftp Wb) :iBnpa np ^plft^pbl i7Bbb T P B ':ftp .pb 07ip .nna ti'Kin
,|3P33 o n j T . i n m p niMK lu'jcri 'isi n a m n n n n>»S)i ( N ) :PTOft'' b u 137 (.IP PJ'in ; » ' P1313) 7inD D'BJP ppb3i ,ftia PS'DB ]ipb . n a n D
B» ,0:b ibsb) BUT '»')D3 'fol BDT jfts IBftj .IBlf) 'BV 'T .Blip' '•> '131 pipi PIP b33 biDP ^^^ I'Bi I'lj b3 .jmnNi n ^ a n :OBP | ' 3 I ibBP )'3 b'73Ba
PlBft Cbt D"pB "jft PBl ,13163 O'JC 'P D3J |ft3 ^ft 13lft3 0')P 'D 1P3JI jbpb aj'ift ft'a i(P (ft piDP b'Bb) 'ppis 133 .awin mtisn :(:ftB ftBi') ppin '1
f t b c . i < n m p i " n n u n a (a) : ( . D - : P 3 D T O D nboBbi 3310 PBCB ,iPBip Pi'i3 bp I'li'S .Diaia :ptb ar j'Bn p'ft a'i3B 'spBP pii'Sai pii'p '3P bP
IPiPi ipftjc ,n5B PUB bB iD^b .nam i n i K n ' a s i :13 D I 3 P ' 1 D73b D C B ' Pl'bpJlftl ,D'37ft '7 -1^3 O'BlpP D'71BB '7 .'IIMB t^ya^K (3^) :a3 PPB'
OCT TDPb . u i i n S : p n i ' l'B3 . i w n r a (3) :(ft' ftBipw ;7:PB p'BP) a p p ) ,P3 1113 P3115a CftiP DJlbS p'bB 3'CPb pbBBb I'BlpB P3 I'BUp
'b3 PlbB C >3 .D3ipb pp plDDb ,5'B13p >BDBb plbpjlft DUPPC ftlDl .D31Pb be i3Pib pipft'' P3ift panppi .D'lPB p I'll )'B3 '1PP I'liP p pi'bpsiftai
O'bpp) P'CIt; C1CP11B3 ,PTBD! l'>3 PBCb pppD3 PCbpPB PPft pbp P'-)3B 0'»bl PJB'P ftP'P pPB be iP'bP3 PD11D ,D'P1p bp p 3 » BlBft'' P3PH pPB
iniBPi .(3':ftb DP) C1CP 'Pf)i3p b33i wibPi ,(Ji:a 3i'ft) pnCB b'lft (':D 1»ft)P ,1PB bB 1PB D'Plpa 'P7p P'3 ftiB> .PBft '3 Jipbl PJB'al PlBft IPS
iaiB31 .P'D'BD PPBB Ob:' DP) aiftp (jBDB IDlbpi,(«' P'BP') P'llS P'5'BD3 piB'T be pn3ip 'pp pft D'i3Pna «b piDD) O'Dipa PPP P31SP pft PPJI
ft D'3b») D'33ft3 IPlbpP'l 1P1B31 .VPIBSB 13P (I':3 P'BT) IBSB [ n p f o P(l apb3 31BBb PPSa |B pPBP M bB PPIDPPI ,a»ft '3 ni31PP 3R11 ,pPBP
iabpD'1 lapiB'i pi ,a'53ft n ' D a 0:30 a>BP') pftp ibpD wibpi (J':ft3 I'lipfib 'ibp iPiBai ,pPB bp ip'bp apD3 P'jpa P131PD1 ,ppBa 'P'bp >)P3
,iBinpp .i>v'i :i"'i7)5pft r"Bb3i ,15P7 TDPb DPib iw 1ft . ( 3 : P OP) bpiaa p iiPB ,|isi3 pbp .jn^Bn nn nmn ixh) :D'pipp pft piD3b
,T P'3 ibl pi P3PB bP a n p '1P3 l'B3 pi .)P7P Pfl DP3 D'bpDP PIBPJB PlBft 'PP 'Bn7a bpca p asipB ,01173 PIDBI ,P)PBI piBft 'PP 'jisba
pvbpjifi I'BP . i m u f i t n i :D'P3ia DI O P 3 bspb . i i m p i r a i :b'"iii i"Bb3i ,nHBa 'Bb3 ftBBp IIPB ailSBb pbp J'3P Tift 7)53 pP> 3a(a P3rB1 ,P5PB1
fe'P a31BBa 'bpj bB |P3 135a»l 13 D'3PP)1 •)P33 Da3 B3B1 ,D'B1B3 O'ICB PBIIBb PPBP p pPBP pift ,75'3 .D'JBbl p P » P 'bp p O'JIPJ 0b31
.I'mnnni :{.3' ftBi') pvpui D'B3P pcbsi ,p"'5np i"Bb3i .pD'PP IPBB ftp"13) PlBft 1CB 31BB 75b PPBP p D'PIPB PIBBPI pbpai P3IBP ,aBft
.PIBpb 'B'JPa D3tB bB DPftpb P3IBa p D'bpj ia3 blB'b oab P bl3p P'3 ,PPBP 7J33 IDB ftia ,|ib'i .ion n'lBW (i^) :(:jib ftBV ;3 ppBa P3ftbB7
Pft P3'ftP |ipb (7':b P'Bp) 7lp'B pfl Plppb 1B3 ,P1PPB D " n p )P"Pn P"B1 ,PPB PPBB13 pi'iCB pniia . n p n nwyn rpjB 'b (':ft 3i'ft) nB3 P3D IBP
:i'b3 b3i ro3 .nba ba^ :(i3:i 'bpw ip'P3 pft P'ft PRP'P pi .anipBB op ftbi pifta op , n p n :(:3B ft»i') ar 13B bp i]i5ip p pr 13B bp i)iiiB3

the way down from the top and one-fourth of the way up from
the bottom. The bars at the top and bottom were half the
length of the respective walls: four bars of fifteen cubits for
the north and south walls, and two bars of six cubits for the
west wall. The bars along the middle of each wall extended
for the full length of the wall. These middle bars were not
attached by rings, but were inserted into holes bored
through the middle of the planks, (Rashi).
3 1 - 3 3 . The Paroches/Partition. The Tabernacle was di-
vided into two chambers, the O'U'ign ifip. Holy of Holies,

PIHii!!!!!!!!! flni|lilliif!!"^"''"i!itii|ii
461 / SHEMOS/EXODUS PARASHAS TERUMAH 27/4-15

to clear its ashes, its shouels, its basins, its forks, and its fire-pans; you shall make all its
vessels of copper. "^ You shall make for it a netting of copper meshwork and make upon the
meshwork four copper rings at its four edges. ^ You shall place it under the surrounding border
of the Altar from below, and the meshwork shall go to the midpoint of the Altar. ^ You shall
make staves for the Altar, staves of acacia wood, and you shall plate them with copper. ^ Its
staves shall be brought into the rings, and the staves shall be on two sides of the Altar when it
is carried. ^ Hollow, of boards, shall you make it; as you were shown on the mountain, so
shall they do.
Tlie ^ You shall make the Courtyard of the Tabernacle: On the south side the lace-hangings of
Courtyard f-f^Q Courtyard, of twisted linen, a hundred cubits long for one side; ^° and its pillars twenty and
their sockets twenty, of copper, the hooks of the pillars and their bands silver. ^' So, too, for
the north side in length, lace-hangings a hundred long: its pillars twenty; and their sockets
twenty, of copper; the hooks of the pillars and their bands, silver. ^^ The width of the Court-
yard on the west side, lace-hangings of fifty cubits, their pillars ten; and their sockets ten.
^^ The width of the Courtyard on the eastern side, fifty cubits; ^^ and fifteen cubits of lace-
hangings on a shoulder, their pillars three; and their sockets three. ^ ^ And the second shoulder,

a copper netting that was attached to it and the other was a

THE COPPER MIZBE'ACH (ALTAR) border that was carved into the Altar wall. The netting delin-
eating the midpoint was crucial to the Altar's function, be-
cause the blood of some offerings had to be placed on the
niJ-ip -; I IOUNE;
lower half of the Altar, while others had to be on its upper half
(Rashi).

8. nhS 313? — iiollow, of boards. The Altar was not a solid

QSEI!:'
lated on the Altar, they were removed with shouels, which
looked like dustpans, and placed in the pots. After a sacrifi-
cial animal was slaughtered, its blood was accepted in
basins, from which it was placed on the Altar. In order to
properly burn the parts that went on the Altar, they were
turned over and placed on the flames with forks. The incense
that was placed twice a day on the Inner Altar had to be
burned on coals that were taken from the Outer Altar. These
glowing coals were taken on fire-pans (Rashi).
4 - 5 . Two decorative features surrounded the Altar; one was
wooden square, but a hollow box. Its interior was filled with
earth whenever the people encamped and reassembled the
Tabernacle (see Rashi to 20:21).
9 - 1 9 . The Courtyard. The Courtyard was made of linen cur-
tains that were suspended from rods attached to wooden pil-
lars, one pillar for every five cubits of curtain. These rods
were attached to six-by-three-^handbreadth wooden boards
that were suspended from the pillars with silver hooks. Silver
bands were wound around the pillars, but it is not clear if they
were wound around their entire length from top to bottom,
or if there was merely a silver band that was placed at the top
or middle. The Courtyard's dimensions were one hundred
cubits along the north and south walls, and fifty cubits along
the east and west (Rashi). Certain offerings could be eaten
only within the Courtyard.
According to R' Yehudah, who says the Altar was three cu-
bits high, the height of the curtains was five cubits, literally
as stated in verse 18. According to R' Yose, who says the Al-
tar was ten cubits high, the intent of that verse is that the
curtains were five cubits higher than the Altar, for a total
height of fifteen cubits (Zeuachim 59b-60a).
1 4 - 1 6 . The entrance to the Courtyard was on the east. On
that side the curtains were in three sections: On its north and
south shoulders, there would be fifteen cubits of curtain, that
were hung exactly like those of the other three walls, leaving
twenty cubits in the center. This space was covered by an
ornate screen that was set back toward the east, allowing
people to enter from either side.
P|l|ti||ti'1lgii|l|||||||||||||ill||||yji|^ {Illllll

113-1 / n n n n n nur^s

Fingimi n n j g n j g i nnop 'son'? T''73"'7D'7 iTinnm iTij'^tm vriiPiTm Vvi liiyn"?

l a y n ' n u n 'jaV nrii;;irini nriniayi
law Ki-jp n^ l a y n i T iKWnj niyn? nti?"]. ntojfp "ISDI? ^i"? n'-toyi tni^n? ntoj/n i
Kijii-j? '75? l a y n ) KipnjT Kmyia y3-iN "^j/ riE^'rij ny?u V3"IK rn^nn-'?^ ri''tovi
iTiiipp vaiN "75; NiynjT igiv yaiN
Vj'?nNrraiD'aalDninpinri;irini n nDa"?!? naTHn n'gna nnn nn'x nnnj) :T'niyi? n
;Kna-jn mba ny Nniiip 'nrii
naf)?^ b i n n'-tovi :na|K!n •'^q n^ ni^nn nn^m i
'nnK Nnjin'? n:;nni<; naynii
•^v;) I :Nitfn5 ilnri; isqril T'BK' 'VKT T-'na-nK Kami :n^7'n^ DHK n'^^'if) D^UW •'yy •'^a >
bs K;nnK iin'i Knjjiyg ^ n i n n s n;
riNt^a nat'sn nj/'?^ ••rity-'^y nnan vn) n'iyaua
'7''?n n :nn; '^upa K n a i n n p p n n
n KB? nn; l a y n ci^ni^ K-I) mi^ p nna ^HK nKin lu/Na inK n f y n nn"? an^ -Am n
l a y n i u nnsV! p Kiiua Tjri; iirjK
N u n i l a y nil'? Kjgi^/n n i i n ;
-aw nKDV la^'ian ~iyn HK n^'tyj;') :iiyi??- "^
I'Btja n^sp I'ti^ I'lai KniiV ^ i i p triK 'nKiNa nKKi ifen tt?tj; -lin^ ••'y'^i? njfrrf
pii^y Mliray) < nn l a y ^ Na"jt<;
K n i a y ^ii KWna intoy pnianpi
rn^'rij nnfc/y nn''5"5K'i nns^/y T'lKiy] ;nnNn HKB^ '
Njiav nil'? p i K ' :ciP3 im'iuaa) •qn'Ka ii2y riKs"? p) iqpa nrfpiyni Q^Kiyn ^ii K^
' n l i r a y i xaiK n r a m p KaiKa
111 Kton: i n ? ¥ priPPSl r")*?5?
bnt^y nn''3iKi Dni^y ii^yi TJ-JN nxp n^"?;?
K;niai3' :CIP9I i w w i a a i N ; I I B V hynn an^i ;cipa nn^fiwD,! Q^K^yn •'ii ni^n^ a'
I'ttiipn f l i p Kaiyn n n ' ? u n i i i
linpppi Kiij;y iinniny I'BK
n"itoj7 n n n n y ngK ••'WKiq n''y'7r? ^rnKp"?
KBiip n n ' ? K r i i i i K;CT31 P :Kitay nnnin nnnp. nKa"? l i n n an"]) inntoy DrfjiNi i^
niyy lunni T ;f HK pwnn Knj'in
unVn iimiB}i Niay'? i n i p I ' B K nna"? n''v'7p ni3N nnwy E/nni :nJ3K n''\y)?n T
Ni;jn Ki3y'?iio :Kri^:i iinpiap) rfJii/n 'cina^i iniy'?!,!/ DO''51^1 HK/''^^?; onniay m

o'PC '513 RiPib ,|'Pib b'bp ,ffii3iP3 .ninA ai33 (n) :i33nb ici33C PIC3B
t'))3 piofi 'p bp rnnfi 'a V3B fia'C ipfi p ib3 fip' tti ,c5t)fo bbpai 7i b3)3
acBi) tti ap'bp acBi) O'sp) D'3p3 a3'DP 'pbp i'»3 ]"1CP .o^shp (D) ipo
|'3p«n PC '5b ,fmD DJllPBa I33B be D U 1 P 3 p i D IBIJIDI .Jllfj
profi CBP .nnios; i m n y i (i) :a6D 'iip P U P b3 . n n x n fiNS^ :pi333
pfia bs D'3C1' 0'37fia .PCP3 0'71BBB bC . a r p J l K l :71BBb 7inB 1'3
O'PSP '1 p l f ) ,C"bB I'llpC l'D731p |'B3 aClB P'a .pipb I'Bipp O'llBBPl
D'1P'B3 1'3'3B Pbpa PSC 11131 .IPiPfo 13 PBOp PCP3 PB3P1 '3 |3P11
)'B3 'ICBP 71BB3C Pl'bp3lf)3 1PB3P 117 D731pa ablPl .71BB1 71BB b3 7333
i'llpC PlPbT 3'5pb I'CIPC IPlfo 71BB3 Bipp 7pfl ICftll abPOb ((Ip) ICfil l"'l
pc»a P36bB7 6p"i3l i5pa pii'PB PBip 6'ai pppbB 'ibp sbpa 3Pii ,c"3i3
([03 'P1P3 D'7ii3Ba va piDpiB .tinipiiBm rpi'bpsifta op . a n i n s n in :(p
piCPC '36 B71' Ifl ,DBiB63 Dfll DCf)13 Ofl |bl3 '3D bB D6 B71' '3'ftl .3'3D
(':P' O'PDIC) D'COP D'llBP 7»S IBBl PB333 C3b'53 13'i» pC ,ail3P pcb
jicb 07p Clip] .pirnp '35 .rrmra n m p n t o ' j (ji) :D'piCP IBUIP
.linfl ' l i p 31Bm ,D'3B 6lPC D7p ' l i p nilBP 13'Db . D ' 1 1 P 6 pcb llPfl .D'3D
Dilonn :(DC Pibp3*) foiBB fiB' 03:f)' D'i37) JliPfia O'P i»ft Bfn aB3
asfl l"p fibfl ,PBDP DCC '5b ,D'Bbp3 Dbl3 D'BIPD I'P fib PBf) '3 JPlfl .mSN
,aBf) '3 0'P33 PP5P bbp 3Pn l6C3 .P'3Ca ilPPb pi lf)3B PPDP qP3b D'Bbp
a»fi '3 PPDa 7333 iDBb |ib'i ,anfi D'ICP IDB ibpa iBcbi iBfi3C on
|'3 .7iBBb 7ffiB 1'3 Pinfi CBP .nvhv Bn<iay (H) :ppBa 3Pii3 ,lii6
113 fliaC 71BB 7B P'BllB P ' B i n BlJpB3 7BlBa D117a Cfll3C 71BP
|31 ,PlBfl CBP 'C'bcb '3Ca pi ,P113fl CBP '3Cb 13BB1 ,PlBfl 'p PltB3C 'JP
:31Bnb '' 7333 pltBb D'71»E '' ' I P -IDBb O'llBB PB3lfll ,P'3Ca IBpb
I'llP I'llP 'ICB ,P3IBb lb 'ICB C13b I'n3 .ft"b3'ip |'lipC a i 3 3 'b .133M (1)
(n) : P C I P C B B PCIP3 I 3 3 B ib P ' C B I . P I I P P a3i ,Dii»n PI fiipBi .pci 1'B3
b3P3 13'3CC 1B3 ,3315 ' l i p bl3B3 3'3D <)'pBP 137 b3 .331D . r a l m 3 3 1 3
I'CIBC 1B3 fliai ,(.P3 I'blP) 3513bl CjlCb 7'PBC b? p 'bP 'Bbl3 JP ibf) I'PPIC
a'al 13'3P f IP PCB P3IBb ^fi ,JBP 'bDDDl P13'PP '357 'Clp3 |'bl3B | ' i ' i p
IBlfia '1373 1P33 be P 1 B 6 [CC fl't) CbC llpb 6lBl ,'13b 13B73 PBfl 13P1
RBCB ,lPBip PlBfl '31 D"pB '36 P» [fcp ,(:B3 D'P3I) 13lfl5 D'3C '5 1P33]
icfii bB ftbft pcp)a P3rab p'P 6b o'sasa iibpb 331D b36 .abB»bi 331P
3P11 P'Pl ,llpb pp )'3 ,31313 IPI'6 (.3P) 0'n3t3 13'3C pi -I'PPlpB D'35b
.31313 D"llp ibbP P 1 B 6 'PC ,D'3P3P 'bsl llbP bC aB6 jaB D'3Dbl , P B 6
Ibabl apBbB 13315 P P P 6 " D ) ppBbB P 3 I B P 31313 P P P 3'P5ai ,oc I3p7p7i
,'ia ' I P p P B P P ' P l -I'PPP 133Ba C13bl 6IP P573 3131PPC 137Bb ,[(7:pb
133Ba lC'3ba I'PPPBl P'P '13b 15173C a( ,131PC' 6b7 D'3PPb 7P1 '13b 7P
1P3J '5pb P'D P'P 6lPl ,aB6 3 n i 1 3 3 B P C 65B3 .P3IBa ' 5 P 7B 13P1 B'3P1
D'BblB P'3 n3(Bb ICB 17)331 ,D'31PPpa 0'B7b D'Sl'bsP D'B7 1'3 b'73ab
B"B6 131'biB vac C331 .(6:3 nnB) iBip63 6ippa pip [piup 6"pl BB317
PlbB»3 abBP 6bl 'b aC13P aB76 P 3 I B P C 1 5 3 P B B C 133 pr p3B3 ICTD 6bC
p .C33 lb P'aC 137Bb ,pbp C33 6b6 ibC C333 PlbBB lb PCBP 6b (33:3 b'Bbl
)'6bBB vac PCP3a P3ro 6la P B 7 6 D3tBl .(6' aC15 C7P3) 6pb'3B3 13'3C
6bB n3IBP p b731B P3IBa 01173 P'P C35al .(DC) 1P"3P Oip»3 PB7fi ibbp
IBI6P '137b ,oii73C i5Pa 'Bbpb linp aB6 7B 1'B'3B vbsii ,aiBCa pin
p i 6 a'a 6b ,ipmp PIB6 cbC pP33 0'i37 IBI6P 'i37bi .iPBip PIB6 I C B
P3IBa p b731B P'OC Pll .PnB P"B P3CB3 'P65B p .PlBft ICB 6b6 C3Pa
B3l63 .mS)3U3 (t) :6ipBa p iai7Bb (:3P) 0'P3t P3DB3 PIPP 6bB

liiMiiiiiii!"' Ii|t!!||llill|i||l!l|lillllill!li!!!ll!!iil!i!!! mWijIi!"

 iiil.

463 / SHEMOS/EXODUS PARASHAS TERUMAH 27/16-19

fifteen of lace-hangings; their pillars three; and their sockets three. ^''At the gate of the
Courtyard, a Screen of twenty cubits: turquoise, purple, and scarlet wool, and twisted linen, an
embroiderer's craft; their pillars four and their sockets four.
" AH the pillars of the Courtyard, all around, banded with siluer; their hooks of silver, and
their sockets of copper. '^ The length of the Courtyard a hundred cubits; the width fifty by fifty;
and the height flue cubits of twisted linen; and their sockets of copper. '^ All the vessels of the
Tabernacle for all its labor, all its pegs and all the pegs of the Courtyard — copper.
THE HAFTARAH OK TERUMAH APPEARS ON PAGE 1157.
W h e n Parashas Shekalim or Parashas Zachor coincides w i t h Terumah, the regular Maftir and Haftarah
are replaced w i t h the readings for Parashas Shekalim — Maftir, page 484 {30:11-16), Haftarah, page 1212;
or Parashas Zachor - Maftir, page 1066 (25:17-19), Haftarah, page 1214.
During non-leap years, if Rosh Chodesh Adar coincides w i t h this Shabbos, Terumah is divided into six aliyos;
the Rosh Chodesh reading (page 890, 28:9-15} is the seventh aliyah; and the Parashas Shekalim
readings follow - Maftir, page 484 (30:11-16); Haftarah, page 1212.
During leap years, if Rosh Chodesh I Adar coincides with this Shabbos, the regular Maftir and Haftarah are
replaced w i t h the readings of Shabbas Rosh Chodesh: Maftir, page 890 (28:9-15); Haftarah, page 1208.

THE CHATZER (COURTYARD) OF THE MISHKAN (TABERNACLE)

p w n - TAIjrRNACLE

- nwna n b i n - COPPER ALTAR

/ n^y'7p - LACE HANGINGS

wan - ACCESS RAMP

:'iin!n!ii[TnTr''^"''~"^i^^r
u-'-iu / n n»nn nwiD mnm ists / 462
Kn'jri iinninv i m p ntoy lynn :r[\u'bv:J nm-jK) nvJ'hp annKiy D''v'7p nntoy u/nq
Kri-iT yinVi m iNn^n lin'jnoi

K"3) n;y i n w TTUJ -CUI nini uavi

ninp KFiT: n i s v Va r :KV3"IK

C1P3 iiniii t|D5 I'liJaan ninp
Xn-llT K31K n' iWunJ pn^'DHpl
l''io)3n3 ]''WW K^niDi I'lsNn r\m \nvJ niBN u/pn nwi?) n^'tynna n^'E^nn I nn'^i n m n
'[•'W yia^ pHN tfipn Kipni
Kjaii/n '3KD Vb'? 1). -.KVin) iln'Dppi
inTay Vna i^i^an •''7:? Va"? ;nv7n? nni^iN] iwtz D^

ilWD T''?D •IQ^'D T''v .D'piDa v::^

'"CP
:0'i3ipp 3pn fipi •Jip? Pii'pn ?3U .miaK tcnn nmpi :(:w pn'D
fi% PC1P) 'Jift n»f)) tt -)j)fip ftip .-]pno 076 li'3^!> .nu/na an'aiNi
:ift)Ci orn pic 'S'i33 pfn> p .^pb i^n ic IDPO 076 bft o'l^bpo 'Dwb
uippb Pi3pn pJD iPT)ioiii ipnp:ii I'^ni von .pt^nn '"^a v:h (ui)
•^ipp 'Dbpbi Jjcif)? PWi'b i"inu PCip; n:; I'w .nnni :D'7W»I PI7P'
B7V ')'ftl -IPP'SiP PT}D 6 P P frbC '7P lO'blSns 3'3D 3'3D D ^ n m a D'llCp
.pn3 ii3i;' tti; PID'TO 'bisc 7'3pn i73i3i p'lbpi picp ift pf)3 piPP ofi
Pf 6ippi .P17P' ifnp; pb ,pf)3 D'Dipp Dpc Dci'bi) poip intc oft ^mfti
iCJijb P'uc) Pi:b VP17P' w b3 pi' b3 bpft ,';B"Dn
hbft PCPJ ')7f)i o'pirpi I'll CTD f)bc 'Db /ui a'ao isfnn mni; 'JD (P)
7nbi f)3 pb ,PPP? '>7|ii D'picpi I'll ^nfo ftb 3PMbi P"irpb b36 Dn7bi jiDib
ami ::'nf)3 pftn 3-)i;j)b mmo iPt Dn7Pi jici? ."iirnn •^^N en*) :\h
IPCnPC .O'cnp bij D'CDp pB3nn ?P'P npmsc PiP .n^wnna niurnn
pipp pi6 bp Doii'pp'; PDE3 IPPD mm 7'nup ,")Ci: i3mi O'cbc i:'")f'
I'3 vpip6b pvp pn6 '5 hir» ,'b cjipb ipift ob^i .CBODP O'|;»P3 ibi3 ftin;
Dinf)3 Pipf) pcn iDtpp 3Pni .pp»p nipft bt niu'Tb 3-;Bn3C o'Bbpp
piun'b "Djpp 'i3bp i» Dn7bi psib pm ppfi once ib tim ,Pipp 3Pn
p pcnp P26bP7 ftp"p3) v)Db Pip DTPP bi3 o^nm ,3PDnb I3i ,pt:i5?

1 8 . D-'tt'Hna nitt/nq artPi — The width fifty by fifty. This refers
to the western half of the Courtyard, in which the Tabernacle
stood. If we imagine the Courtyard to be divided in two, its
western half was fifty by fifty cubits. The front of the
Tabernacle was at the very beginning of this area. Since the
Tabernacle was thirty by ten, there were twenty cubits of
open space on its west, south, and north sides (Rashi).
19. I ' n ^ n ' — Its pegs, in order to keep the Courtyard
curtains from flapping in the wind, they were secured by
ropes tied to pegs that were driven into the ground [Rashi),
^^IWD V'hxj -iWD T'lyi .DipiDS V'Sf — This Masoretic note
means: There are ninety-six verses in the Sidrah, numerically
corresponding to the mnemonics v - v and \"b\D.
The word v ' y \ his shovels, refers to the utensils that were
used to remove ashes from the Altar, alluding to the idea
that God grants sustenance in return for the offerings (see
Rash); Kesubos 10b). This concept carries over to the
mnemonic r'70, his basket, an allusion to the colloquial
"breadbasket," that represents livelihood (R' Daui'd Fein-
stein).

imiiiiiiiii!iiiiiiii!iiiiiiiiiipii iiiiiiiiiii
•liillii
465 / SHEMOS/EXODUS 27/20-28/'

PARASHAS TETZAVEH
TTie Oil '^"Noiu you shall command the Children of Israel that Ihey shall take for you pure olive oil,
pressed for illumination, to kindle a lamp continually, ^' In the Tent of Meeting, outside
the Partition that is near the Testimonial-tablets, Aaron and his sons shall arrange it from
evening until morning, before HASHEM, an eternal decree for their generations, from the Children
of Israel.

28 ' |Sj ow you, bring near to yourself Aaron your brother, and his sons with him, from among the
The Children of Israel — Aaron, Nadab and Abihu, Elazar and Ithamar, the sons of Aaron —
Kohanim to minister to Me. ^ You shall make oestments of sanctity for Aaron your brother, for glory and
and Their
Vestments splendor. ^ Andyou shallspeak to all the wise-hearted people whomlhaoe invested with a spirit
of wisdom, and they shall make the vestments of Aaron, to sanctify him to minister to Me.
^ These are the vestments that they shall make: a Breastplate, an Ephod, a Robe, a Tunic of

olive gently, until only one drop of pure oil emerged.
Afterwards, the olives coutd be crushed and the remaining
oil used for meal-offerings (Rashi).
T n n — Continualty. The Menorah had to remain lit only
from, evening until morning, as stated in the next verse, but it
was continual in the sense that it was kindled every single
day, without exception, even on the Sabbath (Rashi).
Ramban, however, cites Sifri and Toras Kohanim that the
"western lamp" of the Menorah was indeed aflame continu-
ously, while the other lamps burned only at night. The
identity of this lamp is the subject of a dispute in Menachos
98b.
28.
1-2. The Kohanim and their vestments.
1. l*J3TiKl — And his sons. The four sons are specified by
name, because only they and Aaron were to be anointed as
Kohanim. Thus, any children born to them later would be
Kohanim automatically. However, any of Aaron's already
living grandsons, such as Phineas, were not included in this
appointment; they would remain Levites (Ramban). Later,
God appointed Phineas as a Kohen in his own right
(Numbers 25:13).
2. rriN^n^i niaa^ — For glory and splendor. The vestments
were to honor the Kohanim, for these garments were similar
to the garb of royalty (Ramban). According to Sforno, the
vestments were for the glory of God and to lend spkndor to
the Kohen Gadol as the teacher of the nation, so that he
would be revered by the tribes, whose names he bore on his
breast and shoulders (see below).
Glory accrues to a person even because of God-given
abilities, while splendor refers to the regard he has earned
through his own accomplishments. The vestments signified
both: the glory that was due the Kohanim as a result of their
appointment as ministers of the Tabernacle service, and the
spiritual splendor that would result from their own efforts
(Matbim).
3. The wise artisans. Moses himself was to speak to the
artisans, because only he could evaluate them to know who
had been endowed with God-given wisdom, as prescribed by
the verse (Ramban). Indeed, the wisdom and spiritual
attainments of the artisans was thanks to Moses, for his own
exalted nature had filtered down to the people (Kli Yak&r).
4 - 4 3 . The v e s t m e n t s . While performing the Temple
service, a Kohen had to wear the vestments, otherwise, any
service he performed was invalid. As gleaned from many of
the commentators, the special nature of the vestments
served to set the Kohanim apart from others when they
performed the service. The nation had to recognize that
Aaron and his sons were on a high spiritual level and that
this was why only they could perform the service. The
special and unusual nature of the vestments helped make
this apparent to all onlookers, as well as to the Kohanim
themselves, for the way that a person approaches a task
influences how he will perform it. In addition, many
commentators speak at length of the spiritual symbolism of
the individual vestments of both the Kohen Gadol, or High
Priest, and the ordinary Kohanim.
That the Kohanim could perform the service only in
garments bespeaking the sacred nature of what they were
doing suggests also that the Jew who prays or involves
himself in the performance of other commandments — our
own service of God — should take care to dress and conduct
himself with dignity and respect for the One before Whom
he stands.
The Kohen Gadol usually wore eight vestments, which
were called the n•'^J^ nataiy. Eight Veslrnenls, or the nnpnaa.
Gold Vestments (since some of them contained gold). During
certain parts of the Yom Kippur service, the Kohen Gadol
wore only four vestments, all made of white linen, and called
the \:^b n i a . While Veslrnenls. The ulnri ]r0, ordinary Kohen,
wore these same four vestments at all times during the
service, but the Sash of the ordinary Kohen also contained
wool.
All the priestly vestments had to be made of materials that
were the property of the nation and had been contributed by
the people for the Temple service (Yoma 35b). This sym-
bolized that the Kohanim were not private parties engaged
in a lofty endeavor to better themselves; they submerged
their own personalities and became representatives of
 I
iiiii
T / na - 3 / T3 maw isD / 464

T^b lup'i 'pK'iip' '33 n; ngap PNia

N-I™KV NW'na K;3T Nnn nttfn
13i?naK3 :K-inn N J I ' V ^ KU^IN^ iyi>3 '7rj'K3 n^ipn -i3 n'^yn'? IIKKI'? rrina '^t N5
Knnrjp b:/^ Nngna'? K-iap Kjnt

'33 IP I'ln'Tj'? ob^ d;i?;; Q-JJJ K-I?¥ nxn Dn-i"i'? b^iy nip.n nini ''3?'? ii73"ny an^n
NWBW'? '3(fii»^ '33 un nay 'nl33 n;i
na
nty'pij Nin'3f5i 3-13 I'irjK ' B I J ; •I3n3^ '^i^'itr;'' •'j3 '^ini? iriK T'p,3-nKi :i''nK f\nK
'pi3'3 nsvnia -.pm •'33 T?ri'Ki :TnK. •'n nniT'Ki ~nvbK Kin^nKi mj fnnK •'b
:Nn3i^ji'?i njj''? linK I'lDS'? xij'iip 1 1 -: I- J" : i,T T I- ; jT X ; V y • -: i- JTX 1 -: i- f,-

NSV 'P'SD '?3 DV ^Vnp IjlKl) •.n'^KB^h^ nina'? ^I^HN pHx"? ir/Tp-nan iT'tyyi n
V IT : • : 1. T : 1 A' x 1 j -: i- : vli. •• : • x j- T :
ITOy;:! Knngrr nn jinpy rrn^if/KT
Kiynu*'? nniti/iij'? I'lrjN '0*13'? n;
in3y;'i K^wa'? I'Wli ^'PlE
Kiin3i K'i"vai NiiBKi Kimn njnipi ^''VJ?! niSK) ]\i/'n ^^^i nij7K Dnj^rr HVKI T

ns7 ansjB ( K 3 ) :ht> P3Cb Mpn (i:^? i'rii) o'ipp o n b •^i»6o T B P b^f)
'b'ib Jib 'iD D'wn nDTi .ipis 7BI 3"5r>j) npbn (iopc pn7J5 nib p .^pla
niiKi (x) :(.pD pinsn) Dib 133 yb ^piv D6I ,nib'b:i bpb pi ,i'3n6? n3p
icipb .i^ lann^ w n p b (i) ipcno psfibn -})mr>t "snlii - T ^ ^ ^ i p ^
ft"np3in'c ,b)Ti piTC ?:ir3 pcbi .'b p 3 fio'p D'7J3P '"n D3P33 iD')3ob
''5 6p"i33 'P^in f)bi 'PDDP 6b . T D K I :3bn 7aw is'psp •itt'in (i) :r"pb3
•35'D ]'n3 ,p'f) 3J 3nn313m ,v->vbTi ib ^u^ ftpc 'b inift '3bi .IP'33P
P'JP cf)-}3 naijp (.IP) PiP5)53 ij'ipc m? . o n w 'b3 .-ji ,m:::n nnKi O)
13 p' 6bc '7P ,D'pn3 ]3Pii3 i:'fii ,PPP3»3 cpi:? P'o ,D'p'fP .nina :'I:JI
biDD '3pP inppi -pnipi D'pnb P'JDP ?jipf)T OPT: 6'ii:ic in6i ,Dnnc
ni^vn^ :(DC} pip)nb P'PP ftbi ,iif)Rb P'P3 ^nfiiC ,Pip:»b ^I:3^ p-)i)pb
?b'bi nb'b b? . T n n :(.t>o r>X) P'b6» Pbm psobc ft^PC 7B p'b7n . T n n na
pi ,Dvb Dim f)b6 pj'fji (I:PP •737))3) r n n PbiD -inif) PP6P m:> .rw 'np
.3")D3 pp'ippi ^p33 Pp'iPP Wf) P3'6i a':i ^^p'l) TOP ^nfo I'POP PP)P5

PARASHAS TETZAVEH
The Sidrah deals almost exclusively with the Kohanim: the vestments and build the Tabernacle (Ramban, Sfomo).
their selection, their vestments, and the inauguration ser- The importance of these three commandments may be
vice by means of which they and their offspring would that the oil represents the light of wisdom and holiness
become confirmed for all time as the special ministers of illuminating Israel's pursuits, the Kohanim are the living
God. embodiment of our role in the sacred service, and the
construction of the Tabernacle and the vestments in which
2 0 - 2 1 . The oil. Having completed the commandments the Kohanim serve demonstrate Israel's capacity to elevate
regarding the actual construction of the Tabernacle, the human activity to a Godly level.
Torah now turns to those who will perform the service within
it. It begins by teaching that the oil for the Menorah must be ^I'^w ini^'ii — That Lhey shall take for you. In the Wilderness,
absolutely pure, without any admixture of a foreign sub- oil for the Menorah could not be produced in the manner
stance or even olive sediment. This requirement of absolute prescribed by the Torah (see below) because no olive trees
purity is a fitting prelude to the selection of Aaron and his were available; consequently, they had to use oil that had
sons as Kohanim, for they, too, must remain pure and been prepared in Egypt. That oil had to be brought to Moses
separate from the rest of the nation, in the sense that they for his inspection, to certify that it was of the necessary
may not permit unauthorized people to take part in the purity {Ramban). The future tense indicated that oil would
service {Ibn Ezra). have to be brought continuously, because the command-
2 0 . nriKi — riow you. Regarding the commands up to now ment to kindle the Menorah was ongoing, and not merely
to build the various parts of the Tabernacle, Moses had been during the Inauguration ceremonies of the Tabernacle
instructed to convey the instructions to those who would do (Sfomo).
the work, but he had no personal involvement in the labor. nina "^j — Pure, pressed. Only oil for lighting had to be
In the first three commands of \h\sSidrah, however, Moses is pressed rather than crushed, because this oil had to be
told now you, implying that he was to involve himself absolutely pure, without olive particles or sediment. Even
personally with these tasks. The three were: (a) the prepara- though such impurities could be filtered out later on, the
tion of the oil; (b) the designation of the Kohanim; (c) and sense of the verse is that the oil had to be absolutely pure
selection of the wise and talented people who would make from the start. Therefore, the oil was made by pressing each
 467 / SHEMOS/EXODUS PARASHAS TETZAVEH 28 / 5-11

TTie a box-like knit, a Turban, and a Sash. They shall make vestments of sanctity for Aaron your
'.nts brother and his sons, to minister to Me. ^ They shall take the gold, the turquoise, purple, and
scarlet wool, and the linen.
Ttie Ephod ^ They shall make the Ephod of gold; turquoise, purple, and scarlet wool, and twisted linen,
a weaver's craft. '' It shall have two shoulder straps attached to Its two ends, and it shall be
attached. ^ The belt with which it is emplaced, which is on it, shall be of the same workmanship,
it shall be made of it, of gold; turquoise, purple, and scarlet wool, and twisted linen. ^ You shall
take the two shoham stones and engrave upon them the names of the sons of Israel; ^^ six of
their names on one stone, and the names of the six remaining ones on the second stone, ac-
cording to the order of their birth. " A Jeweler's craft, like the engraving of a signet ring, shall
you engrave the two stones with the names of the sons of Israel; encircled with gold settings

Israel, carrying out the nation's urge to raise itself to ever tunic and robe. It was similar
higher spiritual plateaus in the service of God. It is notewor- to an apron that he wore on his THE EPHOD
thy that a Kohen was not permitted to wear anything in addi- back, coming around in front m a n a - si-;c)UL[)Ei! STR
tion to the prescribed vestments while performing the ser- over his hips and part of his
vice; not even a bandage was permitted to interpose stomach. It extended from be-
between his flesh and his vestments (Zeuachim 19a). He and low the rib cage to the ground.
his vestments were like a single unified vessel performing Rashi describes it as similar to
the Divine will. the garment worn by women V
riding on horses. The Epiiod
4. This verse lists six of the Kohen and Cheisheu — its sash-like • • S" -
Gadol's eight garments. Those that are belt atop the Ephod — were a
omitted are the breeches (v. 42), be- single woven piece of material.
cause they were worn for modesty, Aaron tied the belt in front, be-
rather than as a visible garment of tween his waist and heart. The
honor (Rashbam), and the gold Head- Ephod's two shoulder straps
plate (v. 36), because it was not a gar-
ment, but a symbol of holiness.
Most of the vestments are described
below, and all unattributed descrip-
were made of the same mate-
rial. They were sewn to the top
of the belt at Aaron's back, and
extended upward, just cover-
/ 1
tions in the commentary will follow ing his shoulders in front. On the tops of the straps, on his
Rashi. Other commentators disagree shoulders, were two gold settings, which contained precious
on some of the details. stones known as the avnei shoitam. Onto these stones were
n|ri3i '?'»y]pi — A Robe, a Tunic. These engraved the names of the twelve tribes. Attached to the
were similar, except that the Robe was tops and bottoms of the two shoulder straps was the Breast
an outer garment (open on the sides — plate, or Choshen Mishpal. (vs. 15-30), which was held in
see Zeuachim 88b and Rashi there; place by means of rings, gold chains, and woolen cords, as
sleeveless — see Rambam Nil. Klei HaMikdash 9:3) and the will be described below.
Tunic was worn directly on the skin.
The Tunic was knitted in such a way THE KESONES aUNlC) 6. The ornate yarn from which the Epiiod was woven con-
that there were box-like indenta- WITH BOXUKE KNIT sisted of five different materials. Six strands of turquoist;
tions in the material, which looked wool and one of gold were twisted together to make a seven-
like the settings of jewels. strand thread. The same was done with purple wool, scarlet
wool, and linen: Six strands of each were twisted with one
5. inpi arri — They shall take. The strand of gold. Then all four seven-strand threads wert^
artisans were so completely trust- twisted together to make a thick thread of twenty-eighl
worthy that it was not necessary for strands, from which the Ephod was woven. The weave was
them to make an account of the such that there were different designs on the two surfaces ol
materials. What had been con- the material.
tributed previously, they were to
take from Moses, and any future 7. l a m — And it shall be aUached. The shoulder straps shall
contributions were to be brought be attached, i.e., sewn, to the Ephod.
directly to the artisans (Ramban).
If I 8. lann — Of it. In contrast to the shoulder straps that were
6-12. The Ephod. The Ephod was sewn to the Ephod (v. 7), the belt of the Ephod had to be wO'
a garment that Aaron wore over his ven as one piece with the Ephod.
Ni-n / n a ni2fn nuna niMtt' nao / 466

jngv:) Krnni Knaayn KViPli? ^••nK nrjK"? K^Tp-np IK'VI ^i!.?^'! n?3.^i? I'^^n
'r-TU5'7] I J i n X I ' l a x V NIZ/71|7 ' I t f u S
NafT'i n; |iniji ]WKin pnn]? Kitfaw'? n'?D]pn-ni;i:'i nnjn-riK inp'? bni :''^-i3np'7 rjn"?!

TI1Z7 I ' m ' l i n i ya^ NJinKi K^an ui\u) ••)]!; ny^in im~iNi nWri nnf T3Kn-nj< it^yi
jm^ lag^jp I'gpg rnini:)»{( naiy -'7i< i^'n^n;" iTn^'n n a n ? '•pi^ at/'n ntyj/p ntiyn
l^pnin :tia^ri''i v n p p n w n ^
'0^ nm Pinaiva 'nl^y T naipn inu;57)33 p^v "1??^ •in'nE)!? ^vjri) n s n ) T'nlYj? •'^ty
n i n j vayi KJi?1t?i K^an x a r n
••aaK j w i r i n' aBn]o .•Tttf* f u i
'53 nnai? ]ij'by iqltjrii N^lia
KjaK '3V ilntinniiJip Nriiu< :bK-!t?;i ntot^ nrp'pj' nnriQi nnE/-'pK ''ntz;-nK nnp^?!
•ry nNntoNT Knto nnijw n;i Nnn
inx laiv K. iimniVina Kmr\ KjaK
NjJiyT T'jja itf-iBjp ana naij 13(?
nnntz; '?5» Kjnai? j^'pan n; il'i'jn
arjTi liv^ai? •|yiVi4'i? ''Kain^ ^35
••Fit^-nis hnari n n n •'mm p^ ur-jn ntz/j/n

,3CP3 731P»D p p p p j 1Cfn3 DW)bB 7 ! D 6 P P1DP3 ' P t 3 P1B3P 'PC D73331
31PP pbpP b'PD3 p:>im ,pr bB PI D'331C 71Df)P P1B3P blB bft | t P P P1B3P
,b7331 73 f)5' flbl ,71DflP 3CPb pl37 ICPP P'PPP flP'C ICPPl 713to P1B3P3
ibbp D'3'B DCBP . a w n vm iivi nsiimi pi-\m man am niipi ibin
,DDB D'b'PD I'bJipi )'p7 D'CP l'»3 3 a P Pfi |'77a)3 I'D .PlPl PIP b33 1'71!C
be I'Pin acc D» 351 be PIPI pb3P be I'PIP PCC DB SPI be P I P jpifi piipi
b3 DB 3PI be PlPl pce biB3 p i p p ' p p b3e ,ee3 pi '3C PBb!P3 pi p n f i
to' 'Dn3 caiBB pi .p"3 biD3 ]piR Wi)3,7pfo Db3 pf) iiic 3"n6i .infn ivb
'b'PB Pf)] PlCBb Db'PP Jbpl 3PIP 'RD Pf) IBpP'l ,5ln fipppp ]» 7Bbl ,(.3B)
DB aiie 301 be PIRC i37nb ,u:pb |bab) '131 p n f o iiP3i Rb3pp -|iP3 [35IP
('ftp PD'p 'PC Mnh fiiPC (fciB >'B>) >PC7B 733 .svm m c v a .-pm pp )3
7iBfto 3epi ,npnbp 73'DP .'m n i o n a 'tiw (t) :iib ii piBi7 P ' 1 3 B '3e PPii
pnsiPB I'P p3 be 1331)1 .D'C3P -av mm obBpbn ib a7ro5i ,mi3RD fra
bB pplll ,<|P31 <)P3 b3 7333 pp6 ,P13m P1B157 'PC PB3 PIB'PP 'PC 3eR3
pipfo [CPa P!B3Bb 1713P '"B1 .aIPP 7333 l'39b PlbBp3C 7B I'PIBPS 'PC
7333 P13blPl PlBipi I'Pl ,P3B3 CPIBBC IBB ,RlbBP pflC 13b 7333 l'3Bb»
i3Ra bft .I'nijrp >3ii; hx rppft b33 ppf) , p 3 PiBisp oae '33f) 'PCi I'BPB
piipC D'b'bfia 7333 7B 1533! ,153 bC 133 7333 flbfl 13P7 5'5 ftbC ,71Bf) bC
5bBBb tt ,5B'I DipB3 V731P ]'b (R':7B bflpIR') BI'3 TOP' fib 'foC ,e"'71p
DB 7IB65 . a a m :(:P' 0'P3I) DP'b'Jft 7333 flbf) D5'3PBB 5PBb 6bl D5'b'iflB
6>fl ,1BB 0376' fibl .3eP3 5PBb BPP3 D p * P3P' ,71BflO P1BD3 'PC I P *
17BI3B 615 17' 5BC 713P1 . i m s N aicm (n) :D-)3PB 3"pf)i 73b 037*
:oai3R5 fi'a a3'Da PBe3 absBb .vhs a P K :ipepBi p3b osppBi
5CBB 3eP5 P3'7f) p D'3'B RCBRBl 3ein 5eBB 73'P5 P3'7fl3 .iniBVMa
(1) :i3a3P'i 73b i337f)' flbl infi 5'5' IBB . n w i unia :D'3'R PCBPPI 3eiR
P'3e5 bBi ,ppfia bB 'bpB3 )7 5715' 'lb |iBne I3if>7 ,i7bpc a7D3 . n n n b m a
P'CfnS) lP7blP 01pP3 31P3 flip p e ,f>bn , | ' B ' 3 3 ODV !bl3I 73Ce' 7C6 73
5CB» .p» w a n n w y n ( N ' ) :(.!b 5P») ppfii P P P b33 Pi'Pifi 5"3 .(p'sb
,1D1D3 PPB 7ip3 bV 13'Bbl I'apflbC 53'Rb flip pi37 51 CaP .D'33f) bC p*
piDB DC) 7 S B » b n 3 cap pi ,D'5B be can ( 3 ' : 7 B O ' B C ) ip 5P3 O'iB e i P pi
t|b33 caBB 3P3 ,!BuaP3 .Dmn i m n a :0'PIPBI D'pi37 pbfi b3 ,(3'
,pia3f) Dippi DPI; P1B3P '»pip pjaipc i»3 piP3 pi'pifcp pibiap ,fipiB7
0'33f'5 PiBpiB . n w a i o M m a o a :proe3 IB3 . n i n w ^y :caiBBn3'3 3 P 3
,p33eB3 PBpCBl p6p P7Bb ftB13 l'B3 35(3 p6o 3C1B 5ClBe .351 P153CB3
:71Bfl5 P1BR33 Pl53e»5 73nBl ,3'3P pftP pf> P331D nj3CB5 pttB3
,OPBbn 15CBB13 .D'D1P5 bB P133nC3 PIPCP Pn31De l"Bi3 B3"')71S I'aipC
aPlb 6"fll .fJ'5 5713P 71D6aC 137Bb (7':l 3 bfllBC) 73 7!s6 ai3R 7171 lUfBC
3en3 I P * 713R'l 3"Dfll 71Bfl5 p61'bB p ' n n f t s 'aSC ,573b 5713P 6bfl 13 l'6e
,aUP5 flip 3eR5C 137»b ,l771Bf> l"n53 Dlbp3* D3aRl (I:R fnp'l) 71Bf)5
,71Bfi 'lap flip 13e P19P35 'PC DC bBC IBlb f>"fll .173b P'C3P DC 71Df)51
P1BP351 73b DC 71Dft5e 137Bb ,(I3 piDB lb5b) 71Bf)5 P1BP3 'PC aBfo 'IPC
e"B 7iBfi 'lap 5PB be a3'D5 oe bsc a s * '>b i3i .73b DC 3CP5I 73b oc
5bBBbC al3P fll5 3CPai .(l:n fiip'l) 13 lb 7Bf)'l 7»fl3e 1B3,13 IpepBl HDlflC
03ape ,ei3b pp fnac 5'6a C'C '3b 'b 7 B * 71BI .13 pi»i3p PIBRBPI ,13»'5
I'pnaB I'b'BB p 1B3 D3api .p37 pi7a3 (7':i 3 bfimc) 73 7iBft ai3P 7171 jpjv
xrf.i' DC) o'b'Bp P1J1P35 ibBn P133 53C3bn p '3 ,DibC3(i t>vb iw own:!
plbp 'lap b'BBl iaC3b 11BD P31P35e flbf> ,P3in35 pi ,pibp |'B3 (il5 .b<»ni
'P'C3R3 Pl'lCBP P1B13 PB3 DP nij3eB5! .'13b Pl53e» {"ICB . y a t u n :ll'bB5
P13D1B 71Bf)D '33f>3 apftsC 1B3 ,Pl'b3aBl P131P D'33f) PB'3p SClBb 351
PD'3 |'B3 .najiiB :c"3iPCp IP* pfiaip I ' t o i ,(f3' pips Ibsb) 351 pi53eB
P'B3apBi (p:P3 ibab) PIB33» Dab 6aip apfj D!pB3 'aPC ,P'B'lp |'7ipc B313
13'5»C 1B3 ,b'BB5 bB 5al3R 719flPl ,P31P35 bs 5ai3P fb'5 .B33N1:1'B313
b'13»P Pft I P * C3b'l D33fl3 I P * ai3P'l P31P35 Pf) I'bB pa ,pC'3b a7D3
DP* icB' 'BCb PC7ipBa SBiaPB .ifap n a a :(I:P ftapa) 71B65 pf> I'bB p ' l
P top' D'733P ICB'C 3b 'B3P D P * . m p ' Dtl! (n) : ( ' * piB 'anfl 3"P)
.aiaKn nn i w s i (i) •.0'7335 pfi pn aicab nb3pp P6I 3515 pfi D'373»BD
53C'l .D'paP ICITB '75 PlfiapBP a7D bB ICPPl 71Bfl5 5CBB CaBb 'pfl3 Ofl
3"Rfll ,13 fnipP JIT pBb 615C P1B3 DP'CBB 3P13 '36 pb .19ni3 ftaipp
a3in! ,0'Dip Pi33n D'C3 be a3'D pas 'ICB 71565 .p*apB5 770 bp eaB6
B'lBi ,api'i 076 be 133 3nia P 7 B 3 i3Pa .i>b'56» apob 13b 7333 vainftB I P *
l63bl 163b Ta6»l , 3 7 * PCBP 13Pa '3B bB ie6a3 a31PB 3CP51 .l'3pB 7B
PlppnBJ bftBCb P R 6 I I'B'b p p 6 3CP3 Pn31PB P1BP3P1.13 7!3nbl fpoi '73
IDpiICBl ,a3'D be 13Pa Pljp '3Cb P 3 5 'aip6B (0'BP3 pb73P 71B'C3 IIB II
'73 P13n6 ,71B6P pi3B PiaCB P1B157 'PC l'B3 pi .l'BP3 '3C bB lb P17niB
05CP '3361 .PBB l'BP3B 5PBb l'3Bb PlbBp31163BI |63B la6l) b56 ppib alB'C
D5'e6a3 P131P3 Pl53eB51 ,b6BC <1P3 bp Pp6l pB' t|P3 bB Pp6 0 5 3 PlB13p
)3Pa P!}p '3C3 [CP3C PIB3P 'PC3 P131PP 3515 P1P13B 'PCI ,I'DP3 '3B>
pi ,i'B'b p53eB3 O'Bipp paeacp 'C6a '3ei ,b6ncb P P 6 I pp'b P P 6 p'bBP
'ibp ICPP 65n3 ,b6»c <|P33e p53eB3 I'Bipp P'b6BC5 pacaca 'e6a '3e
,lP'pnP3 lena Plbp '3e3 P 1 B 3 P ' P C 71B1 .l'3Bbn 13b bp 71D6P P153CB3

iW||!|||!|||||!||ni|MTi7'l!!!'T!ITTTnT
469 / SHEMOS/EXODUS PARASHAS TETZAVEH 28/12-27

shall you make them. '^ You shall place both stones on the shoulder straps of the Ephod,
remembrance stones for the Sons of Israel. Aaron shall carry their names before HASHEM on
both his shoulders as a remembrance.
The '^ Vbu shall make settings of gold; " and two chains of pure gold — make them at the
Sellings edges, of braided craftsmanship — and place the braided chains on the settings.
Breasipiaie '^ You shall make a Breastplate of Judgment of a woven design, like the craftsmanship of
°l the Ephod shall you make it, of gold; turquoise, purple, and scarlet wool; and linen — twisted
Judgmenl
together — shall you make it. '^ Square shall it be, folded, its length a half-cubit and its width
a half-cubit. " You shall fill it with stone mounting, four rows of stone: a row ofodem, pitdah,
and barekes — the one row; '^ the second row: nophech, sapir, and yahalom; '^ the third row:
leshem, sheuo, and achlamah; ^° and the fourth row: tarshish, shoham, and yashfeh; set in
gold shall they be in their mountings. ^' The stones shall be according to the names of the sons
of Israel, twelve according to their names, engraved like a signet ring, each according to its
name shall they be, for the twelve tribes.
^^ For the Breastplate you shall make chains at the edges, of braided craftsmanship,
of pure gold. ^ For the Breastplate you shatf make two rings of gold, and you shall place
the two rings on the two ends of the Breastplate. ^^ You shall place the two golden ropes
on the two rings, at the ends of the Breastplate. ^^ And the two ends of the two ropes, you
shall place on the two settings, which you shall place on the shoulder straps of the
Ephod, toward its front. ™ You shall make two rings of gold and place them on the two
ends of the Breastplate at its bottom, on its inner side, toward the Ephod. ^' You shall make

Piiip 0)ipppn icpo PDC )"7»i .'iJp flip p 3 i ,Si»' bit, ppp Bb lyiw iiofip
11)3 IP'PPpi P1B3D '3 7m p i l O pi ,P5' li ppi37 P)'fll 10*13 il) PCpDl pfol
•SijC R1DP35 13133 P153CDP p' f)iC ,71!)f) iC .ViS bw bt! :lblPl tlPCC
D'fll: 1313 I P * '3 ,71P6 it l')S ill) ' l i p fllPl ,I1PP 'Pipe p'SUP 13D3 ttfl i'1313P
I'D'i PDiDPRP I'Pifip 'PC p .\mm map ^iw bn m :D')P ' n s i)'6 pfii)
7pfo .pj)'D ')C li 'IP . n n i a i i a n n l a u bx -i\ox msv w :Sfi»cii
'IOC ,71PflP 7))3 l)'fl DViBt ,715flP 7))3 ftlPC IP'PPP St PlSp ' ) P D)P'C
IPIPP 13133 D133p' 6ic 1»'D p) llBl .1'3P1) io jlP) 715flPl ftlP i f l l i i fW
CTP ftSi piBBb D131D3P pii3) picic p \o . a n w n i n i a s i mv nx n n n i i
p IPC lS B7P1 .P1B3B3 I P * 3P1P flP'C li CIPD I'CPB ,|Cn3 lB13p Dipi)
i n u i ic n i s p i n i o n x i (na) :iiP3W to '7ipp pifi D C I P 3 ' I P C .PDicfns
p p .niJiawnn ^nv bv i n n ippfn ppfi ip ic op'cfii '3 . n m i a y n
l'C3B ,]l)ipi3 p/11 p l i Pfl CTP tol ,11Df)P PCIPI iCPP DCIB |'3 PiBOi P131D3P
,lf>lip iifl iflCCil I'D'i ppp D1B3B3 P131PPP D1D13BP 'CfJl p3 BpP'C ClPl)
PICIC 'Cfll ')C itoC iC3 131 ,]'B' ic P)3CP3 BplP P')»'D PICIC 'Cftl ')C
P15D3 itoi)) ,113 ppfji 1(3 ppfi . i i a x n n i a n a bji pii3cnp n n n i i :P'if»)CP

1 2 . Iiat*? — Asa remembrance. The names of the tribes were possible to translate their names with any degree of accuracy.
engraved on the stones so that Qod will see them and recall To illustrate: nophech is variously rendered " s m a r a g d " or
their righteousness. " e m e r a l d , " a green gem (Onkelos, v. 18); "carbuncle" a red
1 3 - 1 4 . S e t t i n g s a n d c f i a i n s . This brief passage is a bridge g e m (Ras/ii to Ezefa'e/27:16); and "black pearl" (Rada/c to/saia/i
of sorts between that of the Ephod above and that of the 54:12). Therefore, we have merely
transliterated the Hebrew names. THE CHOSHEN
Choshen. which follows. Verse 25 will tell what should be done (BREASTPLATE)
with the settings and chains mentioned here. 2 2 - 2 5 . This passage tells how the EMPLACED ON
1 5 - 3 0 . T h e C h o s h e n M i s h p a t o f J u d g m e n t . O n his chest, Breastplate was to be held in place at THE EPHOD
Aaron wore an ornament that was called the Breastplate of the top. Two gold rings w o u l d be at-
" J u d g m e n t " for two reasons: (a) It atoned for erroneous deci- tached to its two upper corners. The
gold chains m e n t i o n e d in verse 14
<''
sions made by courts of j u d g m e n t ; and (b) in itself it provided
clear rulings for the nation, as will be described in the com- would be drawn t h r o u g h the rings
mentary to verse 30. Made of the same material as the Ephod, and attached to the two settings
it measured one cubit by a half a cubit, and was folded over in mentioned in verse 13, which had
half, f o r m i n g a p o u c h , into which a parchment bearing the in- been attached to the front of the"
effable Name of God was inserted. Ephod's shoulder straps.
2 6 - 2 8 . The Breastplate's b o t t o m
1 7 - 2 1 . . . . la riK^SI — You shall fill it . . . The face of the
was secured by means of two gold
Breastplate w o u l d be filled with twelve gemstones, each in its
rings attached to its lower, inner flap.
own setting, with the names of the tribes engraved on the
stones. The diversity of opinions regarding the identification
Two other rings were attached to the
b o t t o m of the Ephod's shoulder
I
of the gemstones mentioned in Scripture makes it almost im-
n-ni / na ni2:n na/ns mmj ^aD / 468

TsKn n'ariB '7V.D''hf<;n •'nti^-riK rDpfc?) lum nty^n ^^

'33'? KJ^?"! '3?K N"!13N '3ri3 ^5?
•'ps'? nnini4;TiN ^nnK Ktyji "pKnt??^ ''jn'? inat •'3?K
l a y n i p :K3"I3"I'? 'nten? n i ? ^3?;;
••DT nn-7 i'5ri i'ri-ini T ari-)'i iyfpin
irin3 i^n? i3ly jlnip; igyn innnip

lawg iQK naw NJ'T iwh navniio

K3ij")N) K^ari NariT n n s v n K-jlaK
itnn; navn T'IIW fiai n m i yayi
Nn-jn Fian^5 nn-i; ci^y 'n; sianuio
Kjaf? nraVi?!? fi? D^?nir :nin3 13"IN; niT ^133 mn;' v i ^ l :inK ntj/yn itiyn WE*) •'^tt' m
nKKiig K-iip nau 1991'Sip »<v?"?*?
K-jlPi n- nn N-j-jp lijiai ig-;^ igipp
:Dlfe3Pl inaiui i^J^niK Kjjin ^E)'3 •'Jii'D "nuni nni^n niun ni^-inihipa niK niu n^
pyi K;i?'iP '-lajis nKn'Vri N")7P1O'
KB" d n 3 riKV'a-i t^jiv)^ iK^jy
lin^ a n i a lyipnip nujsi K^-jiai
Vy i;irj^ K33N1K3 :pnri1t)^?)K3
i^n;: ant n^'^fSE/n n0i) nnm V;''VJ'}F\ •'yinnn'mun) ^
^y HPy xFiin ^N"iif" 'ja nnniu '7K"it?;''-'33 nr2]^-bv p^rin D''?5?:?Df :nn'Ki'?)p3 ^^
NjjtyT tilbja iffiaip an? linnriOT
-.yvriW ^py pni;!^ jjirj; nni^ '?y i 3 j
larinn I'ari Kjiyin 'jy laynia^ nj??? n'ly-iiyii^nn-'^j; n''ipi7i :D31I'~I&V W " ? J i n ^ ^^
^y' nayn)i3 n-^ ann 6^13 'n3iy
n; ]nn) ariTi igiy pn-in Kjitfin ni3;5y •'n^; 'it^nn-'757 niti/yi mny an; nnj; ntyj/n „
:K:iz/in n p p iniji ^y Nngry I'ri-jn •.]]ijnn niYj? 'J^'-'^J; myayn "••nK'-n^ rimi nnr
^y a n i l i^nj i^mn n; inniia
iKjEJin nupV Kngiy rnin -•^K n':s75i3n •'rny-'jj; 3n|n nmj? '•'riE'TiN nnnji ID
Tnnn "jyi j^na p n i n njina -b^ ]m n'nnj/n •'ni?/ niYj? mp nk) :]vj'm niYj? n^
irini Kny P i n i^nari ^y jnri TiiiDp
;'nl3K 'jag^ NilBN 'afia 'jy b^•a-bt<. imn nlDn?-'?); nnnj) n t o a / a n •'Fii^
iwra an-ji igiy i'B~in layniis niYj? •'Jiy-'^y nriN nato) nnt niy?y'n^/ nit|;vi :T'3I «
Finsip 'jy Kjii^in n p p mp ^y jinn;
l a y n i a :ra^n NHSKT KiayV ^ n''t&vi :nri^3 niQNn i^y-'^K -ity>f ^hm-bv jv/nn n

Dt is .13 tlK^Bl (II) :|>5B3 CIIDBCIBJ P1B3B1 PnC1C3 p3 'ibp JCPPt ,CB»
(3) :D'fllbB ]lCi3 jPlfl fnlp pi PDplPBP P t o W P PIPU piftBB D'53fot
•)1B'C PB1B3 3ni pi53t;B o'spiB DnxAias o n w i<n> sni n>x3i»n
pmB P'O' D'>3ft SC )"3B ' t o 11B'C3 ,DPlftliB3 pCJ IPt .pflP '31B3 ftipP't
,D'53f>B -JlD OPnSlP 17DP .llalP bi! V11K (K3) :1P1' to PIPD ftj .PtoCBB
DB3pS ,]tm >'3P3 . I B i n n by (33) : D J 3 pi tPBBCi BTOD ,13lfni Dllft
|J'tt I'U'lPfiBB li'fl 'CID pCb . n i l t n © : p B 3 BBPb R I D B C 1B3 ,1'P1B3»3
'PC pi .71D63 'lip B'B' DB3I: jJCPi |'l['lpflB VB' lif) if) ,pfl3 Bpppil IpflBi
pci p n p p DPjB 1PD n n w ifti .pii3cnB )'>B3 BiBBi pnrofiB n n c x
DC) Dp'13C D"B1 (3:fti P'pfn3) DCiCSC D"B 1B3 BTP' C'-IBP IBfll .D'CIC
-.(XT D'i3) B)CB 'i3 piciCJ P'13B liei3 P l t l C f'ifl ,1'")37 R6 Bfin ')'6l .(3B
'i il3J i3) .ICPB il3J3 VB'C P1B3P3 DBpppC ,BiBBi "jlBflB p t a B fip . Jl^>3J
,lCinB p i i i .]ifinn bv (J3) :BB'Jp BCBB . n n y nuijiia :r"Bb3 J"'Pi|:fi ,B5p
•)Bl6l IdPP flP BB 3"fit; ,1'iB P " | ; B Pipp flBPC IBli p P ' 6bl .13 0B3pi '13
1B P'fBl 6ipBB PbpP3 31P3i li B'B ,13 D'JIPJ •)33 fliBI ,P1B3BB 'PC Pfl PP51
n i x p 'aw 7)1 :p -Jipsi BPft Tii p n p i C 3 (|fii .3B( PIB3VI ' P C [CPB piip
(13) :lisfiB piBPs iip D'63B p'Jftstii B'jB'i iMo 1JJ3C PifiB ' p c i .\mtm
^'t) DPpli TOt'1 1')Si 0'31P3 D'P3CB pf) D"3pB Bfin ftB'C .•ptyib (31)
II BC-)B3 B P B li CTB flil .D'PC Pli3CB BIB'B . n l M l f n tUTOl (Jl) :(P:pi
:pif)ipip . 3 m mivtiv m -.pi'D -p IBU pPB PC-)D31 ,ID->) pJpB ftifi
to .)'pip PB'ip BCBB . m a » n o m :opifi BCBP ICPB i u a niDi . n A 3 i ) a
I'CIBC P l f o flib ,[pniib |i"Dl P n i 3 i I'CIBC IP163 D'ip31 D'3p) BCBB
pi'iCBB n i n u y J c . n i i E n i t f n x n n n j i :c"T'C)'iJ'fi p i p e PiftpDilBb
flil p n c i c ic p"CB pf)i)5 oipn fip Bt ftii .liiB n i x 3 i i i » w P I 3 B BCBB
'i flifl 'lis 'i 163 -)1B/)B BPP!1 I'fll '1li 'i )fl3 imflB BCBP |'f)l ,pB'3p p6lli
B'VPi flift ]f)3 3P3) flil .pB'3p iBI 1P"CB JB BliBnnP ICPB PC1D3 '3,7'PB
liiB P153CBB li IBli pft( -p 3P31 ,11B6B DB PICBi BiJC Pli3CnB 111) PipB
]II>in (lU) :liiB P153CBB is D>PP PPB iB Pli31B PlICIC BCBPCSi , l i Ippll'
1PPP3B11131 -njBC ,PDCB ,fl"l .CPD D'P3r) |'7B iipip ifi IDSBC .BBIPM
•roil ,I'7B 'iB3 P15BB '-131 ,P1JlCi 'l CPCB BDCBBC .r"Bi3 B " 5 » } C " 1 7 ,PBfl
•5n'3 |1Ci CnCB B(1 .|1BB C31B Df) P13B C)1B Dft BP'B P)1B Df) ,1'IB C)1B1,1'7B
(ID) :]'5'B PCBPBl 3C1P BCBB .nlBK riB!)n3 :1'137 -n3Bl CIPBC ,D'137
pBf) 3i iB I'Bl 3Bfl)C ,13i 7 « 3 l ' » i li iClBI ilB3 . 1 3 m m i l 131K mi
l ' » i p m l ' 1 PliDp)11'BP3 is 1'11D6B Plft3B 715^0 P1SP33 'liP .(i plDP [ipi)

itir!nin!nntnfnn!i|i!!i
471 / SHEMOS/EXODUS PARASHAS TETZAVEH 28 / 28-33

two rings of gold and place them at the bottom of the two shoulder straps of the Ephod toward
its front, opposite its seam, above the belt of the Ephod. ^^ They shall attach the Breastplate
from its rings to the rings of the Ephod with a turquoise woolen cord so that it will remain above
the belt of the Ephod, and the Breastplate will not be loosened from upon the Ephod. ^9 Aaron
shall bear the names of the sons of Israel on the Breastplate of Judgment on his heart when he
enters the Sanctuary, as a constant remembrance before HASHEM. ^'^ Into the Breastplate of
Judgment shall you place the Urim and the Tumim, and they shall be on Aaron's heart when
he comes before HASHEM; and Aaron shall bear the judgment of the Children of Israel on his
heart constantly before HASHEM.
Robe of 3^ You shall make the Robe of the Ephod entirely of turquoise wool. ^^ Its head-opening
the Ephod 5/^3// /jg folded over within it, its opening shall have a border all around of weaver's work
— it shall be for it like the opening of a coat of mail — it may not be torn. ^3 You shall make
on its hem pomegranates of turquoise, purple, and scarlet wool, on its hem all around,

gave him the wisdom to know that the message of the Urim
u'Tumim was n^j?^ uymi, [the tribe of] Judah shall go forth [to
wage war] ('see Judges 1:1-2).
Vilna Gaon gives a classic interpretation of how the mes-
sage of the Urim u'Tumim. could be misunderstood. When
Hannah, the future mother of the prophet Samuel, entered
the Tabernacle to pray for a child, the Kohen Gadol Eli saw
her unusual demeanor and reckoned her to be a drunkard,
rather than a supremely righteous woman (I Samuel 1:13).
The Gaon contends that Eli consulted the Urim. o'Tumim
regarding Hannah, and the letters n ,1 ,D ,\IJ lit up. Instead of
reading them correctly as nniiJs, a worihy wom.an, Eli mis-
takenly read the letters in the wrong order as '^-p^>, a
drunken woman.
Ramban adds that Moses himself wrote this Name [or
Names], because only he had the spiritual knowledge and
greatness to know what had to be done. This is why the
Urim u'Tumim. is not mentioned among the vestments and
artifacts of the Tabernacle that were made by artisans or
contributed by the people.
During the waning years of the First Temple Era, King
Josiah realized that Eretz Yisrael would be conquered and,
fearing that the most sacred parts of the Temple would fall
into profane hands, he removed the Urim u'Tumim from the
Breastplate and hid it, and he also hid the Ark containing
the Tablets, and the anointment oil. None of them were
found during the period of the Second Temple. While their
absence denoted a diminished degree of holiness, it did not
prevent the performance of the Temple service. It did
mean, however, that from that time onward, the Kohen
Gadol could not present Israel's urgent questions for God's
response.
^a"?-^jj — On his heari. The knowledge that he bore the
names of the tribes on his heart inspired the Kohen Qadol
to pray for the welfare of the nation (Sforno). This suggests
that those who bear the responsibility of Jewish leadership
must always pray for those who depend on them, for they
cannot succeed without God's help.
Netziv notes that in verse 4, where the vestments are
first listed, the Breastplate comes first, but in the passages
describing them in detail, the Ephod precedes it. He
contends that the two vestments served different pur-
poses, each of which is of vital importance. The breastplate,
as implied by its appellation of "Judgment," symbolized
an appeal to God to vindicate and defend Israel against
its enemies. This is why most instances in Scripture where
it was consulted dealt with potential national calamity,
such as war. The importance of situations where survival
is at stake naturally overrides all else. The Ephod sym-
bolized national prosperity. While less important than
victory in battle, prosperity is a continuous need and,
if attained, makes possible success in most other endeav-
ors.
3 1 - 3 5 . The Robe {see illustration, page 467). Aaron was
to wear a Robe, a full garment, from the neck to the
ground. It is described as the Robe of the Ephod (v. 31)
because the Ephod, which was worn over it, kept it snug
by means of its belt. The Robe was made entirely of
turquoise wool, a color that is reminiscent of heaven, and
which symbolizes God's heavenly Throne of Glory. Conse-
quently, like the Breastplate and the Ephod that were
worn over it, the Robe caused God to remember His
people {Rashbam). Alternatively, since the Robe atoned for
the sin of evil speech (Zeoachim 88b), its color caused
people to reflect on the sea that stays within its bounds
and the heavenly bodies that never diverge from their
assigned orbits and tasks. Man, therefore, should surely
learn from them and not stray from his Divinely ordained
role as a creature who must keep his power of speech pure
and holy {Kli Yakar). The bells that were attached to its hem
and that rang whenever the Kohen Gadol walked (v. 35)
reminded listeners that some kinds of speech should never
be heard.
3 2 . IWK-i"''? — Its head-opening. The neck of the Robe was
required to be very sturdy so that it would not tear; in fact, if
anyone tore it intentionally, he was in violation of the
negative commandment in this verse, and subject to lashes.
The verse commands, therefore, that the material at its
neck be folded inward to provide a double layer of material
at the neckline, after the manner of coats of mail, which are
made in the same way so that they will be resistant to
slashing.
j ^ - n 3 / na nwn rucns niMU? n S D / 4 7 0

bs? Jinn; •'wm aniT igty p r n n

nriijrya Kjitfin n; inniina iKilsK

Nn'i'gtn NDina NiiaKT Kngiy'?
p l a n ' K^i KitoK ];)pri 'jv 'B^'? iiynn nf-K"?! IIDKH au;n-'7j; ni'-n'? nWn '^TIDS
I ._. - J-- I : rt •• I T V J" - I, : •• V •• : j - : •

D-jij Kj-ipn'? NtffiipV ii^'SfiJ? PIS'?

n; KjT ]pn^ innii iK-inp ;;
xa'? ^v iln^i Njnfi n;i xniK hnixrj-nf*: uae/ipn ]v/'n-bi<. mi) n'-nn mni ^
np'' •'33'? 1K'D3 TnrjN ab;-'?^ 'T'HI nijarin-riN;!
dip^ naV 'jy ^Kitoi ••jai KJ'T n;
N^'Vip n; nayniKb ;KT7ri ;^ nin'' ''33^ la^""?}? ^Nni^'-i^a uatyn-riK innKKti/Ji
di3 'D'lai :N^ari Tpa NIIDNT
t]pn '51 Niin nil"? ^'3a n t / n
013? ' n n naiv nino i l n p nnw'? niyj/n a''5D T'D'? np;" nh\u laina liyNi-'Q n;ni a'?
laynii-; ;y;ari' N^ nb 'ri' ]p)p
K3inJ<l N^an 'iiBT 'rii''i3iy hs

nj(i DniKrr riN (^) :pi3j p »n '1373 ,6IP 'S'JB pcii .piP') pcJ .m>
IT bsc ,(JP)i' DunP) icna '5B3 •IIP3 I>PI> P'DI: fjiBcn of 3P3 fiip .o'Biirt
•)CB6 'fit ,|Cn5 n'5 'JC C7pB31.(:JB fov ;DC) 1''537 Pfl DDPBl 1'737 T(i» flip
IP16 DC JBI .(:fl3 DC) C1P3 O'P hi DCn IPlfl J3(i ,0'7J3 1D1PB Pl'Pi im ]P35
uswn nN :(63:r31371)3) D'7I6P CBCP3 ib bftci 'f))C ,PBW) 'np fno 3P30
'Bbl .PICBb fij \b 137 PICBi oft 17' bB D'P3))1 0"OSK DPC 137 .'jNIEn >Ja
'BbCll') PBCP5 PP'bD C"B 13BCB f)lp31'7P 'PllBP bB 1B3)) (CPvlC 07Jfl CTOl
1'lc ]P'5 7)B6nc .niaNrr b>ya riK {xh) :(:PB o'pjt ;i:' i"p') •,xi fmr
mm (a(7) :i3 3IIB» ipf) I'D I'ftc ,(DC o'P3t) pbBP ibi3 .nban b'^a Miupb
b'BP inuiPB .laina :i6iip P'3 PP'PB fna ,)03J3C b'B»p 'B . W N I >S
laa :)3Pi)3 fiJi Jii6 PCBB P'PI .ipb'BB PDCb )b pi'pb ijipb biSB ,PU>
f)bc '73 .snpi xh :(Dibp)i6) pipb b)BB OP'B onic o'jncpc i>7))b .Kinn
5'Bb) [CPD pp to pi .niiP3t: I'ifib i')»B PIC ,if)b3 I3IB iBiipai .(ou) sip'
:(.3B fmv) pifio '733 infop (II3:P3 b'Bb) i)»n niB' fib pi .(P3 piDB
,71B6P 755 flip 13BP 1Pl6l .PP'3 l»f«C ,D')B 'BbJC 13B3 flifl JIPP 'SbaC
iftjni I6B» 1B'13 Pbpl VJPB bB pBP '5B> D'DP bBpSI p3b 1111P 71B6P 3CPC
.rtuaw nisKa niana 'nw w (la) :i'bB ]'33ic i'Pi5p' .iCP^ "'ip ^>" ™
15111 7J53 1'BP3 bn D'fl3P D')1'bBP 71pftP P1BP3 'C6l3 PB1PJ PtoCPPC
ftlPl ,71B6b 131Pn fitPC 'JCP lCf)13 P'b Pl5 P1B3PP1 .1'5Bb Pnil'1 PlbBpJI
,PBP Piupp p pbBBb 7iBft3 1113P Dippb iiBD .imanM nwb iijfoc
inflJC 6lB ,P15P3P PB'pl P3U3 PB» D'JIP) ibfti ,P1UPP PPB5 P13P»0C
P1B3CP ipifo Pb3P b'PB pui .jcpn 11D 71)3 pi ,ii3Kn 3wnh hvna
D'JBb ibin ICPB P'PPP flP' ftbC bftlJCbl I'P'b b'PB iplfl3 ]P3111 |CPP P1B31331
13B3 .Wa blBM :PB' b'BBP bs SCl'B (biUJI ,1D'13 bB Cp»1 llPflb inpi
'13P '113P (f)3:6b D'bnp) C'fi 'B311)) pi .113P pcb ,io3Ti (na) :|i5'PB
7Tb ICBf) 'flC Pfb P( CBIBBP D'lD (7:n P'BC') PBp3b 0'B3ini pi .D'BCl
PSpSb VO' ,pp»Bl DBip! fl'lP )PB'»D 7)P»C ,il7J 'Clp3 liift 0B')'3C fl'j)
N^i :7iBf)P 3CP bfi pi37 [cna pi'ob .iiaNn awn bs nvrtb nb'b PPBI H C P

straps, at the point wtiere they were sewn onto the belt. The answers to the questions of
THE CHOSHEN
two sets of rings on each side were tied together with lengths (BREASTPLATE) national import that the Ko-
of turquoise wool cord, so that the Breastplate would remain hen Gadol would ask of God
mvau - RINGS niy^wa -
firmly in place. {Rashi from Yoma 73b).
A,
2 9 . pat"? — As a . . . remembrance. Whenever the Kohen ^
Ramban gives an example
Gadol entered the Sanctuary bearing on his breast the >«of how this process took
names of Jacob's twelve sons, God would remember their
righteousness and bring blessing upon their offspring in
•"%•'
, place. When the Jewish peo-
ple crossed the Jordan and
their merit (Sfomo). had to undertake the con-
3 0 . The Grim and the Tumim. As noted above, the Breast- ; ' ' • . * - ! quest of the Land, the ques-
plate was folded in half to form a pouch-like pocket. Into it tion arose which tribe should
Moses was to insert a slip of parchment containing the Inef- Ul begin the war against the
fable Name (according to Ramban, there was more than one Canaanites. Phinehas the Ko-
Name] .This Name was called Urim, from the word llN, light, hen Gadol entered the Tabernacle and posed the question.
because it would cause individual letters of the tribal names The name Judah lit up, and also the letters n.^.ii,'. The Ko-
on the Breastplate to light up: and it was called Tumim, from hen had to know what this combination of letters repre-
the word D'nri, completeness, because, if read in the proper sented, because they could be placed in several orders, thus
order, these luminous letters presented complete and true forming different combinations of words. A Divine spirit

Iliiliiiifiii
 PARASHAS TETZAVEH 28 / 34-41

and gold bells between them, ail around; ^^ a gold belt and a ponxegranate, a gold bell and a
pomegranate on the hem of the robe, all around. ^^ It must be on Aaron in order to minister. Its
sound shall be heard when he enters the Sanctuary before HASHEM and when he leaves, so that
he not die,
Head-plate 3^ You shall make a Head-plate of pare gold, and you shall engrave upon it, engraved like a
signet ring, "HOLY TO HASHEM. " ^^ You shall place it on a cord of turquoise wool and it shall be
on the Turban, opposite the front of the Turban shall it be. ^^ It shall be on Aaron's forehead so
that Aaron shall bring forgiveness for a sin regarding the sacred offerings that the Children of
Israel consecrate for any gifts of their sacred offerings; and it shall be on his forehead always,
to bring them favor before HASHEM.
Tunic 39 You shall make a linen Tunic of a box-like knit. You shall make a linen Turban and you shall
make a Sash of embroiderer's work.
Vestments
of the
''0 For the sons of Aaron you shall make Tunics and make them Sashes; and you shall make
Ordinary them Headdresses for glory and splendor. '^ With them you shall dress Aaron your brother and
Kohanim his sons With him. You shall anoint them, inaugurate them and sanctify them, and they shall
scribed by Jeremiah (2:3). person and a servant of God {R' Hirsch).
THE TZITZ (HEAD-PLATE) The words to HASHEM imply
nV^n ;f?ma - TURQUOISE CORDS that the nation is completely 4 1 . For Aaron and his sons to become Kohanim, they had to
devoted to Him and His ser- be inaugurated by Moses. As part of the vesting ritual,
vice — and this is sufficient Moses had to first dress them in their vestments and then
cause for God to accept offer- anoint them. This anointment of ordinary Kohanim did not
ings that would normally be have to be done ever again; henceforth, their newborn chil-
ineligible for placement on dren would automatically be Kohanim simply by virtue of
the Altar. their descent from the priestly family. In the future only a
Kohen Gadol would be anointed.
3 7 . The Head-plate was secured to Aaron's forehead by
FHi^a^ni — You shall dress.
means of turquoise cords that were tied together at the back THE KOHEN GADOL WEARING According to Rashi, Moses
of his head. One of the cords was draped ouer the Turban that

i
HIS EIGHT VESTMENTS
had to dress them in all
he wore. The Turban was set slightly back on his head so
their garments, even the
that there would be space between the Turban and the Head-
breeches, which are not
plate for his tefillin. The Head-plate itself was on his forehead
mentioned until the next
opposite the front of the Turban.
verse. Or HaChaim, how-
3 8 . TinFi InxM-'jS; •— On his forehead always, it was impossi- ever, contends that since
ble for Aaron to wear it literally at all times, since he was not the breeches are not men-
permitted to wear his vestments when he was not engaged in tioned until later, it must
the service. The Sages (Voma 7b) differ regarding the mean- mean that the Kohanim put
ing of the phrase. One holds that the Head-plate always per- on the breeches before they
formed its function of atonement, even when the Kohen came to Moses — for it
Gadol was not wearing it. The other holds that it provided would have been immodest
atonement only while he wore it, but at those times he was for them to appear before
required always to be aware that it was on his head, meaning him completely unclothed
that at frequent intervals he would put his hand on it {Rashi). — and he dressed them in
the other garments. Ram-
The above views may be taken homiletically to teach that
ban (29:9) says the same,
one may never take holiness for granted; constant aware-
proving his point from the
ness of it is a prerequisite of its efficacy. On the other hand,
fact that the breeches are
once someone carries out his responsibility in this regard,
not mentioned in the next
the effects of the holiness remains with him even when he
chapter, when Moses was
returns to his mundane pursuits.
told to dress them.
3 9 . ni^att'i — You shall make ... a'box-like knit. This sort of
pattern is known as a basket knit. The boxes were like set- n"ji"nji; HK^WI — Inaugurate them [lit. fill their hands]. Rashi
tings, receptacles for things that were to be placed within and Ramban differ on the origin of this figure of speech.
them. This signified the Kohen Qadol's constant readiness Rashi comments that in olden times newly inaugurated offi-
to receive positive influences that would improve him as a cials were given a gauntlet as a symbol of their new author-
Kn-i'7 / na nixn Tvtf)a niam ^QD / 472

mnp ninp lln'i'a KaniT I'jn nnt Tn^3 TiJai) ^HT Tnya inno aging DHT •'inj73i I'p
m n p mnp H.b-'Vi} •h'\w; bs KJlani
jinpifi'l KiOHiy'? I'inN Vy 'rr'in'; Hb) inK2f3i nin'' •'JD'? w'i|7n-'7N iK'na i^ip'yni^?)
FigBipM )•' 0 1 ^ Kiynip"? r\bym n^g
IDT nn-jT Ky'v ^synlli. -.rmi K^I -ilnu nnt y : ; rr-u/yi :mJ3'' i^
A T JTT I L T J- X : I T
;;i^ tf-ljj KJnDip ana TTI'?^ Ti^W)
'fi'i Kn'?5fiT Koin '7J; nn; 'iiunii^
:'n; una^yn 'BK bajj,^ Nn?jyp by
'jlB'-l I'lD!?"! 'nil's? n'a bv 'n'ln^ •riK f\T]K my] firjN nyn-'^y nim •.n'jj}} n ^ w s n n'.
pw-ij?^ •'•n N^tfiip ms n; n q s
in'i iln'iu-iip nipn ^aV '^N'nif''' 's
Jin'? Ki5;iV KTTn 'ni^'y i r a '^j;
Kyia NJina VKinnio^ :;' p-ijj
;n'in'' •'33'? nn'? ilYl"? T'ari 'inn^n-^j; mn) arfti^-ii?
nayri NJJIJDI i^^ WT KnajvP "lavni nty^n unK) u/ii/ najXJ? ^''tovi K/ET njngn nyaE/i DP '
pnH. 'J?'?!" :(^l'V x-j) n;v "laW
I'l^iprj lin^ nayni I'jina l a y n
nn'7 n^'ti'V) nina ntoj/n iinK •'n'?) :np"i ntoyp n
:Kn9i?7n'?i 'iwb ]'lT^b l a y n vyatt) tmNsn^i nin3'? an'? ntoj/n hiya^ni n^'U^nN
n;i •linK j'lrjK n; linn; wa'pniKn
n; a-iprii imo; 'anni nay v i i a
inK i\3|i"n}<;'| ^'TIN nrjK-n^i: nn'K n^^^g'^ni m
"wnni nn'K nu/'ipi DT'TIN nxVai nn'K nnt/m
- : !• : VT j x : — !• : y x r v jx •• • x T : - ix

pea pbiDP ftbm ,pp be ftpna Pft ftcis paft .mncPP tf u'ft p 5"Bfti ,ap'bc
ma .aftm»313ipc 3bDa bci ova bu piSib .n'ltnpn iw HK ro'Pipa p
(I:B' ft-)p'i) a5-)' ftb i»ft) 133 'ia buD pu oft ,ftci) ftia p» at 'ft ,i5';t:t:
snpac p:'Ti pi> bo isyt, ipib pfti .(P':( oB 3CR' ftb poftj na ipu pu ofii
TCaab ftbft aJin «'ft fta ,o'3npna pu ftbi inftj o'cipa p» nap ,ftro
fta't imb iCBft 'ft . T a n mam ta rrni :(.a3 PTOP ;:tp D'PDD) ]3ipa
ib'sft ,Dab pibib TOP ftbft .aii3Ba p»C3 ftbft vbo i>'ft 'lap . T P P ID5» b»
mi» br laiic inifta '•)3ibi .auc apfe 73i» bnj pa a'a ftbD ,w5p bu u'ft
niB313 cpcn'c ipbi) ,TBP ipip b» eiD ,ah» wft iftb ofti abipi I M P
pi53S» DPift aCB .JiJtaicl wb) :l:t ft»i') «»» ip»1 P'D' ftbp ,mi» be
ibba D'1J3 a»3ift .nwyn p n N ua^i (n) :pp bp PI53PB obi3i ,pii3P»
:apiD3 aPBb D'31P3 D'D»PI ,PD)i» ft'a ,PB3JBI p>3fti psipa .ipi' ftbi
b'BPi iipfti |PP ,paft3 ]'Pipfta opift .priK nj< oniK iroafjni (KB)
.inj< va n x i :DbiD3 aunb D'3iP3a o'D»m fSi B)3fti PD)5» ppp psipai
n s b n i :apppa pc31'33 pfti paft pft .nniK n n o n i :oa3 O'sippa opift
ipiftp 13 ptpro Rvab •>:ni D)3> ftiaca ,ftia pp ppb D'T 'ibp b3 . D T OK
n'3 p'bpa p« i s i Piipp bs oift j'jpppa Teb ppb3i .['ibn ftia] aftbai oi'
aTOn ipiftb ppipi P373 ip'ipp ftia IT bpi p"3ftj I'lipp lie be T P'3
p3'33 c i p e a D'jiOT pn3 va [cbabip ft"p] O'bibPi D'bi» . ' i i m ah)
,3'3D Da')'3 .a'ao naina :D31P3C pb33P DB pjr .ant uinvsi :pbiJ3iP
p m i ant p n a s (ib) :b'BPa 'biP3 'ibpi pi37 ipft pnPD o i m '>p p3
I'P' oft .p 13B1P apft iftb bban .niH' ubi (nb) :ib5ft pBPi 3at ppuD .'in
'T3 aP'B 3"P ibba D'733a p ipft -JDIPB P53' Oft ftp ,PP'B 3"PP' ftb lb
(I'pp ,piB35ft '3 3Pn ,a'a 3at bp DP J'B3 .VI!; (ib) :(:Js-.» piiajp) D'BP
iBift ftia ipft DipB3i .nban b m s w (lb) :(:3P P3P) pftb jtiftp P5BP bo
ftia apBbi ,PBJina bB P'PI |fta 3'P3,7ffii .(ftb:pb jbab) pbjp b'PD I'bB pp'i
nSP 1)'5P (.p' D'P3n D'PVp PP'PP31 .(Pb plDP) paft PiB bB P'PI IBlft
Pftia P31J3 pbBBb PSjiBaP DIBb ,pbBP P'M) OCP PSSipb ]'i p3 Pfti) P'P
,0'3p)3 va D'b'PDPi .pppbB I'bai ,P)Ba 7B pftia bp P3 DJS'b ppiBB aj'fti
I1P3B 7Pft .absBbB b'pp ibba nimpB 'a .ate ,iB5Bft3i cpfti '5C313 p'lbpi
illft p3 iftbBJl .ppbp f|01Ba 'llpftP O'b'PDP 'CftT -JPIpl ,173)3 mP3B 7pftl
'PftT DB iipp ipft03P 'Bbpfta b'ppi ,7p7pa pft pp'pB I'pfti 'b'ppi DPa
'BbBfta b'PS bBl .B313 PB3 'IPB ftjB) pbBBbB CftPa 3Dn ')D bB i b P l O'JPa
b'ppai PDJtoa bs B313 pp3 ipfti bB j'Ja pp p'Pi ,ps)5Ba bB a'pi iBift ftia
b'PP .PlftipPP b3 lB"ppjl .IpiB 71)3 'ibp DPal ,bDl) D'ftp ip'fPB 'Bipfta
jipb . p n K KWJi (n^) :abBBbp P5)5Ba is b'PDi ,b'PDa bp pJi ,i'Ja bB

3 3 . 'J>aj;31. . . 13>3'1 — Pomegranates . . . and bells. Hanging
all around the Robe's hem were pomegranate-shaped tas-
sels; and among the pomegranates were golden bells, each
with a ringer.
There were seventy-two
bells and
granates,
enty-two possible shades ol
white that could make someone a meLzora {!Hegalm 1:4; see
Leuiticus 13). Since the Robe atoned for the sin of evil
speech, it was appropriate that it reminded people of
tzaraas, the disease that was a penalty for such gossip {Baal
HaTuiim).
Ramhan, however, cites a Midrash that the bells were to
announce the Kohen Gadol's arrival on Yom Kippur, when
no one — not even angels — could be present during the
solemn moments when he sought forgiveness for Israel.
3 6 - 3 8 . The Head-plate. On his forehead the Kohen Gadol
wore a narrow gold plate, two fingerbreadths wide, upon
which were inscribed the words 'r\h iwi^. Holy to HASHEM. It
served to gain i-leavenly favor for blood or sacrificial parts
that were offered on the Altar in a state of contamination.
Thanks to the merit of the Head-plate, such offerings would
be accepted by God. Or HaChaim explains why the two
words engraved on the Head-plate had this effect. The word
tioly is a synonym for the Jewish nation, for they are so de-

liilii "fflwiii"'
 PARASHAS TET2AVEH 28/42 — 29/9

minister to Me. "^ You shall make them linen breeches to cover the flesh of nakedness, from the
hips to the thighs shall they be. ^"^ They shall be on Aaron and his sons when they enter the Tent
of Meeting or when they approach the Altar to serve in holiness, and they should not bear a sin
and die; it is an eternal decree for him and his offspring after him.
29 ^Th/s is the matter that you shall do for them to sanctify them to minister for Me: Take one
inaugura- young bull and two rams, unblemished; ^ with unleavened breads, unleavened loaves
tion Rituai rnvced with oil, and unleavened wafers smeared with oil; of fine wheat flour shall you make them.
^ You shall place them in a single basket and bring them near in the basket, with the bull and
the two rams. '^ Aaron and his sons you shall bring near to the entrance of the Tent of Meeting,
and you shall immerse them in the water. ^ You shall take the vestments and dress Aaron with
the Tunic, the Robe of the Ephod, the Ephod, and the Breastplate, and you shall girdle him with
the belt of the Ephod. ^ You shall place the Turban on his head and place the crown of sanctity
over the Turban. '' You shall take the anointment oil and pour it on his head, and anoint him.
^ You shall cause his sons to come near, and dress them in Tunics. ^ You shall girdle them
with a Sash — Aaron and his sons — and you shall wrap the Headdresses on them. The
service, the placement of the animal parts on the Altar, and types of unleavened breads are described in Leuiticus 2:4 and
so on, are given in detail in the first seven chapters of Leuiti- 6:14. There were ten loaves of each (Rashi).
cus, and therefore the commentary will not discuss them All three kinds of bread were unleavened, to symbolize
here. Rather, we will limit ourselves to matters that are that the Kohanim would not have independent wealth; for
unique to the Consecration and are of special interest in its their livelihood they were to rely on the largess of the nation.
context. The breads were prepared with varying amounts of oil, from
1. na"in nn —- ms is the matter. The matter refers to the entire the unleavened breads that were kneaded with twice as much
service spelled out below. The commentators note, however, oil as the unleavened loaoes, to the wafers that were kneaded
that this seemingly superfluous word -i5"in [the matter] can without any oil. This symbolized that the Kohanim were to
also be rendered the word. Accordingly, R' Bachya com- feel proud and content to be servants of God, whatever the
ments that the verse alludes to the times when Israel is in ex- degree of their personal wealth and possessions (R' Hirsch).
ile and does not have a Temple where it can bring the offer- 4. Dn'K li;ynT! — And you stiall immerse them. Moses was to
ings mentioned here. At such times, we resort to the "words" bring the Kohanim and the parts of the offering — the breads
of Torah and prayer, by means of which we can gain atone- and the animals — and he was to immerse the Kohanim in
ment and earn God's mercy {Shemos Rabbah 38:4). Oznayim a mikoeh (Rashi).
LaTorah comments that this term always comes to stress the 6. iWiph ip — The crown of sanctity. This refers to the Head-
importance of the spoken word. In the context of this chap- plate upon which was engraved HOLY TO HASHEM (28:36). It is
ter, it emphasizes that offerings alone were insufficient to remarkable that the Kohen Gadol, who had no political or
consecrate the Tabernacle and the Kohanim. Also needed military power, is described as wearing a crown, while a
were the words of Moses, his teachings regarding the holi- crown is never mentioned in the chapter of the Jewish king.
ness that followed when Qod's service is performed in accor- To the contrary, the king's distinguishing characteristic was
dance with His will. that he had to write his own Torah scroll and carry it with him
. .. init -13 — One [young] bull... The Midrash comments at all times. This phenomenon teaches that the source of true
that these animals came to atone for Aaron's involvement in power, the crown, is the sanctity of the Kohen Qadol, but the
the affair of the Golden Calf (32:1-5). Because of his part in king must derive his values from the Torah (Oznayim La-
that national tragedy, he and his family would have been de- Torah).
stroyed, had it not been for God's mercy. As it was, he and 7. ItfK^-'^V ^tf^l^—Andpowit on his head. The commenta-
two of his four sons, Elazar and Issamar, were spared. Thus, tors disagree on how this was done. According to Ibn Ezra,
the bull atoned for Aaron and the two rams for Elazar and Is- Aaron's head was anointed before his Turban was put in
samar. Although his other two sons, Nadab and Avihu, were place. Ramban, however, shows from Lew'ttcus 8:9—12 that
still living, no offering was prescribed for them because God Aaron was fully dressed before the oil was applied. Rash(
foresaw that they would die later (Leuiticus 10:2). That maintains that drops of oil were applied to his head [below
Aaron's sons needed atonement is evidenced by the require- the Turban] and between his eyebrows, and then Moses con-
ment in verse 10 that they, like their father, lean their hands nected them with his finger. Ramban holds that the Turban
upon the head of the bull, a ritual that implies confession and was wound around Aaron's head, so that the oil could be
atonement {Ramban to v.l4, R'Bachya vs. 1,14). placed on the bare fop of his head..
2. . . . n^arn no^i — With unleavened breads . . . These three 9. nh'w ngn*? — An eternal duty. The sense of the phrase is

•in iii|,i
u /133 - an / na nisfn nipna niMlW l a o / 474

3nia:j "3371 pTfii '35? iirriiD :iin;

lin3-;i?iaa "IN Kjipi ptynV I'ln'jynn
K^l KWTP3 Kttiau/'? Kri3-]a'3
ij;'^!'?^ i"? D^iy np.n inpi I'ly i!5ty''-N'7i Ej-j'p?
03
ly^p^ an"? nu/yn "Hi/j;? in'nn nn :1''1DK >^ ••yan
muKny'7 linn; Kiy'ijs'? iin'? l a y n
inri i n 5 i l n i n -13 i n i l n 35 •'KI3|3^
13HP3 i v ' l ? ' "''Via on'jia :l''n'3<i; ''i7.''pni lijfa riVi"?? n'2fK) nVni niiig nriS) :Dn'')3i;i a
in^tps r?tepi<;i nWipB ]Y^1
i s v n fpn Knbp nu>)j3 I'niWOT nnj) :nnK ntuj^n n-'un n^v ]nm nTiiyip nl^n 3
in N^D '3y linn; innii ;i'inn; riKi "isn-nKi "705 nn'N ngnpn) iriK '^p-'jy bniN
m N-jin n;] K^pa ilnn; 3ni3ni
••1133 n;i i^ns n;ii O'l?'''! Viri
nng""?}*: nnjjn V3a•n^<:•) T-iriK-nN) •.vh->i<.T\ •')p i
linn; •'Dpni Nmt lawn uiri'? 3ni3n
n; W3'7ni njtoa'? n; 3pnit. inma
n;i KilBN ^lyn n;i xains n; i l n x TDKH '7':i7)p HK) ninanTiN; 'TirrK-nK n^'3'?ni
i;)pri3 Fi'3 ignni KWnn n;^ NTIBN nsNii :i\^n5 4 rnQK) i^unnTiij') TDKn-ni^ci
nujn bv Kn?4yn ^iitfriii :K313K
ixnaa^n ^3? NW-np-i K^'V? n; irini
-•757 lyijjn nirnis nnii HyNT"?}/ n?3Y)3n rmw) n
'35? p n n i Kni3-iT Kni?;p n; 3Dnii WK-i-'?!? npyiji nniyian inty-riK nn;?!?) ;n?3y)3n i
3ngn inus n;in :Fin; 133131 n w n
I'jjtpO linip; n m i o qijins iiawaVni
py3i3 Tin"? lijnni inusi ilnK n'VB^p bri^ 5^501 v h i TnnK ui?K nriK rinjn") D
'"C")
I'p'picii Dibno 733P D31313 \nt i n x t:"i3 ( J3 pipD) ]w orib nlin p)D3 ?v)»I) nri ,^3 loaan :v)3bi poh'i .nnh nu;yi O M ) :O'T 'ibn lipi p"'pc'ii"3
pP3 .ptt^a in'ji^a u.m DW win ic» -^cis D'63 p^'no i^i .(.PD PIWH) .m "jin] priK by uni ( M ) :I51'7D iwb 0133061 bi7s p?b D'7J3 o>inp
<l'b i'j53 jncw in"2f) inft .inty n mnwn :(.D» DO I1)I)131 pp 1:15 pSv nnp :D:I3 i'-)m6o .1133 bs7i :ib ]"ifno ,Tinx by :obf)Ci D'7J3D b? .[uni
b6 .nniK n m p n i (a) :(.:>D-:II) op isic i"i35 o'lcn 6'DP P'SV ['"3 IS"D] •jDiPD cncnoc P7»b ^ci .inni :i3t:nb jpi b?'ob .lyin bnn bw D K I M
Ipm i3Cp . m s N i (^F) rqwo l)3pb'3i3 ir .n^^mi (n) :ipj)pci on ptw iin onfoc Dipn bit .ib nbiy npn :(.JD 1'OIP)D ;i np6 6mn:p) PP'DS D'IW
'PPTDC iw .naaiifnn hv :yi^ ?f .tirnpn -iii o) :VPI3'3D IS'DDI OIUPD 'PCI .pp mo .npb (K) :(.p' PIPSD) 13 32»b pni7bi 7'n iDTia b\o obw ppp
'iin6» iPCic i'-)ippD vcft^3P I'b'ps 'SCI 'PiJ)6o i'PD? '7' bi) .i&.m) obDnb b33 iD3b .inK ID :7pf) ;np5 j?bi ,DP'pb be vr>h) DP'P be P P 6 ,p n n n
]'»3 II ?T)'i:n c)f) ,iniK nnu7)3i (t) :i53ip I'R^ P5)i»D bi; WPD ftw cp)^x> ipV"''' "^^^^ ^^^"^ "^^w artbi (3):(' fiWDSP) "^D 6 P I : bjuD :)t;r>»
:(:o piPnD) i»3i63 p3Pm vi'u 'pn i'3i IP6T bu pc jPi: .l'"3 f)"D] ^"P o'npD f)'P piin onb .(.nn Pinsn) I'p'poi Pibni P313T ,p'j5' j ibf) n o . n w n

ity; thus, their hands were filled in the literal sense. According
to Rainban, the term is figurative. One who is not qualified
to perform a service associated with a higher status is left
"emptyhanded," as it were. When he is invested with author-
ity, his hands are filled. Similarly, the sacrificial service that
conferred sanctity on the Tabernacle and the Kohanim (next
chapter) was known as D-'Ki'?}?, literally ijecommg/ij//, because
it invested them with sanctity.
nriK niE^npi — And sanctify them. Onkelos and Targum
Yonasan translate that the sanctification took place by
means of the offerings enumerated in the following chapter.
4 3 . vn) — They shallbe. This requirement refers not only to
the breeches, but to all the vestments that a Kohen Gadol or
an ordinary Kohen must wear. Any performance of the ser-
vice without them subjects the offending Kohen to the Heav-
enly death penalty.
29.
mw^w / Inauguration ritual. Once the Tabernacle and ihe
priestly vestments were made, the structure and the Ko-
hanim were to be consecrated by means of the rituals de-
scribed in this chapter. The sacrificial service prescribed
here was known as the •"'Kibn. Inauguration or Consecration.
It was to be performed every day for seven days, beginning
on the twenty-third of Adar, and climaxing on the first of Nis-
san. During these seven days, the service was performed ex-
clusively by Moses, who had the status of a Kohen Gadol and
was garbed in white linen vestments. On the first of Nissan,
Aaron and his sons assumed office as the Kohanim for all
time. This chapter gives the commandments regarding the
Consecration; its actual performance and its climax on the
first of Nissan are described in Leviticus, chapters 8-10.
The elements of the sacrificial service, such as the blood

ffpiilninnfini '••w^Mpi^
477 / SHEMOS/EXODUS PARASHAS TETZAVEH 29 /10-22

priesthood shall be an eternal duty for them, and you shall inaugurate Aaron and his sons.
^*^ You shall bring the bull near before the Tent of Meeting; Aaron and his sons shall lean their
hands upon the head of the bull. ^^ You shall slaughter the bull before HASHEM, before the
entrance of the Tent of Meeting. ^^ You shall take some blood of the bull and place it with your
finger on the horns of the Altar, and you shall pour all the blood on the base of the Altar. ^^ You
shall take all the fat that covers the innards, the diaphragm with the liver, the two kidneys and
the fat that is upon them; and you shall cause them to go up in smoke upon the Altar. ^^ The
flesh of the bull, its hide, and its waste you shall burn In fire outside the camp — it is a
sin-offering.
^^ You shall take the first ram. Aaron and his sons shall lean their hands on the head of the
ram. ^^ You shall slaughter the ram, and take its blood and throw it on the Altar alt around.
^^ You shall cut the ram into its pieces; wash its innards and feet, and place fthemj with its
pieces and its head, '^ You shall cause the entire ram to go up in smoke upon the Altar — it is
an elevation-offering to HASHEM; it is a satisfying aroma, a fire-offering to HASHEM.
^^ You shall take the second ram. Aaron and his sons shall lean their hands on the head of
the ram. ^o You shall slaughter the ram. You shall take some of its blood and place It on the
middle part of the ear of Aaron and on the middle part of the ear of his sons — the right one —
and on the thumb of their right hand and the big toe of their right foot, and you shall throw the
blood upon the Altar, all around, ^i You shall take some of the blood that is on the Altar and
some of the anointment oil and sprinkle on Aaron and on his vestments, and on his sons and
the vestments of his sons with him; he and his vestments, and his sons and his sons' vestments
with him, shall become holy.
22 From the ram you shall take the fat, the tail, the fat that covers the innards, the diaphragm
with the liver, the two kidneys and the fat that is on them, and the right thigh — it is a ram of
that the inauguration ritual would confer the status of Ko- 20. Through the ear, one hears and understands; through
hanim on the priestly family as an eternal duty, so that all the hand, one acts; through the feet, one moves about. All
descendants of Aaron's line would be Kohanim from birth. three are consecrated to show that the Kohen dedicates all
See Rashi. his faculties to God's service (R' Hirsch).
10. ^^rl-nK n^^lpm ~ You slmll biing the bull near. The bull
had been brought before (v. 3), but now it was brought to the 2 2 . a''K^W h-fK — A ram of perfection. Although this word Is
Kohanim for them to lean on it [to confess sins and gain rendered as inauguration throughout the chapter, Rashi here
atonement] {Ibn Ezra). changes the translation, commenting that it is synonymous
in this verse with •"'M'?!^, peace-offering, since the roots of the
14. ii*Ka ciniyn — You shall burn in fire. Rashi notes that ordi- two words — ob\D, whole, and K^n, full — express the same
narily the only sin-offering that had to be burned in its en- concept of perfection. As verses 22-28 state, this ram was
tirety was one whose blood-service was inside the Taberna- divided among the Altar, Moses who performed the service,
cle, such as the offerings of Yom Kippur. This offering is the and the Kohanim who brought the offering. Thus, the offer-
only exception to that rule. Ramban offers a reason for this ing represented peace, because it provided a share to every-
unusual practice. This sin-offering atoned for Aaron (see one involved and gave a feeling of perfection to all.
notes to V. 1), so that it fell under the category of the lo^rt la
That the right thigh is burned on the Altar is an exception
O'lU/Kin, Bull of the Anointed Kohen (Leviticus 4:3-12), which
to the rule, because ordinarily the right thigh of a peace-of
was completely burned because its blood was offered inside
fering was given to the Kohen. Sfomo, rendering the word
the Tabernacle. However, this bull's blood could not be
a''N?''? iri its usual sense of inauguration, notes that, in the
brought inside because the Faroc/ies/Curtain itself did not
context of the verse, the term is used here to explain the spe
become sacred until the conclusion of the seven-day Inaugu-
cial treatment of the thigh. This exception is due to the spe
ration service.
cia! inauguration nature of the offering: Since Kohanim per
18. ntma nn — A satisfying aroma. It is not the fragrance form the sacrificial service with their right hands (Menachos
that matters. Rather, the aroma of the offering going up in 10a), it was appropriate that the dedication-offering symbol
smoke on the Altar gives satisfaction to God, as it were, be- ize their devotion to the service by having the right thigh,
cause it is testimony that He expressed His command and which is symbolic of the right hand of humans, placed upon
the nation carried it out (Rashi). the Altar.

iiiilllllilllloiiiHiiiiiiiy
a^-i / D3 mun Twvis niMur nao / 476

:inU5-i Kjaij?! lltJKT Njaij?

KjipT p i f i ? D"3iJ^ N11P1 n; a-iiP)pi'
K/n "jy i ^ n ' T n; THa?) I'lriK ^IIOD')
v i i n a ;^ D";ij K i l n n; Dlar)) K^ ;Knin
K-jiriT Kni)a a o n i a - :J<ra! jat?*)?
iKnjijjT KiiD'^ i w n KMT bs
m Kij n; 'aiji xa-jn ^a n; aoriir
n;i i;^a vn-in n;i xnja ^yi Knyti
n;i n3i?/)a n;i N-iInT Kipa n;]T
Knntfjn'? NiaKi n-iiag Tpin a^aw
aDn i n xnaT n;iio :Kin KIINDCI
iwn '75; jlrrn; n; 'niasi IIDN l)a)ap'i
nm n; aori) Nnai n; Dla)ii m :K')a'i
n;ii' m n p mnp xnaija 'jy pnjni
nij bbnri^ Ti^iaK^ A^SJ^ K-ia-i
ifittfn "jj/i 'nnaK ^y inn) >rily)ai
Kvhs Km-]ab t^l^l ba n; p'prii n-
"T) Tini<"T D^f?'?^ '^.^•'i' i^iF-O'? 'l^v"? ° P ^ '""C^D]
nnf? ~]'QV) ^1^^^a brtK •'isb '\m-r\i<, nn-if?ni tT-^a >
•b^ nnrtj) narj D^a 'm^b) nvta ^r^K nna nin^ a^
iip^-^N •qBi^n D'3n-'7|i-nN:] ^j;3ifi<? naran nnj?
a-iifriTiN: neajpn a'?nn-'7|iTifi: nni^^i :na|K3n ^
a^nn-nN:i ri^^an ''r\\u hK) naan-^j/ n-iJi'n riKi
-nj<) San "i^a-nif(;) tnnaTnn r!'it?i?ni in''^^ lu/Js i>
riKgn m n a ^ finip K)*Ka cj-nti/ri itt;-i3-nN;i inv
-nff; T-jai prjK laippi njjri imn b'^Kn-m) .-Kin »
-riK mi^b) '^•'Kn-nK ntpnt'i .•'^'Kri u/K-i-^j;
-'7yi rnnr'jv nnJi rvnai 'lanp nynm rnn^'?
- : i,T T : - jT - IT: T T : :!• JT : - IT: ^T T : •

Kjanp K)yi5 N^appK"?;; d i g Kin Kin nby nnajian '^'Nn-^a-ni;!; niuf^ni :iii/Ki w
K3;ain KipT n; apii)ij' :Kin ;? d i g
K/T by p m ^ n; 'nu?) pm iitopi] '7:'Kn riK rii7i?^i :Kin wrr'b HK/K ninij nn. nin'|? v
no^p apni K - ) 3 I n; D)aji)3 ••t<•^:}^ b-'Kn u/K-i-^v nnn^-riK rjai innK ^iDp) '•Jwri
dn byi priHi Knix an 'jy inn)
]1''7K bx) Kji)3n 'nUa"r KJ71K im'V|i]ri-'7j7 nnrij) 'IDTO rinj?!?) '^^Nn'njsc nunK/i 3
jirp^jT i)''?K 'jy) Kripn l l n T rr-JD^n DT ina-"??;) n'jn;in Vja ]tK ^iij;T^V) Tnrjx
Kna-i)o by KBT n; pnin) Kmr^
by 'T NjpT i)p apn)K3 n i n p l i n p najBrt-'^v n^n-nj^ niJin n^M^n n ^ n ina-'^yi
by ^ n ) Kn)a-)T Kupism Nnanjg lipK/ipi najran-'^y itj/N: n^rcin rioi^bi .•a'-ap «
byi 'riU3 by) MiKJiab by) ]SCJK
Kin mp_m n)3y v)J3 'toiab ^j?) T'3a-'7V) injia-'^y) jinN-Vy mn) hnprn
:nBy 'rnaa •'K7)ab) 'n)J5) 'n)E')abi .•iriK i\ja n,?ai vn^ inaai Kin E/IJ?) iriK vn n.^a
n;) KJi'bK) Kain Kipn ja 3Pn)3a
n;) N i a s l y q n;) NJJ n; 'arj-r Ka-io npann 1 a^nn-nNii nlbm) a^nn ^^Kn"-])? jptip^i aa
n;) i)n'by n Ka-jn n;) i;ba i^n-in •nKi) n'^Van '•rii^ 1 HKI haan n^n'' nK) a-);?n-njj;
!K)n K ; J 3 1 P 137 n i j NJ'ian Np1w
:Kin D'-K'?)? b-'K •'a pnjn p w DK) IO^'^J/ nif/K: a^nn
'"PI
'13 ppJ DIP foB) ,lb'6) iJ'fi ppp 'U PC3 P'ftp; P>PB to) ,1)P3S63 PIJWC ft"Dl D'i37B '7' SB .riNbn) :oSip P ) P P 5 P( DT 'ii» .vnb nnini (o)
:0'pp>p ifip ip <)D)» .)'np3 DB .)>nnj bv m :3'3D ')ip isl ,[3'3D1 PIP)I :[P)1P3B 'PTO ft"D] a)lB3P P7ipBl 'li'B3 .l'3a T1 p n N 11 :Djfip [D'1)3P
:(:)B DTOt ;p:ipiB op 3"p) P)5i PPBJ) 'pppfe PpS P)1 PP) .n)tTO nn (W) PJBPS .niJip bv (ai) :PPBP PBic pppn i}P3 .ivio br^tt nna («')
17) ,DmDP flip .nun (a) :pfip 5BC O<I3'6 pippp 6'Pi ,pf> ppJ .noK I'BP .natnn nioi bn :D7P ' I ' P . m n ba nKi:(.)) OTOO PBB P«ip3
3"p) 'BiBfip piD3i .SDJB . m i p a :I"B13 i"m)P piipp ]fi6o iiP3P 'BIBOP :(.PB P31D ;fc) P17B) pfiP p DPfl PjPP 1P65 3'3D 3'3P lb 'IPB iup P'3 PP'b3
I'iip ;i:r 6ppiB P31) OP) P3'pp )li D'piP 3Jp pr . a w n (aa) :(fo O'frin j'bip tepip ;:PB |'5)P) PIPP bpp onpp 6IP .aapn nx noann abnn (ji)
P5BP PBBi 'fop (P:J) 6pp'i3 pitPBP i»p ,PPBbi Pi'iap p .nibwrn :(:pt) W :p"'i3'ft I'lipP fil337 fiPBip ^ip . m m n HKI :6"b'p piipp ():p
toft P3'1p P'ift I'te ,P'Jf) PBfi) ft IBP 'DPfo) .PliP)' P)'1>3PP D)pB ,P)TB' ft .wKa t)ittin (ni) :(P:T 6PPPD P31) P"P) PBB bip' 13:B p ")fi .naan
tt .jijain piw nN) :(.fi' pJiD) P'ift DPIBP ]* rp) up I)3f) .S'Oi PP33) P3P3 IIpP 7))P pIKl p1(B3 tnili ,'bP3. npT >1(tB) :W fibf) PBPP) P)li'P PftPD P'JB
.Km niKibn biK la :73li3 ii ttfi oniBfo DP )'B'B piC3 Pippp P'3B ifip ijfi ,7353 pfipp Mf) B35fi3 P)PB ])DP p i p l'6i -ifob |fo5 P6TP ^I:I
Oljp [D'B'PBPJ ,D'BiC O'OIJBPP 31P3P 7')B .iP3 oipiPP ,P)BJP I)P5 (D'Plp] P333 P5IB P'fo ,PPBbl P3(BP '}PB DB7 pBP ,B3jf) Obi pp piBP p'i 0'P3I
PtPP D'ISB Pft loi ,(7 li 6))1P)P ;3:fP op 3"P) D'jD3il P7t3DB 731Bbl P3f»S PP'PP3 P11BB p .aiao:(:)) o'P3( ;3':7 (ippiB DP) pun p63 IB)B ftft
psi M i t e l ,0'f)liB3 PBPP PPB IPd ,P)B1 P713DP 731DJ ij Pl'pJ pp3 PPfiPl 11 P'lJ pp3 PPOP ,P3lfl )PP PPPB '3 tt6 3'3P |'f)P (OP) O'PIp
479 / SHEMOS/EXODUS PARASHAS TETZAVEH 29 / 23-36

perfection — ^^ one cake of bread, one oily loaf and one wafer from the basket of unleavened
loaves that is before HASHEM. '^^ Yoix shall place it all on the palms of Aaron and on the palms
of his sons, and you shall wave them as a waving before HASHEM. ^^ You shall take them from
their hands and cause it to go up in smoke on the Altar, on the elevation-offering, as a satisfying
aroma before HASHEM; it is a fire-offering to HASHEM. ^^ You shall take the breast of the
inauguration ram that is Aaron's, and you shall wave It as a waving before HASHEM. Then it shall
be your portion. ^^ You shall sanctify the breast of the waving and the thigh of the raising-up,
that was waved and that was raised up, from the inauguration ram that was for Aaron and for
his sons. ^^ it shall be for Aaron and his sons as an eternal portion from the Children of Israel,
for it is a portion and it shall remain a portion from the Children of Israel from their peace-offering
feasts, their portion to HASHEM.
2^ The holy vestments of Aaron shall belong to his sons after him to become elevated through
them, to become inaugurated through them. ^^ For a seven-day period, the Kohen who succeeds'
him from his sons, who shall enter the Tent of Meeting to serve in the Sanctuary, shall don them.
^^ You shall take the inauguration ram and cook its flesh in a holy place. ^2 Aaron and his sons
shall eat the flesh of the ram and the bread that is in the basket before the entrance of the Tent
of Meeting. ^^ They — who received atonement through them — shall eat them, to inaugurate
them, to sanctify them; an alien shall not eat for they are holy. ^'^ If anything shall be left over
from the flesh of the inauguration-offering or from the bread until the morning, you shall burn
the leftover in the fire. It may not be eaten, for it b holy.
^^ You shall do thus for Aaron and his sons, like everything that I have commanded you; for
a seven-day period shall you inaugurate them. ^^ A bull sin-offering shall you make for each day
2 4 . naian — A waoing. In his capacity as priest during these service that cannot be performed by anyone else.
seven days, Moses joined the Kohanim in waving these sac-
rificial parts in all four directions, acknowledging God's mas- 3 3 . arrg ^^^ ni^x — Who receiued atonement through them.
tery everywhere {Rashi). By means of the inauguration service, the Kohanim would b'-
elevated from their previous alien status (Rashi). The won!
28.1'aa^i P H K ' ? — For Aaron and his sons. This verse gives "atonement" need not refer to atonement for actual sin, foi
the future, permanent status of the breast and thigh of there is nothing sinful about being Levites instead of Ko
peace-offerings, in contrast to the unusual procedure of the hanim. Rather, as in this case, it can refer to leaving behind
Seven Days of Inauguration. During this week, as seen an inferior spiritual status and moving up to a higher one.
above, the breast went to Moses and the thigh was burned on The verse teaches that they achieved this elevation and
the Altar. In the future, as this verse teaches, both would be sanctification by means of eating the portions of the offerin(|
the gifts to the Kohanim (Rashi, Ramban to v. 26). that were allotted to them. This follows the principle thiil
2 9 . V~mK i-in"? ~ To his sons after him.. Whichever of those who bring an offering gain atonement when the Ko
Aaron's sons shall be chosen to succeed him as Kohen Gadol hanim consume its flesh, for it is to their merit that the sci
will wear his eight vestments and they will cause him to be- vants of God enjoy the offering as God had commanded. In
come eleualed, i.e., attain the status of Kohen Gadol (Rashi). this case, too, the Kohanim who brought the offering gain
This applied especially during the era of the Second Temple, atonement and consecration by performing the mitzvaluA
when there was no anointment oil and the High Priests as- eating their portion of the offering.
sumed their positions by means of wearing the vestments of
the office. According to Sforno, the verse also teaches that an «^"ip"''3 — For they are holy. The Torah explains why
offerings of the Seven Days of Inauguration, which invested even though a layman may eat from ordinary peace-ofl<'i
Aaron, would not apply in the future. ings — he may not eat from this one. Ordinary peace-ofli'i
ings are of a lower degree of sanctity, but the inauguration
3 0 . ntn; njrait* — A seoen-day period. Rashi explains the flow offerings were different: they are holy, meaning that they
of the verse as follows. Whenever a new Kohen Gadol is ap- had a more sacred status, and therefore a layman, i.e., a noi i
pointed — and if a son of the previous Kohen Gadol is worthy Kohen, was not permitted to eat them. From this, we derive
of the post, he has precedence over all others — he must don that any layman who eats the most holy offerings is in violn
the eight vestments for seven consecutive days, whether or tion of a negative commandment {Rashi).
not he will be performing the Temple Service during those
days. In this context, the verse teaches that a "Kohen Gadol" 3 5 . nw ny?tt> — A seuen-day period. The above ritual wn i
is the one who enters the Holy of Holies on Yom Kippur, a to be repeated every day for seven days (Rashi).
1^-J3 / D 3 mam nuria nmvr 130/478
inn p v i i nnN muj anV n^m nnx nn'? ni)Di JD
Kn'i?97 K^DO in Jtepj^i N i i j nwip
llrjNT K-j; b^ Kbit 'iiprii 1= :;^ n i g ii ftrjK •'33 ^v Wn riipty) •.mw •'j?'? IK/N; niirarr'bDa ID
NjiDaif? l i n n ; n n n i v'lai N I ; ^ y i Fiop^l .-nin' •'JB^ ngiw nnx riDjni rjn ••D? "7^1 HD
p'Bni i l n T P p n ^ ; aeri! m :_" d i j j
N i y i j N^apjiis^ K n ^ ^ b y ^11370^' hln^'j nnb n'^yn-'i'j/ nnaian mupm nn'n nnx
• - - < • • : AT IT - T L" : • - jT : - I: • J TT • T
n ; a o i i i i j : ; ? aig; Kin K j a i g ; ' cing
D>nfii p D N ^ >i NJMiij ngiip N n n biKKi ninn-n>5 m^b) -.np^'h Kin HE^K nin' •'js^ «
: p ^ n ^ -]b i n ' i ; ; D i g N n i a i t j n n ;
n;7 K ) i i B i { f i x n n n ; i t f i g j i i i ^
niiT ''M'? nDWj;i inx npjrj) I'irjK^ IE^N b''i<>')3n
n ; n i r i K > i K J i i t c i p N i Ki^itff pW hx) HDurin nm 1 nx ritf^^i?) :njip^ ^^ /TH) U
PDKV 'IP '^yaii? "137? f'lsnis
Viag"?) I'lnN^' 'n'lnD .•'nu?'? ' i n i
1K7XQ D''X^an '^'xa m i n lu/xi njin iiyx nannn
J.. -: ... . . . . . . .. .. ^.r jv - ! i - Ik- J-: -. T : -
n ? i ^ N i i l f ' '39 p nbv aipb
>ja I)p ' 1 ^ K n i i y i p K ! K i n K ) I W I Q K D^iy-pn^ T'b'71 Tnrjx^mn) •.vnb ntj/xai nnx'? HD
IinjpittfipN iin'K/iip npaffl '?{<;IE"
nxD n^n;! nan^i xin ngnn ''5 ^xnty;' ••j? hxn
pn»<^ ' 1 K i y i i p 'itfia^ioD:;; D i g
" ' ' J 3 D3
pna n j j a i V ' n i i n a ' n u a ^ | l n '
nyaitJi. i p r a a i g r i ; p n j K a i i j ^ i Dnn nnifn^ rnnx vnb vni, f\r\Kb -WVK Wnpn
'nlJ3p ' n i n i n r i Kjrja lutp?^' r n i ' T-nnri ipan nK/aV' •''n,' nwu/ :Dn3-nj< nn-x i'g'?i b
NiyBK/^ NffiT jaifjpV ^w? '1
aeri K ; M i p l a i n;)^^ :Nitf7ip3 'i»x nx) lU/ni?? nitt^b i^ia '7i7X"'7>< xn; IE/JS; vjaa ^^
b«'n3i:K''igint(;arTipan;bE;afii
KariS m N I ? I i p g n ; ' n u g i prJK
Wxi ;ii/np Dpn3 nk/a-nx n^tym npn D'x^Kin D-.
]^bji-}_)ib Mm pi?i3 y i n a Njipa n '703 niyx nn^n-n^) ^'xn nu/^-nx i^jni I'nrjx
n ; N 3 i g ^ j l n ? lasrf ' i iinin;
K^i ' j i b n i j l n f i ; Nttfig'p iinaaii?
tib'ob nra 133 lE/ff bn'x I^DXT nvin '7nx nns j'.
IKJItfJ' DKl-ii :11J1N NttJlip ' I f i : So'J -UK) -.an tyip'^s ^3X''-x'7 nn nnx u/ip"? DT-nx i^
N i g y l y Katib' j n i Njaaip l o g p
b3i<ti' K^ K1133 i i s j j i t f N i n; I ' p l n i
nanfe/) npan-nj? nn^ri-ini n'-x^an nton nni'
pOKb l a y n i n v :Kiri NWiip nri: n'tyvi :xin K;'7p-'3 'bgx! x'7 K/X3 hnian-nx n'.
n y j i y ^ n ; n ' l p s ' i bag n ? 'ni:ab)
Niiniii ^Iin^aip aig)i pal'
nynty nanx •'n'lY-niyx b':^^ n33 Vjn'i'i T'nnx^
K.nraa bj; xart'layn NnKBni nnMn-'?^ bi'b'nt?;yn nxDn 131 :aT ><,^9n D''n; *

. Diai n r a t f (b) :(,D 6BI') p>m D)ID33 BJPB 6ID D'7J3D •"». n n J I K na
PD P1'D> PDB'CJ ,D1>173 D)1DJ5 1'PDP V)3B Oip' ipft . p D n 0103^1 :l'5l5l
Dl>3 D'5B>1 '3BS PJP'J piBD p3 I P * .IJJIB h»K W J<3> I W K : J m
i m r m : ( . J B D O 13 tt/i D I C 3 D'DIPSD OV P713B 1'()C ,1m p p inn ,D'7iflDD
D"P) I'PPP >17:i p3 1D13B' IBipB p6 W B B p J n i psb li p ofiC 7B1)B . I ' U n
,>»IB '1 pp jicJ 5P o ' f n [fiPB. i i j a n I ' n n Ji j n a n ] : ( : 3 B 6 B I ' p:P p7B 'ppfi
7B1B tofi tin . t u i p n i p n 3 ixh) msi I C B ) T P P I U ' J I P ' B > , w n 731c
Jp . i n n hnx n n a (sb) :()ii pipB) VP D'C7p 'C7p lito D'BJCOP ( B : I /iip'i)
1B3 I W X :DP'1B3 DDC 'BJ 1'>31 pvfl .BUN WBNl (A) :p ' n p P5P0
tec .BriK i c i p b :t>lD opJi i ' f o . D l i nx xbiab :3m'Pi pnr Jp DPJ .ana
jftpBl .D'C7p 'i;7p . a n W l p '3 :D>C3J IClpPJl DOT ittBPJ lS!0 0'fil>BD '7'
DICB 137> OBP fliprXi p j C ,(.P' PIPB) D'C7p CKlp Jpifo -)6 D7pr6 ))7BJ
7Dn 061: ,3PB> JPPI PtPPD DJC .133 H B ^ l J i r t K ^ n i W S l (nh) :DD l:7p7
fmv) DitDP DP713B1 D'JDP Di'Bi OD'7' lft»D3 6J I'JBP l l B f o JpB 7Pf) P37
>P3 iJto p«3Dp3) DrD i'3B3 .'Wi u t e r i d i B i nvBiff qst IBP .ri3nj<:(.?
DBpJ ,D'DiBPP i'3C3 . B U S B i hs :[Di' 5pJ . i i t r j i n n x o n l a i ) ( A ) : o i '
656 '> I'/i 07' 6>BP O'B' RB3C DBfot 'BJI .31D'P1 POr JPB PPIBD te
. j n i f tmh n b m :Piipp [B .anb l a a i W) :]'3B3 C I I B B P O'tep ODP I'wi
op) t'Bl I'B )P3e DDCBB 7Pf> .I'p'piD jB . p i p i l :(.nB P)PJB) DP131D ;'BB
D71P 'BPJ PBOPC ,73>3 )r Wfi PIBpj DPI OB 63D OpS PBIDP »'}» 65) .(.IB
(13) :735p nrp 6)6 P3B5 DCB) D'D 65 orBi .pici DIP DB D')BP5 PJIP> T I 3 5'6I
PP ,75'P 6D .pPDl D'5B3B ,DP13P3 I'plPB OD'JC .naiPIl '1J1 J l l N 1B3 b y
:pP DCB1 O'iBP )'>31 pD6 I'D DI31 ,(:6D DC) IJ'JBI 0'5B3D 7' DPP 17' P'5B
p5)33»l P3PBP DBBP1 ,)5C 05)BD PIPID B3l6c 'B5 6'3B1 T 5 I B ..ISHU
0'55B P3PBB1 ,l5c p 6 B l O'BCBC ' B 5 TDIBl D)BB .DBlDP .DIBD PWn PDBIIB
• m n i j n n b :B5m P'5BDC ( I C 6 I D 5'6D 5B . n b w i hti (13) :(.3D oc) D ' B I
(13) :o)pB 5c 1BC5 . ' l b :iP> c6J .nti^K DJiii DCB3) D»6c 'B5 nn PP35
PI'B5 pni75 DC7p . ' i J i n n n n i p w J i x i l a u n i i m n « n i p i p i
P D 6 5 D'B) 656 ,DD):pB5 65 536 ,D'B5C 5C pici BrP3 DPBJPI OPBIDP P I P B
)1C) ,0111 ;r"B53 D"'5)3)'II ,D63DI PP5ID |IC> . i s u n .-51365 (PP piPB) i'335i
BrpD D 6 I ,0'5B35 D'B5CDC .hitiv 'J3 J I N H a b i s p n b (na) :7'7mi D5I5B
'») . i n n N 1133b (03) .-DIB p i n DIPB . K I I l i a n n >3 :pp5 B P ' pica P 6 I
i> 1B5 ,DT7C iic5 6'DC DP'CB PC ,ODp 571PD5 . l o w n b : n D 6 D5t7J3 63c
x b M b i uicrBp D'5DP) ' P ' C B J IBJIP 56 ( f p ' 7 B D ;p:n' D37B3) DPCB5 O'PPJ

-J!i(ii)tti
 ^liiiHl

481 / SHEMOS/EXODUS PARASHAS TETZAVEH 29/37-46

for the atonements; you shall purify the Altar by bringing atonement for it and you shall anoint
it to sanctify it. ^^ For a seuen-day period shall you bring atonement for the Altar and sanctify
it. The Altar shall be holy of holies; whatever touches the Altar shall become sanctified.
^^ This is what you shall offer upon the Altar: two sheep within thet first year every day,
Tamid- continually. ^^ You shall offer the one sheep in the morning, and the second sheep shall you
offering
offer in the afternoon; ^^ and a tenth-ephah of fine flour mixed with a quarter-hin of beaten oil,
and a libation of a quarter-hin of wine for each sheep. '^ You shall offer the second sheep in the
afternoon, like the meal-offering of the morning and its libation shall you offer for it, for a
satisfying aroma, a fire-offering to HASHEM; "^^ as a continual elevation-offering for your
generations, at the entrance of the Tent of Meeting, before HASHEM; where I shall set My meeting
with you to speak to you there.
"•^ / shall set My meeting there with the Children of Israel, and it shall be sanctified with My
glory. "" / shall sanctify the Tent of Meeting and the Altar; and Aaron and his sons shall I
sanctify to minister to Me. '^ / shall rest My Presence among the Children of Israel, and I shall
be their God. ^^ They shall know that I am HASHEM, their God, Who took them out of the land
of Egypt to rest My Presence among them. I am fiASHEM, their God.
unrelated to the Inauguration ritual. The Torah mentions it pounds), and a quarter-Wn (about 30 fluid ounces) each of oil
here to tell us that it was offered even before the Tabernacle and wine.
assumed its full sanctity. Ibn Ezra and Chizkuni note that the 4 5 . cr'ri'7it^ ar\b in-'^ni -— And I shall be their God. God rests
tamid, like the other offerings of the Inauguration week, was among us to accept with favor our prayers and service, and
offered by Moses, and the Kohanim assumed their responsi- He guides our destiny without recourse to intermediaries.
bility for it on the first of Nissan. Consequently, Israel need not fear the forces of nature, for
The offering of the morning tamid was a festive event in we are closer to God than any natural forces, and because of
the Temple. Citing the Mishnah and Chronicles, R'Bachya this, the Jewish people is eternal (Sfomo). The verse may
records the process. As the service proceeded, the Levites, mean to make us aware that it is not enough for God to rest
accompanied by music, sang the Song of the Day (which is His Presence among us; we must recognize that He is our
recited at the end of our daily morning service), and when God and act accordingly. We dare not take His closeness for
the service was over, everyone bowed, even the king, if he granted.
was present.
The next verse repeats that HASHEM is our God, an appar-
Haamek Dauar notes that this passage ends by emphasiz- ent redundancy. This is to imply that even if our sins cause
ing that the Tent of Meeting will be the place where God will His Presence to desert us. He remains our God and we
"meet" with Moses and the nation, and that it will be the remain His people (Or HaChaim).
place where God will rest His Presence upon Israel. In the
Torah's other passage about the tamid (Numbers 28:1-8), 4 6 . . . .lyiii — They shall know.. . When God dwells among
there is no mention of the Tent. On the other hand, that the nation, as represented in the Wilderness by the Tent of
passage describes the offering as My [I.e., God's] food, a Meeting at the center of the Jewish camp, surrounded by the
reference that does not appear here. Based on these differ- Levite and Israelite camps, the people will realize that God's
ences, Haamek Davar comments that the tam;d-offering in purpose in taking us out of Egypt was to be our God and rest
the Wilderness had the unique function of cementing the among us (Ibn Ezra). This shows that God rests among us
closeness between God and Israel, while the fam/d-offerings not merely for our benefit, but for His, as it were, because
in Eretz Yisrael — My food ™ were to bring prosperity to the only Israel bears witness to His omnipresence and greatness
nation, since food is a metaphor for wealth. The suggestion {Ramban, R'Bachya).
is that if Israel dedicates its own wealth to God's service. He
will reward it with even greater riches. 30.
1-10. The Incense Altar. The last of the Tabernacle's
40. n^'D '\'^V7V') — And a tenth-ephah of fine flour. Every vessels is the Altar upon which incense was burned, every
elevation- and peace-offering, whether communal or pri- morning and evening. It was known as n-ifpn ngra, the
vate, is accompanied by a meal-offering, which is burned Incense Altar; nnm natp, the Golden Altar; and •'ip'2Qn D^Ti?, the
completely on the altar, and a wine libation, which is poured Inner Altar. The obvious difficulty, which is discussed by
onto the Altar. The wine is known as -qpi, libation, and the many commentators, is why this Altar is not mentioned
meal-offering is known as a'';3p;i nnnn, meal-offering of the earlier, together with the Menorah and the Table, its neigh-
libations. The prescribed amounts of flour, oil, and wine vary bors in the Tabernacle. Ramban explains that the Golden
according to the species of animal. In the case of the tamid, Altar's function was entirely different from that of the Taber-
which is a sheep, there is a tenth-ephah of flour (about 4.5 nacle as a whole. As stated in the last few verses of the

•llllilli^ liilli
i n •\h I t33 TKtn niyns rmw 1QD / 480

''Tfhv, 'nrinss? Kna-jn hs '3ii;ii

l'n1' nyguiii iFiniW'iij'? nn; 'anni
'ri'i nn; uiiprii x n - i i n '3^ -IB3I;I
ai|3''T ^3 I'teiip lynfi Knain
bv navn '-q p i i n ^ iK/^jjjp'" Kng-jna
NDl''? n"? Kii?/ ija piipN Knain
N-ipya l a j i n in K-J^K n;oi :N-;ni;i
:N»1£7>PK; pa nayn Kbjjn Kn^N n;i
nwna K^'ST Kn'pD Kblipvin
riw?T xapai spn n i v a i Kui^'na
K-jBN n;i m :irr N'IBN'? Nnipn v.m
V-H, rUi^ ^^''^"? 'n??') 1'"'^'^ y^i'iT'nB lipijy? "^i"^? nVo
K-jgy nn?na Kjtti^io pa l a y r i KI;?:! •AT : - IX I J" X,:- -; I- - .. - .. J... - .. : ,T •.- I T V \.:- -
Ki^fia K^ajjriN'? pi^ nayri napaai
KTlri Kn^Jlao !j; ai^^ KJ?1R
nts'N nn^a nn"? n|-nt^yri n3i?3Di -ii?'3n nn^na
;^ Dijj, KM i3i?n Vina pST]'? •'M'? nj7i)3-'70'K n n § •5''nTn'? nipn n^^'y :nin''^ 3n
•qiay K^^n^ \m pa'? nip'n iiaisi
VK-ito' '33^ l a n nKi'n ini??!»iinn
•'nny^'i :att7 rjibx -inn'? nraiy bn^ nj^iK ^l^^(; nin'' 3n
pc;n n; itfiij^cjin Plg'a WijjriKi •^O'f^'nK ^'Ti^lp^ :''T335 ly'jpj) '^K'lt^'? ^xib nnu/ ™
•'nl33 m pnK n;i Knsnn n:;i Kmt
^ripitf ' l i ^ K i no I'mjiKU/iaiiiV ui^iJK
inn"? ly'n.pN n^-ni*:'] TnrjKTi^i naTBn-riN;) ij/in
;n^K^ pn^ 'ir!J?l 'JK-lip' 'w iJ3 I- I" X.:- T • J- T : rt" T : • j - : I >. : • : - JT : i-
n'psij T imrj^s ;^ KJS ns i w i ' i 10
nN-jif/sV D'lV'PI '<y"7f?'5 linn;
:linqbK p KJ{5 pn'333 'nptw :Dn''n''7K m n ' 'iN nairo •'23tt?'p n n y o

n3mp P6l3 I'P t|P3 bp O'bDD >3P (.TO) 531D P3D133 13'3PP 1133 D'bBOb
D131PP - j l l 6 i l ' l Pbpi3 flWl Oipb l"a 1P13 ,D'p7 D'BPIP '3P 1'133 D'3pl3»l
)13 711' PCP35 P3ro31,0'13bll3 P'3 P3ri33 j'P'Cb 711' DP131 ,P3t!3p 33 bB bS131
.b'bS 0bl3 D'3D3 PPSBC ,1Bft3 PP3B0 bB .mmJ n1•^b (NB) :llflb P3m5
:(tb:33 fllp'l) 5P3nl pblB lnft3P ,PP3Pn D"pfll BbPP3 D'13'flP DP3ip5 I I P l
B3pfiPD . 0 3 ^ I B I K l l f N :0"P3'3 DV p'PC 6bl 01' bfl DVB . T a n (3M)
P3(B bi3BP ifi3B D'7nb I3'pi3in p'l .fi3b I3»3p6 m> .yhx l a i ' j 7 » I B
1Bfl3P 1133 ,R11l33a bBB ft"'l .pCBP DplpPB PPB OB 137B p"3pB P'B PCPSP
bB llBfl 13'fl lfl3 llBfia DDb 7Blfl ICfll ,(33:P3 b'Bb) P11D3P bBB i p f l 'P1371
(J») :(pp»a P3flbB7 flP"13 t|lP) fllpB3 13130 7B1B bo6 bB flbfl P3(B0
1'73B DB 137b 7B1B D1J3B B3ipp -firiD ,11373 DBB 7Blpfl .nBB i m y i a i
flbft '71333 ' i p p bfl fl Bl .13 'P3'3C B1PPP .3T1333 ipCBD . U n p l l :DC
IBlbp ipri .IPBpp 01'3 p n f l '33 PP'B lb IB1 ]fl3 ,'bP 0'7313B3 ,'7313»3
'71333 P7p31,137 13'51 ,(J:' flip'l) P7pft '311p3 IBflb 'P 137 i p f l flip PCB
:D31P3 '3fi |OPb P3B bB .03103 >33i£;(j (in) :(:ipp 0'P3I ;j3 op 3"P)
fllBP ID ]133 ,n3IBD b'3P3 fl3P bsfl ,OPbpi D'b'ftp 1U3 ,Db'3P3 fl35 137
,1Blfl (1)3 D'ftlbl3) 3 " B C17B1 .PI flipB llblD 13b ,13BI3P fib ,P3rop 'IBPb
, tlKOm :P3tBPl PPBP P3flb»3 bll3137 P'fl 373PP flBC B3l5n P3m5 P1S3
.PRP13P 1»P3 .IJllN nnUlMl :'113P ' l i p B3ifl3 0'31P3P D'137 R3PB ppb .'37P1
,lPP17p fi'D 5B1 . t l l p n 3 i n n Wm ( A ) :['3 fl"M P'31' il"3 l'B3 RIP'PBD bpi
fibp iTPspb P3iBa iP7p I'bB pbBP bioD p i p ib'Dfi .iinp> n a i a a s j u n (i3
137 ]U3 ,'lfl1 B'fiP 1'3 ' i f l l 1'3 '3fl BBIC C7p' 'Ul BJBP b3 1Bfl3C IIPB .71'
b"p ,p3 flil'31 PD'IVISI 73B31 pbplBl B313P1B3110 |U3 ,C7p3 iblDB P'B flbp
bPB31133 lb pfl13P ,P'lfl1 b3 <)fl P'lfll PblB PB ,1'1R6 11BPP ,PPBP ICfl 011
IBlpBb riPl 13»rb pP P3PPB3 PRP3P1 flBPOl flil'Pl jbo 1«3 ,01(Bb fl3PB
D'i'3 3 n ,PS'fio P'TCB .n'jiD i n m s i (n) :(.7D-.3D o'P3t) 103 fiirai
.i'P5ob fibfl P'P3 i»fi3 P3ipb fib .n>Ji3 inma :(.rB-:iB pin3B) o5'3 pnipi
ibPSb bl3' ,plP3Bb flbl llflBb ilBCBl (3:13 b'Bb) llflSb P'P3 1B63P 'sb
,P'R3 T151'fiP PW3B VlBBb flbfl llflBb n'P3 1B63 flbl .P'P3 jflS b"R ,PlR3Bb
."1031 :|'3lb OPbP . p n n SI3-1 I C I S M D PlP3n) p3 1P3 D"P13 pPBP <)fiP

37. natng yXan-ba — Whateoer touches the Altar. Disquali-
fied sacrificial parts may not be placed on tfie Altar, but in
certain cases, if they had been put there, they may remain
there and be burned. As this phrase implies, once some-
thing touches the Altar — even though it should not have
been there — /( shall become sanctified (see Rastii and
Zevachim 83a).
R' Moshe Feinstein notes that in this verse and 40:9, the
Outer Altar is described as most holy, while in 40:10 the
Inner Altar, which was the holier of the two, and was in the
Tabernacle building, is described merely as holy.
These designations teach two ethical lessons:
(a) A scholar who spends most of his time in the "taberna-
cle" of Torah study must be careful to be even more holy
when he is "outside," among ordinary people. So strongly
influenced must he be by his Torah study that his behavior
should impress others as being so much holier as to be
worthy of emulation, (b) Someone who is considered "holy"
in the company of his fellow scholars is considered to be a
"holy of holies" by outsiders, in the sense that his behavior
is scrutinized carefully and critically. Therefore he must be
scrupulous to avoid a desecration of God's Mame.
38-46. The tamid-offering. The offering outlined in this
passage was brought every day of the year, and was totally

•''"'Ilmlllllllm''" "
483 / SHEMOS/EXODUS PARASHAS TETZAVEH 30/V10

' Y ^"^ ^^^^^ make an Altar on which to bring incense up in smoke, of acacia wood shall you
The make it. ^ Its length a cubit; and its width a cubit — it shall be square — and its height two
Incense cubits; from it shall its horns be. ^ You shall cover It with pure gold, its roof and its walls all
around, and its horns, and you shall make for it a gold crown, all around. ^ You shall make for
it two gold rings under its crown on its two corners, you shall make on its two sides; and it shall
be for housings for staves, with which to carry it. ^ You shall make the staves of acacia wood
and cover them with gold. ^ You shall place it before the Partition that is by the Ark of the
Testimonial-tablets, in front of the Cover that is on the Testimonial-tablets, where I shall set My
meetings with you. ^ Upon it shall Aaron bring the spice incense up in smoke, every morning,
when he cleans the lamps he shall bring it up in smoke. ^ And when Aaron kindles the lamps
In the afternoon he shall bring it up in smoke, continual incense before HASHEM, for your
generations. ^ You shall not bring upon it alien incense, or an elevation-offering or meal-offering;
nor may you pour a libation upon it. '° Aaron shall bring atonement upon its horns once a year,
from the blood of the sin-offering of the atonements, once a year, shall he bring atonement upon
it for your generations; it is holy of holies to HASHEM.

• '' THE HAFTARAH FOR TETZAVEH APPEARS ON PAGE 1159.

When Parashas Zachor coincides with Tetzaveh, the regular Maftir and Haftarah are replaced
with the readings for Parashas Zachor: Maftir, page 1066 (25:17-19); Haftarah, page 1214.

previous chapter, the Tabernacle provided an appropriate
setting for God to rest His Presence upon Israel. However,
His p r o x i m i t y creates the danger that those w h o do not
honor His Presence are subject to the A t t r i b u t e of Justice,
which w o u l d not tolerate their infractions. Such was the case
of Nadab and A v i h u , who lost their lives when they b r o u g h t
an u n b i d d e n , a n d therefore f o r b i d d e n , offering (see/.eui'f/cus
10:1 and notes there.). Therefore, by means of this A l t a r and
the incense service, God provided a means to shelter the na-
t i o n f r o m such potential danger. W h e n offered in obedience
to God's c o m m a n d , incense has the unique property of be-
ing able to quench the fire of Divinely inflicted plague. Con-
sequently, once the agency of b r i n g i n g His Presence to the
nation was p r o v i d e d , God now gave Moses the means of pro-
tecting the people.
Sforno suggests t h a t the Incense A l t a r was different f r o m
the other parts of the Tabernacle. The Tabernacle structure
brought God's glory to the nation (25:8-9) and the sacrificial
offering created the " m e e t i n g place" of God and Israel
(29:43). Once the Tabernacle and its service brought His
Presence to Israel, the incense was the prescribed means to
welcome the King and show Him honor. Therefore, because
the Incense Altar was necessitated by the successful comple-
t i o n of the entire c o m p l e x , it is m e n t i o n e d at the very end.
1. n»uiy i^fi; — Of acacia ujood. Unlike the Copper Altar,
which was filled w i t h earth, even the roof of this A l t a r was of
w o o d coated w i t h g o l d . The fire of the incense was not b i g
e n o u g h to damage the g o l d or set the w o o d on fire {Sforno).
2.13BK1 — From it. The square protrusions at its corners are
to be m o l d e d f r o m the A l t a r itself, not attached to it.
6. in'N n n n a i — You shall place it. The section of the Taber-
nacle outside of the Holy of Holies was ten cubits wide and,
as indicated by this verse, the A l t a r was placed directly in
front of the A r k , a t t h e c e n t e r of the area's w i d t h . This part of
the b u i l d i n g was twenty cubits l o n g , and the A l t a r was
placed at the b e g i n n i n g of its inner half. Thus, the M e n o r a h
and t h e Table were closest to the Curtain, and t h e A l t a r was
midway between t h e m , but further to the east (Braisa
d'Meleches Haf4ishkan).
7 - 8 . A l t h o u g h these verses m e n t i o n A a r o n in c o n n e c t i o n
w i t h both the M e n o r a h and the Altar, neither service is lim-
ited to the Kohen Gadol. Perhaps he is singled o u t because
the Y o m f^ippur service, w h i c h is m e n t i o n e d in verse 10, had
to be p e r f o r m e d by the Kohen Gadol, or perhaps G o d
wanted A a r o n to be the first to kindle the M e n o r a h and b u r n
incense {Ramban).
•^^ iniD "j-'NaiM .DipiDS K"|7 — This Masoretic note means:
There are 101 verses in the S/dra/i, numerically correspond-
ing to the m n e m o n i c b-^.y^-n.
T h e Kohen Gadol is c o m p a r e d to the great angel "^KD""!?,
Michael, for the K o h e n Gadol is like the greatest angel in
God's service {R' David Feinstein.).

ilii!l|i|
 -N/ b nijfn nu7-iQ
^rvby^ NiypK^ i^CllS "layniK :iriK Tw,)}T\ D^uiu/ ''Yj/ nluj? nuj7)3 najn n%yi K -v^ai:- ^
:nn; ^ayrl I'lpw 'yij^ Njnpia n-ibp
'n; yaiip n^n? NnipNi na-jN Kri^K a inap D'nHKi n^-i;' y n n b r r i naKi iij-iK HKJN a
'anp) 1 :'n"")i2 nm Finn I'BN I'nini •nis) lirnK "linu nm iriK n^'EiYi tT-rt-ip wan i
'ni'?Iia n;i mjK n; 'a^ an^ nn;
T! Fi^ igyni MU-ip n;i i m p •linp a n p nnt IT 'b n^'toj/) T'nj-ip-riNii n'-np vri-v^
^Tni li2?y I'tinni 1 ninp ^i^p arjii •^m; "^v. int"? nnria i iv-rwum am nv?u "iriu;! T
nn;ii I'n-in ^y nnn'? vnVn n^ igyn
K-jipK'? 'fi'i ' n n p o ]nip by layn nnn"? n''Fi5'? h^^ni T'T.y ''p'b)i niyyn rny^y
n; naynin :]ina nn; 'jpn'? Njnnsb
linn; 'aorii fpt? 'yxT KjnnK
hv 'T Knp'na D-jij nn; irinii rKann iii/N; n^'-isn I^ID"? 'inx r\v\r\y\ anj nnx n'-SY),
by '1 Nniaa pigV Knnrjpi KJIIK
inn -fy n p ' n jaitj n Knnrjp
I'lppia n-ibf? )lrri< 'rilby npi?!!)! n-inp rripi? HQi^ ''l^V ''''yi?r'l =!^?^ tl"? "iJ^JiS >
N^'xia n; ninuijipK? naya igva
pnts rnpbiK?! n :(n3ipfJ2 N'O) mfw
n'i'^nai :nn.''Uf?! rrnin-n^ i5''P''n3 "li^i? ni^'aa n i^mn
njpp;: K^wpttj fa Kjr^ia n; Tipri niDj? n3Tpi?! n^g-ivn I'la nn?nTiN TnrjK
Kv-\ty Kjnpia n i u p (nnpj?: K"J)
'rtiby iippn K^D :iiai"n'? ;> oip
Knnini Kribyi I'N'igiJ fopia nnbp I'nnK ~i33) '.rbv n p n N'^ Tipii) nn?ni n^vi ^
jlriK naa'i< iViby iiapnip Kb Kapii
riKpn NOTQ Kritwa Kin 'nu'ip by
npK n n s a n nxun n'la mii/a nnK rrtip-'^y
'/ilby laa; Kfiit;? Kin Kniaa Kin D''ty"]i7-tyTp ni^'n^i'? V^y isg;' hjE^a
:;^ Dig Kin I'ttfiip Eiip lU'rinib
333 :mn''b'

ri'5 a . u j riK (j) :D'))D ICC wp i'bB[»l PIIIBDJ . m i o p l o p n (K)

THE GOLDEN MIZBE'ACH (ALTAR) 0B")n to rmfi )J5p o'fiinn ftjfj » li P'P W BJIBO roro J36 ,3J li
|fo .unwbJi n :(:3B 6))i') OJDS imi bv 'V .am i> r f c j to5'3)))
:n5 ')i;3i: I'PVii 'PC to ,V7J ')D 5» ipftJC 'pi ,mmP3 ,pi'it ptl ftio
:73b PBjpa n'pp p'3 . n n a b n ' n a b .-Plfip PIB3BP DCCB .nini
«ab i"p ,DTOJ ifj jisJb inftp i«3» i t n ipftp f>w . n a i a n 'jsb (i)
lipp'^ .ia>Bina (1) :o pcnp pjttm to"i3) ppjn p f o 73)3 [mc . m a a r t
bj3 )3'P» P'Bl Pl'b3 1D-7BI; plb'PPP IC7B .SlVm bC ]'3'(3n 'ipj [ICb

ni - CROWN

Pl!
pp- n•'^:] - srAvts oippp pp ,pii)))3 pnTO6n pn) b3 pi ,("»b3 c"'5ib . n n i n np3i ips
:lP3Pi Pibpnb op'bTC3 .niVsnai (n) :Bpb75 |icb ftoc .BWEP 13 '6JC
:(:i Pipnp) o'^iw 1'3 TBpn pipi P'IPC TCpp D^p ,01' b33 .nJTupi
lbi3 .P37> bB P i » p Die . m i m o p :PI P3m bp .vhs •tisn >6 (D)
PPJP1 ,<)ipi PPP3 be pbis .PP3K1 nbiB 6bi .nnjni rrbiyi:«» pp lb pni
ftiB .DniD3P 0V3 .mwa n n x :D'P7 pr> .]-\nK l a a i (i) :Dpb be 6'P
, \ /
nNOrr :(P':tp fnp'i) I'bp •)D3i 'P '3Pb •)if> P3r»n bft W'l PIP 'ipfi3 'foc
I'ppi P7p» Pfipip bp o'lBPBP D'-iiD3P Dv bc TBCi IP OP . a n a a n
• • • • • • • ' - ^
n713Pb 6bl 73b3 ibbp Dn37b C7ipB PSIPP .D'Wlp Iflp :(:3 P1P13H
:P7p6

^imffl!|iip^^
485/SHEMOS/EXODUS 30/11-16

PARASHAS KI SISA
The "I-HASHEM spoke to Moses, saying: ^^ "When you take a census of the Children of Israel
Census according to their numbers, every man shall give HASHEM an atonement for his soul when
The Three counting them, so that there will not be a plague among them when counting them. ^^ This shall
Terumos ^f^^y gi^jQ — everyone who passes through the census — a half shekel of the sacred shekel, the
shekel is twenty geras, half a shekel as a portion to HASHEM. ^^ Everyone who passes through
the census, from twenty years of age and up, shall give the portion of HASHEM. ^^ The wealthy
shall not increase and the destitute shall not decrease from half a shekel — to give the portion
of HASHEM, to atone for your souls. ^^ You shall take the silver of the atonements from the
Children of Israel and give it for the work of the Tent of Meeting; and It shall be a remembrance
before HASHEM for the Children of Israel, to atone for your souls."
mission of Israel is dependent on the unity of the whole (/?' The annual half shekel gift to pay for the communal
Hirsch). offerings were collected during the month of Adar, so that
The verses also speak in terms of atonement that is the funds wouid be ready in time for the month of Nissan.
achieved by the participation in this half shekel assessment. Consequently, this chapter was read in synagogues the
There is great power in the unity of a nation striving toward Sabbath before Rosh Chodesh Adar, a practice that is still
a common goal. When everyone joins in a constructive followed in commemoration of the Torah's commandment
cause, the spiritual merits of all the individuals become to participate in the offerings. In further commemoration of
merged, as it were, so that not only their funds, but their this commandment, on Purim, which falls in Adar, it is
personal attainments come together to assist one another customary to contribute half of one's host country's stan-
[see Auos 2:2]. A solitary human being can seldom survive dard coin to a communal charity, as an expression of the
Divine scrutiny; what person is free of sins and shortcom- concept that everyone has an equal responsibility to
ings? But when a nation becomes one, it ascends to a participate in meeting the community's needs.
higher plane, because all its individual members merge 1 2 . nn'K Tppa — When counting them. This phrase is
their virtues with one another. As a result, the national repeated twice in the verse, to teach that this manner of
collective is judged far more benevolently. [Kuzari explains counting was decreed not only for Moses' census, but that it
that this is also why it so important to pray with a quorum, is forbidden for all time to make a head-count of Jews (Or
rather than individually.] This is why the Shunamite woman HaChaim). King David erred in this regard, thinking that
(// Kings 4:13) who displayed extraordinary kindness to the this passage applied only to Moses' time (Berachos 62b). He
prophet Elisha refused his offer to pray for her or intercede violated this prohibition by ordering a regular head-count, a
with the authorities on her behalf. She explained that if she sin for which the nation was struck by a plague {II Samuel
were singled out, she would be judged more strictly in the 24:1-15), and for which he repented (/C/jron/c/es 21:8) when
heavenly scales, especially since, as the Zohar teaches, that he realized his error (Ramban). Another interpretation of
incident took place on Rosh Hashanah, the Day of Judg- David's sin is that it is inconceivable that so great a scholar
ment {R' Bachya). could have erred in the interpretation of a Scriptural
«*^ The three terumos. passage. He did indeed use coins or some other method to
The word terumah, or portion, is mentioned three times avoid a direct count, but he was punished because he did
in the passage (vs. 13,14,15), from which the Sages derive not have a compelling reason to conduct any sort of census,
that there were three separate gifts of silver {Yeiushalmi and therefore he should not have conducted it, no matter
Shekalim 1:1, Megillah 29b). Two of them were required gifts what the method (Ramban, Nwnbers 1:3).
of a half shekel each, and the third was a voluntary
contribution of any amount of silver. The two compulsory 1 3 . uri' m — This shall they give. God showed Moses a coin
gifts were an annual contribution to cover the cost of all of fire and said to him, "Like this shall they give"
communal Temple offerings, and a one-time contribution (Tanchurna; Rashi). The commentators find homiletic in-
of silver for the sockets upon which the walls of the sights in this Midrash. Among them are:
Tabernacle rested (26:19). The voluntary gift was part of the — God showed Moses that money is like fire. Both can be
general contributions for the construction of the Tabernacle either beneficial or destructive, depending on how they are
and its utensils (Rashi). used (Noam Elimelech).
— If one seeks atonement through giving funds for charity,
The compulsory gifts are further illustrations of the
the good deed should be done with fire and enthusiasm (R'
theme discussed above: Everyone, whatever his social or
Mendel of Kotzk).
economic status, had to be an equal partner in the
Tabernacle that existed to bring together God and His hprsry n'ynn — A half shekel. The shekel was a specific
people, and in the offerings that represented the nation in weight of silver that Moses instituted as the standard
achieving that paramount goal {R' Hirsch). coinage. The verse goes on to specify that a full shekel
 oibpjix Kurn 'n nu;"i3

13 ;; nig nsjaa ij3i3 in? ii3i;i'i Tfjaa nin^b lu/s? l a a U/^'K lin]) annj??'? '^KIV''
13 Knta ling -"n? K^I ilnri; 'iipri -b-B ijn'' I HT ;DriK nps3 qi3 nn:i rr-ni-K'"?! nn'K
T ; • ;v IT IJ : • lvi.v yv T JV : .- AT

Kio"]ip 's?"??? NVVP rnj'?s J<;5;3>P wiiPn "jpu/n '7j7\yn rr-Yrj)? n^ip^n-'^v hnvn
KVVP nij'js Nv"?? I'Vn TIPS?
Vi) :r\)n''b nnnri "^pE/n rr-ynp '^i'C/n nni Q''1W
]ni K^v^i l'?!?* T'loy nan Njjjan n n n n iri'' n^yioi mw nnt^/y lan anpsn-'^j^Siyn
^JD; K^ Triy^ 10 :;; ti-jj; Nrmtfn^is
inn'? K^bp nu'?3t? nyi;: N^ iapn"]i
by K-jsa'j ;; Dig Kniio'igK n;
:nD''nt7E)r'73; nsD^ nirr' nm-iiji-n^ nip/' "jj^ign
Knis3 C1P3 n; aDnira ipa'pi??! in'K nnii 'jKnSy'] •'p hm Dnssn 193'nis: nnp^i
]n'?3 'jy nn; irini VK-IIO' ' B m
'7K"!to': ipV 'ri'i Kjjpi lau/n J.. . . I T . . ,.. T : • -• : • T T : A " V J V - -:

1B3 ,13CBD PBIPB fl'O P'PiCPl .D'fo OP PPS3b P133PppC D3'P1CD3 to
bib P3 PIC oj3 T PP'P tti ,03:P!) ibpJ) Pcn3i ()P3 PBIPP D'PB ip PB63C
.-am bnN m i a s bv iniK n n i i (ID) :(:3 o'bpc) 13b i3i3i; PB vb eft
DP3 0333C '3B» bjBP PCBB Ppfl pCBP P3'73 pbDn3 OPBPb lH3i3C PTOb
P'bB3 bn P3'3PP jttb bCB .(Pb;3b OH DBP pfl 'p ^13'1 PBfot 1B3 ,PDJB
npi3 PB3 B71 >3fc pf) P3B IBB PCp33 PBlPb lb Pnft pODCBl ,')37 P3 bD3C
PlBftp 61P PIP !'3»PC PBlb p'fll .(13 flBlP3P) I'bB P3'3P fi'OC B'llpb ,0P3
OpiP pCBPl ,(fcf) P37n3) '3t;p CIPb 7pf)3 13 PBft3 'PPC ,D'71pDP CB1P3
jbob) 'ui D'pp cipb into jicfno CIPP OI'3 PBfoc ,pcfnp ppb info
ppbb (JOPP PP3 PfiB 'P'l PBfoC ,lbC D'bpCB D'37f)P 1CB3 PtP P3BPB1 .(3:B
B3e3 D'P1B3P Dl' PPf) p373 pbpP3 7pfl ,1'P D'3CC PlPb f)5 .(t3:pb DB 'Ul
I'P DP'3P3C ICPfi '31 p"6l .pCBP OplPCB P"f)3 P"3C P3C3 Ipfll ,P31C6P
PI3f)3 P7BP '71p9 C1P33 'PPC ,'31 PlftO 'Pl O'pbfi '31 ^bfl Plfe 'l D'lC bfiPP'
PCbCl <)bf) PlftB CC D'7ipsp bP I'P'l ,13 PBft3 13 ^ft 0'7ipDP CB1P31 p
I'P WC b"b\ ,1'P D'3C 'PM ftPl .(lB:fl P37B3) O'CBPl Plte CBP! O'pbf)
bjft ,P37b P31CP .'3 '33 1CB3 D"3e3113B3 ftbC P3C P"' '33 pCflPP 1'313 P13B
pfl'b'bC 'Pb .D'3l: 'PC I'B D'PSB P6'5' pSBb bsfl ,13n3 Ppf) P3C3 0'C36P B13C
531Cfn3 pCBP P3331 ,(:3) P3CP CflP '0B3 13'3t:C 1B3 ,1P'3B p31B D'PjB
P13C l'3Bb |"13B D'CSftP P13C b3fl .IP'33 7nfo P3C 3C7PP3I: P")C3 OplBl
'PCP3 P'O jlCflPP |'3BP ,PP6 P3C3 0'3'3BP '3C lttB3 ,'PCPB fb'PPBP DblD
'3CP1 ,PC»P bB 1113531 DPb Plbpb bflPPb OlpBP 05PP3C ,D'P1S3P 01' Ppflb
:13 1CB3C D'37fl0 p .nSlB bnx m n y bs HV-.b P3P P37B3) T'fo 7pf)3
OP PBP PB7b 03'3B D13P b3pb pSPPCP ,1B131P3 ,pb3p pcb .KM)T\ 13 (31)
B7P1 D'bpCP pfi P3BP1 ,bpCB P'bPB 7pf> b3 13P' fibfl ,pbub3b D3BP )b
1B3 ,DP'bB fo P37P1 BPB ]'» 13 pblC r3BPC .t|JJ nna nim K'PI :03'3B
efl be B3PB I'BP lb obi:: .1301 m (>l) :('-fl:73 3 bftlBO 717 '»'3 13'5BC
•pi .nnipan bv nawn :(P fiBiPsp) BP' PIP ib PB/II bpcp P'SPB pbpcoi
ftpp'l) P3CP PPP P13B' PCfl b3 pi ,PI ppf) PI 1'3B3P pfl pT3BB |'31BP
'jpwa bpvm n'xnn :(J':jb P'BP'I P31» 'T bs ifiip B3P13BP pi ,(3b:i3
pPlBflP O'bpC p33 ,C7pP 'bpC 13 blpCb lb 'P35pC bpCP bpt;B3 .WnpH
I'CSB .bpion r n j a'-aiv w i p ,p-3:i3 6pp'i) Piipfi P7CI I'PPB BCPS3
f|D3 ppufib lb pippcpb fi3' ,bfiiBC3 pl ,PBB pcb . m ) :f)ip PBP ib CTO
nipi ,D'iii '7 bpcPC .obCP .bj>vr\ n i j a n w y :(ib:3 b bfiiBB opb P33i
,1P3 PBB CCb IPlbBPl PlPC I'bB IS'PIOI lfl3 6bfl ,B1BB CBP IpbpPB
miB nnwB pn Oi) ^•'!^b r t a n n 13P' lb 'pppfic PIP bpvn ni^jnni
(ID) ;D'C3fl bb33 P3B31 fl35b flSl' D'PCB pB DIPD I'fip jfjP 17»b .Pl^ynl
'Bb .OP'PICBS bB PB3b ,fl"7 .1'3BP 'T bB 1B33P flbC .nplriOTSl bv nspb
,D'37f> PBIPP ppft .O'BBB '3 'p PBIPP ]63 3P33C .PIBIIP 'j l6p Dpb IBPC
pflBb pbBl bpCP P'SPB 7pf)l 7nfl bP PP3C ptBP P3733 lb'PPPC3 lf)3BC
,D'37flP 1CB3 pBl ,(P3:pb jbob) P33 P6B P7BP '71pB (JOPl PBfl3C ,P33B
|63Bt; I'3B '"B fl'P <|f! P'3CP1 .(13 plOS DC) 'l31 1PPP P3P PflB 'P'l 'flSC
'3CP C7Pb 7n63 D'7ipPP CBIP pbPB3 P1B6D 1'3BP ftlP ,pCBS OpiPCB
PP3Pp pB PPpb pl bpCB P'bpn 7Pf) b3 13P31 ,(f):f) 137B3) P'iCP B3C3
P93b PBfl3 BBIPP PPlft bBl .D'TCBl 0"3B DP3 IICIBI ,a3Cl P3C h bc P135

PARASHAS Kl SISA
1 1 - 1 6 . The c e n s u s . The Torah teaches that it is forbidden meaning of the commandment in verse 12; When you
to count Jews in the ordinary manner, and that when it is elevate the heads of the Children of Israel. .. [Baua Basra
necessary to conduct a census, it should be done by having 10b, Pesikla Zutresa), implying that the function of these
the people contribute items, which would then be counted. contributions was not only to facilitate a census and to
In the case of the census in the Wilderness, the people, provide for the Tabernacle, but to raise the level of the
rich and poor alike, were called upon to contribute half a contributors.
shekel each, for the construction and upkeep of the The equal participation of all the people symbolizes
Tabernacle [see below]. The status of Israel is elevated by its that all Jews must share in achieving the national goals,
contributions to charitable causes, and this is why they were that everyone should pass through the cervsus (v. 14) by
counted by having the entire nation join in contributing to a giving up his selfish, personal interests for the sake of the
sacred cause. This concept is indicated by the literal nation. One who does so gains infinite benefit, because the

•i)ji||||||ij|||i||i|liji{liii|^^
487/SHEMOS/EXODUS PARASHAS Kl SISA 30/17-27

TheLauer ^'' HASHEM spoke to Moses, saying: ^^ "You shall make a copper Lauer and its base of
copper, for washing; place it between the Tent of Meeting and the Altar, and put water there.
^^ From it, Aaron and his sons shall wash their hands together with their feet, ^o Whenever they
•: come to the Tent of Meeting, they shall wash with water and not die, or when they approach
the Altar to serve, to raise up in smoke a fire-offering to HASHEM. 2' They shall wash their hands
and feet and not die. It shall be for them an eternal decree, for him and his offspring for their
generations."
Anointment ^^ HASHEM spoke to Moses, saying: ^3 "Now you, take for yourself choice spices: five hundred
^'' shekel- weights of pure myrrh; fragrant cinnamon, half of which shall be two hundred fifty; two
hundred fifty of fragrant cane; 2" five hundred of cassia — in the sacred shekel-weight, and a
hin of olive oil. ^^ Of it you shall make oil of sacred anointment, a blended compound, the
handiwork of a perfumer; it shall remain oil of sacred anointment. ^^ With it you shall anoint the
Tent of Meeting and the Ark of Testimonial-tablets; ^^ the Table and all its utensils, the Menorah
The Laver [Kiyor] is not mentioned with the other utensils by Moses was the only anointment oil ever used, and its
in the previous chapters because its function was different whereabouts will be revealed again with the coming of Mes-
from theirs. The other parts and vessels caused the Divine siah. It is forbidden to manufacture an exact duplicate of
Presence to rest on the Tabernacle, whereas the Laver this oil or to use either the original or a copy for one's oWn
served to prepare the Kohanim to carry out their mission purposes (v. 33), for it would be a desecration of God's will,
{Sforno). as if this formulation could be used with impunity by any-
one at will (/?' Hirsch).
19. arri^A"i"nKi — Together with their feet. The conjunc-
It should be noted that the exact translation of all the
tion n^) indicates that the hands and feet must be washed
spices in this and the next passages is not definitely
at the same time {Or HaChaim). Consequently, the
known.
Kohen places his right hand on his right foot and washes
them, and then follows the same procedure with his left 2 3 . ^^~n|7 nriNi — f^ow you, take for yourself. Of all the arti-
hand and foot {Rashi from Zeuachim 19b). This symbolizes facts of the Tabernacle, only regarding the anointment oil
the idea that the proper service of God requires that all of does Qod tell Moses, "Now you." This indicates that, al-
man's faculties be directed toward the same goal. Thus, though spices are listed among those that were to be con-
the highest part of the body — i.e., the hands, because tributed for the Tabernacle (25:6), Moses himself was to
they can be raised upward — and the lowest part of the contribute and mix those that were needed for the anoint-
body, the feet, must be sanctified equally and simulta- ment oil (Or HaChaim).
neously.
irrynn — Half of which. The total amount of fragrant
2 0 . inn; Kb) — And not die. The Torah does not say directly cinnamon was five hundred shekel-weights, but it was
that transgressors ujill die, because that would imply that to be weighed in two separate portions, each of which
the death would take place immediately. This is not the was to be 250 shekels. The next item in this verse,
case, however, because a heavenly death penalty is weighed however, was 250 in total. It was a Scriptural decree that
in God's scales and it is He Who decides whether and when only this spice be weighed this way (Rashi from Kereisos
to impose it or defer it. A human court, however, is totally 5a).
different. Where the Torah requires that it administer a pun-
ishment, it has no discretion to delay or commute (Gur 2 4 . pn — Hin. A hin is at minimum just under a gallon. Ac-
Aryeh). cording to some opinions, it is almost two gallons.
2 2 - 3 3 . nrtt^art \np I Anointment oil. Moses was com- 2 5 . Wi)7-nnWn fi^tff — OH of sacred anointment. The word
manded to compound a mixture of oil and spices that would ^ifyp is used to denote two concepts; (a) Separation. Thus,
be used to anoint and consecrate all the vessels of the God is called holy in the sense that He is so superior to all
Tabernacle, and also Aaron and his sons, for their tasks. In else that He is totally separated from them. This concept is
the future, this same oil would be used to anoint the kings symbolized by the olive oil, for it does not mix with other
of the Davidic dynasty and Kohanim Gedolim, until the liquids. At the other end of the spectrum, a prostitute is
waning days of the First Temple. called a kedeishah because she is removed from the
The manufacture of the anointment oil was unique concept of human decency, (b) The term \if'p also implies
among the needs of the Tabernacle, in that it had to be the positive idea of total devotion to a higher purpose. The
made by Moses himself {Or HaChaim). Since its function anointment process combined both of these ideas: The
was to achieve a high degree of dedication to God's will, it is Kohanim and the Tabernacle were withdrawn from mun-
understandable that the oil should be made by Moses, the dane existence and dedicated to the service of God {R
instrument of that will. Indeed, this first supply of oil made Hirsch).
 'lb nwn '3 rwa niMUr "lao / 486

1351 nti/n? 11^3 n''E7Vl nnKi" niyn-'?!^ rwjv -orv}

itfnp'? NEJnj np'P5i Ktonn N"!1'3
Kngnn pgi Kjpf jaii/g pa nn; irin] n i m n T-m nvin '7nK-T'3 \T\K v\ny\ r\^n-h rw'm
- • • : • - I J" " V t i l " jT - I T : rtT : T : v L :
'ril33i i^rjK inff^g'io' IN;5 i s n ipni
lin'pyins = iiin'^p n;] i i m ? n; am nnni-riN: I^HJ? r^ni inriK lYnn) :D^>3 nHiy rinji
ab] n'-n-iyqii nj/in ^PIK-'PN DK33 :an''^n-nKi
KiyaiffV Kng^n'p i^na-ipipn IN
]iiu'ipiK3 :;; D-jij NMli? KjjpN'? nt^N "Tiypn^ nit?'? '^5T'3^•'7^< nmri IK inn^
nn^ nn^ni inn^ K"?) nni^ni nrj''"!^ lynni •x^y.h
:llnm'? 'ninnbi n^ nby D;f;

^ijnn K p i N-j'a Kton I'npia ^^

•jgna Finw'pB nip? IKI3|?I nxa tynq
irr-YDP Dc/3"in^pi nikn u/pn hiTi-in tyKn
^gnn Knj/'irpina ifiypni \riiva
Km nwipi Kcinip ''i''?pa nm lonn
ma-) nitJO nn; naynina -.Km N^ip
iriK nwv) :T'n nn i)3iy) K/ij^n "^j^ty? niKKi E;nn
nte^ UHpia naiv npaip dps Kitf-jip inu/ rij^n nti/j/p nnp.-iip npn tt'ip-nni?;)? ipty
n; ng 'airiiu :'n' Kiyiip nia")
;NnnuPl KjnN n;i Nmi ptua
nx) nj/in '^riKTiN; ia gtiK'm :n;;.ri;! iy"i|7"nnK7n
Knnm rr-i ^nlm ^a m Ki\TB m a ni'^ipriTii^i i4?"'7|)-n^i in'ptyrj-ni^;) tnnyn iinx
'"pp
P'iPB .n'liNMi n<«;nn ini:;nn :3TOP p ,DP3 jusp imb piio pb ,IB3 ,1»»PP3 .1J31 :D'D DP'D3 O'P'PBP D'77 pbl Pbn) 717 )'B3 .ni>3 (m)
p»b 3"6 - i m IB iiB'P i»p Pi6» p»n ib3 tt»> .o'pfmi o'pnp finp ipfop P3ro .n3iarT 1131 ni'sp br 3Dro .n:;m^ :pi'3b ]pipB 3C!» .P'D'B31
f bpip ]'fip ,PlBn3n '313 P13ipb ,I'6ipb *'3nb fl'P 31P3P PID ,|'f))n 13 IBfo 7B1B1 6BBP •\\W1 PVPP P'Pl .7B1B bpft pCB PPD 'JPb fllPP 13 31R3P ,OblBP
js'fjp D'jp P'P 'Db .DP3 be pjp .nuin njpi :(.5) P » ' P 3 3 P'DP pi .1'B3 I'B P3ro P6I PBflJP DIPB ,D"P)3 bb3 p'DDB 15'f)l pPBPl P3IBP I'3P Tl6 7153
DC .mpi (13) :ibi3 bpPB -p .D'nNni niwnn :DP3 iBib pJio 0P3 bp |'6l 7B1B bpf) '5Sb P3ro [,PBlb3] ,(B3:B |bpb) 7B1B bpft [PPB DPS DC pilBP
ipbP)i .pib 3"' .I'n :(:i pipn3 ;r:3 pnpDB) OB'bp 0'B3n jipbsi ,3PB piip :(.B)) 0'P3t3 P'lJC p .OmP 'Sb3 flBDp 1105 ,75'3 f)P ,7B1B bpf) ')Db Pl'3
liDb fibpi miD' '-> lb ->nb .j'ipBn pfi ipbp 13 im/b ybt) h .bfnp' 'BJP 13 i)')C pi .I'bjpi I'T p7pB P'P ppf) P33 . n n i ^ n tiNi a n n ' nx (ui)
DO>bB (('iP 3"Df)l ,|BPP pfl lBb3' ttP D'B3 DlfnP flb6 .pp'D B'6 ]npBP P6 17'1 P'JB'P ibjP '3J bB D')»'P IT P'JB ,0'bni D'T P17p 7)'3 ,(:B') D'P3t3
(n3) :(:f!' p n i p ;.p Pipn3) ppBP bBB jBPb iPDpi .pnp pbpp 7B JBPP TPppb .IBin 'jriK ^K aK133 (3) :IP7pCT P'bf))5CP ibiP '3J bs P'bfWCP
IBS flip 'PPl .PbBBb ftlPP ,n'51B DBBPl ,fllP 131 DC PplP . n n p l B HpT D'3313 P713B 'TBPl P'CBP p3 ID D7B Plipb l6 ,PlPp D'3PBP |'31 P'PPP
1031 (ip:fo D'BP') D'P B]n 1B3 B'6i .(p:jb jbpb) BJT (3:n D'TPP TP) ppp ppfi if)b bb3Bi ,pibbp PPBfu ppippp ,ipiB' ibPT fib Dfb ftp .inini )fhi :(DP)
PDlp PIP 7B n'3P3 SIIBBP P37 b31 .PPBb DDBPC (P:3B DP) y)bv BplP N'PI ( N 3 ) niP3 6Sf) 7B1B bpf) pf)'3 if)3 j'ftp ,|ii'PP .n3inn bx :IP BBIP
PDBifi '"B 'IPBP ppp .nnpnn n p i rpppPB 'np DBB if) P'p if) PI» PJlpftlP PP'BPP .D'bjPl D'T ppi P'f)l P3IB3 PBC)5P bB PP'B 3"Pb . m n '
b3.13 nnwai (13) :'5373 pifip DP .npi rrBsin :ipi3nBpi fi"Dl P3nBP .aw3 fajpi :D'31PP . W K I n'nPB (J3) :b3'0b p » » bB 6bf) BBBP ftb
:(:p PiP'iP) ID i'»3 |pp o'pbn bci5 pp ,[n'5i' <i"p f)"D] '"3 I'B3 PIP'PBP f)blb P'ftp P'l ,DBP1 31P P'P 13 C'l 31P 61DP P' ,f)lP JB PP'bp irojpPC 'Bb

consisted of twenty gerah. A gerah was a coin ttiat, in
Talmudic Aramaic, was l^nown as a ma'ah (Onkelos). In
contemporary weights, Chazon Ish (Yoreh De'ah 182:19)
calculates a sliekel of the Torah as 16 grams, or .51 troy
ounces, of pure silver. This follows the halachically ac-
cepted view of Rambam and the Geonim. According to
Rashi and Ramban, however, the shekel of the Torah is
13.33 grams, or .43 troy ounces (Sheurin shel Torah). It
should be noted, however, that in the time of the Second
Temple, the silver content of the shekel was increased to 24
gerah [see Appendix 1 to ArtScroll Mishnah Shekalim\.
Many commentators interpret homiletically that the
requirement of half a coin alludes to the concept that no
Jew is complete unless he joins with others; as long as we
are in isolation, each of us is only "half" of our full potential.
1 7 - 2 1 . P l ' 3 / T h e Laver. In the Courtyard of the Tabernacle
stood a large, copper water-filled utensil from which the
Kohanim were required to wash their hands and feet before
performing the service. It was like a cauldron or basin that
was set upon a copper base, and it had two spouts at the
bottom, through which the water would flow (Rashi).
The purpose of this washing was for sanctity, rather than
cleanliness; indeed, Onkelos renders the word n^np'? —
literally for mashing (v. 18) — as twnp'?, for sanctification.
The hands and feet represent the upper and lower extremi-
ties of the human body, and by sanctifying them, the
servants of God symbolize their total devotion to the service
they are about to perform. For the same reason, the Sages
instituted that Jews should wash their hands before prayer
{Ramban).

Iflijniijfimfiiiijiiiini!!!!
 489 / SHEMOS/EXODUS PARASHAS Kl SISA 30/28 — 31/3

and its utensils, and the Incense Altar; ^^ the Elevation-offering Altar and all its utensils; and the
Lauer and its base. ^' You shall sanctify them and they shall remain holy of holies; whatever
touches them shall become holy.
^° "You shall anoint Aaron and his sons and sanctify them to minister to Me.
'' "You shall speak to the Children of Israel, saying: 'This shall remain for Me oil of sacred
anointment for your generations. ^^ It shall not be smeared on human flesh and you shall not
duplicate it in its formulation; it is holy, it shall remain holy for you. ^^ Anyone who shall
compound its like or who shall put it upon an alien shall be cut off from his people.
Incense ^' HASHEM said to Moses: "Take for yourself spices — stacte, onycha and galbanum —
spices and pure frankincense: these shall all be of equal weight. ^^ You shall make it into a
spice-compound, the handiwork of a perfumer, thoroughly mixed, pure and holy. ^ You shall
grind some of it finely and place some of it before the Testimonial-tablets in the Tent of Meeting,
where I shall designate a time to meet you; it shall remain holy of holies to you. ^' The incense
that you shall make — In its proportion you shall not make for yourselues; It shall remain holy
to you, for HASHEM. '' Whoever makes its like to smell it shall be cut off from his people."

31 ' I—[ ASHfiM spoke to Moses, saying:' "See, I have called by a name, Bezalel son of Uri, son of
Hur, of the tribe of Judah. ^ I have filled him with a Godly spirit, with
vessels used for the preparation of a meal-offering — the nity in its prayers (Rashi). Thus, the incense expresses the
substance gets the status of sacrificial holiness. However, if idea of Jewish unity, that everyone — the righteous and the
an object is not eligible for holiness — for example, pebbles sinner — has a share in the service of God.
were placed in the vessels of a meal-offering — they would 3 6 . iTiSJn fish — Before the Testimonial-tablets. The incense
not become holy (Rashi). was to be burned twice daily on the Inner Altar of the Taber-
3 1 . •>h . . . Wj^Tintyn I'oa) — For Me oil of sacred anoint- nacle, directly in front of the chamber that housed the Ark.
menl. Rather than saying that the oil would be in the custody The Tabernacle was known as the Tent of Meeting, because
of the Kohanim, the verse stresses that the oil is God's — for it was designated as the place where God "met" with Moses
Me — because the oil is being preserved by Him to anoint (Rashi). Alternatively, the verse also alludes to the Yom Kip-
the king Messiah, when he arrives. The next two verses pro- pur service, during which the Kohen Gadol would bring in-

r hibit the use of the anointment oil on people other than Ko-
hanim and kings whose anointment is required by the Torah
(Ramban).
'b m ^^}^^'> — This shall remain for Me, i.e., Moses' oil will re-
main intact forever, so that no other oil need ever be made
{Rashi; Sforno).
3 2 - 3 3 . These two verses contain several prohibitions and
punishments. It is forbidden under pain of kareis, or spiritual
excision, for anyone to use Moses' oil on himself or
anyone else. It is also forbidden even to make an exact
replica of Moses' formula, and one who does so is liable to
kareis. The latter prohibition applies only to its manufac-
ture; once it has been made, however, it is not forbidden to
use it. Furthermore, it is permitted to use the same spices in
different proportions than those given in this passage
(Rashi).
3 4 - 3 8 . nyo'p I Incense. The Sages derive exegetically that
there were eleven ingredients in the incense. It was offered
twice a day, morning and afternoon, on the Golden Altar,
inside the Tabernacle. The fragrance of the incense repre-
sented Israel's responsibility and desire to serve God in a
manner pleasing to Him. One of the spices listed here, gal-
banum, had a foul aroma, from which the Sages (Kereisos
6b) derive that sinners should be included with the commu-
cense directly into the Holy of Holies, in front of the Ark
(Ramban).
31.
1-11. The designation of Bezalel. The instructions for the
construction of the Tabernacle having been given, God now
designated Bezalel, who was only thirteen years old at this
time (Sanhedrin 69b), to supervise the construction. That he
could have mastered the wide array of crafts needed to build
the Tabernacle was remarkable, if not miraculous, for the
backbreaking labor to which Israel had been subjected in
Egypt was hardly conducive to the development of such
skills. Moreover, Bezalel had a Godly spirit, wisdom, and In-
sight (v. 3). in designating him, God said. See, I have pro-
claimed, for the miracle of a future Bezalel had been "pro-
claimed" from the days of Adam (see Ramban, R' Bachya).
Thus, God showed Israel that He had not merely redeemed
them from slavery. He had endowed them with the capacity
to serve Him beyond their ordinary human potential. If they
showed their desire to do His will, He would respond by giv-
ing them the ability and the human resources to do so.
The Sages expounded that Bezalel knew the art of
combining the sacred letters with which heaven and
earth were created, and that he possessed a degree of wis-
dom similar to that with which God created the universe

Hiii!iii!|i;ii!i|iiiii
a / nb - na / b Kttrn '3 nivna rmsip "lao Mss

nitopi Kn3i)3 n;) Kmn n;i

^3 n;) Kn^j/i n a i n njinaiKjnpa
luiurn 0= :np'pa n;) K I I ' S n;i 'rmn
2n|?n bs K;<y"7ip wij? iln'i iinip; rja-nxi f-inN-nw :u;np' ana vA'an-^a niu/ip ^^
LTT V : I J - : I- V ; ixl: • v.-,- x - j- - T ^- -rlix

niyip iia'n'? 'p^niri b^Kntoi 'ja oyu'i -'7V ;n3''m"i'? -h, m n^r;!;: u/i]i'Tint£/)? int/ ibx'? ^^
ilian-i'? in-jij, m 'TT? Ki^lip m a i
iyi|7 inl33 itovn Kb \v\)'2xyhy\ •ip''^ K"? biK ^k'^
Kijiiip nnia i n a y n nb nninnai iri^ "iti7Ki in)33 nip.n^ ityjs tyiK. :nD^ n^ri;: i^^"!]? x^n >•.
DD3;i T -\3i ib :11a'? 'ii^ Kteiip Nin
'yrHffil 'ji^n 'jy nan iw ni Finpi nipK^i :T'!3yp nT.3J) nr'^j; wna n^
•q^ ap nuJnV ;^ "inKii^ :nByn nb'prii n^rni/i i qm ninp ^^""R nt?/to-'7is r\\rv
Kflia'pCJl K-J91B1 KSIPJ I'PPia
•pjjrina ^|jn)3 Nn'a-i Knjia'?! i^ppia
d p i fippia nnPjj nn; naynini- :'ni npnu/i :iz;Tp ninu n'^nn n p n ntovn np'n mtip !•,
:KtcC7ip igi anv? unpia naw
d-ji? nan inni p ^ n i Fiap plnK/ni* br\Ki^ 'iTiyn •'M'? naian nrinj) pin nanp
nn'ia iiats T Nmi lat^/n? Kn'nnp
ijlaV 'nri j'lwiip tjip lan T)^
n^nn •'•tt/ip lynl? niau/ 'h nyw "IWK ivin
jv : I- ».• TI»! •.•\J T AT J : J-T • vv -:

N^ nninia nayn T I'lppia nnofjiii

:;; d-ijj, ^i^ inn Ktwiip pa'? jngyn
na Kn-iK^ n n p i aay:n najni
nnn"? niip3 nte/v,!"~ityN; IC/^'K inini^ ^V rmn E;-;]? n'.
niuiD dji :;7 '?'''?iaiK innyn 'ynttJ'i nh
la '7K'?:Ya ditoa 'rfanT 'in a ;nn'n'?
;n-!inn Kuaif''? "iin la nm nw-13 '^K'py? nu/3 '•nNnp HKT n>p>cV rwyi-b^. ^
;^ d-jj? ]» nn nnv n'p^tiJKii u^ribij; nn inx N^QKI :n"iin^ npn'? "nn"l? >

(|-)ib W'5'133 bp' 6bp wTObb miopn ')»J)D 1'3 SIDPP afom .lft"i)bi ft"B)
:(:i DP) TOO )')») rn'p bfnp 'cpip nf) WDibpni wnvjiir mufts OTB
opnb lb nnft) |TO»D 6"' D'PDT nnb ]6P)) .nai niia^i :o'in(i .n>nD
mp iro pi3ib ,0'np .'a nn ,'i o)3bpi pbnpi i)p> .o'jp D'DD pmi> .'J'DP
111) Pjipbai a>3bna pipiai nia ,|a ibh .ft"' na ,a5i3bi .mpc na ,ib6
,pbi3pb a»n 7i3ap in6 nsi nbippap ,'n 'ia ompi TJJ Pbi3p ai>>ipi
pft ppp 13 ttft nppj «'fi a)'pip n'113 .6"' 'na ,propai aoibpai ocipa
TO' ifo D'nPDD 0 1 ) 3 * ib6 .nirr l a a ia :(.i op) afo ftapp aj3bb pisia
ajpbnai j-nobai 'nia i)')p pi ,at be ibppi) p at bp ibppnp ,bppi)3 bppn pip
mfi ,Tn' 'b fiiap ')'i>3 ani) 73 'bi .(DP) mn D'B3P D'BPP bppn ajipbai
ns' ap' ]pp'DP 3ii3'P ,3i!5n ,inmpp . r t m n (n'j) :a( i»p at a'a' info
bftptP') 'i'bsini Tnbn (a:f) aw) D'nbna I6T'1 ib annc '36 inifii .ai D13 ai
isana D7fo aj'PDa nfi O'l'asnpj ninipnp D'ua nft pppanp DP bu ,(0:13
ipsan ao' ao' pnub ain oifip 137 bpi ,D'na DB pisb ninnu D'5'3 <)P3
:a'a' P7pi ,a'a' niaui ,a'0' nbinn .trip 11:10 n^iinn ^isp 16 B3ifo
ftiac '»'55a n3rna bup ovi DV bppp m c p 6'a .'Ui n m n n n n j i (A)
IPlfib DD31p ')ft lb P3pf>P ni37 '7Bin bP .nUlff ill nj!1K 1WN :7151» baf)3
asPBP ttp .Tif? i? ninn w i p la'jnno p3»3 . n n u n n a (A) :Dipn
monb '7P ibpc aP)3Pn3 apf) apiB b36 .na n n n ' j (n'j) :'npb ttf>
:'?K'?sta P6 ,'pp/ibn niPBb .nwa 'Jinip (a) :(.a pip'13) nipib
,DPPi7p 6'n am .D'p7p P7p nvab DPC7pn 11 nn'pn .onK ntinpi (Da)
Mi'3 bonab t|i:a npnp pnp i3ipb DSPJPB P I P 'bpb 'ifina bp ,'ni Bjua bp
.pC7pc ph Dab '16-1 D'fip n37 b3fi .pbinb pMb mpj i5'6i ,DI' bippi as'bi
(ib:B5 b'Bb) P7p' nptnp BJBP bp 'fop iipn ,p3ro bifi an'bp aspn ft'a a'BPi
o"ifn bp c\b D"i6n O'ppp an ,D'P33 b"R ,'i6n B'ftp ps 'ifii i'3 '>f> Bnip
pi5 pfip 'pb ,'i3n ppb DjniPB D'pbni D'JPPI ppn pp'pn bp .cap D'PPI)
I'P'pn inp ,nin'p» nftpi .pbnj •]w aip ibnn 7D' p 'P .abnjb 6bft )Rn'pn
:n'i3B 'bp pp P'mft 'b ,(1:1 DinD) inpn' D'jnp P'pfni (3 piDB op) pnicn
m ,fc3b TPBb D»p ibipp -)nib B'PIPP nnb jfipn . n a < n n n ^ ixh)
,bBP' fib 'b .]"'7i' "jpp .10" sh (a^) :(:fi' pi'iia) 11a )'jib iD'np fi'npn'jp
:in)B aia |npa |n . - | D " nh mK nwa b» :«B:a D'-)37) lb 3B" IBnb inp
bppn3 lamp nnfi IPBP fib vjnnD DIPDJ .mraa lursjii xh inaannai
liPFW 'pb nbba pjnnD a3n ifi pnp Dfi bsfi .pp i>a PTO 'pb ibba p)nnp
fibfi 3"n BBB IDS pfi at be iP3ippn3 'ipsa <ifii .ipin pp pa P7n I'pbi
(p:a b'Bb) o';3ba nsippn rop ,p3pn jipb .inaannai :(.a nip'np) inpna
apn bp ipifin .UMM i n ' I W N I (J^I) :p-)ivip bp (tb piDP |bab) opjppnp ]pi
bBi .'ni fiia .noi ab) :(:i DP) pipbni asiap p i i B'fip ."11 bs :(.a niD'iP)
flip 'ntoii fi' nu t"Bb3i (.1 op) <)B3 'np <iBpa 'isn <\vx> rpt fibfi B'fip
jnipb 'np a)pna ppbpi ,pipip Taini pbn DP3 cnip .nbnm\ ia'p^'iB 'b
fi">3bj lb pnipi m in'np DPP .nja'jm :fi-»iBi Dibp)ft onpp laii .top)

2 9 . D'tc7-|p ttJ-ip I'm ~ And they shall remain holy of holies. means that if a sacred utensil is filled with a substance that
The degree of the vessels' holiness is such that, as the verse would normally be placed in that vessel as part of the Taber.
continues, whatever touches them becomes sanctified. This nacle procedure — such as oil or flour that were placed in

ItlfW
 ililllllii iiiiiiiiiiiiiiliilliliiiiiilii

PARASHAS Kl SISA 31 /4-15

Designation wisdom, insight, and knowledge, and with every craft;'' to weave designs, to work with gold,
ofBezalel SHUQ}-, and copper; ^ stone-cutting for setting, and wood-caruing — to perform every craft.
Oholiab ^ "^i^d I, behold,} have assigned with him Oholiab son ofAhisamach of the tribe of Dan, and
I have endowed the heart of every wise-hearted person with wisdom, and they shall make all
that I have commanded you: '' the Tent of Meeting, the Ark of the Testimonial-tablets and the
Cover that is upon it, and all the utensils of the Tent; ^ the Table and its utensils, the pure Menorah
and all its utensils, and the Incense Altar; ^ the Elevation-offering Altar and all Its utensils, the
Laver and lis base; ^° the knit vestments, the sacred vestments of Aaron the Kohen and the
vestments of his sons, to minister; ^' the anointment oil and the incense-spices of the Sanctuary.
Like everything that I have commanded you shall they make."
The '^ HASHEM said to Moses, saying: '" "Now you, speak to the Children of Israel, saying:
Sabbaih 'However, you must observe My Sabbaths, for it is a sign between Me and you for
your generations, to know that I am HASHEM, Who makes you holy. '^ Yon shall observe the
Sabbath, for it is holy to you; its desecrators shall be put to death, for whoever does work on
it, that soul shall be cat.off from among its people. '^ For six days work may be done and the
seventh day is a day of complete rest, it is sacred to tiASHEM; whoever does work

10. Titon 'isa — The knit vestments. According to Rashi, Ibn
Ezra, and Rastibam, these are the large cloths that were used
to cover the vessels of the Tabernacle while it was being
transported from place to place (see Numbers 4:8). Ramban
renders this term as vestments of uniqueness, referring to
the vestments of the Kohen Qadol, which the verse then
goes on to define as the vestments of Aaron, in tribute to
him and his successors. These vestments were singled out
because only one man in every generation was permitted to
wear them.
12-17. The Sabbath. Although the commandment of the
Sabbath was part of the Ten Commandments (20:8), it is
repeated here to caution the nation that the construction of
the Sanctuary does not override the Sabbath; Israel must
observe the Sabbath even while it is fashioning the resting
place of God's glory. This emphatically contradicts those
who claim that the laws of the Sabbath must be pliable
enough to be relaxed for "valid spiritual considerations."
/?' Bachya explains that "the Sabbath is the principle of
faith and it is equivalent to all of the commandments, for
through the commandment of the Sabbath one expresses
his belief in the creation of the world, that it was created in
six days and He rested on the seventh. The Sages expound
that Jerusalem was destroyed only because they desecrated
the Sabbath .. . and that if Israel would but observe two
Sabbaths, they would be redeemed immediately."
13. "^K — However. In the plain sense, the word however
means to say that despite its importance, the work of the
Tabernacle may not be done on the Sabbath (Rashi).
The Sages teach that the word "qK always indicates an
exception to the principle previously enunciated. In this
verse, it is a limitation on the rule of Sabbath observance,
indicating that there are times when it is required that labor
be performed. Instances of such exceptions are to save a life
and to perform a circumcision on the eighth day after birth
(Ramban). As a reason for the requirement to save a life on
the Sabbath even at the cost of violating it, the Sages argue
that it is better to transgress one Sabbath so that one may
live and observe many Sabbaths (Yoma 85b). Or HaChaim
reads this logic into our verse: However — this is the
exception to Sabbath observance — so that you shall ob-
serve My Sabbaths, in the plural.
irinau' — My SabbaLhs. In the simple sense, the plural refers
to all of the Sabbaths of the year. In the deeper sense, it
refers to the two aspects of the Sabbath: "liawi TIDT, Remem-
ber, which refers to the positive commandment to honor the
Sabbath; and Observe, which refers to the negative com-
mandment not to desecrate the day. These twin themes are
then developed. /( is a sign l:ietween Me and you in the
positive sense that Israel will honor the Sabbath, and You
shall observe the Sabbath and those who desecrate it are
liable to death (v. 14), in the negative sense of not desecrat-
ing it (Ramban).
14. nn-1331. . . nuT' nin — Slialt be put to death , . . shall be
cut off. These are two different, mutually exclusive penalties.
One who violates the Sabbath despite a warning from wit-
nesses that he is committing a capital offense is liable to the
death penalty imposed by the court. But one who does so
intentionally, without being warned or witnessed, is pun-
ished by God with kareis, i.e., his soul is cut off from the
nation (Ras/if)-
Sforno explains that this verse gives the reasons that the
Tabernacle may not be built on the Sabbath, To rest on it is
too important to justify such labor, for one who desecrates
the Sabbath is unworthy of having a Sanctuary for God's
Presence.
15. llnau* naW — A day of complete rest. It is not enough to
refrain only from halachically prohibited activities. One
must rest completely, so that he will be free for sacred
activities in honor of His Creator, It is because the Sabbath
is sacred to HASHEM that one who desecrates it is worthy of
the death penalty (Sforno).

ninifinupjijiiippnpiiijip
Piiii
TO-T / xh
Kwn 'a nipia
^331 y i n a i i3n'?5iD3i Knnaria

rmpN5in iKurnpi Nspagi Karji? 15K niy'nnni :nu7'nni cipgni nnjg nik/y^ n'^ti^np
NVN nn335i toa^ifJij^ Kau 131<; nan •'SKI :n3K'7n-^D3 n'\^vib yj? nu/nnni nKVn"?
NDsitf'p T o y n i j 33 3i<''?nN n; niav 3^31 ITnian'p '•^incfni^-ia laK'-^nK HK iriK mni
lT'3n? K3'? 'ip'SD ba K3'?31 ]~\-\ ::in''iy nu/K-ba nx iti/vi n m n Tim n'j-nnn-^B
TV 1 ;'iri3i39 '3 ^3 n; 113357^1 Kn)p3n
njl unnnp"? KjnK n;i N M I p a i n
:K33K'5 '313 ^73 m TIl^V '^ f<ri1?3
Kniaip n;i 'riun n;i Niina n;in
•n^l T''^3-nN;i inVwn-nN;! :'7rjKn •'^?"'73 nKi vb^
Kna3n n;i Knm Vj nn Kn'ST •.n-}Ui?n na^n HK) n''573-^3-nj<;) n'lnvin n'liipn
Kn^5?3 Nn33n n;i o ;K;npi3 m b ] ; !
:TO'P3 n;i K31'3 m m'lm '73 m
naa-nKi -ii;'5n-nj<i T'^3-'73TIKI nVyn natn-nifi
Kttf 3ip •'tou'? n;i Niwiato 'K/u'p n;i - -nit*;') in3n TnrjKVwipn •'nw-n^i nnt^n n.^? nx)
'mas •'tt'w'? n;i Karjg I'lns'?
n;i »<ni333 Kniun n;]K' IKJUBIU'? D^'Bon nntpiJ-nKi nniyjsn int; nki :in3'? T-n ^.^a
'3 ^733 KVJ-i^yh K;npi3 m P p
rnua'? ;' nnxi a^ :in3y^ inii??
'ytf-m': '33 ny 'j^n i^sir nn^n^ •'aa-'^N: 131 nnN) n'MN"? r[VJ"n-bi<. nin'' i)?Kn
i n p n 'V '3 N;3K; ' D I ' n; 033 nn^nS
li3'3'3i •'-)if<n i'3 N'n riN nK
Nin niK "•'3 nnwn •'n'n3E7-nK 'nK TiaN"? ^'^Knty
:iuiu3i3)p ;^ K315 n}<; V3n'? Il3n3^ :n3t^1j7)3 nin'' •3' ><; ''3 nyi'j n5''n-i-i'7 b^^jni ••^•'3
NT! my\p '38 Nn3iy n; i n p n i i -
h4'?nip 03^ Kin E*i|7 •'3 naii/n-nifi; bi;i-in\i7i
NCJIK •'?fli"?''1 K3'3V n3 33Vn '73 1 iy?3n nnia?) niK'jjp h3 ntyyn-'^s •'3 nhv nin

33j7n' ]'ipp Knium :nny lap wnii

nipi n3KV)p nfe/v,! o'''?:; nt^w ;n''Bj7 angn Kinn
ngK^p nto''vn-'73 np''^ K/ii? iinst^ nsw •'y''3\^n
Nri3ay 33yH ^3 ;; 0315^ Kiu^ip

be Dmp3 <mfi pcb ftiPC 115* 'jfii .tnpm ]vm ib I'di .ftcmc 'P3b
D'3p3 D-'ICD ,pp))3 O'jnft V3P 0 DP 1331) bC Ompi (p:I3 b'lsb) O'fibp
pippa iiiib .U!-\fh n'Mon m m p tiNi (n'l :("Bb3 j"'75b ,0'3p:
TPipDPC D"D6 ,apfti .fjKiun 'ja ^K l a i n n x i (j') :pip fnap b3TO
:a3f)bi) api6 PDB P3t:B p6 pipib T5'B3 bp' bft .pp)? P3ttn bs opnib
,a3f>bna pwnts I'mii I'Dm vapc 'D bu qfi . n i n w n minaii; nn 3N
Ct' a"T ;i:p p c i 3 'PbPT) ppiBB ppii pb b3 .a'3DB amp bd P3C
fra abnj pift . n a y a i ipa wn niK la ipCBa P36bBB P3P pnsb
a3 Pinida .nvh :api)i)b 'PPPB DV pfi D3b 'b'Pjas ,033 'P3P3I; P':'3
to .rrmaji :a6ipai o'lc p od . n n i ' nin ( T ) :Dau;ipa 'n >JK 'a
.pnaw naw (lo) :apcnp3 bro a3 jaua .ni^^nn :(lipb'3B) afiipa
iBib 3in3a ibD3 13b .iinaiB naw] vbis PPPB dbi umB PPPB
D3b ft'a 11P3I: P3t; 13 inht. 3"av pi ,csj b3i6 ''sd asdbn b33 loftc
ptdia 0V3 d"3 13 ir>b> db 3ip ov b3d .a3ftbn b33 nod (3b:J3 dip'ii
all30 P3dbB b33 D'31Dft pp3C '3'Bta 0V31 (Pb plPD DC) |1P3I:
:>pii»3i 'Bcb appip RTBC .'nb imp :[CB3 bsid P3dbB3 onpiBi
-)37 i'3B .rwianai :7Bbi mndB [D'131) BBIC D7dc PB .nnana w
sivnh n :i;7pa nn .nsnai :(i' d on37 'IDD) iBbc D'137 I » B i3bB
D3P t i p 1B3 .pPBid pcb . n o n n a i (rt) :3i;n PCBB P3'id .niaiBna
'np D')3d t|Bidc d"BI ciPC ,pn'D3 a)'P CTD nibpsidi .(3:B a'pp)
piccb adibB3 abc Pi3CB3 P3'PDb .HIK'PB'J : I 3 ) 'np p I:IPI pid
•>di: liBi .'«i a^ nan ba a^ai (i) :a'3ffii pda 3PB Plsb PisCBa
•mx bs OK WBi n a a n 13 >nnj icd b3i ,[033c d"Dl 033 p 3b '»3n
DC bn .mrii3n (ni ipnua pinib pibb . r n y b inKrt riKi m :3>niis
dips be 1P1C5 'Bb '3d iBid .•ntffn n a a n x i (>) :(db:a3 b'ob) iiap 3at
paa padb C7pa '733 Pdi obbd iBd3i: 'Db ,737B a3iD3 '7W3C inib d"dp
')i; RBbipi jBjidai pb3pa '733 oa iits '733 ibd dbd .psb i'33 '733 Pdi
733 I'bB ICIDI (3':7 •)37B3) pb3P 733 bd PP31 PIBDB Pl:753 0'71B6a
,n37 l'd731 .(P piD5 013) '31: ppbip 733 DP'bS WIDl (3' piDD OP p37d
ibab) i:7p3 pit:b 7ii; '733 ICE ')t:a PBbiPi p3idai Pbspa pi iBfoc
DBB 7pd3 13'5B db 737B a3ia3 '7333 Ddi ,DaBB PC I3tia dbi (d:pb
1B13PP3 p n ' P a7i3c pcb»"' .Tiufti n a a :cc 6b3 '3C pubip id p33d

(Berachos 55a). This shows that the Tabernacle, as a setting
for God's service and an abode for His Presence, was equiv-
alent to the Creation of the universe. Indeed, Ramban and
others show that the Tabernacle was the universe in micro-
cosm, and its components symbolized the major elements
of Creation.
3. nynai njiariai nnana — With wisdom, insight, and
knowtedge. Wisdom consists of the knowledge one acquires
from others; insight is the derivation of new ideas and
deductions from one's wisdom; and tanowlBdge (in the
context of building the Tabernacle] is Divine inspiration
|W3prr D"l (Rashi).

"-"-nniiiiiilll
1ii!l||ll|IIHIHnHt"
4 9 3 / SHEMOS/EXODUS PARASHAS Kl SISA 31/16 — 3 2 / 1

on the Sabbath day shall be put to death.'

'^ "The Children of Israel shall observe the Sabbath, to make the Sabbath an eternal covenant
for their generations. " Between Me and the Children of Israel it is a sign forever that In a six-day
Moses period HASHEM made heaven and earth, and on the seventh day He rested and was refreshed."
Receives " When He finished speaking to him on Mount Sinai, He gave Moses the two Tablets of
the Tablets Testimony, stone tablets inscribed by the finger of God.
32 >Jhe people saw that Moses had delayed in descending the mountain^ and the people
omitted [nln^] so that the word can be read as if it was in the
singular [nnh], tablet. This teaches that the two Tablets were
identical in size (Rashi). Yefeh Toar explains that although in
the plain sense, this refers to the actual size of the Tablets,
it has a deeper meaning, as well. The five commandments on
the first Tablet speak of Man's relationship with God, while
the five commandments on the second Tablet refer to Man's
relationship to his fellow human beings. By indicating the
two Tablets were equal, the Torah teaches that both kinds of
commandments are equally important; the Torah does not
recognize the primacy of "ritual" over "social" taws and vice
versa. Both are necessary parts of the Divine scheme.
That the Ten Commandments were inscribed on two
Tablets instead of one was because they "testified" that God
rested His Presence upon Israel, and testimony must be ren-
dered by two witnesses. The two Tablets also allude to their
dual nature: The stone was from the earth and the script was
from heaven {R'Bachya).
32.
1-6. anm h^v I The Golden Calf, if the sin of the Golden Calf
[Eigel] was one of mass idol worship, as a cursory reading of
the verses seems to indicate, the entire affair is incompre-
hensible, both from the standpoint of Aaron, who fashioned
it, and Israel, which demanded and worshiped it. Indeed, the
consensus of commentators, such as Ramban, Ibn Ezra,
Kuzari, and others, agrees on an entirely different interpreta-
tion.
It is inconceivable that Aaron could have created an idol,
even if he had been threatened with death. The Torah re-
quires a Jew to give up his life rather than worship idols; can
one believe that God's chosen anointed Kohen Gadol would
fail to withstand a test that countless thousands of Jews have
withstood over the centuries? If he had been guilty of idola-
try, he would have been the first one to be liable to the death
penalty; instead he was virtually whitewashed; he went on to
serve in the Tabernacle for the next forty years and was
Moses' partner in leading the nation and receiving many of
the commandments from God. Furthermore, the only sin
with which the Torah charges him is that he joined with
Moses in striking the stone, rather than speaking to it {fium-
bers 20:12). Clearly, therefore, Aaron was not a party to the
sin of idolatry.
The people, too, did not deny Hashem. They said explicitly
that they needed a replacement for Moses, not for Hashem.
Had they truly believed that the Golden Calf was some sort
of god, they would not have melted away when Moses re-
turned, and they would not have permitted him to destroy
their new deity. Rather, their enthusiasm for the Golden Calf
was only because it was a substitute for their vanished
leader; but once Moses was back they recognized that their
allegiance to the new "god" had been a terrible and foolish
mistake. Even the Jews who truly worshiped it as an Idol
were a tiny minority of only three thousand people, just
about one half of one percent of the grown male population,
and even they were the Egyptian rabble, Eireu Rau, that
flocked to join the Jews when they left Egypt. These erst-
while Egyptians proclaimed when the new god emerged
from the flames, "This is your god, O Israel." They did not
refer to it as our god, because they were outsiders who were
addressing the Jews.
What, then, was the reason for this outrageous sin? It be-
gan with an error of fact and mushroomed into a grievous
misunderstanding of Israel's relationship with God. The peo-
ple thought that Moses was dead (see v. 1) and they had been
left without a leader and intermediary between themselves
and God. They thought that just as they had addressed God
through Moses when they needed salvation at the sea or
when they had no food or water, and just as Moses had led
them to Sinai and directed them in battle, so too they needed
some tangible presence to take his place. This was not a de-
nial of God; it was an erroneous belief that a Moses was
needed to represent them before God and convey His teach-
ings and beneficence to them. This is why Aaron acquiesced
to them though he knew they were wrong. Since their error
did not involve idolatry, he felt that it would be best for him
to appear to yield until he could wean them from their mis-
take. This idea will be developed in the course of the chapter
and the commentary.
Bais Haleui asserts that their error was one that, in a differ-
ent form, is not uncommon even today. The people knew
that their sacrificial service was performed by a specific per-
son, Aaron, and in a specific place, the Tabernacle. They
thought, therefore, that they had the right and the need to
create another such vehicle for their service — in effect, to
design their own "tabernacle" that would suit their needs, as
they saw them. Here lay their mistake. Jews cannot custom-
tailor their religion or their Sanctuary. The Tabernacle's
specifications are based on Divine mysteries that are beyond
human understanding, and it is impossible for anyone to use
the Tabernacle, the Temple or any of the Torah's command-
ments as the prototype for a man-made religious practice.
1. nitf>3 ttJiipi — Moses had delayed. The catastrophe of the
Golden Calf was precipitated by a tragic error. Moses went
up to Mount Sinai on the seventh of Sivan and said that he
would be there for forty days and return in the morning. The
people thought that the day of his ascent counted as the first

R / ^h - m I i<h Ktpn 13 niyna
d^yV K'n nK bt<.-]p^ '55 p 31 nn'ip nt'V D''p; TVv\v->3 D^^v"? Kin niK 'jK'nto'? ''n
n;i Kjntp n ; ; ; nay pnl' mp ns
:n5i nap nNyap Knini Kyix mtt? l y n f n ni'5i yiijn-n^) DWn-riK bin''
'ni'3 Knnrjp 'iiiti mi;i •'J^pi K-iio?
Ktnu on Nvjyija I'a'na NpK
yaifK? n^nn? 151^ n'n^ niyn nn'r •>)}!; •>Tp nna
/,T T I • •; JVT
pci lnlJ^p? .ni£/J3 intra •'3 ( K ) :(I DO DIIC JP'PI: v?p 3'np nnb . n n ^
lol) opn obDP^ o .(OD:J DO CI3 I^ li'p'i <PP:O D'PDIO 135-5 cc3 pi .iiP'f)
]n Obpp DV lPl6p D? D'")13D? .niDC '11103 63 of) DV D'D306 ^IDb D?i 'iVib
,mD il)'l) I'f) iP"liiP Dvi ORP li'in DV D ' P 3 I 6 .D'p'bc DDIS inft 6101,610 ]')no
331P1 pPD 63 f"p3 .nnP3 -JCP PP3P3 D'P3lf) DV biti) ,?bp I1'D3 'r3 n?P
63 pi Dcn nn '671 -JWIJ ,6'313^Pl Di&fti ipn Dim ?ft-)oi DIJIPP P6
' D M 6 P ' 6 7 P 'iDi 63 f)bi pipp pp 163 •335P ,pcn PJ) Dpi ^»f) .oiipli fi'si^ip
,PiiP •)n61) i'3 Piin D7ip ]'3 pipno 01*3 fiS>6 I P P fjip IOTIJ f)"fii .(.PD) P3P
:(i piDD jipi) Piiip ibp'i m n n n w ^ p ' i 'ht ,:^'^PW DV 7P PPD ly 6i npp
16. n^itf) — Sha/( obserue. Israel shall scrupulously count
the days until the Sabbath, so that no error in calculation will
cause the wrong day to be observed as the Divinely ordained
day of rest (Ibn Ezra, Chizkuni).
natt*n-nK nltyjjb — To make the Sabbath. It is a token of re-
spect for the Sabbath that one prepare for it ahead of time so
that he will have fine food for the day (R' Bachya), and to
avoid the danger that one will perform forbidden work on the
day itself (Chfz/cun/). Thus, one "makes" the Sabbath by pre-
paring for it so that it will be observed properly when it ar-
rives. According to the Midrash, one who observes the Sab-
bath in this world makes the Sabbath in Heaven, i.e., he ele-
vates its spiritual standing, by abstaining from forbidden
activity and thereby affirming his faith in the Creator {R'
Bachya).
17. Waa'i — And was refreshed. The verse describes God in
human terms, as one who needs rest after six days of work
(Rashi). According to Sfomo, the term refers to the Sabbath
and derives from itfg^, soul: The Sabbath was endowed with
an extra degree of spirituality to better enable Jews to realize
the goal for which God created man in His image.
18. Moses receives the Tablets. Having completed the in-
structions regarding the Tabernacle and the Kohanim, the
Torah goes back to the narrative of the Giving of the Law at
Mount Sinai. According to Rashi, this is an instance of the
principle that the Torah is not always written in chronologi-
cal order: The above commandments regarding the Taber-
nacle were given to Moses on the day after Yom Kippur, over
three months after the Ten Commandments were given, and
it was then that Moses commanded the nation to begin the
contributions for its construction (35:1). But the episode of
the Golden Calf, which begins in the next chapter, took place
on the seventeenth of Tammuz — only forty days after the
[HPIItiftfl
^tfiiiiiipi^
lllHilliliil
niMiy nao / 492
v.- J" I- T T : J ~ !• VI
a^
iPD'pji IPP) 3'pnp ,cw ]icl) flip pDij ppi i:)i .n)i IRIJ-JP: . t t r a n [V]
ibpr bi (P3:n p'pp') m" ftii q p " 6b 13 3iP3C 'm .Pp6i>»P p-jipn ip'a7P3
:(iiT n p ' p"pb') pwpb Pii3' 6'pp pn jn6p I 3 p i ,iniP3 P P P B 3'P5P i n ^ n s
bjpp Pppn ci D'ppp) P-01P3 7ni6m D7pip yb ."lai nufw ^K i n i i cn»)
DV31 piPibp n3Pp> nnp3 f"'5 npp ,P'P D'3T D')3' ppfip psftbn ' i i i i D7ip
]D03 7n63 DpiPi pppp n37)3 IIJ'PPO p-)pnbi ,li6x'l) :i"3pp P^-JP: D ' H W P
,]pnb P1)3:J P)PK3 POIP l i P ^ D W P ,IW P ' P ? iPi?:) . i n V a a nbb 6DIP3P)
7"?3 pppppj) P1)3 PB ,6"7 .(p' 6J51P;P) PC ppw ]nf3 PIJIP 7inbb bo' P'P 6bp
D'-3PD 7"D3 'p3 ni'Pb pi p"p ({6 ,(7rp':j) ''pp' •)DD3 D'im6p ]P ,i'pipp
7»bn .iHK ^a"tb :D'PPPRP Pi^isp D'pppncn o'ppp .iriK l a n ^ :(tp op)
Revelation. Ramban (ibid.), however, holds that the com-
mandment to build the Tabernacle was given to Moses dur-
ing his first forty days on the mountain, but its transmission
to the nation was delayed because of the sin of the Eigei
Sfomo explains the sequence of the chapters, as follows: in
God's original plan there would have been no need for a
Tabernacle, for every Jew was to have had the status of a Ko-
hen, would have been worthy of building his own altar, and of
being a resting place for the Divine Presence. If so, why did
this potential not come to fruition? Why was God's intent re-
placed by the preceding chapters about a central Tabernacle
and why was it necessary to designate a priestly family? The
Torah will now explain that Israel fell from its spiritual pinna-
cle because of the Golden Calf. No longer could it be a nation
of individual priests and tabernacles. From that point on-
ward, Israel needed a central Tabernacle toward which it
would direct its aspirations, and a holy, priestly family that
would be dedicated to God's sacrificial service.
rntf>3"^K "[Pin — He gave Moses. Throughout the forty days
that Moses was on Mount Sinai, God taught him the Torah,
but he constantly forgot. Finally, God presented it to him as
a gift, as if it were his bride (Kashi). If it was impossible for a
human being, even one as great as Moses, to absorb God's
wisdom without Divine assistance, why didn't God present it
to him immediately, without forcing him to go through forty
days of frustrating failure? Chiddushei HaRim explains that
the Torah can be understood only with God's help, but He
gives such assistance only to someone who tries his utmost
to master it on his own. Thus, Moses earned the Divine gift
by means of his effort. The same is true of every student of
the Torah. It is up to us to try to the limit of our ability; then
we can hope for God's help.
n-Tjrn nfi^ 'Ji^ — The two Tablets of Testimony. The vav is
4 9 5 / SHEMOS/EXODUS PARASHAS Kl SISA 32/2-8

The gathered around Aaron and said to him, "Rise up, make for us gods that will go before us, for
Golden if^i^ fyi^f^ Moses who brought us up from the land of Egypt — we do not know what became of
Calf
him!"
^ Aaron said to them, "Remoue the rings of gold that are in the ears of your wives, sons, and
daughters, and bring them to me."
^ The entire people removed the gold rings that were in their ears, and brought them to Aaron.
^ hie took it from their hands and bound it up in a cloth, and fashioned it into a molten calf They
said, "This is your god, O Israel, which brought you up from the land of Egypt."
^ Aaron saw and built an altar before him. Aaron called out and said, "A festival for HASHEM
tomorrow!"
^ They arose early the next day and offered up elevation-offerings and brought peace-
offerings. The people sat to eat and drink, and they got up to revel.
God's ^ HASHEM spoke to looses: "Go, descend — for your people that you brought up from the land
Anger of Egypt has become corrupt. ^ They have strayed quickly from the way that I have commanded
pantheon of deities to the exclusion of Hashem. Rather, they 6. pn^b — To revet. The term implies the three cardinal sins
thought that God assigns powers and responsibilities to of idolatry, licentiousness, and murder. !n addition to their
subordinate powers, as it were. In their view, Moses was one worship of the Golden Calf, they committed immoral acts
such power [others were the pillars of smoke and fire that led and they had murdered Hur, who attempted to restrain them
the nation (Ramban; R' Bachya)]; now they wanted other (Rashi). This was the nadir of the tragic episode, the point at
such surrogates of God. Though such a misconception which error turned to wantonness.
could lead to idolatry, their goal was not to worship an idol 7-10. God's anger. With the spiritual downfall of his people,
(Maharsha to Sanhedrin 63a). Moses was dismissed from his lofty perch, for he had been
2 - 3 . Aaron knew that they were grievously mistaken, but he elevated to a heavenly status only for Israel's sake; now that
calculated that if he defied them they would kill him, and if they had become unworthy, God ordered him to descend
they did, that would make their sin and rebellion even worse. from Sinai {Rashi). It is a general rule of Jewish leadership
Indeed, Hur, whom Moses had assigned to share the that the merit of the community is indispensable to the
leadership with Aaron in his absence, had resisted and been success of those who serve it. As the Sages teach, "the merit
killed {Rashi to v. 6). Aaron, therefore, stalled for time. He of the community's forefathers aids them, and their righ-
asked for the gold jewelry of the women and children. He was teousness [i.e., that of the forefathers} endures forever"
certain that ttiey would refuse to surrender it immediately, (ADOS 2:2).
and by the time the rebels succeeded in seizing the gold, It is true, as noted above [introduction to vs. 1 -6], that the
Moses would probably be back, squelching the panic. Aaron original intent in making the calf was not to worship it as a
miscalculated, for the people were so enamored of the god, that the initiators of the project were the Eireu Rav, and
prospect of a new god that they had the gold in hand without that only an infinitesimal proportion of Jews actually
delay (Rashi). This is a classic example of the power of crowd worshiped it. However, the sin was most grievous, nonethe-
psychology, in which a mob is capable of excesses beyond less. As is clear from verse 27, there were Jews, few though
the imagination of any of its individual members. they were, who were guilty of idolatry. The rest of the people
4. intyy^i — And [he] fashioned it. Aaron bound up the gold did not resist the Eirev Rav or the Jewish worshipers. This
and threw it into the fire [hoping that a shapeless mass would constituted either silent acquiescence or lack of faith, which
emerge, thus causing further delay until Moses' return], but was a condemnation of the nation as a whole.
the Egyptian sorcerers of the Eireu Rav exercised their occult Had God sent Moses back to the nation a day sooner, this
powers to cause the calf to emerge (Rashi). Although Aaron tragedy would have been prevented, but He did not do so
did not fashion the calf in the literal sense, he is described as because the events of the previous day did not constitute
its maker since he was the one who threw the gold into the idolatry, as explained above (Ramban). Or HaChaim
fire {v. 24), the act that resulted in the creation of the Golden contends that God did not send Moses baclf before the
Qa\f (Or HaChaim). situation deteriorated because the Divine word had declared
that he would be atop the mountain for forty days and forty
5. Again, Aaron played for time. He built an altar for a major
nights (24:12, 18), and God's word is inviolate, or because
religious festival the next day, in the hope that their the full extent of God's teachings to him required a full forty
enthusiasm would dissipate or that Moses would be back. He days.
specified that the festival would be for HASHEM, not the calf,
for his real, though hidden, intention was that when Moses 7.:|Kiy — Yburpeop/e. This was an implied rebuke to Moses,
returned with the Tablets there would indeed be a joyous as if to say, "Those who caused the sin are your people, the
celebration (Rashi). According to Sforno, he mentioned Egyptian Eirev Rav, whom you accepted without consulting
Hashem as a rebuke to the rebels. God" (Rashi).

^^m^m
 I±> xtcn •'3 ntt/na nrna IBD / 494

htyiNg NagPN T Kigj nc;;n T-T
nnKi 3 •:^b rm m Kjyi^ K'P nnyipT
'1 N5qT7 'itfig ip'-iB I'lrjN iin'?
I'n'Ki lU'niai ito'ja IID'E/J ' n i N ?
'W"jp n; NHV 'ps ipngriNij :ini'p
•qn^riT I'^N nnsi K^PIM
fi'^YiPT KjJiKip •qipijN •'•7 'pK-itp'
'ritaiiP Kri57n KMI j'laK xmin
;i d-jg Njri ^n^^;l PDS K"3pi
' n n o 3 1 KDl'a m'^pKii tinn
inpKl I'pp? a n p i llSs; Ip'DKl
;K3;n^ mpi 'rnunVi ''3''15<' KHV
•p'an n{? m n 'PJK nK*n a y ; ' '^''^DI.
:Qn:xn3 Ny-jisn NripPS 'I -^BJ;
l u m p s 'T Nn-j*iK )p y~)93 TOP n
"lUfN C7''Kn nu/n I nr''3 irk'? b"?!, 'WK xprih^
-inK'n tl"? n:;n-ni? lavT, '^'? °'''i^'? T1??'? i^'?^^
D3''M ni'-ty] '3TK3 ntt^>i; anjn •'pp ipig TnnN bn"?!:!;
•'pirnK QVO""^? Vl^^i'^ •''!^^ ^'^•'Wl °3''ff^?^
DTP njp'i :i^n>?"'7N wnji oniama ic/is nntn
'PJV n^N n n n n nDon '^iv intoj/y unng \riK "i^,';i
•j'nnN Kin :nin:^n ynKi? ^I'p^^n n\uK VK'I^''' TO "^^if
n n n nin''!? :n IMK''] inrj!< Kni?"] T'JQ'? nam ig^'i
nj/n y<D)^ U'^rh'^ij wm rf?v ^bv^ nnnan m''3ii/!]
tpny"? ragj] iriE7i VDN^
•nuK ^)3j7 nnty •'3 ~r\"i?, ntt?>3-'7K nim "inn^i
nrr-iir i\r;h<;''^-)'nn-p nriB no •.Dn,:^)? yiKn n^b^jn

n^JN :(DP) P3DB to fl'PPB'lP 13 I'D 3Pt pPPJp p"pp ,tl'l .PPPB IlCi .npDM
P^b is lippJC DP D'PiBB IJBC 3P 3PDC [ftPB .D'P* Pift PPfo ttl .Trt^K
PIP 13 P'PC .priK Kpn (ti) :(DP) vppft ifipc pf) IBPP P"P6I .ipifipsc DPI
65l IPC DCBB P'WPP pftpi ,(P:lp D'IPP) 3CB toi6 pip P'>3PP PBfoc ,D"P
,Di'p tti .pnn 'n^ an pnx'i :DPip7i . m m p i i pPBji opipii PB ii P'P
P3P0 D'P37 0;') P3P 6pp'13 1CP1B1 .IPICD IPt .lpn3B't Dlip PtB fl3' foc
p j l ,1'3D> P3tB )3'1 IPfl ,1P13PP1 DP'PIB P'PP IPlpfl |3 PIP P6P .ppfl PfiP
71B1.0P3 ttl ]1PPPP '3 piP'C 3131B PPfll ^ib": 11B1 .(.r )'P7P3D) I'Js'? HUIB
|PP61P P65n3i pb fr3B pti PiPi fi'PB PI PPIBP pb D')13 DP Dfi PB6I pfip
:fl3 PCB p 1'31 p 1'3 'PP6bB3 iipPPl IPlfl P313 '3flC IIPB ,PP6 P33 P'lPD
:(DC p"p'i) oipBP nb nPB'i PCB ft3'C P'D PIP3 .D'BCi P'P 13I3 /n'j in
IBP rPl'PB '1J3 PtP BBCB3 P .pnjtb pfiPP'S '7P DfPf JPCP .in'DW'l (1)
0'PB3P fo IBIp' PPfoC IBP ,D'B7 PIP'DPI ,((':»! P'Cfn3) '3 ppSi PPfoC
PCJ .PP1<1 (t) :(3 folP3P) PIP JPP3 ]fo t|6 ,(T:3 3 *inC) 13'3PJ lpPC'1
'PP3 fli ,lPin3B PP .np -^7 :(l:3B P'pt)P3) PiPp Dpf) P3P^1 IBP ,f)lP 'tip
P"C) PiBB to l"3 'DB PCB P73P3 PBC PPlfo .(.3> P13P3) Di'3C3 bib Pin3 li
DPP"31 IBJBB pippc 3P 3PB ,1BB ttfl PBfo fo OBP PPC .yi^ t\nV :(3:3I3
:(' DC) IP'PCPl IPPC OP ,P3'3C3 D'PJ ip3TC 3lB PPBftl ,'3 PPiPS 6bl
.ipixn rwm m >p :(.JD 1'P7P3D) Dpi ii'ft P3PP Pipifi .U'js'? 13^< PISH
D'BCP B'pp P'lfo [IPlfl] D'ftC13C |PCP OPI pflPP [PPB 6"D1 PCB P1B7 ]'B3
PCf) IP! 13b PPiB P'PI .nnjTB ypKM u t o n P B N :(.PD PPC ;I:6)3 P"C)
ppf) PBfl .n3>CI3 IJIKP (i) :13'35i IPi' PCf> PlPbfo 13f) I'P'Pi PPB ,P3 P|lB3
DPI .PCB fo' -p 11R31 P3PP 3PBP' foc ]P'P'CPP 1B O'DP D'ib'Pl D'C3P IPbP
pPP PPIAB '115 llCl .ipP3 aflP folP3PI pjB [toB f!"pl bBB ipPDI 13'PPP tt
0P'3(fo DlJP3C3 ,I1CB pp'PD jlCi .ipPSn'l (J) : p 3 PPUD 1PP3 TOP ,TP'5
'P65P IBP .'Bf3B IBP .'1313 HK :l"Bi3 p"'PpC'1 ,DP'BI3B D'pPIPB OP lttB3
.D'3D '3C3 IBiPPb C .DPna IHIK P!;'l (P) :P'BP |B (BP:P b'Bi) P'BP pf)
P5'1 (3P:3 P'BC'l O'P'PPPl PIPSBBPI IBP ,P11P 'i PPP3 .BP'Cp llCb P5'l ipftp
PPPP ,PPl5 )1Cb P5'1 '3P1 .(1P31' DUPP ;3P:P 3 D'PSB) O'P'PP '3C31DP D'PPP
PI'Plf) PPIPP PSID 13B3 3PI3 PlPli 13 I'PPIPI I'SPIPC ,I'DPliP P13Blfl 'to
P'P' P51 K'PC IPIl .(fcP P'BP) C13fl PPP3 I'bB 31PP1 IBP ,I'Dp3P1 PlPlto
b""3 l"Bto I'PlpC O'lpCl PI'Plfl 3PI313 1'5P1PC P13Blf) 'to 6lP .ijl't |lC!l ,te'f3
3P PPB 'PPPB lf)3 P1P3 Plfo IP'iCPC P'P .nPDla 'JW -.PIBPIP IT is l'D"(»l
'P1B111PB 65'C DC P'P PP'B D'PBl6 PI .D'OCPP IPlflCBl D'P5B» DPBB lb»C
PIC PbB PIC PIB PCB 13 3P3C OPI OC n'3 P'PI ,D'P)B3 13 1BBP3C r33
:(P' folP3P) tosp tt'l PIPP lipb IP'bCPl ,Dlb'3 IIPB cpf be 131Pfl PlbBPb

day of the forty, and therefore Moses would be back on the
sixteenth of Tammuz. That was a mistake. Moses meant that
he would be away for a full forty days and forty nights, which
meant that he would be back on the seoenteenth. When noon
of the sixteenth came and went vj'iihout Moses' return, the
people became fearful. Satan seized the opportunity and
created an illusion of darkness and turmoil, and showed
them an image of a dead Moses being carried in heaven
(RasW).
Recanati explains that the spiritual level of the nation was
so high after the revelation of the Ten Commandments that
if Moses had come down bearing the Tablets, the goal of
Creation would have been fulfilled and there would have
been no more death or temptation to do evil, as we know it.
The world would have reverted to the stage of perfection that
existed at the beginning of Creation. Satan, whose mission
it is to tempt people to evil, fought this threat to his power
and succeeded in deceiving the people.
uV^ Plf^tf — That will go. This reference to the requested god
is in the plural, implying that they desired many gods
(Rashi).
This is not to say that the people denied the omnipotence
of Hashem, for the rest of the verse makes clear that they
wanted a replacement for Moses, whom they described as
the one who had brought them up from Egypt. Since they
obviously knew all along that Moses was not an independent
redeemer, but the messenger of God, they could not
possibly have thought that Moses would be replaced by a
 them. Ttiey haue made themselves a molten calf, prostrated themselves to It and sacrificed to
it, and they said, 'This is your god, O Israel, which brought you up from the land of Egypt.
^ HASHEM said to Moses, "I have seen this people, and behold! it is a stiff-necked people. ^° And
now, desist from Me. Let My anger flare up against them and I shall annihilate them; and I shall
make you a great nation."
Moses' '^ Moses pleaded before HASHEM, his God, and said, "Why, HASHEM, should Your anger
SuccessfLil f[gj-Q up against Your people, whom You have taken out of the land of Egypt, with great
^^^^'^ power and a strong hand? ^^ Why should Egypt say the following: 'With evil intent did
He take them out, to kill them in the mountains and to annihilate them from the face of the
earth'? Relent from Your fearing anger and reconsider regarding the evil against Your people.
^^ Remember for the sake of Abraham, Isaac, and Israel, Your servants, to whom You
swore by Yourself, and You told them, 7 shall increase your offspring like the stars of heaven,
and this entire land of which I spoke, I shall give to your offspring and it shall be their heritage
forever.' "
'"* HASHEM reconsidered regarding the evil that He declared He would do to His people.
Moses ^^ Moses turned and descended from the mountain, with the two Tablets of the Testimony
Descends ,yj /^^ hand. Tablets inscribed on both their sides; they were inscribed on one side and the
other. ^^ The Tablets were God's handiwork, and the script was the script of God, engraved
i I ingly incongruous, innplying that the outrage of the Eigel 14. 'H ni73?l ~ HASHEM reconsidered. God relented from
was not ample reason for God to be angry. Ramban explains His intention to destroy the nation immediately and replace;
that since the Exodus included a remarkable display of it with Moses, but this does not mean that the sin of the
God's Attribute of Mercy on behalf of Israel and His Golden Calf was forgotten. To the contrary, as we will see
Attribute of Judgment on behalf of Egypt, it was not proper below, those who worshiped it as an idol were put to death,
for Him to turn His judgment against Israel just when they Moses led the people in repentance, he went back to
needed His mercy. Mount Sinai to pray on their behalf continuously for forty
Or HaCtiaim comments that Moses' prayer appealed to days, and even after all of that, the residue of that sin
God to find some way other than annihilation to deal with remains with us.
the sin. He made four points that, in combination, pacified 15-19. Moses s m a s h e s the Tablets. The passage de
God's anger: The nation was His, and if they were to scribes poignantly the conflict facing Moses. On the one
disappear, the loss would be His; by taking them out of hand he held the Tablets that were incomparably sacred,
Egypt, He had designated them as the means to make His that were the physical embodiment of the word of God; OTI
sovereignty known to the world; the Egyptians should not
the other hand he encountered a people that had demon-
be given an opening to deride God's feat in liberating Israel;
strated itself unworthy of receiving them. He resolved thi;
and, finally, the merit of the Patriarchs and God's oath to
contradiction by smashing the Tablets in the sight of thi!
them should be enough to save Israel.
people — a spectacle that shocked them into recognition ol
1 3 . . . . I'yt — Remember... If they have violated the Ten the enormity of their sin.
Commandments, think of Abraham who endured ten tests 1 5 . . .. tj^ania — Inscribed .. . The very manner in which
for the sake of Your glory. If the people deserve to be de- the Tablets were inscribed was testimony to their Divine ori-
stroyed by fire, think of Abraham who let himself be thrown gin: Even though they were inscribed through and through,
into a blazing furnace for Your sake. If they deserve the on both their sides, the writing was not reversed on eithei
sword, think of Isaac who stretched out his neck on the altar side. The writing was miraculous in another way, for, as the
of the Akeidah. If they deserve to be exiled, think of Israel Sages teach {Shabbos 104a), the middle of the letters D and
(Jacob) who was exiled to Charan, under Laban (Rasiii). the final • remained suspended in mid-air (Or HaChaim).
•^3 — By Yourself. [To strengthen the veracity of an oath, it 16. nmn — Engraved. The Sages teach that this word
is taken on something sacred, such as a Torah Scroll, or the can be pronounced rmn, freedom, as if the verse is
oath-taker will say, "I swear by the Name of God," or "by my saying that the Jew's path to freedom is inscribed on thr
life." Thus Moses now made the following point to Hashem:] Tablets. This teaches that the only truly free person is onf
You expressed Your oath to the Patriarchs not by means of who engages in the study of the Torah (Auos 6:2). The only
transitory items, or even by heaven and earth, all of which it real freedom is to live as God created man to live.
is in Your power to bring to an end. You swore by Your own Otherwise, one is subject to his own passions, the mores of
essence — thus Your oath to the Patriarchs remains valid society, or the despotism of dominant or fashionablr
for eternity (Rastu). cultures.

:N!i!i!|!!lil iiiiil
 -VI a"? K»pn '3 rittTia nrav nao / 496

i n a i i nb ITJDI NS^Da ^33/ I'in'j n n j ; nipK^] i'7"in3|'] 'i'7-nnpu7'] nnDn bij? an'? it^v
;; niatjin : a n v n i Nyixn ^ipBK
Niay Km nn loay 'nnij ''PS niuia'? -nj7 mni n-tri Dj;n-nis '•"rr'K") ntj;n-'7K nin"- nuK'^i
p i n i v a naK ij?3i< :Nin 'jnf; wp^

;^ Q-ji? n«?n '^^ix- I'jp •y'? •qn; nini v.?"^^ ni^ia ^np :'7inj •'la'p ^i^i^ ntoj/x)
i)i35?5 'iWTi 'ni?Jp';? Nip'? niogi anbti
an 'j'n? DnypT KVIK?? xripBts ^ -iK?N '^iKiya %N nn.o,'; hin'' nn^ "iipN^T Tn'"?^
'K-iyp ini?':: Kn'?='' ••'^Tf^O f^T?' riKi'^ :npjq X5^ ^'Hi ff?? nnvn TlKn nxiin
]lnip; K^oij'? iiapsN xrn?/'?? IQ'D'?
'9(5 'pyn I'innvyw'?! Knio ' r a
n n n a bn'K A'nnynx-'Vin nj7"3? I ^ K ^ nnyn nnK';
IIP a'niji ' i n n qlpipn ain KV")N
(Nri?f riT K-i) Kr/fpy^ NnW'a
DnnjN'? naiKp t'qnj;'? nay)?'?
Kf"?$ 'n n a y '?K-!i?7''?i pm'b n3-iK ni^^ff "isnn] f|3 nn^ i^V?^? "I'l't? ^''i^V
n; 'SDK pnipy Kri'?V)pi in^'ipa I'ln'?
Knn Ky-iK ^ai Kjipitf '39139 l^a'na iK/^f riNin TiNn-^D) n^niyn ''33135 nfj^imN
id^y'? iwpn^i ila'39^ iriij n'-i)pK 'n -•^V n-p'' DD3n tDVy"? I^D^I Q?^"!!'? ]^i^ '•ri'iKiN
layn'? b-'bn "i xnifca p ;' anin-
K-jiB lip niwia nnji '3snKiiD :ni3y'?
pa'na 'iii'? n i ' a Nrinrjo 'rii'? pn^ii nn^ 1733 niyn nn^ i3t?/i "inn"])? ni^n n-iy ]^h
113N Naipi Kaip lin'iay I'nrin
113N ;'T Kna1y Njni'?!™ ii'a'na
nnVrji :n''3ri3 nn mni ma DU''13V ''^.'^'P ti''3n?
wnan Kin "n Kana Nanai n n n Kin b'-n'^K 3n3n 3n3)3m nr^n n->ribK nto-vn

nwN :(.3i P1313) 7Pfi in ic tob i"p 1DB3 PBC3 TJDS iniB B'ft D>in
fib] ,pfo tti D'BC3 fib ,pb3 61PC1313 DBb PB3C> fib .-p onh n^awj
pi b"m ob)Bb PB"p inBi3Ci ,o"p opftc 13 bib [,PIB3J3 fibi onP3
ppb'bl ,00:33 P'CfnS) 'P Df)5 'PB3C) '3 [DP13ftb) PPflSC ,[D'>ppp 1PB)3C
3pB'bl ,U:13 DC) T3fl 0P13flb 'PB3C5 lib PB13CP pfl 'PlB'ppi IBflJ
:03:TO i'a 'ic bfi3 lb B3C5 (6':pb DO ['ui] P3ii PPB '1C bf) 'jfi iBfij
(IB) :(.7p P3B O'P D'B) PCBB) ,Plfnp) BI'PlflD I'D .D!1'n3» 'WH (lU)
n3Pb IBI6D Dift? ,b"i .]bvs ms:> fnp ,iBnCB3 .rmn a'n^iN nwva
flBTOP) P11P3 p"3pD be I'BICBC b3 -p ,P'Jlb5 P3flbB3 BlbD bC I'pBl' ^
:i"Bb3 i""bB3fi ,pip'P licb D5'3C ,ftip ififi B1P1 PIP [icb . n n n :(tB
nn'in m ;EiBCb D'jfiBPi op'P'jin i«b DBIB 'Cp I'TIPB .tinis rwp (U)
lb PPD lfl3 ftbfi .'b PP'3B IBlfl fllPl DP'bB PCB bbDPPC DBBC ftb f l B A
nnb (Ni) :(B:3B i'a ob3' 6b DP'bB bbsp' ofic ,13 'ibp •)31PC IB'UPI PPD
PCBPP .nmni (3') :ii3J3 im D3n3 OBP fibfi fispPB oto .-[SK mm TI
.amaN'? nipi (ji) :DBb P3CP PCfi . n s i n hs :opb 3'B'Pb pppfi P3CP»
b3p fib 1"1B1 Pl:l'P5 1CB3 PD3P) DB'Sfi OP136 ,pn31P PICB bB n3B Ofl
Dfi .(jNnB'Vi pnit'b n m a K b -AT.IK I"C) PCBS ICB ifib'i ,)b IB)P .nx
,53'ipb Dfl .D'7C3 Plf>3 f i " lit'!' »5» ''Dl'C 0P13ftb 1131 ,0P PDlCb
.(P:7B DC) ppb pb:ic spB'b 113I ,pib3b D6 .PTpsb nfiib BCDC pPi'b 1131
CbC be flD3 ofl ,bnj 'lib •pt aCBfll 'b IBlfl ppfl PB ,1P13I3 I'blij p'fl Ofll

9. Kin tinvniyp-Djr — It is a stiff-necked people. This is the
familiar simile for stubbornness, referring to one whose
neck is too stiff to turn; consequently, he will never look
backward once he has embarked on a course {Ibn Ezra;
Sfomo). Such a person will refuse to listen to criticism or
admit a mistake. This was the trait that nearly doomed
Israel. Even after describing their sin in the starkest terms
(v. 8), God did not say that they should be destroyed; error
can always be corrected if the will is there. But if the people
are too stubborn to listen to reason, what hope is there for
them?
1 0 . 'V npi'an — Desist from Me. But Moses had not even
responded to God's indictment of Israel; from what was he
to desist? Qod was implying to Moses that Israel's fate was
in his hands, for he had the power to pray for their salvation
— which he did immediately {Rashi). Until then, Moses
apparently felt that Israel's sin was so great that he had no
right to pray for them. Since the Jews had never committed
a sin of this magnitude, Moses could not have known that
prayer was an appropriate or even possible response.
1 1 - 1 4 . M o s e s ' successful prayer. According to Ibn Ezra,
this passage is not in chronological order, for Moses would
not have prayed for Israel while it still harbored an idol in its
midst. Rather, he prayed after he returned to the people and
destroyed the Eigel, but the Torah mentions it here because
the reason he prayed later was in response to God's
implication in the previous verse that it was up to him to
save the nation. Ramban disagrees. Having been told that
the nation faced imminent destruction, he had to intercede
immediately. Moses' opening question, however, was seem-

pilflllpipiiiiiiiiiiiiniiminiP
 inpiii

'i,

i|!i|lll|Ullllllill!

499 / SHEMOS/EXODUS PARASHAS Kl SISA 32/17-25

on the Tablets.
^•^ Joshua heard the sound of the people in its shouting, and he said to Moses, "The sound of
battle is in the camp!"
^^ He said, "Not a sound shouting strength nor a sound shouting weakness; a sound of distress
do I hear!"
Moses ^^ It happened as he drew near the camp and saw the calf and the dances, that Moses' anger
^•Sn^as/ies flared up. He threw down the Tablets from his hands and shattered them at the foot of the
the Tablets
mountain. ^^ He took the calf that they had made and burned it in fire. He ground it to a fine powder
and sprinkled it over the water. He made the Children of Israel drink.
21 Moses said to Aaron, "What did this people do to you that you brought a grievous sin upon
it?"
22 Aaron said, "Let not my master's anger flare up. You know that the people is disposed toward
evil. 23 They said to me, 'Make us a god that will go before us, for this man Moses who brought
us up from the land of Egypt — we do not know what became of him. '^^Sol said to them, 'Who
has gold?' They removed it and gave it to me. I threw it into the fire, and this calf emerged."
25 Moses saw the people, that it was exposed, for Aaron had exposed them to disgrace among
those who rise up against them.
was given, however, heresy and lack of faith do not free Jews had had an influence on the nation as a whole.
from their responsibilities to carry out the commandments. 2 0 . piyui — He made [them] drink. There were three cate-
— God commanded him to smash them {Auos d'R' Nassan gories of sinners and hence corresponding categories of
2:3). punishments {Yom.a 66b): (a) Those who had been warned by
— Given the size and weight of the Tablets, it was only witnesses not to serve the idol and did so anyway were liable
through a miracle that Moses could carry them. When he to a judicially imposed death by the sword (vs. 26-28); (b)
came within sight of the sinful revelry, the letters of the those who did so intentionally before witnesses, but had not
W' Tablets floated back to heaven, and the stone without its been warned — and therefore could not be punished by the
holiness became unbearably heavy. This was a sign to court — died in a plague {v. 35); (c) the punishment of the
Moses that they should be broken (Yalkal 393). rest of the people is described here. The unfaithfulness of
— The Tablets signified a new and higher stage in Israel's this last group to God was like that of an adulterous wife, so
spiritual standing, one that would be reflected in its physical Moses imposed upon them a test like that given a sotah, a
life, as well. The Tablets represented freedom from the Evil wife accused of adultery (see Hunnbers 5:16-28). He had
Inclination and from the Angel of Death, because at Sinai them drink from water mixed with the particles of the
Israel had elevated itself to the level of Adam before his sin. ground-up Golden Calf (Avodah. Zarah 44a). Only those who
Now, with the Eigel, the earlier condition of spiritual weak- had worshiped it died, like the sotah. who was guilty of the
ness had returned, making it impossible for them to have charge (Rashi).
the Tablets (Or HaChaim).
21. Moses turned to Aaron, appalled that Aaron could have
R' Yaakou KameneLsky offers an insight into why Moses
smashed the Tablets only after seeing the people dancing brought such a calamity upon the people. "What suffering
around the idol. When he first heard that the Jews had made did they impose on you to force you to do it to them?"
themselves a Golden Calf, he tried to give them the benefit {Rashi). "What did they do to cause you to hate them so that
of the doubt. A huge nation felt stranded in the Wilderness you did this to them?" (Ramban). "Granted that you may
—• what would they feed their children the very next morn- have had no choice but to make the Eigel, but the worst part
ing? Without a leader and an intermediary to God, how of the sin was that they rejoiced with it, and that happened
would they survive? Surely, he thought, they made the idol because you proclaimed a festival (v. 6). Why did you have
only out of desperation and wished they had not been forced to compound the sin by causing them to celebrate it?"
to do so. But when he saw them dancing, he realized that (Sfomo). "Granted that — because you were making an idol
they had not done so reluctantly at all — they enjoyed their for others, not yourself (see above) — you were not required
worship of the idol! Then he realized that there could be no to die rather than comply, but still, to make an idol is liable
justification for their deed and they did not deserve to have to lashes. How could you have done it?" [Or HaChaim).
the Tablets. "Your sin against God is given to repentance and atone-
ment, but you were also guilty of a sin against people; only
2 0 - 2 9 . Atonement. Moses had to rid the nation of its sin they can forgive you for that" {Oznaim. LaTorah).
before he could beseech God to let them regain the Tablets 2 2 - 2 5 . First, Aaron put the sin into the perspective that the
and the spiritual role they had forfeited. First he had to long years of exposure to Egyptian idolatry had predisposed
purge the nation of the sinners, who, though relatively few. the nation toward such disgraceful behavior. Then he re-
na-p / ab twn '3 rnyna nraiv iso / 498
K13V 'jg n; vtuin; vntuii- iK^ni"? ^y

inaa '7^ nh n n s V ' iKrintsna

pEJ^n '7g Kb ciKi N5"!i?a r n v n :VP'tt7 •'DJK niav "jif? niyi"?!;! niij; Vlp VN) nnn?i
:yniy Kjs i p ^ n ^ i bg ingrinT
n; K|qi urini^/n'? a n p na nirjin-
Kn-)i n\?7m « n n ci'pni I'jjni K^JV
•>blsW3 iinn; nani Njni'j n; ' n l T p
njjlKl n a v n NS-JV n; a'pai 3 ;N-IIU vik:^ ^-w"} wv " 1 ^ ^ %vr\-r]i<. nf'] nnn nnn
h:g Kn'Ti p'pn nirjT iv <^V) N'nija

KBy 'ii^ l a y nn p e s ' ? niun n a s i «=

jT T 1.1 : j r ^ V I - : 1- ••/ •.- •.- < - i - T : •
iKaT Kain 'rrlVji mriiniK nj? y-m
•^K linN iipK';i tn^"!^ nKun T'^V nKnn"''^ mn
:Kin lu^aa ng Nay n; rivT riK :Kin vnn ""B nvHTiK ny^j nriK ''JIK C]K in;;
lian; T iVni KJ'? l a v 'V n p K i »
N;i2PK n N-)a5 nifin n ng Njaig
nirj nn NjyT KV n n y p i KVIKH "HI? i:iyT K'? Dn:^J3 ynKn b'^j/n n\z;K U7''Kn n\ij')2
i p n ? KariT in'? iin'? ni-insi-'3 :n^
N'JW psji N-)W3 fin^Jp")! ''? larr'i
ns KBV n; nipo mnin^ q n n
KIJSN'? i^rjK iwVua n s mn ^'ua
"HK n\ij)2 Knn rmn ^^vn KY;!] MJK^ mb^iJK}

D'7D .]'3nn ]Dn pn7)n TD 'Oft PDpr»? ,<1"P3 ,Df)^P^l D'7D C D6 -Dt 15173 ^ip ^K (ni) :[D'pDiM 6"D1 o'pniii O'PWi D'i3'"3n VT>t ,m'i03 .nj7i3 ( T )
,D6IPP 6M D'7D fti .(ob piD5 iboi) DD? nfi'? c]ij'i -inhz ,05JJ53 pfnna 6^3 D'cbp bip 6bi -iinis 0'pBii:i o n i s j n")r) bip o6i; pr^ iip pfi . m u a may
DB: .-am i"? nufV nu (W) :(:ID 6ni') DP')133 wii D'PD Dip75C ,lpn703 pnip PD3 pf) ]'3DJ3D ]'Di7Ji p n n Mp .ni3U bip :PD') 16 'ii cpBiic
13") T573 .win j7-»a 13 (33) :w f)pn D^'iri 6 ' 3 P fibc 7» ino'i: P1I3D omp' jn 7pf) 6iPt: PDD on jinft . ' u i n ^ n i'7tt7''i {V) :(f):6n Y'c) ib pnf)>p
3m IMV ,7nf) 13T .nn"? IMINI (^3) loipno opb PUVD;3I 7'nP r?i>p DP bh%' ipi if)3 Pbi? Piipp ,(jn:3' b'Db) 13 b ^ ' f)b 155 ]3 bp P I I P O-3D6 PIJBP
^jyn f)5'C TBT to .tt^K3 in3^tt'Ni :'b lanii i p n a n m noB D:)1 ,73li pi -pD) ]icb - i n (3) :-)PP 'bJib . i n n n n n lUs n3i:) o^b ownfji D'7»II:J>
cipfe n6-) P6 331P1 iw ,i)iljpi ii»c vibjpj pbun . v i s (na) :«ar'i ,rtTn ]ii D3 )'-)irc (f':f) 'bpw PC1P P")ifn D>P 'D pi .(ip:p' 3i'6) n n s j PD b» Piif'
D'npo b 'D3 Pisab ?fD -337:1 D:)b ni'Db .arrnpa nvwa?*? :(n':r I37n3) Pip'n cbp .(.71) f"D) piviDP Dp73b pi3P> . ' : K I W I ' J 3 nw pw^i :PV>iipi

1 7 - 1 8 . Joshua, Moses' loyal servant and student, did not
leave the foot of Mount Sinai during the entire forty days
that Moses was away. It was not merely that he chose to
follow Moses dutifully wherever he went; the point was that
Joshua — more than any other Jew — truly belonged in the
closest possible proximity to his teacher. As proof of this,
the Talmud teaches that the manna of each individual fell at
the place where he belonged. Thus, if there was a dispute
regarding the ownership of a slave, Moses settled it by
seeing at which master's tent the slave's manna appeared.
During these forty days, Joshua's manna fell for him at the
foot of Sinai, proving that he alone belonged with Moses
[and thus alluding to his future role as Moses' successor]
(Rashi, Yoma 76a).
-[•yia — In its shouting. The sound of celebration around the
Eigel was so loud that it was heard even at the foot of the
Sinai. Joshua heard, but mistook it for a response to an
aggressive attack. Moses corrected him, saying that it was
clear from the sound that the noise represented something
else entirely. Rannban cites a Midrash that Moses' answer
was an implied rebuke to Joshua, as if to say that the future
leader of Israel must be able to detect the people's mood by
the way they sound {Ramban).
It was a sound that was distressing to Moses, because it
indicated that the people were enjoying and celebrating the
blasphemous and immoral behavior to which they had sunk
as they sang and gyrated around their new god (Rashi).
Indeed, Sforno (to v. 19) comments that it was the rejoicing
that most disturbed Moses. He despaired of changing and
perfecting people who were wildly enjoying sin.
1 9 . nn^n-n;K . .. "i^u^^i — He threw down the Tablets. It is
astounding that someone of Moses' awesome stature would
destroy God's handiwork out of pique, no matter how justi-
fied his anger. Clearly he knew that he had to do so;
following are some of the reasons offered for his decision:
— Moses reasoned that if it is forbidden for a heretic to eat
the pesach-offering (12:43), surely a nation of heretics
[meaning the masses of the nation that stood by compla-
cently in the face of organized idolatry] cannot be given the
entire Torah {Rashi from Shabbos 87a). GurAryeh adds that
this reasoning applied only to Israel before they received the
commandments in the form of the Tablets; once the Torah

^nil!i!!pi|{lJiiiH|}|j|ji!lj|{||{iii
 iiiiiiiiiiiiiiiiiiiiiiiiiiiiili

PARASHAS Kl SISA 32/26 — 33/1

^^ Moses stood at the gateway of the camp, and said, '"Whoever is for HASHEM,join me!" —
and ali the Leuites gathered around him. ''' He said to them, "So said HASHEM the God of Israel,
'Every man, put his SLVord on his thigh and pass back and. forth from gate to gate in the camp.
Let every man kill his brother, every man his fellow, and every man his near one.' "
^' The Levites did as Moses said, and about three thousand men of the people fell that day.
25 Moses said, "Dedicate yourselves this day to HASHEM — for each has opposed his son and
his brother — thaf He may bestow upon you a blessing, this day."
Moses ^^ On the next day, Moses said to the people, "You have committed a grievous sin! And now
Prays y sfjg;; ascend to HASHEM — perhaps I can win atonement in the face of your sin." ^i Moses
returned to HASHEM and said, "I implore! This people has comnriitted a grievous sin and made
themselves a god of gold. ^^ And now if You would but forgive their sin! — but if not, erase me
now from Your book that You have written."
33 HASHEM said to Moses, "Whoever has sinned against Me, I shaR erase from My book.
3" Now, go and lead the people to where I have told you. Behold! My angel shall go before you,
and on the day that I make My account, I shall bring their sin to account against them."
35 Then HASHEM struck the people with a plague, because they had made the calf that Aaron
had made.
33 11—IASHEM spoke to Moses, "Go, ascend from, here, you and the people whom you brought up
carry out the judgment — also unmolested. away my personal merits from Your ledger and assign them
to the credit of Israel."
2 9 . n?"i^ iN^ja — Dedicate yourselves. By their courage and
loyalty, the Levites earned the right to replace the firstborn 3 4 . nm i\h nriyi — How, go and lead. In his appeal that God
and be designated as God's chosen tribe, which would serve forgive Israel's sin completely, Moses had said, "Now" (v,
Him in the Temple (Rashi). 32), God now used the same term in telling him that this
Moses called upon the Levites to carry on the task they could not and need not be, for the sin had been committed
began that day — to serve God bravely and unselfishly, and its effects could not be completely erased. Neverthe-
even when it meant standing against guilty parties who less, Moses would lead them to Eretz Yisrael. Instead of
were loved ones. To do that, no special title is necessary. God's clearly obvious Presence accompanying them, how-
When God's service is derided, it is the responsibility of ev- ever, He would dispatch His angel, meaning that natural
eryone to take up the cudgels and fight for principle. More- events would take place in such a way as to make possible
over, no one can battle for God unless he maintains within the achievement of Israel's needs and God's goals. This
his family and dear ones the same standards that he de- would not be a new phenomenon, for it was the manner in
mands of others. Thus Moses emphasized that the great- which God guided the destiny of the Patriarchs, but it was
ness of the Levites lay in their readiness to move even not what Moses and the people had hoped for in the after-
against their closest relatives, if necessary {R'Hirsch). math of the Revelation at Sinai (/?' Hirsch).
nfja altai — And on the day that I make My account. Merci-
3 0 - 3 5 . Moses prays. Moses' first priority had been to pre- fully, God consented not to punish the entire nation at that
vent the threatened destruction of the people, but his ulti- time, but He declared that whenever they would sin in the
mate goal was to regain their chosen status. Mow that the future, they would suffer some of the punishment that they
nation had rid itself of the overt sinners, Moses could go should have received in retribution for the sin of the Eigel
back to Mount Sinai and pray for forgiveness. (Rashi). The sense of this teaching is that the sin of the
3 1 . am — Of gold. By stressing that the idol was made of Golden Calf cannot be completely erased, because it left an
gold, Moses implied a defense of the Jews. God had given indelible stigma on the people. Thus, whenever national
them so much gold when they left Egypt that the tempta- sins are committed, they are due in part to the spiritual
tion to sin was unbearable. Had God not given them the residue of the Golden Calf. Sin does not take place in a
gold, they would not have sinned (Rashi)- vacuum; we are heirs of our history.
3 2 . nnv"! — And now. Moses, the loyal and loving leader of 33.
Israel, "confronted" God, as it were: "If You forgive Israel, 1-6. Aftermath of the Golden Calf, Expanding on the ear-
good! But if not, take my life and remove any mention of lier commandment (32:34) that Moses was to lead the peo-
me from the Torah, for I cannot be a leader who failed to ple to the Land, God said that He would carry out His pledge
gain mercy for his people" (Rashi). According to Sforno, to the Patriarchs and drive out the Canaanite nations. How-
Moses was saying, "Whether or not You forgive them, take ever, God was still displeased with the nation, for the refer-

]nniiin!|[!iinni iiRny j I [ ii j 11 j i!! i I

K / j ^ - 13 / a"? mum '3 T\w^a ntafv nao / soo
in nnxi Kn'-iti/n vnna n^i•n djjiiD \^K nin''!? in "iipK'i ninian lyii/a ni^'n Tnj;,!] n
nni'? waainKl '•ni'? iin';: jn Kj^rj^
)•> -Djs i n ? iin'? ^n^^1l3 :'i^ 'ja ha

viriV v i n n laini n a y naT

naji 'ninK n; la? i^iuj?! Knnif/ng C7''K1 vnK-ni<.-vj->K unm n^njaa IVK/^ lytt/ip
n a y i n3 :Fian|7 n; iwaNi nnan n;
may in 'JDJI n^n-] Knaj^sg 'i^ 'J5
:Ki3S I'a^s Kn^i;i3 Kinn Nnl'3
Nja-ij? iton;: lanj? nt/ta nnKioa rnxni i n ? C7''K •'|i nin^b Qi'n nani w"?)? nu/'a
nnaa naj nt? ;; nnj; n KW
in Knl' iia'^y nNn'K'71 •>riinNai
-imi MnipaT Nnl'3 mrji ^ qaia -bit. n^j7N hrivi nVni nKun Dnxyn nnK 'o'^T\-bi^
Kan Kain i w j n priK xny'? n ^ n
•jj; isafj D'Kn ;^ Dig pc^t ivji -bK nij^>D nti/n iDDriKun nj/? nnsDis •'^w nin'' K^
nnh?! ;^ o-ig nc^n ani xb ipaiain
n a y i Kan xaln nn KBJ? an wa?
it?V.-5 '^^'^^ '^5^0 n|n nj/n Kun NJK' -ipK'i nin'' •)
npaitf DN lyai a'; a n n i i^nn iin'? liK-QK) nnKtin Kwn-dK nnv) an\ ''Ub}^ nn^ a'?
'•7 ^"!9Bn 15?3 ':nip K^ DKI I'ln^ain'?
an n ]n nt/n'?;; nasi A innsn?
•"nntyto-bN; mn'' I'QK]'] -.mm nu/K ^i?ci)3 KJ •'an)? j'7
hvK lygii'j i'lsipn nanipi? 'n-jij^ D^n-ntf nn? i -qV nriyi :nDpn lannK 4"f<un "nyt? n'7
Nn •^^ n^^Vn n nnij^ Kny n^ nan
'nnypK Dl'ai -\n-rg, T|n; 'aK'?n nj73 ni'jni •^I'-as'? T|bi ''DN'?)? mn '^^ irinaTii^N; bn
;; Knnin;. :iln''ain iin'^y nyoNi "1U7N '7V, DJjrt'nN mn-' ci'j''] :nnNun nn^j? •'n'7i?9i"''
K^w'? naynif^N n Vy Kay n;
rntfa ay ;' 'j'Vni •< :i'inK nay n }h
KnppNT Kayi m Kaa pp 'ppK n'''7j7n -iiy><; nyri) nm nm n^y T]^ hvj')2-bi<. nyt''

bi6 ^I) ]b c .-)^ »nian I W K f7N {ih) :D'j3m DD'III; cpsi '673 'P";:' foe
:'5ft 61)1 .laNfjn nan :(P':3 6 D':)b)5) p'3n6 i» ib -}37l) pi -T^ft oipw ^m
DP'iii) 7ipD6p5 7'ftP Tnni .^n' onibpl))) ^ifi 'PI5»C DDI3 .'ui n p s m^ai
?ft3 ni;n"}iE) i'6i .m:ii?D ^ftc DB or:i jmr) ]n PD» nrr^y ^mpai D;:i'ni5in
riN 'n tjisn {vih) HJp 1'-)7O:D) bjr? jii) p»-)5n nip 03 ]'6n bft'^c in
'"ft .mw n^y i"? (K) :(:ID 6J5V) pft^n? ft!)3 D'7P!) c n c ' T 3 op'n .nyn
Dw:i pnw li infii: 'Dip h"i .D!)D ^n6) pb (:7) D'wn Pii^fiD b3» ci:ii3J
•jjifrj ftb ;b .auni nnK :(ip hnwv) ribu "jb pii PBPS ^''fi (r:3b b'Db) 7T -jb
viewed their demand and his attempt to stall for time. Al-
though Aaron did not wish to describe the catalogue of sins
that ensued, Moses had already seen enough. Aaron had
exposed the shame of the people, for not only the sinners
were at fault, but those whose failure to respond had made
it possible. This revealed the ignominy of the nation, for
they had been disloyal to God and Moses.
2 6 . •'^K "rh ""U — Whoeoer is for HASHEM, Join me! Moses
asked the Jews to make a decision and stop straddling the
fence. Their response showed the depth of their spiritual
fall, for only the Levites stepped forward; though the rest of
the people were loyal to God, they would not dedicate them-
selves uncompromisingly to His service. Haamek Daoar ac-
counts for the relatively poor response to Moses' plea. By
calling upon these volunteers to carry out death sentences
:(:iD ftni'} ^p p 3 p bpc jbi) .ii"? 133 b :'bft by ."hK -rh 'B cia) :DP'b»
o'lsc p .(P':3? b'pb) OOP' D'Dbftb n3if onfi p'?i .'Ui I H K na (ta)
D'J-)1D;) Dn6 .naT IK^U (ua) :(:ID bw) bftic 6 P I ,inf'n .I'nn :fipb'pn3
1333 IT libR' DP» .W'K ^3 :Dlpnb D':?: Pl'l^b 13iDPP W 1373 ,DPlf)
Dppfipp 7Ji3b PJi'PDi Pi;pi iDD D'cf) .aanNun i v a m a s K (b) :iini<3i
pnppi; ,D:ib PROJC 6P :ipf) .3m in^K (nb) :ftppp i'3i D5';'3 b'73Db
P3 pfi Dpnm b'3f)p D'^ic -jbnb bpn .i6pn' 6bc ipp' ::IJ) ,DiDn b3i 3:n D:ib
ftpp' f)bc ]3D Dw ™ ,Pi)if n'3 PP53 i7'))pni nftii3 D'P ib obipi ipcpm
nwi'^nn ib ipif) '5'ft ,3ip 'lo .Dnxon Kt;n DK nniri (ab) :(.3b PIP^S)
against the idolaters, Moses was about to expose them to
great physical danger. Only those who were absolutely loyal
to God would receive Divine protection, and the Levites
were the only ones confident enough to accept the risk.
2 7 . 'mi3N-n^ — So said HASHEM. Moses referred to 22:19,
which says that those who bring offerings to idols will be
destroyed {Rashi). Alternatively, Moses meant that when
God agreed not to destroy the nation, He said that the overt
idolaters must be executed (Ramban).
Moses now commanded the Levites to kill the guilty
parties, regardless of who they were — even if it meant that
they would have to execute close relatives. Sfomo com-
ments that this would give the rest of the people a chance to
atone for their sin of apathy in having permitted the sinners
to go unmolested; now they would permit the Levites to

"^iiliif"
503 / SHEMOS/EXODUS PARASHAS Kl SISA 33 / 2-11

Aftermath from the land of Egypt, to the land about which I swore to Abraham, to Isaac, and to Jacob,
^o/ the saying, 7 shall give it to your offspring.' ^ I shall send an angel ahead of you, and I shall drive out
Golden
Calf the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivvite, and the Jebusite — ^ to a land
that flows with milk and honey, because I shall not ascend among you, for you are a stiff-necked
people, lest I annihilate you on the way."
'^ The people heard this bad tiding and they became grief stricken, and no one donned his jewelry.
^ HASHEM said to Moses, "Say to the Children of Israel, You are a stiff-necked people. If I ascend
, among you, I may annihilate you in an instant. And now remove your jewelry from yourself, and
1 shall know what I shall do to you. '"^ So the Children of Israel were stripped of their jewelry from
Mount Horeb.
Moses' ^ Moses would take the Tent and pitch it outside the camp, far from the camp, and call it the
"^^"^ Tent of Meeting. So it was that whoever sought HASHEM would go out to the Tent of Meeting, which
was outside the camp. ^ Whenever Moses would go out to the Tent, the entire people would stand
'•'•' up and remain standing, everyone at the entrance of his tent, and they would gaze after Moses
until he arrived at the Tent. ^ When Moses would arrive at the Tent, a pillar of cloud would descend
and stand at the entrance of the Tent, and He would speak with Moses. ^^ The entire
people would see the pillar of cloud standing at the entrance of the Tent, and the entire people would
• rise and prostrate themselves, everyone at the entrance of his tent. '' HASHEM would speak

recognition of this devotion, angels came and affixed two
crowns to their heads, one in honor of we will do and one in
honor of we will listen. Now, they lost these two spiritual
crowns (Rashi).
R' Bachya maintains that they literally removed their
jewelry, to symbolize their pain at the loss of their spiritual
crowns.
5. :)nj? n-iln — Remove yowJewelry. What they had done
on their own (v. 4) was not enough; now God told them to
remove all the symbols of the spiritual elevation that had
been given them at Sinai (Sforno). These ornaments were
the garments that had on them the blood of the covenant,
which signified their exalted status (R' Bachya). As men-
tioned above {last note to 32:19), the First Tablets repre-
sented freedom from death, Now, recognizing the gravity of
their sin, the people realized that they no longer deserved
eternal life. This demonstrated the great degree of their
remorse for what they had done and demonstrated the
great degree of their repentance (Ramban).
7 - 1 1 . Moses' tent. Since the people had fallen from their
lofty spiritual perch and God had announced that His
Presence would not reside among them, Moses left the
camp and set up his tent in isolation from the sinners.
There, God would speak to him. Moses' tent was known as
the Tent of Meeting, the same title that was later given to
the Tabernacle, and for the same reason. Like the Taberna-
cle, Moses would be available to any Jew who sought the
word of God. The nation as a whole had been ostracized, as
it were, but no individual Jew could be without the
opportunity to approach God.
Rashi and Ramban disagree regarding when this took
place. According to Rashi, the chronology was as follows:
On 17 Tammuz, Moses broke the Tablets and on the
eighteenth he carried out the judgment against the sinners.
as described in the preceding passage. On 19 Tammuz, he
went back up to Mount Sinai for forty days of pleading for
the people (Deuteronomy 9:18) |and he returned to the
camp on 29 Av, when God agreed to forgive the people and
give them the Second Tablets]. On Rosh Chodesh Elul, he
went back to the mountain for a third and last forty-day
period, during which God taught him the entire Torah
again. On Yom Kippur, wholeheartedly and joyously, as it
were, God became reconciled with Israel, and Moses
returned to the camp with the Second Tablets. On the day
after Yom Kippur, Moses told the people to begin bringing
their gifts for the erection of the Tabernacle, and Moses set
up his tent outside the camp until Rosh Chodesh Nissan,
when the Tabernacle was inaugurated as the new Tent of
Meeting.
Ramban, however, argues that since God had returned
His favor to Israel after Yom Kippur, there would have been
no need for Moses to move away from the camp then.
Rather, Ramban maintains, Moses relocated his tent the
day after he smashed the Tablets, because he had no way
of knowing how long it would be before the people
repented and earned God's renewed favor. His tent re-
mained outside the camp until Rosh Chodesh Nissan, when
the Tabernacle was inaugurated and it became the new
Tent of Meeting.
7. 'n tt*i?3,n-^3 — Whoever sought HASHEM. Whoever sought.
closeness to God would go out to Moses' tent and consult
him. The Torah does not say "whoever sought Moses,"
because a righteous person who is the source of God's word
is referred to by the Name of God Himself {R' Bachya).
This verse demonstrates that one who seeks to study
Torah should be ready to go into exile to find it {Baal
HaTurim).
 llBiipOII'lili

/ A"? Ktt^n IS narna niME; nDD / 502

H ' J J V •iS'is'? 3f'3f-'?' POX''? D0"!3f?'?

•mnsi t<5K'?n i n i g n^itfKi a -mmK :i''33'7 •'riri^ty) :n3OTK gj/ii'? -I>3N^ ^ipviV^ PDV!^
'Kin 'Kpai 'Knni 'xntaK 'Nay?? n;
nnn •'ti3m'''rinni n>3Kr!'''J3;j3n"nK ^riE/njii ^iN'^n
DV '14! 13'3P 'npi?' p^DK N^ nK ^-^p? nb^K K'7°''3 u/nni nj^n nnt y'nK''?^? ••''mTn)
:KniK3 ^ayitfij Kn'?''T nij ^ i p •'lyp
I'lri Nijiia Knjfig n; NBV viptpi •,
D^n ynu;'] q-^'i? ^"p^is"!? nnx qn'v-nwp-Dy •>!)
nan iipn l a j I'lu; K^I I'^aKriKi
'35"? nn?5 ntfta'? ;; inti;i n m'byi
K-in n:yto ^ij? 'v?i? w IWN ^Nnti/'
ivai 7iayii;(5i 7i3>an 'npttf p^oi? :i''ri''VDi ^:?ip5 n^j/K npK yn. ciiiz-niyp-nv oriK
KB 'sig; i"?}! -jap ^an iipri 'ISJK
n; ^K-ii^' '53 w i y K ) 1 •.'^'^ nay^ :TiV-nti7j7K nn nj/ixi ^•''?yp '^ny "i^-^n nriyi
ntpbi 1 :3-iin7 n-nm iln'3't iipn
Kiaia n^ npigi NaaBn n; a'pa
n^ n g l Knni^jg ip p'rriK Kri'ittfn'? nioHH-p pn-in n^D!?^ ymn 1 i^'nyj) '7r;ii<n-nK
IB^iN V3rii ^3 'm Nia'piK n ' 3 laipn
Kja^iK rp3 isii'n'? pg? ;' nip in -•71^ '>^?f:i ^^T}'' w^,yi?-b3 h^ri) nj/to '7nK t? xn]?!
ntpta P9313 nirji n :Nnntpn'? N33ai -'715 hi^n nKY3 njm :mnn^ yin)? nE?N nj/in br\K
K-i) n p y r i n i KBv ^3 )impi Naati/n'?
I'^jgnpni n'53i^s y3n3 333 (fa'pi \vin) )bnK nng K/^K d^i') •VC"'^? '^'^^P! '^O'^n
niDi o :Na3K/n'p bbv^ 15? nttiia '3lnK n^O'KH nt?;'a K35 njri) :n^iij<n iKany nii^rj n n x
K3iny n'li; Nastpeb nitikj 'j^v 33
ny ^i'laniai KajEJp ynn'? Dgi KjayT :niyD-ny -lani "jriKn nns iw) pvil "'i'?i' 'ii:i
KMjJT Kiiiay n; NBy '75 imi - -.n^uYi brjKn nng ig'y i^yn m n y n i s h:jn-b^ nx-ii
KBv "33 pn;E5 K:9tpn y-ip'? nxp
;; bhmm K-inaai^n V3na 13 j I'njpi nin'' -i3ni n'^nx nns \U->K Tinnti/m byn-'?^ npj

PB3 ,PBft D'Pift . p m n :((3 ftslPJP) TBipi P7t)B 3Pi PIDB ,PBft
.1^ Knpi :(7:l BPIP') P7B3 PBft 0«Dift3 1)'31 03>5'3 P'P' plPP -fl PBftjC
|ft3B .Ti t^ipan l?a :PPIP 'ppjBi 7BI P>3 ftip , i s i a ^inn li ftpip P'Pi
.njJiM ^riK hx Nil :(i3 ftBipjp) pj'pc ps i3pn3 pt '55 i:p3Bi
OipB D'iftiC 1<PP3 mCP 'Pftin ti'Pft /P |:p3B i3 P'Pl ,ft"7 .ftiV 1B3
jici .mm (n) :(oe) PCB in iipft3 ftiP no opi onBift OP'-)3P PS'PI:
D>7B1D ,om ba iiaip' tipftp ift P3ii PJPBP ]B .rttffM n n x a :piip
7ii' 'ppft .psei .ntun nrtN iD'am :OPB PB3R5|; 7B I'3|:I' pfti I')DB
nst 3311 (0) :(l:ft3 P"B lipft pppi V-)pft DJ3P P)>3CP|: PB31B pP PCft
1B3 .P3'3C 7133 ftlPC ,PCB OB iiBPBI IBUPP .PPB OB •)37B1 1»3 .rtUtB
ftippp .1'ift laTO ftpip B'fti (pB:t P37B3) 1'ift naiia iipp pft BBPI
ftlPCSl .1'iftB DB1C 151'7PP1 IBiB I'3i 1)'3 737B iipp DlPPS PaiU ftpip
:pj'3Ci .iinni^irti (1) :131'7PP D» P37B liBPC BBCB nann ftpip
P551 7BB 'cnjpi .]P piBift '1 .'UI <asiaan nx iimnai (a) :IBDI
ii PBift ')ft .iitaii afjn nai y-\s bs (j) :(i:t' p"p'i) I'iftB op'>Dn
<3 tlftiB T)Di 'ppici li PBift ')ft pi .ia-ipa nbsiN xh la :DDiiBPi
DP'iB ')ft P3PB '3 D'PBB Opftl 033Pp3 'P>'3CC31 .nnj< t\1V Ptlffp W
:DBB P3iPBi PPic PS'PCP I'ftc .BPti l a i n (nj :]i'i3 'i .i^ax :DBt
(rt) tt.np P3C) B»W1 PCBJ IPBftCP 3P1P3 DPi DR'JC O'PPP .1<1SI VK
'3 D'PBB Opftl ppp3 pifift oft .Tii'bai I33pa rfyvK 3nK s i n
PBB3 '3P PPftjC .'BBt PIB'C ftlPC ,7pft BJP D3'iB DIBtft 03PPB Pl'Cp3
D3i 31P p ' P i ,(.t D13P3) D3pft pisftl ,(3:13 P'BC) DBI P3B' 7B BJP
nsnNi :D3'iBB 03'7B n'PiPt ,7'B ipiP it PPBPIS .rtnsii nftiB nicftc
nn (1) :-li PlCBi '3i3e PB B71' ')ft [IBP PftC P7ipD3 .-p nitfSIK 113
ipiftp .ntwni m :3Pip PPB OT3 P'PP '7PP pft ,apin 3?™ nnsi
.pjPBi ppi) 1PPP1 lipft npii ,ftip P11P jici .bnjCT nn np' :pftipi ]»

ence to the oath implied that the people were still not
worthy of inheriting the Land on their own merits. Despite
Moses' pleas, the executions of sinners by the Levites, and
the plague, the residue of sin had only been diminished, but
not eliminated.
2. . . . »3Sr33ri — The Canaanite . . . The list of Canaanite
nations omits the Qirgashite, because they fled the country,
so they did not have to be driven out {Rashi).
3. ^ a i p a 1^^^ i<b 13 -— Because I shall not ascend among
you. Because you are a stiff-necked people and are there-
fore always in danger of sinning and incurring My wrath, I
cannot remain in your midst. Therefore I must send My
angel with you. This declaration included two aspects of
Divine displeasure; that God would not accompany them,
and that even the angel would be with them only until they
occupied the Land; then he would leave them {Rannban).
4. Ins; — His jewelry. The jewelry was figurative. The
Sages teach that in proclaiming their willingness to
accept unquestioningly God's commandments and teach-
ings, the Jews said, we will do and we will listen. In
 i'itilliiiiiiiiiiii

505 / SHEMOS/EXODUS PARASHAS Kr SISA 33/12-17

to Moses face to face, as a man would speak with his fellow; then he would return to the camp.
His servant, Joshua son of Nun, a lad, would not depart from within the tent.
Moses ^2 Moses said to HASHEM, "See, You say to me, 'Take this people onward,' but You did not
s for inform me whom You will send with me; and You had said, 7 shall know you by name, and
God's
Nearness
you have also found favor in My eyes.' ^^ And now, if I have indeed found favor in Your eyes,
make Your way known to me, so that! may comprehend Your 'you have found favor in My
eyes.' But see that this nation is Your people."
^'^ He said, "My Presence will go and provide you rest."
^^ He said to Him, "If Your Presence does not go along, do not bring us forward from here.
^^ How, then, will it be known that I have found favor in Your eyes — / and Your people —
unless You accompany us, and I and Your people will be made distinct from every people on
the face of the earth!"
^^ HASHEM said to Moses, "Even this thing of which you spoke I shall do, for you have found
favor in My eyes, and I have known you by name."
forty days on Mount Sinai praying that God would restore Is- that Moses wanted the answer to the age-old question of why
rael to its previous state of eminence. He began by asking the righteous suffer and the wicked prosper in this world.
Him to relent from His decision not to accompany them in nK^l ~- But see. Having said that God would show him favor,
the Wilderness but to send an angel in His place; instead, Moses repeated his earlier insistence that God not destroy Is-
Moses wanted the Divine Presence to remain with the Jews, rael and begin a new nation with Moses' offspring. Therefore
despite their sin. The commentators offer various interpre- he stressed now that this nation [Israel} is Your people.
tations of the often mystical dialogue between God and 14-15. la^n taa — My Presence will go. God acceded to
Moses, but all agree on the general theme; Israel had fallen Moses' request, and stated that His Presence, not an angel,
precipitously from its high spiritual standing, and Moses would accompany Israel and provide them with security, to
wanted to restore them as much as possible. Then, he went which Moses responded (v. 15) by reiterating his contention
further and sought to increase his own understanding of that unless that were to happen, God should not ask the na-
God's essence and ways. tion to leave their encampment. Sforno comments that Mo-
ses preferred to remain in the Wilderness of Sinai rather than
12. riN"! — See. As understood by Rashi, Moses said that he enter the Land without God's Presence, for in that case they
had failed to understand sufficiently what God had told him, would surely be exiles before long. The tragic reality was,
and he did not desire a major aspect of it. God had assigned that once the people's sins in the Land caused the Shechinah
Moses to lead the people from exile to their land, but did not to depart from the Temple, exile was not long in coming.
inform him what form of Heavenly guidance would accom-
pany him. As for God's statement in verse 2 that He would Ramban finds difficulty with much of Rashi's interpreta-
send an "angel," Moses contended that this was not the news tion, and states that without an understanding of the myster-
that he had wanted to hear, for he did not want that inferior ies of Creation, the dialogue cannot be understood. Briefly,
form of spiritual accompaniment; he wanted God Himself to he explains it as follows: Long before the sin of the Golden
be with Israel. He added that God had promised him, I shall Calf, Moses had been told that an angel would accompany
knoiv you by name, meaning that God had distinguished the people. That did not trouble him because God had said
Moses and elevated him over all other people by means of that His Mame would reside in that angel (23:20-21). Now
the intimate relationship God had established with him when Moses wanted to be reassured of two things: (a) that the angel
He said that He would appear to Moses in the cloud and that announced in verse 2 would be that same angel, without a
Israel would believe in his prophecy forever (19:9). Moses diminution of God's closeness; and (b) since Moses had
continued his plaint in the next verse, saying that he wanted earned God's favor, he wanted to know how to achieve
to know the dimensions of this promise; exactly what did greater recognition of His Oneness so that he could attain
God mean when He said that Moses had found favor. even greater favor. Moses added that he was making these
requests for the sake of Israel, and, after all, this nation is Your
13. nnj7i — And now. If it is indeed true that / have found fa- people {v. 13). God agreed (v. 14) that His Presence would in-
vor in Your eyes, then I must ask for more. I do not know the deed be with the angel, but it would not be as benevolent as
reward that comes with this favor. Moses had hoped. The angel would represent the Attribute
of Judgment, but God would temper His judgment with
15JU^ ^S?1N) — So that I may comprehend Your... 1 must un- mercy. Moses appealed again (v. 15), asking that God's Pres-
derstand Your way of bestowing reward so that i will know ence with the angel be one of undiluted mercy, and God ac-
whatYou have in storewhen You tell me, "you have found fa- ceded to that request, as well.
vor in My eyes." How do You show this favor? This is the plain
meaning of the verse according to Rashi. In his commentary 16. iJ'^asi —Are made distinct. This is a new request. Moses
to Berachos 7a and Ecclesiastes 8:17, Rashi expounds further asked that the Jewish people be placed on a level different
iiiiiiiiiiiiS
n'-a' / ih ivon '3 ntpna
(ani K-i) 3Kni n-ijn ny 13?
•nnsi 3> ;K}3\tfn Ma nv K^ x n ' ^ w
TV p'BK '•? nnK iiNT ' t n ;^ Dig; rwti
'T n; ' i n y i i n K^ m) i n n Kijy -n^ "^vn'•'^K im nriN HKI nin''-'?^; ni')3 nnK'i ^^
D1U33 u n i g i i^-jBN i;iKi 'lay nbitfn
•'m n^t^ri"iE7i<; riN ''?nyiin ab nm) n|n D^n
DN )y3i p :'ni|3 rnrj-i KnnaWN CIKI
l y s 'WTiK nn-jij r n r i T n'nBij'K l y ?
^'79 iinnn y i K i 1310 ITIIK n;
ng '1157^! ' V J I T ? 7 E riPOT naifiKT
ijnri ' n p i ? / -igsi i< : n r i N s y ijny npK'i .-mn •''ian -^i^j? ••a nxni ^•'py?i ip-KmN ivn"? ^
n ' ^ DK Tito-jij ^D^l;llD :ii^ n'jKi
:K?)p NJapipn K^ KjJ'a K3 iinip t i r i p w
r r n s i f K n i j Ksr\ vvty, n n a i m in •'nKyn-''3
i p i s s K^rj iipyi N3S u n i j j I'PDT
•''? liff-'ia Kib n S W ' ! NJny HJJpif'
'SK 'jy '7 Kny 'psn intyip ^lay^i
KOjria n; CIK mitti;; 7nKi.- :Ny7K
t<riri3i47K n{? 73y>!; Kn'p^g 17 n r j
7nKl n. :Dltt'3 1in'371 >n7j3 I'Kir|7 npK''] :nu;3 ^jfl^i ''pya in riKra-'a n\uyK w
•j'ppx .aoa fnvv ninx rmm :(1:P13 ,n:3b I'a (13 f3"D) P3 pn '3fi
13 D31 '131 )3BP 3D31'bfl fo '33ft P3P 'b PP»6 'IPC .PU'CP DC3 Dl6 '33 iflCP
>]snin ,-i'i'ya in wKitnc poft nx .nnyi (j>) :(i3:p' b'sb) obmb D'pfr
jn (tXBK iyM^> -jinNi :T3'B3 |P 'ftirob 1P13 ppft ppc pi) 71377 nx si
|Bl)b P7PS1 .T)'B3 'PWBC IP pfl'bB f>'P PB Tbll)3P P1B lt3 Bl6l .^IDM
11)ftp ftbC .717 '1J7 -pS '3 7K71 :|PP pfrbP PSC PBP TPfl IBBb ,in ttofi
DP3 Dftl ,OipB DP 11)B '3 PflP ,3»BP pbft pftl (':3b b'Bb) blli 'lib I P * PCBftl
PtP DB3 'be P3CP DlbCP P61 .lB"pp'C 'ibPB D'Wvp bB 11)10 '3'f) pf)l)P
bBl OP'35lft bB plftppBP 3C"b '361 ,(.t) P1313 P3DB31P1CP11)'P1371 .'3B'11P
,lb() 'B5B3 '3f> ,ltoB 1113 PbCfl to .1BU1P3 .13b> '33 7BN<1 (71) :'pfl3 D71D
,IDP ')ft lt3 .ll'jK 7MK'l (IB) :(P:3b 3"C ;fr:t' 3 bftlBC) 3ip3 D'PblP T3D11B3
pfi'bn BIV .K13K Snl> 7031 (lU) :(DC l"C) PtB 13bBP bft iftbB '"B '3
11B 1P3'3C B3CP toe ,1B1) bfllC '3fl 7pfl P31 11B1 .UBV ^03^3 >6n ,|PP
PtP 1313 D'bl3TO P'P31 .inyi UK IJl^SJl :(.t P13P3) OblBB PlBlfi bB
7377 OK nj (I') :(1:V! b'Bb) '131 bfnP P3pB 1'3 'P PbPPl 1B3 ,OBP b3B
BCPP DBb3 be l'')311'fll .nvnis OblBP PIBlf) bP 11B 'P3'3P PPCP toC .717
31'6) 3313' 131 'b6l pj3 ,(1:13 131B3) D'3'B 'ibil b513 ttfl P3'3t; P"1C '"B
1 1 . dias-'^N ai3Q — Face to face. Unlike other prophets,
Moses did not need any sort of intermediary {R'Bachya) and
he was fully conscious when God spoke to him (Sforno) —
like two people conversing with one another.
113-1:3 — Son of Nun. Although there are other cases in Scrip-
ture where the word for son is pronounced bin rather than
ben, it is unusual. Ramban offers two suggestions for this
usage in connection with Joshua. Since he was Moses' out-
standing disciple, the people called him bin, to allude to n3'5
[binahj, understanding. Thus, they combined the words bin
Nun to form the word 113^3, person of understanding. Or per-
haps the word bin was pronounced that way to indicate un-
derstanding, and the word nun, as found in Psalms 72:17,
means greatness. Thus, Joshua was someone whose under-
"Rillilitipiii >
niMW 1 3 0 / 504
:'7rii<ri Tiini?
•>W^^]!J
NIBK vni^ i nani :nja la^yn-'^K TD
;nmKn "•js-'^y -iii?N; nvn"W)?
.717137 hx 3ttri :pcn DB bbnpm .nuo hx n'3S rwn hx '7 7371 (W)
.(IP)l' DmP) inbC PB D')ptb IBbBI B3P1)P bf) PCB 3C P'P IBB 1313t iptt
PtB BB3C3 'PPE ,1P1' tol 13C1)B OpiPt IB O'PIBPP Dl'B PCB 3P3 PtP 131B1
'O'nBfoC ,pbB 13"'31 ,D'f)131PD p6 [11 b3BP pfl cpc p"'31 ,PlPlbP n3Pr3 tlBP3
,D'BP1 ep31 01' 0'B3lfl DC PCBl ,(b:3b b'Bb) 'l31 DBP bfl PCB PBfl'l PPPPB
PP bft Pp33 P'bBl lb PBfo blbfl p"')31 .(P':B D'P31) '131 'P '3Db bB3pfll ipfoc
'PTOB '3361 DP3 PBft)C ,D1' 'B DC PCBl .PVlPPftp Plplb b3pb (3:lb jbpb) '3'D
PlBft ,p5P3 0'3npf)P t|6 p5P3 0'31CfnP PB (•:' D'P31) '131 D'31CfnB O'B'3 PP3
POftl ,ObC 3b31 PPBC3 bftPC'b P"3p0 PiPP3 'PCP3 ''3 .DC331'P 0"B5Bfl BPBB
)Pllib b'PPPl IT) .P))np6 PlPlb lb PDBl (3:T P31B3) 13313 'PPbO PCPb lb
.]P')3 'b IB IBlftCBl (ftb ftBlP3P ;l DblB P1D) pCBO P3ftbB bB [IPllib f)"Dl
3ftpi 1B131P .737137 ^K 31tf1 :1BTO bPftB toft TO IBB P313 to DpiPCBl
plDD) 13531 ,|tPl (' piOD) DBP bP Pfni ,r3BP bP pi .PUP pCb 61PC 'Pb f)P'PC»b
PCB bft 'P P311,1CP1B1 .pi3Dl (' plOD) llPPCPl ,pb3PDni (DC) 1P'3P1 ,l'B"pi (p
(3') HO 6B1P3P) 03Pp' 'B P"ft 0B33 PPfll DB33 '3ft ,lb PBft .P3PBP bfl 31C'C
PPfll ,'ljl 'bft PBlft PPft ,TP31 bB 13bl T3'B IP ,PftP Ax 7D1K 7nK 7K7
pftC ,PB11P It pft (3:33 b'Bb) iftbB pblC '33ft P3P 'b PPB6 PCftl .'131 '3PB11P ftb
standing led to greatness.
«>ini Xh — Would not depart. Joshua earned the right to be
Moses' prime disciple and the one to whom he transmitted
his Torah because, from his youth, he gave up every comfort
to be in the tent of Torah and thereby he earned a sterling rep-
utation (Raslxi to Auos 1:1).
nil) — A lad. Joshua was 56 (or, according to Seder Oiam
— 42) years old, but the Torah calls him a lad, because he
acted toward Moses as if he were a youthful servant {Ibn
Ezra), or because it is common in Hebrew for the master to
be called a man and his subordinate to be called a lad, what-
ever his age (Ramban).
12-19. Moses pleads for God's n e a r n e s s . Moses spent
"mii0m
 ii!||lilliiP!l i|lt|il|illli|;

507 / SHEMOS/EXODUS P A R A S H A S K l SISA 33/18 — 34/2

^^ He said, "Show me now Your glory."

The Limiis '^ He said, "I shall make ail My goodness pass before you, and I shall call out with the Name
of Moses' fi^sHEM before you; I shall show favor when I choose to show favor, and I shall show mercy
Vision
when } choose to show mercy."
^'^ He said, "You will not be able to see My face, for no human can see Me and live." ^' HASHEM
said, "Behold! there is a place near Me; you may stand on the rock. ^^ When My glory passes
by, I shall place you in a cleft of the rock; I shall shield you with My hand until 1 have passed.
^^ Then I shall remove My hand and you will see My back, but My face may not be seen."
34 ^ |—I AS/f£M said to Moses, "Carve for yourself two stone Tablets like the first ones, and I shall
inscribe on the Tablets the words that were on the first Tablets, which you shattered. ^ Be
Ramban c o m m e n t s that Qod t o l d Moses that He w o u l d allow 2 3 . '''ihtj; — My back. Rashi cites the Sages that God showed
Moses to hear His Secret N a m e ; Moses would not be able to Moses the " k n o t of His Lefillin" {Berachos 7a). The T a l m u d
see it [meaning that the f u l l significance and holiness of the there teaches that the passages c o n t a i n e d in God's lefillin, as
Mame is beyond h u m a n grasp]. it were, speak of the greatness and uniqueness of the Jewish
Sforno offers a novel interpretation of the verse. God said people, just as the passages in our lefillin speak of the great-
he w o u l d pass all His goodness before Moses — to w h i c h ness and uniqueness of G o d . T h u s , the concept of God's
Moses responded, / shall call out . . . To "call o u t " God's "Lefillin" symbolizes His love for His people. The " k n o t of
Name is to m a k e His existence and goodness k n o w n to oth- Lefillin" that He showed Moses symbolized that He wishes to
ers. When Moses proclainned his intention to do so, God r e m a i n attached to Israel, and by showing it to Moses, He
responded that He w o u l d show Moses all possible favor and signified His love for h i m {R' Gedaliah Schorr).
mercy, showering upon h i m the greatest degree of revela-
34.
t i o n . A l t h o u g h Moses w o u l d not be able to grasp it all (v. 20),
1-4. T h e S e c o n d T a b l e t s . On 29 A v , at the end of Moses'
that w o u l d be because of h u m a n l i m i t a t i o n s , but not because
of God's lack of generosity. second forty-day period on M o u n t Sinai, God agreed to give
a second set of Tablets to Israel. T h i s t i m e , however, the
•[hK Itt7tc-n^ — When I choose to shou) favor. The Sages stone tablets themselves w o u l d not be t h e h a n d i w o r k of
teach that God shows favor even to people who are undeserv- G o d ; instead, Moses was c o m m a n d e d to carve out the stone
ing (Berachos 7a). Qod showed Moses all the treasuries of cubes and bring t h e m to the m o u n t a i n , whereupon God
reward that were stored for the righteous. Then Moses saw a w o u l d inscribe the c o m m a n d m e n t s on t h e m . This change
large, unlabeled storehouse, and he asked w h o m it was for. was a reflection of the lowered status of the nation. The first
God t o l d h i m that it was reserved for those w h o did not have t i m e , they were completely amenable to God's w i l l . They had
their own merits; it was the treasury of Heavenly favor (Va//cuf said jjnu^j) nl^^g. We will do and we will hear (24:7), m e a n i n g
393).Thus G o d was illustrating to Moses what He had j u s t that they had t r a n s f o r m e d themselves into instruments of
t o l d h i m : Even when there are no merits on which Israel can Qod's w i l l . Because they had reached an exalted spiritual
draw, they can still pray for God's mercy. state in which their bodies, not only their souls, were suf-
2 0 . laa — My face. T h i s simile refers to a c o m p l e t e and fused with Godliness, this was reflected in the physical
unadulterated perception of G o d . To achieve this was impos- Tablets, which were fashioned by the hand of God. Now,
sible, but God w o u l d allow Moses to see H i m f r o m the back however, despite their repentance and Moses' successful
(v. 23), m e a n i n g a vague degree of perception. T h e distinc- prayers, they were no longer on t h a t level. It w o u l d be f o r
t i o n between these degrees of vision is like the difference t h e m to perfect themselves w i t h constant effort to lift t h e m -
between seeing a person's face clearly and merely g l i m p s i n g selves back to where they had been — a task that w i l l be
h i m f r o m behind. c o m p l e t e d when we m e r i t the c o m i n g of Messiah. Therefore,
Moses was c o m m a n d e d to fashion the new Tablets, and God
im — And Hoe, In the plain sense of the w o r d , a h u m a n being w o u l d t h e n inscribe the T e n C o m m a n d m e n t s o n t h e m .
can no more survive a direct c o n f r o n t a t i o n w i t h the glory of
1. 'n ^nN•^l — tiASi-iEM said. As noted several times in the
G o d t h a n a person's eyesight can r e m a i n intact if he stares at
c o m m e n t a r i e s on the T o r a h , the root n n x as opposed to - i m
the sun. To save Moses f r o m h a r m , Qod w o u l d place h i m in
suggests a conciliatory, s y m p a t h e t i c t o n e . Thus, the m a n n e r
a c a v e , a c / e / i , in M o u n t Sinai, as it were, and shield h i m f r o m
in w h i c h God instructed Moses to prepare the new Tablets
a brilliance that w o u l d be m o r e than he c o u l d bear. T h e n ,
shows t h a t Moses had succeeded in gaining forgiveness for
when the degree of revelation was dull e n o u g h for h i m to
Israel's sin.
tolerate, God w o u l d p e r m i t h i m to see it.
Or HaChaim c o m m e n t s that even a person w h o is still ri"l5l£? nu*K — Which you shaLtered. T h e w o r d -vifK is related
spiritually alive, i.e., one whose soul has not been c o n t a m i - to "nti'''K, affirmation; thus God was i m p l y i n g to Moses that he
nated by the t e m p t a t i o n s of the body, cannot survive the had been justified in b r e a k i n g the First Tablets {Shabbos
sight of God's Presence. 87a).
 iiiiiiiiiili|i||d

:i / ~th ~ V / xh KB?n '3 ntpns niaur nsD / 506

linNT jKn"? iinKi -\n-\z ;; n w ?

N^ nnt?! 3 i t ^ t n s T IP h}j ams)
tth n x '3N n ; n n p ' ? 'jiari
;; ^n^;l•o iDjjjri'i NBIIJ? ^WW
by n n y r i n i ' p i i j lijrin ^nK xn
7]3iu;i?5 ni3^ ^ 3 y ^ a 'U'la^ iNiJO
•riK n'K-i'? "jDin K^ "DON'] :DniK "IU/KTIK ''nnnni ^
Dipn nm nin'' "inK^i .••'ni anNn •'JK-I'^-K'? ••B •'JB K^
:i''nak7i nnB nnya him niyn-'^y nayji •'riK 33

n i j T n; n V K i >= :"'35;^'7 ""^

N^ 'n"!i?ni '"JfiST n; •'tnni ••ngi
7]^ bvs rwff'nb ;•• n n s j n i l i i n n ' D''n>(: nn^-'^ni^ ^^''^ps nti7D-'7K mn'' nwx^] K.
ainai?} Kri'niija Kjjat? mi'? n n
by iirj n Njnjria n; Njni'j 'jy

'3'DD TOP .iiirn m p n :T3Db ^ U D ^ P : . m a a majra (33) :(i::nD i"3)
'p>PCi wp ')6 (P:1) 'icm )p> o^l» pnp' n':ip -js?!)?) •)p>t) DP? D'C:6O
.••aa ''JII3K;I oiiD p"-)? ,iiik-5 m p ; .Dob DP6 o-jfJ (73:i5' 3 D'rim D'B
,'•)»'« I'J6I wijini .(p':7' ^i^T 037153) b^rt D'bpnb mci :I;P)I: j t o
i n n o n i (33) :p)3)) 93 Tin piob T"'^ i^'^P t^^^^ iP "^'^^ l^^i 610 ' D ?
7)D 7JJ3ii '7133 nap3:i pl)ppp3 .(DiI>pJif') n p ' m37 n' '7»6i .'•33 nw
:(.r pipos) I'IJ'DP bp ipp pfnD .ninw riK n^Kni ijipbi Dpi) P3bl)
,"ll)p P'P' PblDDO lb 1»6l ibClf) ^1PJ) p5'-)WD 3iPD P6-5D . 1 ^ ^M (K)
p-)3P OP6 .if? bx)s :{3:3b -^''p'l ;p3 6»ip?n) WOP cipn oppw Dpi)
ov ippnf) p'501 D'D P3'7nb ibop linb bpw .pnpf) ^b 3DD DPfi .Pisipti-)::
,DP31P3 U-)pl :))'3P1P 7))D .m Dp D'bl3 M' PIPDPD iUpbp llPn .PIPDPD
61JP 6ini "]bno p73 -IPP^ :I)'6 I"713 ib inift Daiiob ^b)OD infj' of) 0J56
,p-)nf) ;:i3iP3 ob 3IP3 ,05'3pip ib -^nb .Db oi-)p) .ninspo p 6b6 bipbp? o'ln
OP6 T'5 ob :i)p onf) .inpif) puop :ir6 ,ibj):i ib -jjjf) .Dsipftici cimpjp
I'3pipoi ,3-! 30U ibf) pipDPD ,::i"3pp cir ibn? p . ' T 3PP3 iDb 31P36 ')f)i
:{b f)»iP)P) ^b boP i»fij pb .bftop' ib6 D 3pD bP ippn6 ,npj) or
n'DP :)pn r^b-) .^^^33 riK K3 laKin I B K I I (m) :p'bp '"D I'DJJIP ,(3':7
liK IMK'T (Ul) :17133 P'ft"5» lPl6lDb bl6pb (J'DPl ,D'b31pJ: in371 p~} PD
pin oiSp 'Db ,Pi6ib •]Pi6 DPI6P on '713^3 :if)-5pp :ii3p PDUP .'1A1 -II3S7N
,pi3ft pi3r 'b P"?3!P b6x' bi; D'KPT pp3b p3-)i5p3p .Pbsp •)7D •J7nbb p i i
1310 P7J5 ^3 -113SIK 13J< .DlpP 71]? I'6 P136 P13I POP Ofjp Ppf) OUP?
ppp3 •57P •]7nbb .^ijs^ -n ntt^n inn^pi ::nD))3 jiDi opf)i oiiP bi) TJDb
a"' ^-jipi ^piDR 'pi6 P6n ppftp pr 07p?i .P13/1 PIPI Pb?P D6 qf) D'BPT
'P ,pD3 VP' JlJDl DIPT 'JCb ITPPP '"D1 ,p Plpub blilp' pft 7»b)) MP pnj5
p5i6p D'nuD IP16 -iinK nwx nw inuni :(:f' P3PP p6-3) D'b3 ftb 'nm
D'pr) f)bfi 1P'P3P bb ]bo iv .(v bnwv) opob pppftp PI3 .^njami :]ipb
(':7b jbpb) P'i3 P11P 'p)6 P3D ib ijsf) ppi^i: PDPS bsfi ,P3II6 6b D'PPI P)r)6
T3Df)p3 cjf) / u i b3in ah iMKii (3) :(Dp p"i) Dpn pnnp ])'6p IP'P3P
.'nw Dipn nan {«3) :ija JIK niKn^ PICT ib pis ';'6 y^^ bn '3ip b3
,pifp 6bp Dp yn^bt p^ib 'b pin oipn p' rw pu •)37J) ')6 opf) X3
onilii ,037» Dp :i)'pppp oipn bs ,iPTJni -lUiPs ipf .P6-5PP P» P6-3P opni
ipipn mbiD i'6i Dbii3 bp TOipn p"3pop ,DipD3 '36 ^mft U'fii 'pfj oipDP

from ail other nations; that the Divine Presence in all its
holiness, including the higher degrees of prophecy, rest only
upon Israel (Rasht). In the following verse, God agreed to this
request, as well. Ramban conjectures that God's acceptance
may have come at the end of this forty-day period of prayer
[suggesting that Moses advanced steadily along his path of
conciliation as his prayers and Israel's remorse found favor
with God].
1 8 . Seeing that it was an ]l5fn ny, time offauor, Moses was
emboldened, as it were, to request an even greater degree of
perception than he or any other person had ever experienced
(Ramban), so that he could understand the full extent of
Godliness (Or HaChaim), and so that he could grasp how
God conveys the flow of His holy influence to every part of
the universe (Sfomo).
According to Rashbam, Moses could not have been so
presumptuous as to make such a momentous request.
Rather, he wanted a sign that God was making a covenant
guaranteeing the assurances of the previous verse.
1 9 - 2 3 . The limits of M o s e s ' vision. God responded that
there were limits to what even the greatest of all prophets
could perceive of God's ways. Even the angels, which are
purely spiritual beings, cannot approach the fullness of
God's essence; surely it is beyond the capacity of human
beings. However, God agreed to show Moses the highest
degree of revelation and understanding that man is capable
of assimilating. In addition, God taught the most efficacious
order of prayer.
1 9 . laiU'fjs — All My goodness. The time has come to show
you as much Divine goodness as you can comprehend.
Specifically, God was about to show Moses the extent of His
Attribute of Mercy and how Jews could enlist it in their
prayers. In beseeching God to spare the people at the time of
the Golden Calf, Moses invoked the Patriarchs, for he
thought that only in their merit could there be hope that God
would be merciful in the face of great sin. Now, God would
show Moses that he was mistaken. He would soon teach
Moses the prayer of the Thirteen Attributes of Mercy (34:6),
which is always available and effective, for though the merit
of the Patriarchs may become depleted, God's store of
mercy is infinite (Rashl).
-n DttJa ''JiK'ii?! — And / shall call out with the Name HASHEM.
According to Rashi, this was God's promise to teach Moses
the Thirteen Attributes, which begin with the Name HASHEM.
509 / SHEMOS/EXODUS PARASHAS Kl SISA 34/3-7

The prepared in the morning; ascend Mount Sinai in the morning and stand by Me there on the
Second mountaintop. ^ Ho man may ascend with you nor may anyone be seen on the entire mountain.
Tablets
Euen the fiock and the cattle may not graze facing that mountain."
^ So he carved out two stone Tablets like the first ones. Moses arose early in the morning and
ascended to Mount Sinai, as HASHEM had commanded him, and he took two stone Tablets in
his hand.
God ^ HASHEM descended in a cloud and stood with him there, and He called out with the Name
Reueais fJASHEM. ^ HASHEM passed before him and proclaimed: HASHEM, HASHEM, God, Compassionate
Thirteen ^^^ Oracious, Slow to Anger, and Abundant in Kindness and Truth;'' Preserver of Kindness for
Attributes thousands of generations, Forgiver of Iniquity, Willful Sin, and Error, and Who Cleanses — hut
of Mercy does not cleanse completely, recalling the iniquity of parents upon children and grandchildren,
to the third and fourth generations.
6-7. There are some disagreements among the commenta- the scales of judgment toward the good.
tors regarding how the words and phrases in these two 8. njpi;^) — And Tmth. God never reneges on His word to re-
verses should be enumerated as Thirteen Attributes. It ward those who serve Him.
should be noted that some of the Attributes may seem to be 9. D^p^i*;^ "Ttin nyj — Preserver of Kindness for thousands of-
identical, but the commentators explain that they apply to generations. The kindness in this context refers to the good
all sorts of people who have varying degrees of merit to their deeds of people, which God regards as if they had done Him
credit, so that some degrees of mercy apply to the very righ- kindnesses, even though the Torah requires them to per-
teous and some to those less so; some to those who repent form such deeds. He preserves those deeds for the benefit of
out of love for God and some to those who repent out of fear, their offspring, so that newer, less virtuous generations can
and so on. We list the Attributes according to the count of be rewarded for the good deeds of their forebears, just as we
Rabbeinu Tarn (Rosh Hashanah 17b s.v. mtoy uib\0), which is constantly invoke the merit of the Patriarchs.
followed by most of the major commentators. We also in-
[God forgives (Ntoa) three categories of sin, and each for-
clude the explanation of various others:
giveness is reckoned as a separate Attribute:]
1. 'n — HASHEM. This Name, which denotes mercy, ap- 10. ily — Iniquity, i.e., an intentional sin, which God for-
pears twice, because it refers to two different kinds of mercy. gives if the sinner repents.
The first is that God is merciful before a person sins, even 11. yii/31— WillfulSin, i.e., a sin that is committed with tho
though He knows that future evil lies dormant in the person. intention of angering God. Even so serious a transgression
OrHaChaim adds that God is merciful even to people who, will be forgiven, with repentance.
while they may not have committed sins, have not earned 12. HKuni — And Error, i.e., asincommittedout of apathy
His mercy with good deeds. or carelessness. This, too, is a sin, because it would not have
2. 'n — HASHEM. The second mention of this Name de- been done if the perpetrator had truly felt the gravity of defy
notes that even after someone has sinned, God mercifully ing God's will. For example, one may carelessly discard ^i
accepts his repentance. Without Divine mercy, a sin could match in his driveway, but he would never throw it into his
not simply disappear from the scales of justice merely be- child's crib, even if he thought the chances were very slight
cause the sinner has repented, just as an assailant cannot that it could start a fire.
free himself from paying for damages merely because he re-
13. njpai — And Who Cleanses. When someone repents,
grets what he did,
God cleanses his sin, so that the effect of the sin vanishes.
3. "pK — God. This Name denotes power; in the context of However, if one does not repent, 'n^i'] Kb, He does not cleansi:.
the Attributes, it implies a degree of mercy that surpasses According to Sfomo, God cleanses fully those who repeni
even that indicated by the Name HASHEM. out of love. Those who repent only out of fear of retribution
4. mnn — Compassionate. God eases the punishment of receive only partial cleansing.
the guilty and does not put people into extreme temptation. The above is how the Sages interpret the phrase so thai
He is compassionate in that He helps people avoid distress. the first word. Who Cleanses, can be reckoned as the finiil
5. iiani — And Gracious. He is gracious even to the unde- Attribute of Mercy. Our translation follows the plain mean
serving. He saves people from distress once it has overtaken ing, which teaches that God does not whitewash sin, for to
them. do so would remove the distinction between good and evil,
6. D'^K T;)^ — Slow to Anger. With both the righteous and and would encourage evildoers to feel secure that they can
the wicked, God is patient. Instead of punishing sinners im- act with impunity, for there will be no retribution.
mediately. He gives them time to reflect, improve, and re-
pent. 7, aiyan""???} Q'^^^P'^ij •— To the third and fourth generation-..
7. npD-^"]) — And Abundant in Kindness. He is kind even See notes to 20:5.
to those who lack personal merits. Also, if one's personal be- But if God does not punish for sins more than four geni;i
havior is evenly balanced between virtue and sin, God tips ations into the future, why did He say that He would infli> i
 J-h nfon la niyna nvaw 130 / 508
'j'PT K-mh K-jaya poni N-I?^'? I'DI nt/ '^ rQ2f3i •'i-'D nn-'7K npin rr'b'yi -ypiib 1133
:KnTO u/n 'jji iBn 'niij inyinni LT u- jT : - • : - • J- •.• Iv - T <- T ; IV /, - I ^. T

n o p ' K^ luM ciKi ijiay po' ah ttfiKi >

i w i ' K^ n i n i Njv qK KiiD "353
••txh jnfi 'jpai T :Kinii Kya b'si?
K-jsix? niffki nii?!?! 'Kmija K ; P N
i^n;;; i|?ai N M 'J'DT N-JIU'? pVpi
^'jjriKi n :K;J3K 'ni'j f i n a T a apai nin'' my ntf^Nis '2*»p nn"'?)?: ^^^i^!] ^i^is rwyi
liv3 hin*' I T ] :n"'n>(: r\nb "^^vj \y;^ n^y^ in'K
•3^ anpiy ;; "lavNl i -m xntua
KJIDl K313DT NnV>? ;; ;; K"3i31 VIBN I nin'' "liv^i :n'!n'' DK/n Knj^^] DI^ IKIV :i2ir^J3^]
Ijau "layn^ 'jpni ti-j f^ri-jKi ij^K pnn) D^ni ^K mn'' i nim Anf?"] rjB-^v
pa© p-i-j 'a^K'? la'u npj 1 ;uwpi
f ain-ji'? n^p pain'ji nnip'?l i;iv^
nypn ••atn ah pajri N ^ I I nnniK^
'3a bs) in-jn pjg 'py inats '•ain

Dpu D76PI: .non i^na (t) iisiii 'piDb 3iD "^^i: oicb . n a x i :(.r' D"^) p bs
il)6 D'DCD -PunrD lift pDim [.yurai iijr] :pnn D'P1)6 'scb .niafjNb :r3E)I)
i3'6i; DBcn ipiCD 'Di .npai K^ npai :(:ib finr) P'U^DIJ opip D7(ic O'*?-)));!
;:[>?' 6bi D'^ni 6P opjn 7'Si .vsun TSIJJ) i^un DID; 61)6 '-jnjb pun iu -)pn»
DO'pi36 PCDD crniftp .man by m a x py npin :(.i5 DP) D'3C js'^cb
^n .nivan f?yi :(D:3 b'Db) '6>ii:!) -5^6 6-:pw CTD 13DC ,(.t pi?-)3} DP'T3
D31P D7WC ,PI6D CDPI) PD6 PI)13-)ID mp biD :i3nj: nsip mn p6iw .'U'3-)
ni6iCP3 VPC '7' biJ Pl:lE;ft^p -lav nf?^! «b tt"Ki (a) :]nir)3 -iiaa (a)
« i p i i (n) :(6b 6niP5P) Piu')iP ]» P£J' lb pft .PUT J'B ]P3 ppbc obppi nibipi
CO nsD) ft'p D'»m P7n .-n 'n (1) :'P7 6::C5 ft^pi p'nj^pn .'n nu;3
P7J3 If c\^b .^K :(:P P?CP C6-3) siC'i 6pn'C ^Pftb pnfti ftpp'C D7ip Pn6 (pnp6i
pjjb pp P7J)b TRib p6i (3:33 D'bPP) ')p3rD pob 'b6 'b6 TBI6 6I? pi p'Wi
•jpnn ij'6i IP6 p ^ n .D^DK T I K :{3:ip ,j PTC) 6pb'3J33 'Pftin p .opsm
pv3r DPb ]'6p 7pn oonib .non m :(.6'p p7;:!>D) P3inp PCIS' 6»C u-)P'b

3. n^ijrN'? tt^'KI — No man may ascend. No one — not even to do {Rashbam.).

the elders — was permitted to go up the mountain with
Moses, nor were the people permitted to congregate at its
foot, as they had all done at the first Revelation (Ramban).
No trait is more desirable than modesty; the First Tablets
were subject to the corrosive effects of an "evil eye" because
they were given amid great pomp and circumstance (Rashi).
If so sacred an event as the giving of the Ten Command-
ments suffered from notoriety, how much more so must one
be restrained in ordinary pursuits.
Ramban comments that the solitary nature of Moses' as-
cent was to give him honor by making plain that the Second
Tablets were being given only thanks to his piety, prayers,
and intervention on behalf of Israel.
5-7. JilUM mty;^ tt*f7iy / God reveals His Thirteen Attributes
of Mercy. When Moses went up the mountain to receive the
Second Tablets, God first showed him how to prevent the
sort of national catastrophe that had nearly provoked Him to
wipe out the nation., He showed Moses the method and
taught him the text of the prayer that would always invoke
His mercy. This prayer, the Thirteen Attributes of Mercy, is
recited in times of crisis when we beseech God to show us
mercy: on Yom Kippur, fast days, in times of threatening
calamity, and, in Musach Sefard, every day. It contains thir-
teen Names and descriptions of God, ail of them referring to
His compassion in various situations.
5. 'n Dttfa K-jp?! ~ And He called out with the
Piame HASHEM. God called out to Moses, teaching him the
manner of prayer (Ibn Ezra) as He had promised (33:19)
6. 'H na^?i — HASHEM passed. The verse in which God as-
sured Moses that He would teach him this prayer states
clearly that God Himself would call out the words: / [i. e.,
God] shall call out (33:19). Our verse, too, states that HASHEM
Himself passed before Moses, implying that God appeared
to Moses and showed him how Jewish supplicants should
conduct themselves when they pray. This is the basis of the
following homiletic teaching {Maharal, Be'er HaGolah): R'
Yochanan said, Were it not written in Scripture, it would be
impossible [for us] to say it. This [verse] teaches that God
wrapped Himself [in a tallis] like one who leads the congre-
gation in prayer, and showed Moses the order of prayer. He
said to him, "Whenever Israel sins, let them perform before
Me this order [of prayer], and I shall forgive them" {Rash
Hashanah 17b). Maharal (ibid.) explains the significance of
being wrapped in a tallis. A tallis around the head blocks out
outside distractions and helps one concentrate on one's
prayers. By appearing to Moses that way, God was teaching
that when Jews concentrate on their prayers, God will recip-
rocate by concentrating on fulfilling their requests. Thus,
God showed Moses not only the text of the prayers, but the
manner in which they should be recited. Alshich notes that
the Talmud speaks of performing, not merely reciting the
prayer. This teaches that the key requirement of the At-
tributes of Mercy is that the Jew who prays must perform
acts of mercy with others; lip-service is not enough. Only
then will God respond by showing the same kind of mercy to
His people.

ijmiifHjfmtll!
 iiiiiiiiiiiiiiiiiiiiMiiiiiiii liiiiiiiii

511 / SHEMOS/EXODUS PARASHAS Kl SISA 34/8-18

Moses' ^ Moses hastened to bow his head toward the ground and prostrate himself. ^ He said, "If I
Request haoe now found favor in Your eyes, my Lord, let my Lord go among us — for it is a stiff-necked
people, and You shail forgive our iniquity and our error, and make us Your heritage."
"* He said, "Behold! I seal a covenant: Before your entire people I shall ma/ce distinctions such
as haoe never been created in the entire world and among all the nations; and the entire people
among whom, you are will see the work ofHAShEM — which is awesome — that 1 am about to
do with you.
Safe- 1^ "Beware of what I command you today: Behold I drive out before you the Amorite, the
guarding Canaanltc, the Hittite, the Perizzite, the Hivvite, and the Jebusite. ^^ Be vigilant lest you seal a
[^ covenant with the inhabitant of the land to which you come, lest it be a snare among you.
^^ Rather you shall break apart their altars, smash their pillars, and cut down Its sacred trees.
^^ For you shall not prostrate yourselves to an alien god, for the very fiame ofHAStiEM is 'Jealous
One,' He is a jealous God. '^ Lest you seal a covenant with the inhabitant of the land and stray
after their gods, slaughter to their gods, and he invite you and you eat from his slaughter.' ® And
you take their daughters for your sons, and their daughters stray after their gods and entice your
sons to stray after their gods!
"' ^ "You shall not make for yourselves molten gods.
^^ "You shall observe the Festival ofMatzos: For a seven-day period you shall eat matzos, as
I commanded you, at the appointed time in the month of spring, for in the month of spring you
went forth from Egypt
Lordship, which indicates strength and judgment, for he molten Golden Calf, as if to emphasize that not even for
wanted a mixture of judgment and mercy. "pure motives" — such as the need for a "leader" — dare they
lan^nan — And make us Your heritage. Moses rephrased his repeat their earlier catastrophic mistake (Ramban).
request of 33:16, that God make Israel uniquely His own, by 1 2 . vi^J^yh — A snare. To seek peace with the natives of
not resting His Presence upon any other nation (Rashf). Canaan would be natural for the descendants of the Patri-
The next verse clarifies why Moses repeated a request that archs, a nation with a legacy of peace and kindness, and it
he had made before and that God had accepted. God an- would seem incomprehensible to them that they would be
swered that He would ratify Israel's special status by sealing led astray by the Canaanite nations that were notorious for
a covenant to that effect. Thus, it was the covenant that their debauchery and corruption. Could Israel be seduced by
Moses now sought and received {Oznaim LaTorah). such peoples? Here God warns them that not only could they,
1 0 . nK^D3 — Distinctions. The word cannot mean monders, they would. And such was the experience of succeeding Jew-
as it usually does, because the future history of the nation did ish generations in Eretz Yisrael that failed to expel the
not show greater miracles than God had done in Egypt and Canaanites.
at the Sea of Reeds {Ramban). Rather, God refers to the dis- The snare could take either of the two forms described in
tinguished status that He will give to the entire nation verses 15-16. Either the Jews would experiment with idola-
(Rashi), or to Moses, who would be recognized as the one try, or they would be tempted by the women of the land
with whom God has a special relationship {Ramban). {Sforno).
11-26. Safeguarding the promise. Despite the promises 1 4 . N3J3 — Jealous One. See 20:5.
and the covenant, Israel would jeopardize its position if it 1 5 . iTiiia Jii5ri"1?i — Lest you seal a covenant. The Torah
were to sin and thereby break its part of the covenant. In this now explains the reasons for the prohibition given in verse
passage, God tells Moses what sins are particularly threaten- 12.
ing and what commandments are especially propitious for According to Or HaChaim, the Torah is making a new
safeguarding Israel's spiritual greatness. He begins by reiter- point. After having destroyed all their idols, as set forth
ating His promise to drive out the Canaanite nations, but above, you might be ready to seal a covenant with the Ca-
then cautions Israel that it must avoid the temptations that naanites on the basis of their willingness to renounce idol
would await them in the Land. worship and accept the seven Noachide laws. This too is for-
The passage begins Beware of what I command you today, bidden, for the inevitable result will be your spiritual down-
meaning that God was emphasizing that the people must not fall.
disregard everything that He had commanded them earlier inam n^aiji — And you eat from his slaughter. He will invite
by serving idols, as they had done by worshiping the Eigel. you socially and serve you kosher food, but I will reckon it as
The passage concerning idolatry ends You shali not make if you had worshiped his idol, because the result will be that
yourselves molten gods (v. 17), which is an allusion to the you will be drawn to his way of life and even intermarriage
n' -n / -h Ktun '3 niwns rwafB 'ISO/510

:Tjpi N^nK 'jj; SJlSi nitfki ' n w i n

T •.• - IT : - - T : 1,- IJ — rtv !-•• ~ : -
•qnig I'lann n^naii'N 15?? n^ ^n^5^»
nv n!<; Kim ;n Kripttf lya "ini?;'
Kdaln^ pl3i?ni Nin '^ip 'lup ;i3Fi'7n3i ijriKunbi ijaij;!? nn'pD'i Kin 'ciiy-niyf?
NJS KH "IBKl f:KJaprini KjnNUq^l
niyj7K '^jpv'^a nw. n n n nn;3 b'3K nan nnK'h ^
Njnipj; '7331 KS;-)K '733 w-iapK K'J ajUn-bDni ynxn-'^Dn wn^rK"? nwK n'K^??
Kiaiy n; i'in''5^3 riK '-i Kny ^5 nn^i
i'qay nnj; Kis 'T Kin 'JTIT '•nK ; n rnn'' nto^p-nK liinp? nnNnt^K nyn"'75 nxni
n KDi' •q'j np:B)p Kiij T n; •q'j nu «- -iU7K nK '^-^iw' t'rjBy ntov •'IK -IU/N; Kin Knir''3
^tn'ro^ ni ^n-jj; p inrin KJJ? Kn
i^ttou'i •'Kin^ 'Kn?i 'isnni 'Kjvm •'iyjani nnKn-nJs :i''53)3 E7n> •'am Di;;n ^lyip iDaK
ari^'? Dip nijn NM^T ^^ nisOPK a- nn^n-iB ^ nawn :''Din^ni •'inni "•h^ni '•'nnni ^^
n'-.n?."!? n^'^v K5 nnK -H^K ynKn D\j;i''7 n n g
n;i i n a n n imnng m i w i n n Dnnira-nK'i iiinnbnnain-nf*; ••3 :^anpg E'pa'? ^
lUpn K^ HK T :iiyvi?fi l^n^tPS
•pK nKH» K3p ;' ns Kjnnj; niifu"?
"PK"? ninnun K"? •'3 :pn"i?ri T-niyK-nK) inau^n ^
an;'? D;p i p n NnV'T m :Kin Nap n n n nnnrriB :Kin Kap "^K \m; Kap bin'' ''3 '^pK ID
ling-j'i linpijip -ina yam K ^ I K
^ta'ni T|^ inp'i iinriiyu^
nn''n'7K^ innn DD''nVK nnK I lan yiKn nt/i''^
Tjab i l n ' n n p aoniiD ^iin'ngnp lan 'T'an'? T-n'ann nnp"?! ;ln3Tn n'^nKi ^"7 Knpi m
n; i^ypii lopivu nna Tin'ri;? l!!3?U''i J T : I i^v T : VT : • JT : l"* IT ; i : ' ' ^T : — IT : I ; JTIT :

NajjinT K ' J D I >• nOPlSJti nna -qija :in''n'7K n.qK ^''h-nis; laini irpn'^K nnK T-nan
-itpn Kn^BST Njn n; n- ;TI'J igyn K^
n Nip? K-j'Us 'jlaip I'np Kyaii;
fiiyian ap-nK -r^^-Tvnijn Kb ngon ''n'7K m
ns KS'-aKT Kni; IDTV •iiri-ipg nj/to"? •;in''iy ~\\UK niyn "^nKn Q^KIJ nvgt' nbt/n
;QnV'3>p KnpQj Na^aNT Knn;a
:nny)3)3 nKy n'-iKn t^Tna •'B ni3Kn lynn
'"C-)
DCJ) oftipp .nwn "inn»i (rr) :(ft:'J opiD ftnspin) CDbftb 7Dn -Jii; i n t 6ID
W3 .uaipn 'rt Ka ^b^ (U) rinnc'i rn ,o6np:) bip r»ti P'Jsm ?5':c
-intt)' K3p (TJ) nDif) D'73iDi: ]b'6 ftp .iniyK {ji) :(i:r ^"p'l) DCI'JDB bD p-)j)fti p i7iR'i Kin cinisi niyp njr ofti ,113:6pi:i ?P6C ^nftnc .rmp^oi:
{lu) :v3ni;)5 DIIDI i5ini)3 fpift ,nf)ip ppb is wn .imin D'fii mDob 65pn :Dh oipn3 '1:1 c .'lAi ia»3iy'? n^on OP6 u:jb V^b) p 7 3 ib:jf) ID nfti
,in7i3i53 D'linD 7I3D ?1JDJ5 ')f)i ipboft3 c>lp pftc opf) II3D? .inara n^3Ki oft D'bc:! PCp? ft'n ir .mnvn [ribn? i;b pPc ft"pl :ibwb -jb USPDI .lan'jnai
nn .a'awn ty^^ {n') :(.n r"D) ^jsb VPDSD ppibi f)3 onft p -jiDnc . n n n JTin (i) :(.r PD-)3) pimfto bu y^x C^^CP ftbc (fp piDP op) im^i

part of the punishment that was due for the sin of the Golden
Calf even after the passage of many generations (see 32:34)?
The sin of the Calf was so grievous that even after a delay of
four generations, the punishment would have been very
severe. To avoid this, God made an exception and spread it
out over all of history {Kitzur Mizrachi).
According to R' Bachya, God does not punish for the
Golden Calf; He only remembers it, so that the degree of His
mercy is diminished from what it would otherwise have been.
8-10. Moses* request.
8. rtlt*^ "inn^i — Moses hastened. As soon as he perceived the
approach of God's Presence — before he heard the above
order of prayer — Moses hastened to bow, in token of his
complete subjugation to God {Rashi, Sfomo).
9. ip^ Kri^!! — "^ei my Lord go. Since God had already
agreed to accompany the nation (33:17), why did Moses re-
peat this request? And why did he justify his plea on the
ground that the people were stiff-necked, when it was pre-
cisely because of their stubbornness that God had said that
it was dangerous for Him to be with them (33:3)? Once God
had set forth the immensity of His mercies, Moses argued
that only God had the capacity to forgive their sins (Rashi).
Earlier, when God was angry with the people, it was danger-
ous for Him to be with them, but now that He had forgiven
them, He would show more mercy than an angel (Ramban).
Or HaChaim notes that here, for the only time in the entire
exchange, Moses refers to God as my Lord, instead of
HASHEM. Having heard the incredible extent of God's mercy,
Moses was afraid. A stiff-necked people is prone to sin, and
if it is forgiven too easily because of God's mercy, it might be
tempted to sin excessively. Therefore, Moses asked for God's

• ' i T ^ ^ ^ ^ : : '
513/SHEMOS/EXODUS PARASHAS Kl SISA 34/19-26

'^ "Every first issue of a womb is Mine; as weil as any of your livestock that produces a n\ale,
the first issue of an ox or a sheep. ^° The first issue of a donkey you shall redeem, with a lamb
or kid, and if you do not redeem it you shall axe the back of its neck. You shall redeem every
firstborn of your sons. They shall not appear before Me empty-handed.
2' "Six days shall you work and on the seventh day you shall desist; you shall desist from
plowing and harvesting. ^^ You shall make the Festival of Weeks with the first offering of the
wheat harvest; and the Festival of the Harvest shall be at the changing of the year. ^^ Three
times a year all your males shall appear before the Lord HASHEM, the God of Israel. '^^ For I shall
banish nations before you and broaden your boundary; no man will covet your land when you
go up to appear before HASHEM, your God, three times a year.
^^ "You shall not slaughter My blood-offering while in the possession of leavened food, nor
may the feast-offering of the Pesach Festival be left overnight until morning. ^^ The first of your
lands early produce you shall bring to the Temple of tiASHEM, your God. Do not cook a kid in
its mother's milk."
aspect of the festivals and the related commandments. The of Pesach — the first Temple offering from the new wfieat
message is that the road to material success and prosperity is crop is offered.
through service of God, not a frantic search for omens and nau^n naipn — At the changing of the year. Succos, when the
intermediaries. harvest is gathered in from the fields, comes at the beginning
1 9 . '''?nn"j "iu?"'?3 — Every first issue of a womb is Mine. See of the new year.
13:2, 12-13. No miracle was greater proof of God's involve- 2 3 . See 23:17.
ment in the most minute affairs of this world than His 2 4 . . . . nila UfnlK-ia — For I shall banish nations . . . It is
pinpoint selection of the Egyptian firstborn. Sforno, following necessary for you to have set times of the year to come to
the theme cited above, comments that only by dedicating Jerusalem, because you will be spread out in the Land after
one's first taste of prosperity to God, as in this verse and verse the conquest of the Land, and in the normal course of events
26, can one be assured of success. many of you would never be exposed to the holiness of the
It is a great privilege to be a firstborn. God Himself is the Temple (Rashi).
Firstborn of the world, as it were; the sacrificial service was This is a blessing. You will not have the unpleasant experi-
originally performed by the firstborn and Jacob went to great ence of facing those who hate you, because God will drive
lengths to procure the birthright from Esau. Even though the them away {Or fla.Chaim).
Kohanim and Levites replaced the firstborn in the aftermath
of the Golden Calf, it is a high honor to be a firstborn. The ttf'K l^anr^'^T — Wo man will covet- This is one of the great
Sages teach that the reason thiscommandment is mentioned hidden miracles of the Torah. There is no other way that a
in conjunction with the festivals is because firstborn who have vast territory can be left undefended and virtually unpopu-
been redeemed can receive God's Presence and see the lated without inviting the aggression of alien predators.
rebuilt Temple (/?' Bachya). 2 5 . See 23:18. The reason the Torah repeats these com-
mandments here may be because leavening symbolizes ex-
2 0 . Dj?!"! ""aQ IK'II-N'?T — They shall not appear before Me cess and vanity — the idea that one ignores one's essence and
emptyhanded. This commandment refers back to the Pil- becomes bloated (Maharal) — and therefore the avoidance ol
grimage Festivals. When Jews come to the Temple, they such characteristics in the service of God is an important
must bring an njN"^ n^ll^, elevation-offering of appearance, in means of safeguarding oneself from sin. The limitation on
honor of the occasion {Rashi from Chagigah 7a). how long one may eat sacrificial meat and offer its fats on the
2 1 . -i'i5t|3ai«r''"in5 — From plowing and harvesting. In its plain Altar suggests the concept that "religion" is whatever the
sense, the verse singles out these two labors because they are Torah commands, not any observance that one may devise
essential to one's livelihood; when it is time for either, not a and idealize as a means to come closer to a self-defined
moment can be wasted lest the weather or other conditions spirituality. As Rashi comments to Amos 4:4, the priests oi
change and cause considerable losses. Nevertheless, the laws Baal would seek to entice Jews by claiming that their religion
of the Sabbath outweigh all considerations, for only God is less restrictive than Judaism, in that it permits its adherents
gives prosperity (Ramban). The Sages derive exegetically much more leeway in when to complete their sacrificial
that this phrase refers to the Sabbatical Year, teaching that service. Judaism does not don a cloak of permissiveness; its
one must not plow just before or harvest just after that year glory is that it is the word of God.
(Rashi).
2 6 . '^nniN ^"iiaa O'IU/NT — The first of your land's early
2 2 . niun liiyi? n i a a — The first offering of your wheat harvest. produce. This is the commandment to bring the first fruits to
On Shavuos — known as the Festival of Weeks because the the Temple; see Deuteronomy 26:1-11. The Torah climaxes
Torah gives its dale only as seven weeks after the second day this list of commandments with two expressions of a central

w
13-01 / -h Kcn 'a ntpna mnw nao / 512

i£'li?n ITS'? ''5? ''?''T '^iVl n c i ' ' ? " ' nuDi tntoi -iiu/ "IU3 -inm":i3pn-'7Di -h nm nDB-'73
K-i3ni3 :nBN) Tin ^l^a r i ? T V <v IV T J V 1.V T T • 1 : 1 : - T : h- •: \.-: •: JV T

pn?ri K^ DKi KTKiK? pn?ri KnaoT

K^l pnsri ii'UT N-i?i3 Sa nBi?wi Tij/n b''!?; ni^U7 :Dp^n ••ID iKir^^^'') '^'l-^^ T5?
I'lpI' untoKs :l''n|7''l 'laijj, llioiji']
Kvnia n u p riKyaifi joji'ai n^nn jn) :rT3\^n T'^ipai t^nna na^^ri •'S/intyn m p i
nayn Njywiyi xani«:nijri Knyoai
KtoUT Njni I'lpn n^D ''IB? 1^
fl''pKn \n) D''un T-^ff? n p a ^"7 ntyj/ri nvnu/
Kiju/a i'?ipi n^n >= :KriE'T Kjjan? •^nar"?? nisT mty? D^KIV? K / W :natyn naipn
;; K B W iian n-jij T-niai ^a iiiqrr;
!» ytin^ •rnri{! nN 13 ;'?K-i(i;n Nn Vs
bill u/niN-iB :'7Knty'' '^!•'7^^; nin'' 1 p^m •'3?"ni<;
toJS -mvii vh) •qainip n; 'PISKI ip-ig %-iN-nN: W n^rtrN'Vi 'n^^r^^ ''WOT) Ti?)?
;' n-jij. nNmw'? ^17010? TIVIN n;
oian K^ na ;Krntfa pani n^iyi ^in^tt D'-nv? tt/'V'i' ^''O''?^ niH'' 'ia'ni? niK"i^ ^flVsi^
KnpiV iirra; K^I 'nps cin y n q b)j ipa^ r'^r^'V? •'n^irni ypn-'7v untyn-K'? inaiy?
:NnpDT Kjn noa; ••a-in Krjj-jHip na
NiyilJia ira'? 'njn •^VIK 'Haa w a 13 nin'' IT'S N''3ri •JiipniN ni3? n^'v;K•^ -.mm an nnj

fi'pp . m a a :o'BPn )n opbp TO 13 f>'3P ppfip .B'on T x p n i a a (aa)
Jl) PD93 f)3B IPIUB PP)P '3 ,P7pnb D'PP bp PIPP p pfop P)!P6T PPil)
.P'3b PIPS p i P t a s <iDif> ppfip i))!3 .c|iD»tn am :(.IP piPiP) 6'P D'IICPB
.niwn naipn :(3:3p D'P37) IP'3 iip bfi ippofti iM ,D'3b PD»P 'b it PP'B/I
^J3 (sa) iBPppi P3'D)) pcb . n s i p n :P63P PJPP Pbpp3 ,B)PP DPIP3 6'PP
D'PBB pbP OBI) P'l ,lbP3)l n p f o B W 3 Dlil) PSIP .'pt, D'P3JP b3 . l a i a t
. t n i l K ( l a ) :0P3P BPB ]')» bl)l 0B3P I'lfib l')n bli PDObl 3"pb ,B3lftl
'b (3b:63 P3TO3) 'Pinftp pft ppi'i pi (to:3 Dn3fl pi bpp pi .yipfi .rampp
'ipb Pifnb biP' yf'\ PTP3B P'3P piPT BPfii •I'jai OK i n a m n i ij'pn'i
pfi unpD to .'iji onBii sh (na) iibbp O'bn pbp -p B3ip '>h ipb .TPD
:(:)D D'PDP) PP13PB 'JSP ipto ifl piltb if) BPlpb PIBf f) .D"p pp p B l PBPP
toft P)'b I'ft (P':JP ftpb'PP) pstpp pft-)3 pbBii) B5'b I'ft .lompp .]^i xhi
pupp bsb TOb ppft jftsm .ninft .man irr nai :(.(s D'P3(I PPPP III)153
P3P3 onioftp p<K PB3C1) . i n a i N m a a n i f s a (ia) :o'P3fti D'3bp
D'PPP IDP tl"DI 631 ftlP P311 (P:P 0'131) 'iJl (PJl PPIBCI PBP pft .lipft
'ft ,PP1P3 31P3 D'PDP pbpi .3bp3 i p j b PIBlft .'"11 W a n sb : ( r f D'P13'3)
ban qftl BPPP3 p Ibl b3 .1-a :(:lBp fblP) blP'3 piD'ftb 'ftl Pftspb 'ftl Bb'pto
'DP PlPb OlBl ,t':pb P'PftP3) D'lB 'D plPlpP PP33 CPPb TlilPP PBP .P331
I'ftp ,Dft 3bp lb I'ftp <)iBb PPS .IBK a ^ n a ;(:J'p pbip) ii»p»3 D'pjv bs DPD
A nm aua 'ja (D') :Bbip'33 [PP313P ft"D) m33PP pftcPBP ,PI3'3P
P3r piBP' ppft ,Bpi pip PBP3 ppip ppft ijpp bpi. ' u n a t n ^Jpn 'jai :oift3
pjfP bp l"'P .n':i' 'bpp) pi» P'pftp O'P PBiB pi ,BP'Ps ppb. -MS :P»pp pft
Bni33) BftPB BPP3 pftp ftbi .ainn nuai (a) :pibi'B bB 3DIP ,ft'B B3p) ppb
B113B3 ppip PIPP PBPI ,|P3 T3 fbip ftipi ppb PP |pi) .Hwa m s n :(:P
131PP 1DP1' 13'Pb |P3 pPP TDPP ftlP .rPlp3 IPPIB .inaaS! :(:E DP) D'bB3b
Di'ip O'ubD PPBP . m a n fa Piaa 'ja:(:' PIPIPP ;i':j' ,P' ftPDP ftnb'PP)
'pb .np'T ijD INT xb) :(rB:p' P31B3) 'iji PIPP PIP p» vnpi ppftsp ,3iip
P"ftp P1P3 Plin3 I'ftp ,P03B bB 3D1P B'ftl ftlB lOiB ')P3 P31 ftPpP bC IBIPB
OP'bB Blip ,Dp'P ')9 iftP' ftb Plftpb bnb ibBPPPl ,ft'B PPpft BPBlft ftbft .O'iP
BPOb B)Pffi! ftlB PP' ftPpB ,ftp"P3 PPIO 'Pbl.(.( B:I'3P) D'5P P"ftP pblB ft'PBb
,P153 inP3 I'Pl )'P b3P D'BbD BPPP ftlPP 'P3B 13B bp IppjBP bP Wbb ,B1P
P' .p'lpi p'pp ppo pob .niawn TSpai w n n a (jo):(.(') ppnp PPDP3
ftbl'P P'B'PP bp P'ipl P'B'3Pb D)P)P P'B'PP 3PB bp P'PP bB D'PPlft D'PIPPP
D1'31 H3BP D'P' DPP ,1BPPP 131 .Pipp bB blPP fP'DlPP llPbb ,P'B'3P 'ftilPb
IPli pftl .PlDft P'ipPl P'PPPP B)P P' lb 'PPPPP O'B'B '1 PTOBl ,D13PD 'B'3PP
DPP P'l .(1:B3 ftpp'l) 'IJl BPrp ftb lip ppft) P33 'PBP P'B'PP bp P'ipl P'PP PBlb
<)ft DIPP P'PP BP lb PPlb 13 P3I1BP P'ipl P'PPl ,P3P3 ftbft P31B D'ftP D'PBlft
:(:P D13P ;.l) P)PB pftP) D3PP pft BPni Blip ftlBP PBIBB P'ip fti' ,D1PP P'ip

{Rashi from Auodah Zarah 8a). Ramban interprets that they
wilt invite you to eat from a sacrifice to an idol.
1 8 - 2 6 . To avoid a future downfall. Having exhorted the
people to avoid idolatry or anything that could lead them in
that direction, the Torah presents a list of commandments
that can help prevent such disasters as the Golden Calf. These
commandments include the pilgrimage festivals and other
observances that are reminders of the Exodus from Egypt,
the momentous event that proved that God created and
controls the universe and, consequently, that there is no need
or justification for seeking substitutes for Him or intermedi-
aries to Him. Indeed, when King Jeroboam set up his seces-
sionist monarchy of the Ten Tribes after the death of King
Solomon, and wanted to prevent the Jews of his kingdom
from traveling to Jerusalem for the pilgrimage festivals —
where they would be reminded that the House of David was
the legitimate ruler — he set up golden statues of calves in
his kingdom and established his own festivals for their
worship (/Kings 12:28). He realized, as our passage suggests,
that observance of the festivals are the road to faith in God.
So, too, is the Sabbath, which bears testimony that God
created heaven and earth in six days and rested on the
seventh.
Ramban notes a similarity between this passage, which was
in conjunction with the giving of the Second Tablets, and the
one that followed the giving of the Ten Commandments
(23:17). In both cases, the Torah first warned against idol
worship, and then taught that a Jew's desire to serve God
should be channeled into the pilgrimage festivals.
Sforno contends that this passage stresses the agricultural

!!lli|]|i]
515/SHEMOS/EXODUS PARASHAS Kl SISA 34/27-35

Renewal ^'' HASHEM said to Moses, "Wrile these words for yourself, for according to these words have
oj the {sealed a covenant with you and Israel." ^^ He remained there with HASHEM for forty days and
forty nights — he did not eat bread and he did not drink water — and He wrote on the Tablets
the words of the covenant, the Ten Commandments.
The ^3 When Moses descended from Mount Sinai — with the two Tablets of the Testimony in the
Radiance fi^i^d of Moses as he descended from the mountain — Moses did not know that the skin of his
face had become radiant when He had spoken to him. ^° Aaron and all the Children of Israel
saw Moses, and behold! — the skin of his face had become radiant; and they feared to
approach him. ^' Moses called to them, and Aaron and all the leaders of the assembly returned
to him, and Moses would speak to them. ^^ After that, all the Children bf Israel would approach;
he would command them regarding everything that HASHEM had spoken to him on Mount
Sinai.
^^ Moses finished speaking with them and placed a mask on his face. ^'^ When Moses would
come before HASHEM to speak with Him, he would remove the mask until his departure; then he
would leave and tell the Children of Israel whatever he had been commanded. ^^ When the
Children of Israel saw Moses' face, that Moses' face had become radiant, Moses put the mask
back on his face, until he came to speak with Him.

THH HAFTARAH FOR Kl SlSA APPEARS ON PAGE 1160.

, I. •. When Parashas Parah coincides with Kr Sisa, the regular Maftir and Haftarah are replaced
with the Parashas Parah readings: Maftir, page 838 (19:1-22); Haftarah, page 1216.

2 8 . d ? n i . . . n n ^ — Bread.. . and water. Rather than saying
s i m p l y that Moses neither ate n o r drank, the verse specifies
bread and water to i m p l y that it was only physical food that
Moses did not enjoy. There was, however, a more significant
nourishment that Moses did absorb: the word of God (Or
HaChaim).
2 9 . n i ? 'P — Had become radiant. The radiance resulted f r o m
the Divine hand with w h i c h God had sheltered Moses(33:22)
when He showed h i m a glimpse of His g l o r y (Ras/if)- Accord-
ing to Zotiar Chadash (62:2), Moses m e r i t e d this manifesta-
t i o n of favor because he defended Israel against Qod's wrath
— so m u c h does God value those w h o speak well of His peo-
ple! (Beer Moshe).
3 0 . ii^K rn^'aw w^•''>^\ ~- And Iheij feared to approach him.
Come and see how great is the power of sin. Until they ex-
tended their hand in sin |by worshiping the Eigei], what does
(the Torah] say? The appearance of iheglory of HASHEM was
like a consuming fire on the mounLainiop before t h e e y e s of
(/ieCh(7dreno/'/srcie/(24:17), but they neither feared nor t r e m -
b l e d . But f r o m the t i m e w h e n t h e y m a d e the Eigei, they shiv-
ered and t r e m b l e d even before the rays of glory of Moses!
(Rashi f r o m Sifri, Nasso 1).
3 1 - 3 2 . These verses contain the sequence of Moses' teach-
ing. First h e t a u g h t A a r o n what God had c o m m a n d e d h i m .
Then A a r o n w o u l d be seated at his left, and Aaron's sons
w o u l d enter. After Moses taught it to t h e m , they w o u l d be
seated flanking Moses a n d A a r o n , and Moses w o u l d teach
t h e elders. T h e n they w o u l d be seated at the sides a n d tht;
people would c o m e to hear the teaching (Raslii).
3 3 . njpM i'3D-^v Tn?i — And placed a mask on his face. Moses
w o r e the mask to spare the people t h e embarrassment of see-
ing how they had so deprived themselves of closeness to God
that they could not even look at his prophet (Be'er Moshe).
3 5 . W h e n Moses t a u g h t t h e w o r d o f G o d t o the people, h e d i d
not wear the mask, so that n o t h i n g w o u l d interpose between
God's teaching a n d the people of Israel. Then, he w o u l d pul
the mask back on and wear it until God spoke to h i m again,
•^t^ .fWD "r'-KJin . n v i 0 3 vj-'bp — This Masoretic note means:
There are 139 verses in the S/drah, numerically correspond
ing to the m n e m o n i c ^"KJJn.
The w o r d "^''Kjan, God was gracious, alludes to t h e gm
ciousness He displayed in f o r g i v i n g Israel for the sin of t h i '
Golden Calf (/?' Dauid Feinstein).
n^-i3 / -h Kwn '3 ntpia
Kjnjria n; •r\b an? nwa'p;' nnt?] la

njcii na :'pK-i(f' Dvi o^p 7]aj; n n u :'7is'-!ty^-ni<;i n n g ^riK '•ma n^isn ona^n i •'B-'^y
py3")Ki pnD^ fysiK T, ny ref ni7^_ n'?^^ D''¥?1^? '°^^ D''J'51^ nin'-nv Dty-'m na
»<n;|3 'BjriB n; Njni^ 'jy anpi
nttfla nn;i is nirji ua :i''nji;is K-jtoy
Krinrrp '•ni'? n r n ' I ' P T Kniup
ntt/Si K-iiu fa nntjna ntotai K7'3
TiteK-j Ky^y] I'l '3D '-IK vi^ K^
'J? '73] prjN Kmi V iniav nrii'^^B? TlrjIN Kl^] ilriK 11313 T-pJ "lIV 1147 •'3 V T ' K ' ? ^
N"!B? I'T '3P Kni niyki n; '^Knto' wii;:] T'33 my TTJ7 mni ntyn-nis '"^Knc?^ ''W^Ti
mrth xaifJiiNVn i^'nii 'iiiSKi
prjN nni'? u n i rw'a iin'? N-JJ^I nh linjS T'^K Utt/J] n^'U bnVlS KTf?'1 :T'VK rn?7|.)p K':
nf to '?V5i KfiVw? KS13T '73? 15"nnKl •xsh,)i xwn nan^i nnya DiKt/in-bD) ^^
' i j "ja la'If^riK 13 i n a i ai^ :iinoi^
n a y ; ; b'ftz 'T ^a n; iiaiijai bttrvrf, nin'' n a i "it^>i;"'7|i riK DIY^I '^x'ltf'^ •',3?"^|i ^^F^?
T-JB-"?!; iri'] Djpjs naijp nti'n '731 ;''3''p nna iriK ^p'
nai 1^ :'3K ira TIISN ''V ari'i i^nipy
njin n a y K ^ ^ S V ;? Q-jij'? rwn bhy^ -vxii \m. nan"? hin'' •'ja'? nt^n Kaai :n,ip)31'^
•p^nni pBJi njj3ip iy vteK n^a n; riK '7N'ii^i •',^5''^^ 'lail f<^J) iriK?f-nj7 mpKin-n.^
l!Di n^ ngarin n n; Vfcnt?;! 'jg oy
'jp nx ntuto •'3K l a p n; ^Kiiy' •'33 llj? •'3 nij/'a •'J?"n^ 'b'K'it?/^-'^? ixn) :my^ nt^i^; n^-
n; nt?t3 arini niuu 'BKT KSC in
K^^n'? Fin'MT ly 'niaN by 'ax n^a v\^-hv_ npan-riN: HE'XJ a^tyri) niyta IM mv
rFiay ODD :ini< -lai"? iK'any

'"CT
ac» oab a5C ,i'J3 ID») .atn bfinpb lb sfi pafi pbPD> .ipis api) lb a*
1053J .'131 Y^^b bfmCb 7BP'6l atP I'Cb ItBbfl 3C' .Oa IpbPDJ .Dp75
a>c ,0Ba b3 iD)3) .i'775b DC D'spt ipbPD) .Dp7s acB Dab a)C ,D')pi
paft '53 7'3 ,D'J|: D'jpia 7'3 , 7 P 6 DBa b3 7'3 W B 3 .Op75 aC» Dab
I'M to jri'i (1^) :(:75) |'3n'B3 6p'673 'oi aB37f) pafi 7'3 ,acbi:
71B1 (:3D P131P3) fob 'ID ,bina 61a 'Bid jicb .'D6 P'3 mmpj .men
,aiDB ,|fo <|f) .B3 baPDB a'a ,aB3B ppb ,aDfib BIDB ftp aia (.D) PI3IP33
B'B Das b3B Bit' fibl: 7iaa 'Sip 7133bl .D'S'BB P ' 3 1 (|1579B 7J33 |P')a 733
7373 DIpBan BBC3I .bftlC DB 737B B'BC aBC3 ibpBl ,]7333 aiPBB )PB
'37p 1(171 .^ItCllB' 'U ^K l a i l (-h) :B1DB f)b3 65' lP(i531 ,ipfi5 7B I B B
I'M to nionn nx n^n a'wni (n^) .-DBB pbPOB ftiapi .I'3D3 7iaa
:1'3D bBB ibBB IPft 737b fol;3! .WIN 1 3 1 ^ WIS 1»
theme: Success and prosperity depend on God's blessing.
Therefore, one should devote the very beginning of mate-
rial blessing — the first fruits — to God. Secondly, the an-
cient heathens would cook meat in milk as a charm for suc-
cess [see 23:19 f o r n o t e s o n this law]. Therefore the Torah
concludes with a command not to fall into that spurious
trap (Sforno).
2 7 - 3 5 . Renewal of the covenant. Since the Jewish people
had abrogated the covenant by creating the Golden Calf,
(ibi .n^Nn D'lain riK (ta) :(.3'p DO O'7PID '737B bib P"BB niD'6
fr3ap3 .nwn r m a 'n'l (U3) :(:D |'B'3) P"B3P a7ip 3iP3b 'ftC7 aaf)
7itec H7:j pip3P) lb 17'»] 0'37p pcb ,pp '3 :D'7iP3a Di'3 punpfi pipib
,a7BBa [» nBft B'PI37 ,7iaa '37pb aCB aai p'asi .pp J'BS Bbi3! p'a3B
IKT'l O) :l<b ftBlP3B ;33:3b b'Bb) 'B3 'DDCl 'foC ,1'3B bs 17' a"3pa ]B3P
oa'T iBPS fibc 7Bi; .a7'3B be aB3 bi73 aB3 afioi fo .I'fjK niBj»
bf>7C' '33 '3'Bb 7aa K,b-ti xhyh 6(33 'a 7133 aftiBi ,7Bif> IBB aT3B3
bP 17ia '37pB Cjli b»a pf> ICBPBl .D'B(B7(B 6bl D'6T fibl ,(r':73 b'Bb)
1B3 .mSJa n ' K B i n (nf;) :(6 /)C5 ' 7 P D ) D'BtB7rBl D'B'P7B I'B BPB
l'3Ba b3 te BiiB pcbi ,DipB bc ipip'bc .nn'bx n»n 1 3 T I OTBB '(I'C3
B3baa 16 acipa 7BbBi 7tip cspfb 7Bbi; ivb .iBia p 'inxi (aV) rata
,pBft D333 .a7133a 'SB 7Blb B'B BCB ,a3CBa 77D 75'3 ,|337 13B .bf)7C'b
God instructed Moses to write a new covenant, which the
people would accept, as they had accepted the original one
by saying, "We will do and we will hear," and God would ratify
it in the form of a promise not to destroy them (Ramban).
God taught Moses the entire Torah anew and gave him the
Second Tablets. A further result of the nation's fall from its
earlier spiritual plateau was that they could not tolerate the
holy glow that shone from Moses' face as a result of his new
exposure to God's glory.
517/SHEMOS/EXODUS 35 /1-14

PARASHAS VAYAKHEL
35 ' /^ OSes assembled the entire assembly of the Children of Israel and said to them: "These
The are the things that HASHEM commanded, to do them:
Sabbath ' 'On six days, work may be done, but the seventh day shall be holy for you, a day of
complete rest for HASHEM; whoever does work on it shall be put to death. ^ You shall not kindle
fire in any of your dwellings on the Sabbath day.'"
ContribU' ^ Moses said to the entire assembly of the Children of Israel, saying: "This is the word that
Uons for {-JASHEM has commanded, saying: ^ 'Take from yourselves a portion for HASHEM, everyone
Tabemade ^^^^^ heart motivates him shall bring it, as the gift for HASHEM: gold, silver, copper; ^ turquoise,
purple, and scarlet wool; linen, goat hair; ^ red-dyed ram skins, tachash skins, acacia wood; ^ oil
for illumination, spices for the anointment oil and the aromatic incense; ^ shoham stones and
stones for the settings, for the Ephod and the Breastplate.
The Con- '° " 'Every wise-hearted person among you shall come and make everything that HASHEM
struction f^Qs commanded: ^^ the Tabernacle, its Tent, and its Cover, its hooks, its planks, its bars,
y . ? its pillars, and its sockets; ^^ the Ark and its staves, the Cover, the Partition-curtain; '^ the
Tabernacle r > > <
Table, its staves, and all its utensils, and the show-bread; '" the Menorah of illumination, its
o n d Tablets, s i g n i f y i n g God's forgiveness and renewed love Rabbah25:12). Therefore, by reiterating the c o m m a n d m e n l
f o r t h e people. N o w , tfiey were w o r t h y o f c a r r y i n g o u t God's of t h e Sabbath at this p o i n t , G o d gave Israel t h e means to ac-
c o m m a n d to b u i l d the Tabernacle (Rashi; Ramban). Moses cept all 613 c o m m a n d m e n t s . Verse 1 alludes to this w i t h the
conveyed this c o m m a n d to an assemblage of the entire na- seemingly superfluous phrase to do them, w h i c h can also bo
t i o n — m e n , w o m e n , a n d c h i l d r e n — because everyone w o u l d rendered to repair tiiem, for the c o m m a n d m e n t of the Sab-
have a share in t h e c o n s t r u c t i o n {Ramban; Or HaChaim). bath was a means to repair t h e d a m a g e of t h e G o l d e n Calf.
3. V!K nj75n-Kf7 — You shall not kindle fire. By s i n g l i n g out
a n g n n n ^ ^ — These are the things. T h i s refers to the cate-
gories of labor that were needed to build the Tabernacle, a n d fire f r o m all t h e other f o r m s of Sabbath labor, the T o r a h al-
the Sages derive h o m i l e t i c a l l y f r o m this t e r m that there were ludes to the law t h a t — u n l i k e the Festivals when f o o d prep.-!'
thirty-nine such categories. F r o m t h e j u x t a p o s i t i o n o f t h e ration is p e r m i t t e d (12:16) — even s u c h w o r k is f o r b i d d e n OJ i
w o r k of the Tabernacle to the next t w o verses that deal w i t h the Sabbath. Since k i n d l i n g fire is necessary for c o o k i n g ani I
the Sabbath, the Sages derive that the thirty^nine categories b a k i n g , the T o r a h uses it as the p r o t o t y p e labor that is nece;.
of the Tabernacle's labor are the ones that are f o r b i d d e n on sary to prepare f o o d . Therefore, by specifying here that fin-
t h e Sabbath (Shabbos 97b). M a n y c o m m e n t a t o r s derive m a y not b e k i n d l e d o n t h e S a b b a t h , t h e T o r a h i n d i c a t e d thai
f r o m this c o n n e c t i o n a f r a m e of reference for life; Labor is of since food preparation is f o r b i d d e n on the Sabbath, surely
value only if it can have a sacred as well as a secular purpose; other work is p r o h i b i t e d , as wei! (Rashbam).
otherwise, it is innately t r i v i a l . T h u s , the T o r a h teaches us T h i s p r o h i b i t i o n is indicative of the Jewish p r i n c i p l e thiil
t h a t t h e p r i m a r y p r o d u c t i v e labors i n t h e m a t e r i a l w o r l d are t h e T o r a h can be u n d e r s t o o d o n l y as it is interpreted by t i n '
precisely those that are needed to create an abode for sanc- Oral Law, which G o d taught to Moses, and w h i c h he tranr-
tity. m i t t e d to the n a t i o n . T h e O r a l Law makes clear t h a t o n l y t i n '
c r e a t i o n o f a fire and such use of it as c o o k i n g and b a k i n g arc
2. WVl T\v)vt — On six days. The c o m m a n d m e n t s of t h e
f o r b i d d e n , b u t there i s n o p r o h i b i t i o n against e n j o y i n g i l ' .
Tabernacle are i n t r o d u c e d w i t h yet another e x h o r t a t i o n to
light and heat. Deviant sects t h a t denied the teachings of tin-
observe the S a b b a t h . In its plain m e a n i n g , this was to i n f o r m
Sages m i s i n t e r p r e t e d this passage to refer to a//use of fire, MI
the n a t i o n that, despite the transcendent i m p o r t a n c e of the
they w o u l d sit in the d a r k t h r o u g h o u t the Sabbath, just ;v.
Tabernacle, it m a y not be built on the Sabbath (Rashi), be-
t h e y sat in spiritual darkness all their lives.
cause the day that testifies to the existence of G o d super-
sedes the Tabernacle, where He is served. A c k n o w l e d g m e n t S-iiNia^ — S h a l l bring it. The verse's stress on the m o t i v a t i o n
of G o d m u s t precede service. of the donor indicates t h a t the p r i m a r y requirement is n<il
the m o n e t a r y value of the gift — G o d is in no need of our coi i
Or HaChaim delves m o r e deeply into the c o m m a n d m e n t
t r i b u t i o n s — b u t the giver's sincere inner desire to elevali'
of S a b b a t h observance as a prerequisite to the Tabernacle.
and unite himself w i t h H i m ( O r WaC/ia/m).
The Sages teach that idol w o r s h i p constitutes a r e p u d i a t i o n
1 1 . pii^Bri-ri^ — The Tabernacle. As explained above ( 2 6 : 1 ,
o f a l l 6 1 3 c o m m a n d m e n t s (/Vorat/os 8a); it follows, therefore,
7,14), the structure had three (or four) coverings. T h e one ni
that for Israel's repentance to be c o m p l e t e — a n d for it to
m e r i t t h e Tabernacle in its m i d s t — it h a d to accept u p o n it- t h e b o t t o m , w h i c h served as a c e i l i n g a n d was visible f r o m in
self once again all of the c o m m a n d m e n t s . But the Sabbath, side, was called the iBU'n, Tabernacle; on t o p of it was the "^riK,
t o o , is r e c k o n e d as equivalent to the entire T o r a h (Shemos Tent, and on t o p of it was the nppn, Couer.
NriW)? ^3 n; nioki (toHf?) K-I) \na^ K
nn^K -]-gK)'] bK'w-' •'B niy-'^aTiK nii^n '7ni7:i] ^ nh
NjnjfiB ybti ]'\nh IDKI 'jK-jto' 'ja^
pnl' NriWa :i'inn; layn'? ;^ igg n n''nj nu/u; :nn'N; n\ijvb mn-' myn^N; nnn'nn n^K ^
'n^ nNV'attf Npl^ai x r n a v l a s n n
•ja ;; o i g Knato nai? Nisiip iiaV
naty K;-!|7 DD'? niri;" •'i^nc/n ai;|5i n^K^ip ntj/yn
K^i :^t?i?ri' Nnnay na n a y n nyarrKb' -.rmv nnx'^n in nt:'yn-'73 mn'''? iinau/.
J -: I- : I IT I.T T : u JV i» T ft i- I i, T -
Knl'a ila'naipln tea unteK inj/an
NniiiJa ' ' 3 ^ nwto nuKiT :NnaK'T
ni'nn nj. TnK^ '^Nnt^/^-'jg n-\xb3-bi(. •ni/'n nnK^] T
Dnj; Kn W19K ila;n la'p n :^n'n'?;'
KniwiBN n; •'n^;: PIS'? 'y'ln^'i te ;'
Va ninil? n n n n DDJpKJ? inp nipK^ mn'' my—IC/N n
iKiiinji K3P31 KariT ;' Dig :nt^n?i ripgi nnt np'' nnnjn riK riisn^ liiV nn;!
Ciai n i n i vai-i Kjinsi uteriii
'ijaoip •'13T7 ••awnii ;'!5?ni n^iK n'nvi :a''jy') ]uv;) •'JK; nv^^ini innKi n^pin^ '-i
iiKKj'? iDi^i :n''t3u; '•yyi n''U7nn n'i'yi n''OTKn n
KniaT mtfipV Kjapiai Nrmnat?^ A T - I •.- 1.V I- • j-'=:i- x.- t : J : y T T :

Nteia •'5?NID iKjnpia niPpVi

Wn;; 033 n^-nnn-'^n') :iC7n^') niDK^? n-'Kb)? •>nK) ••
i w ; 1133 K3^ 'B'an ^ai- iKJWinai
Njawg n; K-:;; ijja 'T te n; inay?i 'hnK-m ]hwm-nk •.m'^ my 'i'^^~b3 m iti/vii •<'
n;i 'tiiB^is n; a x s i n n;i no'ig n;
n;) M n i a y n; ' n n a v n; 'riteT
-ni< iiin^-riN: T'li/ip-ni^'] Vonp-nis inDDn-nf<;i
n; viiT'lJS n;) KjiiK n;=' :viaaD n^BBn-nis: T'^STINI TiKn-ni^i; :m>(;-nis;) inHj; a-
n ; r iKonpT Kna-na n;i u r n a j
n;i ••nim ts n;} v i n ' i K n;i K-iln3
•nisi T''33"nf<:i ^^'?^/^"n^: ••'^vm nniB HKI P
n'l •"linjNT Ktrixs m n> :K'ai<; onb -riKi -iiK)3n rn'M-riKi lO'ijan nnV nm i'''73-'73 ^

Pijinnnn PID'T .p^JMn JIK (KI) :DDf)ni oipn^ )P7f>bm pcPD P 3 7 ;
raali 'it:n:i D'ru nmn' I);P6 6P .ibnK nn, :pnn D»np I5ID3 DI6IXI
•IDMn nDTiD riKi (31) :D't:nDDi D'i'fjD nniD oo^n .inoaB JINI
r?C pi ,pDi iPn 'np i>^:>n p D3]3Kb p I'JDD i^i 3^ .Di^nnp P^DD
'DCTD13:) .aijan nnb (ai) :{P:3 DCP) p")7 p^ ip '3JD v:h 3i'6) nw
rpinp wp j'W 'icu 6pc ,if'5ii ift:*!) D'JD ib vdc DC in (i:w I)'n3)
'li ftpi .0 D1>ID -nw "JOCi p 7TI:P D'-Diwo DV Pinnb .nurn bnpii w
:p53f»i TOU^Pi ,ni37 'D bp ]'DD65 P 6b6 D'7'3 D'wfj ^Pi6 D'fin , t o o
i)'6t: -ir»b .pcn:i p^^bn 'iiii P3C nioib DDIJ D'7p:i .a'ni niyw (3)
Pi]:3:) D'^m6 i5'pi3i» p .VK n u a n K^ (a) :(f)pi':;») P3CP pf) ?DI7
'5 /n ma: "IUTK i n n nt (n) :(.:> P3C) P6i' pbnli Dn»i6 pi ,pfe' ittli
'ppTP -J^:? .m) 3'7) 'np i37[i]) i3i)n DC Sm .la^ a n a (n) iD^i "inK"?

PARASHAS VAYAKHEL
35.
•^ The construction of the Tabernacle.
in this Sidrahy Moses addresses the entire nation and
charges them with the privilege of building the Tabernacle,
according to the instructions given in the above chapters.
Much of the text is a virtual repetition of the directives of
Terumah, Tetzaveh, and part of KiSisa, which have been ex-
plained above; the commentary to this Sidrah will discuss
only new material. It is indicative of the great significance of
the Tabernacle that most of the last three Torah portions and
almost all of Vayakhel and Pekudei are devoted to it. Israel's
ability to create a setting for God's Presence is a measure of
its greatness and, indeed, a primary reason for its very exis-
tence. Its future history would revolve around its worthiness
to have the Temple in its midst. When Israel was unfaithful to
its trust, God's Presence would depart from the Temple,
leaving it an empty shell, devoid of its inner holiness. Once
that happened, destruction and national exile came quickly.
The challenge of the exile is for Israel to return to its former
estate, and thereby bring about the era of Messiah and the
Third Temple. This longing is expressed in our daily prayers
that God return us to Jerusalem and the Temple, may they
be rebuilt speedily in our days.
The Torah's frequent repetition of the parts of the Taber-
nacle and mention of the nation's role in its construction in-
dicates God's love of Israel and His regard for its activities to
serve Him. Similarly, God's respect for such loyalty is indi-
cated by the attention the Torah lavishes on Etiezer's dili-
gent search for a wife for Isaac {Or HaChaim; see Rashi to
Genesis 24:42).
1. rnr>3 hn^^_\ — Moses assembled. A day earlier, on Yom Kip-
pur, Moses had come down from the mountain with the Sec-
 utensib, and its lamps, and oil for the illumination; '^ the Incense Altar and its staves, the
anointment oil and the incense spices, and the entrance-screen for the entrance of the
Tabernacle; ^^ the Elevation-offering Altar and the copper netting for it, its staves, and all its
utensils, the Laver and its base; '^ the curtains of the Courtyard, its pillars, and its sockets, and
the screen of the gate of the Courtyard; ^^ the pegs of the Tabernacle, the pegs of the Courtyard,
and their cords; ^ ^ the knit vestments to serve in the Sanctuary, the sacred vestments for Aaron
the Kohen and the vestments of his sons to minister.' "
^° The entire assembly of the Children of Israel left Moses' presence.
^' Every man whose heart inspired him came; and everyone whose spirit motivated him
brought the portion of HASHEM for the work of the Tent of Meeting, for all its labor and for the
sacred vestments.
^^ The men came with the women; everyone whose heart motivated him brought bracelets,
noserings, rings, body ornaments — all sorts of gold ornaments — every man who raised up
an offering of gold to HASHEM. ^3 Every man with whom was found turquoise, purple, and
scarlet wool, linen, and goat hair, red-dyed ram skins, and tachash skins brought them. ^'^ All
who separated a portion of silver or copper brought it as a portion for HASHEM; and everyone
with whom there was acacia wood for any work of the labor brought it. ^^ Every wise-hearted
woman spun with her hands; and they brought the spun yarn of turquoise, purple, and scarlet
wool, and the linen. ^^ All the women whose hearts inspired them with wisdom spun the goat
hair. ^^ The leaders brought the shoham stones and the stones for the settings for the Ephod and
the Breastplate; ^^ the spice and the oil, for illumination and for the anointment oil and the
incense spices. ^^ Every man and woman whose heart motivated them to bring for any of the
work that HASHEM had commanded to make, through Moses — the Children of Israel brought
a free-willed offering to HASHEM.

2 1 . iaV iNtyr^V^ — ^^^ose heart inspired him [lit., uplifted
him]. This term refers to those who came to do the work of
weaving, sewing, building, and so on. Due to the conditions
in Egypt, there were no Jewish artisans, since the Egyptians
did not train them or permit them to develop their talent for
the finer skills. Nevertheless, there were Jews who, though
unskilled, had natural ability, and they were inspired and
uplifted to volunteer for whatever had to be done, confident
that God would help them to do His will properly (/i!am£>an).
There were two types of givers: those whose spirit
motivated themto give what they could afford, voluntarily
and wholeheartedly. There was an even nobler category of
people, whose heart inspired them to do more than they
could afford, so great was their desire to share in the
building of the Tabernacle {Or HaChaim).
2 2 . n''tr*ari-^i)' — With the tuorriGn. According to Ramban,
this term implies that the men were secondary to the
women. Since the jewelry enumerated in this verse was
worn mainly by women, the Torah pays tribute to them, for
as soon as they heard that precious metals were needed,
they immediately removed their most precious possessions
and rushed to bring them (Ramban; Or HaChaim).
2 7 - 2 8 . DKlf |irrl ~ The leaders. When the Jews were about to
leave Egypt and Moses ordered them to request various
items from the Egyptians, it was natural that everyone
would ask for things according to his taste and station in
life. The leaders, therefore, would want precious stones,
which they now contributed for the needs of the Tabernacle.
It is especially remarkable that after all these months they
still had oil of a quality suitable for the Menorah {Ibn Ezra).
Since these stones were to have the names of the tribes
inscribed on them to be a remembrance before Qod, it was
natural that the leaders wished to be the ones who would
contribute the stones for their own tribes (Chizkuni).
Rashi cites R' Massan {Bamidbar Rabbah 12:16), who
notes that the word DKU/J, leaders, is spelled without the two
yuds that it would normally have [a'';s''ti'?] • This defective
spelling of their title is an implied rebuke of the leaders for
not bringing their gifts until everything else had been
contributed. Their motive was good. They assumed that the
general contributions would not be enough, so they waited
to see what would be lacking, with the intention of giving
everything that would still be needed, but the national
response was so generous that there was almost nothing left,
for the leaders to give. Because they were "lazy" in not
coming immediately, the Torah spells their title defectively.
[Had they had as much fervor for the Tabernacle as the
"ordinary" people, they would have joined in the general
spirit of generosity without delay.] Seeing that they had
been remiss in this instance, the leaders did not repeat their
mistake when the dedication of the Tabernacle was cele-
brated. Then, they brought their own generous offerings
immediately {Humbers ch.7).

'iiifl
UD-iu / nh bnp'i r»yia niMtt' lav 1518

'niDffn nain-n^i nlxian \mi^ HK) n'-n'nrnix;i n''^5 m

miDpT KnaiB n;iiD :KnnrriKT
KniDip n;i 'nln^K n;i Kjiapm -nNi a^'Hon mup riKi nni^an li?w nxi vna-nKi
KD"i3 n;i K;nDi3 n-iup n;i KriniT -DKi n^yn nam i nx •:\'2\U'BT\ nmb nngn -\m m
Nnsiia njiD :KJ314/)J vni;i'? KyiOT
n; n^T Kiynn K'lnp n;) Kn^VT •nx r^g-^a-riNi Ti^aTix; I'i'-ii^N; 'n^'nan -i3D)p
n;! K-ii'3 n; Titn "73 n;i irilnnK
'nniny n; K m i i n n p n;r inp'pg
-nNi inavni^; ninn i^Vi? nx, :i35"nN:i T^-an v
n; n' -.myi vyrn KDIS n;i Knaiao rm •nxi laiyian ri'irr'Ti}*; nirnn ivu? '^pn nxi n^nK n^
m Kwrn •'3P fl;i Kasipia 13P
Niyjaip'? Nitfiiai? 'Wab njo' :iln'jiDK
n-)Wb Tiwn niaTiN; ;nnnrT'n-niji lirnn rnry^, o^
Kins iiDis"? KBiip wxib n; NW"iip3 vn •'•i.ja"nf<;'] in'an I'lnx'? Wnpn •'•i.:j3-nj<; ly-jj??
•73 ip3?i3 :Ktt'i3itf'? 'riiaa ni/n'? n;)
;ntt/)3 ''jD'?n '7xnt{;''-'n nii^^'^a ixi^f;-.] iinnV a
:nU?)3 Dig ])p ^K'lto' '53T K)Jttf;3
l n n n5"j3°iU7K '7'5i la"? ixtornE/x \n''K-h:2 ixriji Ka
n 'jbi r!3^ 'yitiKT 13} b-2 insua
hyia "^nx n^x^ip'? nin"" nan:;iTif<; w 5 n inx
Pijn'js ^3'pi Kjipi isipia m'3y^;; p-Tg n''K;3n-'7i7 n'-tt^jxn wa;] :E7'ii?n i'i.p'?i inTajz-Vn'?! aa
•73; K n 3 J in^lalaa :KI£711p ' l o u ' ? ' ? !
in'ip wri^K n?'? •'yi);iKT '7^ KJIIJ} ani •'^?-'73 raia'i nvau) nm nn warf a"? nn^ i ba
~ai '7313r!Ti 113 '73 •iiiniji jpiyi yinw) —Hi^x tt/'-x"''?'] jniH''^ nn; riQiin q'-in nu/x E/^'X-'^DI a
33J ^3) u;;; Dig N3nT piinns p n s T
y3yi KjiinKi K^an may nsnitfKi nnvi nnyi ly^z/i \5!y nj/^ini lanx) n^piji inx xyjpa
'pippip n j T ] >3i?;i5i nyei fiai nlni
n n K T "7313 ;lNiri^K K J U P P 'Pltfni
n a n n onn-'^a ;wnn n'-wnn nnv) Q^plKn n^''X la
Nniton?!? n; wniK ion?! qp3 mnnx xyn3 niy>!; VD] nin'' n n n n nx w i n ni^'nai 'ciP5
fPEJ ijjK aiav natiiBN '^ '731;; Dip
'731 n a :Wn'N K3ri'73 DTay ^3^7 nE7X-'73i :W3n nTnvn npx'^n-b'a'? Xy^Vl\U ^XV. "inx na
in'ni K'jjyip Nn"!''? K3^ nia'an mm
yjy n; K J I ^ K n;) K^3n n; '7j5;)a ns
Tixi 'nWnriTix n\m waj] iiy nn.;;? nynnan
'ynnKT ivm ^siu iK:yi3 n;i nini d''tu3n-'73] •.viwn-m) •'Wn nv^in-nx imnxn «
•.ims'o n; i^w ^133113 lOiSV ID?'?
vbya '53N n; wn'K Kjaianin
nxtyani ;n''jvn-nx m nnang nanx \^b xtoa ni^x n
Kypitf'? Krnn^ipK 'nij n;i iiEixb nix^ian •'nx nxi antt^n •'nx nx w i n
n;i Nippa njina iK3Win3i NIISK?
Knu-ii Knion"?! f'l??'?'? Knitfn
\avih'\ mxab imn-nx) ntuan-nf*;'] :]\i/'n'7) na
urititci njj '73 m :K»,api3 n-!iup'7i Dnj nf X nii'X) tw^'X-ba :D'')30n nTui?"?)
^3'? HKri'is;'? ilnipy lina"? 'yipKT
ntekiT K'j'a laynb ;i ipg n Knn3y
nin"' mv 'vi/ii nix^nn-ba"? N''3n'7 nnx nab
:" Pip. Knpia '7Knto' ••yi wn^K •.mn-'b nana '^xntoi-'n ixnn n^/n-nn niu/y'?
iijB 301 it »'C3P ftio .nn iDO'ift f3i»Di D'WP DB .D'Bm hv (aa) incot D'3't3 .i"Bi3 D"'iii .mnnj :PIPPBI o'ppiB .ni'7a nxi (ai)
.Ptfii oip» ipif) i))3 [IP) fiio 301 'io .iMiai :T»5O fiioi onto is |1P) ojitB fiioe 3i 'BPP TP5 fiio cf> .nixnn law HKI :p3 ]')») pii'ppoi
-IBJN V1K Val ( j a ) :(.1D P3C) opt Dip» [63 ,r»13 of ItTD 13'P13P1 171 P'Pa fiioi ,P'(o cfn3 n)P)B (.ID) PIP)B3 tPisnc IB3 ,D')Bt iftCB
ifi m'jiK nnw * >TO ns^m ift IBJIK 16 n^an .inw xmi (11) iPiB'T 6ii D'cap DC I'O 6it ,mmo ')Dic pi'i .nnan -pn (lu)
SBBP OTP' PDBift op'o fi'O .n^isin nx no (ia) twan Din ,n>iwnn D'P3T pi ,03p) jicii poi pti lfi3 'np Pip 'PO .ninx jixi miMS nx
PB IP) '1 -inb .iKian nj<ti>jni (ta) IWB OB opifi I'lm I'O D'IBO '3) pi'BiBfi OB6 D'PCB ppiBO lii cnp pi'i .i;mn •^Slfv ym nxi :03PP
.0iPP3 1373PO fli ]3PB0 P3ftiB31,0ipP3 paiBO P31)P3 31)Poi O'fl't) ifti ,omi pi onfi I"B JID) lii i)B'o pBiPDi ,3PP D'CBP O'OP PSPO 3P1-I it
pp'iCB l)fl pDPBC OBI D'31)PCf OB ai3i 137)P' .D'fl'f) nnf) p ftifl pitpii Bippi .nnni (ni) -.im i'si) <)P3i D'oip opft opts CBPI pnfoc
llBfl (l:li lioi) D'7 OP'O 03flin01 'foe iao Pfl P135 IB'itOt |V3 .IPlf) (ui) niepi D'i3P .nn'anin ;pn3 IBD' ftit pfi3 PIB'TO 'DID DO3
P315P3 i3i)Po pi .'HI nnwn uaj* nx iwan .pitsi D'iB on D'ft't) ipiBDB pii'D PBP3 pip3rB0i opDBoi (pitoi ppfio piPDb .-nion inia
 521 / SHEMOS/EXODUS PARASHAS VAYAKHEL 35/30 — 36/13

The ^° Moses said to the Children of Israel, "See, HASHEM has proclaimed by name, Bezalel, son of
Craftsmen Orison of Hur, of the tribe of Judah. ^'' He filled him ivith Godly spirit, ivith wisdom, insight, and
Selected knowledge, and with every craft — ^^ to weave designs, to work with gold, silver, and copper;
•'^ stone-cutting for setting, and wood-carving — to perform every craft of design. ^*Me gave him
the ability to teach, him and Oholiab, son ofAhisamach, of the tribe of Dan. •"' He filled them with
a wise heart to do every craft of the carver, weaver of designs, and embroiderer — with the
turquoise, purple, and scarlet wool, and the linen — and the weaver; the artisans of every craft
and makers of designs.

36 '^<ezalel shall carry out — with Oholiab and every wise-hearted man within whom HASHEM
The had endowed wisdom and insight to know and to do all the work for the labor of the
Mandate Sanctuary — everything that HASHEM had commanded. ^ Moses summoned Bezalel, Oholiab,
and every wise-hearted man whose heart HASHEM endowed with wisdom, everyone whose heart
inspired him, to approach the work, to do it. ^ From Moses 'presence they took the entire gift that
the Children of Israel had brought for the work for the labor of the Sanctuary, to do it. But they
continued to bring him free-willed gifts morning after morning.
^ All the wise people came — those performing all the sacred work, each of them from his work
that they were doing — ^ and they said to Moses, as follows, "The people are bringing more than
enough for the labor of the work that HASHEM has commanded to perform."
^ Moses commanded that they proclaim throughout the camp, saying, "Man and woman shall
not do more work toward the gift for the Sanctuary!" And the people were restrained from
bringing.'' But the work had been enough for all the work, to do it — and there was extra.
^ All the wise-hearted among those doing the work made the Tabernacle: ten curtains of linen,
twisted with turquoise, purple, and scarlet wool; they made them with a woven design of
The
Curtains cherubs." The length of each curtain was twenty-eight cubits, and the width of each curtain u)a.s
four cubits, the same measure for all the curtains.' ° He attached five curtains to one another, and
five curtains he attached to one another '' He made loops of turquoise wool on the edge of a
single curtain at the end of one set; so he did at the edge of the outermost curtain on the second
set '^ He made fifty loops on the one curtain and he made fifty loops at the end of the curtain
that was on the second set the loops corresponding to one another " He made fifty clasps

pci .jtbD^i (1) :pii3Bn 1115 '73» ivv .miasn nn (n) :(v temjp i"B3) 3TO ofiBP) ,D»CB Pif) siom sJ'PPB 'bimx 'sbi .sb'pp D3rop
BP'P pfiaBO P3toBi .najibtarr hsh cm nji'n n a x t e n i m -.omn t)3Cn .aj<'':m<i o^) :(:fi' 03iD) D'P onB it 0)3 . i i n fy) :(tp:3'
:^nlnil n n w jiwsib pCB it PJWBP b3i ppus 'CIB SP on PCBP P3tt»S Jflli3l) DlpBO niPCT .PlPDtP ')3B ,D'B3C3C )'1n'P )B ,p
:03:J 3 D'3JBI 3f>iB pft PTOi (fi':n i'Bl) i3b pf) 133P1 »3 ,nnini ;B':iJ 3v6) bi BBi Bit 13) 6bi infoc OB D"pb ,0'B3ta 'bnjB 6ioi

36. already m o r e than e n o u g h , so Moses called a halt to t h r

3 - 6 . rtv/n ^^shtz lnR»l — Fronn Moses'presence they took. T h e
c o n t r i b u t i o n s for the Tabernacle had been b r o u g h t to
Moses' t e n t in great q u a n t i t y on t h e first day he m a d e t h e
appeal, and he instructed Bezalel and the others to t a k e it to
the site where they w o u l d be w o r k i n g . In t h e i r zeal to have a
share in the c o n s t r u c t i o n , the people c o n t i n u e d to b r i n g
their gifts to Moses, w h o had it taken to t h e w o r k site. A f t e r
a few days, the artisans i n f o r m e d Moses that there was
c o n t r i b u t i o n s . The sequence of events is a t r i b u t e to all
concerned. T h e generosity of the people was u n l i m i t e d . T i n '
artisans were scrupulously honest, refusing to accept m o i c
t h a n they needed. A n d Moses, u n l i k e t y p i c a l ruiers, wa;,
uninterested in the self-aggrandizement of amassing huqc
treasuries that w o u l d be at his disposal (Ramban).
7. i n l n i — And there uias extra. W h a t was done w i t h the l(;li
over materials? F u r t h e r m o r e , there is a c o n t r a d i c t i o n in llic

'li'Pl'i!iipi!!{l|!!lll|l|||lll!lll!lllill!i!lliyiy>Ullli|i
y.'^ I •h - b I rh fjnp'i nit^na n i n i p ^flD / 520

;; 'an liq "JlJIi?" •'la'? rn5(ta nnsi', '7K'7yaQU;amn''Knj7Wl'7Knto"'''3a-'7KnU/)3iaK^1 b

in HKH? nn my n^itfK),;;,rin,nn O^n'^K D" IHN K^Kl^ iH^IH^ r\mb " n n - p nW la K^
•paai y^nsi unVaroa Kgwna;; D-ji?, n'aiynn av/n"?! tHaK'^D-'^aai nynai n^iana nnana :h
nuniKaii' rKtonni'KSDaai Karna nK7n7 pN nu/Mnai :nu;'n3ai qoaai an|a nV7y7 A
inomK 13 3K''?nKi Kin na"?? an; K'JW : p T H 3 n ' 7 TiUDTIN'ia aN'''7nK1 WH l a V ? i n j ib
njyi 1J3135 nTay '^a livnV «?$ 0,?^) at^n) I wj} naK^p-"?? mE757V a^ nngn DHK *
Nxiaai nmi yava Kjjnsai K^ana ',jj;y j-,j^^ jy^;-j^ ,3g^p, nyVina imiKai n^ana
:limiK '37)31 NTay 73 n a y ••nni ••, *" ; >, ^'^" „ '''• " "' . I T T . .T j 1^7
ff3n3aj'7apK^'7r!!ji'jK'?S3'iam„ aK^7nKl 7N7ya nt7V1 ^'^'^^OP W 7 ) naK7Ip-73 K
una NmnVsiDi Knan ;;ao'-! KSV ^j^ji^^-Pj^^j^,-,^2|.^'-,1,P,, r^y^^i^ a V n a n tt/^K 1 'j'ai
in'jB rn'3y ^3 rr" nsyn'? yw ''V'..'';'"i!'-";""Wi'V i--. •.•-: •• -.-: r '^
ntwta K3pu:" nijs'n ^sV Kwiip Va"? u/i]pn m ^ j ; naK7n"7a"nK nfey? nyn7
:nn; nayn'? Kmsy"?' sngn'? ns'? ^,-3 •ia^^ pj^^n mn'' i n ] ItWK a'i'-Qan W'K-b'2 bK\
KnwnsK'^an'nK'kimpmia'mi) - /• • •• « : ' ' '•-' •• -• [_.:'(_.'. "
in'?3nT3yV^KnV''33iK-'™'n iHn'K Ht/y^ naK^nn'^K rn-^^b la"? ww3 nu7><;
3iyn^in;nii3K!an;i3yBVKW3ip 133 iK^an 'lU/N'nnnnn-Va HK nty>3 ^IDVH ^hm .
K'n'3n'73lnKii;33y3 33y3Knanj i-f • ^-^K} " * • - ? " • - • ' ; - , <•• £'>'[_•
l a j n3iiK;3ip nT'iiy b~s rf in'syT W a n Dm HriK rWp ^~\'!pT\ HTaV naK7n7 bKW'
K!;aSn;K?K?SSS D^t|;^nd^;3aF|n-'7a^Ki!]nR^a.R^anainiVi^>? ^
npsi, ran; naynV ;; ipST Kmay'? n)3n""IU7NlnaN'7)3a \i7''M'W''Kl£/Tpnnax'^w'^ariK
Krnijy ily insy;' K'V xririKi "iaj ''TO K'-anV n v n D''ann - 1 ) 3 N ' 7 Htt/K)-'?)^ n p K ^ I 'X^m n
:nKn;NVnKi3VP5?iN9iip™K'19K'7 ^^1^ .p,'j^^ Pl^yt^ 1,1,^, n W - n U / K naK'7)3'7 HTaVH 1
n a y m K m a y t a ^ n E i u m n K m a y i i -•-•- ;' _^-:.- ^_ 7'„'•'~ ,''•''T ' .""
K3V>D'a'n '73'nayin :mnVnn' "lU/y-^N nE7Kiu;''K'n'nN7mn)3a7lp iT-avy Htt/'n
rilrtp; nay \m naw p s n a n n a piDN nltyj?"? n a K ' 7 ) 3 n " 7 a ' 7 DJ'l nVVT} n a N v B H ' ) i
iMni intoy mn Knynn K33KO *'' L ~ ' ' • ' ' ' k"__L' uJ'^ii . ..1''" ' -J^i-s
xnyn'-! r^K ih^ V;ni3i rip^a "nj? HaK^pH ^Cj/va 3 ^ 0 3 0 '^a itoy,y nnin) n
t,3V)' :Knyn; '73'? KID xmm Kirj ]-iy^^ni innKi n'^ani "iTtt/13 E7U/ nVT' 'nu/y p c / n n
iyiT'WnniK3nQyKnniyn''K'nnn'
Kin N n y n n K M D 'jy 7'' • i-":-- •••<•••• ' • '• ' " • • J-- '^'• .
)'3i3y nayiKV'
Kngpa lay ja :K3r!'
'31'? VN3n^n3^
rra nnKnny''Tn'ri'nN:Dn'Kntoy att7nnSi7ypD''a'ng''?tu D
K30D13
iKPin 'Si"? n'3 KnuD3 xnynn nyTin
u/nri'DK San''i
nnKa :n'3;''"i^n''7a'?
yaiK an'ni nisKantiN mn nriNn
b'-itoyi n^tai;; ^
Kjsuy ijnij Kn^w '3fr n'3-7 y^f^^'^ hv'TTi natu "73; n'jan nubb toy'i innK-^K K.
I'mia PK/nmayi r :K3n'jap'? Kin .'•••"• -^ ••.- <-•. ,- ^. • ' •-.
'••'"--- ml^fi^ri n v ^ D nat^a nwv p niatiKia nyj?)?
nypa htoy rtK^!? D''f'?ni nnj<:n n^j^'ip ritoy n'N'?^ n'-tt^pri tiT'^E/n ir^aniaa ^•^
 iiilniiiiiiii
niHffinfii p

523 / SHEMOS/EXODUS PARASHAS VAYAKHEL 36/14-37

of gold and attached the curtains to one another ivlth the clasps — so the Tabernacle became
one.
'" He made curtains of goat hair for a Tent over the Tabernacle; he made them eleven
curtains. '^ The length of each curtain ivas thirty cubits, and the width of each curtain was
four cubits; the same measure for the eleven curtains. '^ He attached five curtains separately
and six curtains separately. '' He made fifty loops on the edge of the outermost curtain of the
set, and he made fifty loops on the edge of the curtain of the second set. "^ He made fifty
clasps of copper to attach the Tent so that it would become one.
Making '^ He made a Cover for the Tent of red-dyed ram skins, and a Cover of tachash skins on
the Cover top.
Making ^^ He made the planks for the Tabernacle of acacia wood, standing erect. ^' Ten cubits
the Planks was the height of the plank, and a cubit and a half was the width of each plank. ^^ Each
and Their
Compo- plank shall have two tenons, parallel to one another, so he did for all the planks of the
nents Tabernacle. ^^ He made the planks for the Tabernacle, twenty planks for the south side.
^'' He made forty silver sockets under the twenty planks, two sockets under one plank for
Its two tenons, and two sockets under the next plank for its two tenons. ^'' And for the
second wall of the Tabernacle on its north side, he made twenty planks. ^^ Their forty sockets
of silver, two sockets under one plank and two sockets under the next plank. ^' for the back
of the Tabernacle on the west, he made sbc planks. ^* He made two planks for the corners of
the Tabernacle, in the back. ™ They were even at the bottom and together they were
matching at the top, to a single ring, so he did to them both, at the two corners. ^^ There wen-
eight planks and their siber sockets, sixteen sockets, two sockets, two sockets, under each
plank. ^' He made bars of acacia wood, five for the planks of one side of the Tabernacle;
^^ and five bars for the planks of the second side, and five bars for the planks of t/ic
Tabernacle at the back, on the west. ^^ He made the middle bar to extend within the planks
from end to end.
•*'' He covered the planks with gold and made their rings of gold as housings for the bars,
and he covered the bars with gold.
Making the ^^ He made the Partition of turquoise, purple, and scarlet wool, and linen, twisted; he
Partitions made It with a woven design of cherubs. '^ He made for it four pillars of acacia wooti
and plated them with gold, their hooks were gold; and he cast for them four sockets of
silver.
Making
the Screen ^' For the entrance of the Tent he made a Screen of turquoise, purple, and scarlet wool,
verse: If there was enough, then how was there extra? for the Tabernacle, and not be embarrassed by the return i >l •
— There was only a small, insignificant amount of leftover his gift, a miracle happened and everything that was "extrn"
material, and it was put away for future repair work, or it was was incorporated into the Tabernacle and its parts, withonl
used to make additional vessels for the Tabernacle service making them any bigger than they were required to bt; {('i
{Ramban). HaChaim).
— Since there was a bit extra, the artisans could do 36:8-38:7. These two chapters describe the constructiiMi
their work without skimping on their use of materials and the assembling of the Tabernacle and its parts. Coin
(Sforno). mentary can be found above, where these components iin'
— In order that every contributor would have his gift used first mentioned in the Torah.

liiil
TS-T' / ^h bnp'i niyns mMtt; naa / 522

l y n p n y i T n n K35Wnmr!iK;s")ia3 ''" • -1: - -- •.• <-- •:- •.• •• - : - ^-r^

lyT'nWinKjaE/uVyKms'p'tjiOT '"iriK ISU^QPI
rnV)?KinKnpT-!K3iK;;inmn3y p,^(^j^.,j^^j^ p t t / K i n - ' j y ' P H K ' ? D^IV n ^ ' - T b v ' T
KinKnvT-nNinBfBKyanKipBKa ! ' / : • ? '•••"rf I S : •- '* "•.•'yf " •'•'^ " • ? •': '^•s--'
n:'
l^9^iIo^v'T^Vy•^^VK•^qKn^tt'lJ n''W'7E; rwiKTi HVT'n TiK :nn'N nu7i7 nyn''
nin^ iyn^ n'© n;i iln"? lyn-; isnq
KnyiTI Knap 'py I'u/rin f 51:3? lajji r nnK mio nnxn n y T n am niBK vanw nisKa
•jy nay I'aiji? rE/nqi '•ai'j ira Kqupa - - iT • AT v IT 7r • : - - I, - J- : - : T - IT

:Kn'jn 'al'j' n^aT KH^'T-I Knao

n; KaabV f wijn KWnj'n iianis na^i n-
nijain -lajiio' nn ^inn^ NjaWn ~tyb riis/nin iz/nn-nx i3n^] ;nyn^ nnti^j; '•ni^/v'?
mjalni 'pipPB '•"laiT ••auin Kjaiuip^
N;3T n; layi 3 ;KV¥V'? KJ^^POT '••aiyn
p n s ~itoS7 K3 n'lp^E v^i"^ ''Wi KJawisV •'7y nwy riKV"? n'-i^nm manjaa niym nyn'-n
KnijK nwVai KHIJKI KSIT KaqK - T T T I-.. 1- • - ; i - VAT : - - VT h- - T • ; ~
KB'i'? i^TV pqin 33 n'n KBTI Kjqia
13T 'ja^ naj) 13 K'-JD ny Knn f aWn i nnvj'n^ •'pnj? U/VJL] :n''Mn n n i n n nvn^n nato
I'npy KiaiyD*? Kjan n; layi u JKiau/n h^^n C7V_!i tim ri'Kjb '70Nn-ni5 nanV niE/nq
fanp riiaiKi 13 iKnniiay n n ^ r s i
panDnn'raTr-ipvninniay'npa^ ''ifHI •••u/nri
n)3N1nn'ytt/l^n
np^niTj-IN•''P'nNn
n)3K I W n^''K
y l O nn^v brikb K3
n V n''UU7

inpy laj; Kjiai nnV KJiari Kjstyij •.]3\lJlar\ ''U/li? 7 D ? Ht^V 15 ' ^ D ' ^ ' ^ V ^^^ nyvVJIZ
nn cipaT iln^aTO I'vaqsiia ifai
nlriq iiabo n q i ^^ Km miiq faipp D^3 nNE)"? D''u;"ii? nnt?;j7 igi^ja"? n''\p")i?n-nK tyvy >•=
najj Kaqya Kigi^n 'a;p'?ii3 nq KBI
n^ii'? lay i^ai n q i n a n'si Kntw
(lirr-i K-i) nniBD iilniswa Kiawn vn'T iriiz;'? hnKn wngnTinn n^hK •'iiy aiiy-ii?!!
fjian Oiq K-J ]n) K-iqai yitn pipn
IWiqn'? nay i? Knq Kn;?iy'a n>wn^ v"?^"?! t^m^ •'ni^V nnKH ly-i^nTinn D'-JIK ••31^1 n^
iinia)?pii^3iK;jaqiiqi',n;innq'? ;n''u;"ip Dntuy nti7v iisi: riNs'? n^^wn piyian
i n n m n p pnfanpntoji KW tipai : '' ''• '• '•' ••'•', 1 » ^ j-: • ^-•• - IJT , • -
'VN'inaynayi«',nnKsi'nlnnranD nHKH tt/~li7n n n n WMK ''3U' q D 3 DrT-nN n^'V^nW u

l^maiD^ KjaWD w ' ? insj; KWipni n V ^ p a " ? HtUV D''U71p ''lU/l tD^'^-ip Hti/E/ Hfe/y n:.
nKyyn Kiav n' nayii'; iKanyn "^ ".• ^r '/ii "' ' ' ' ' " •"''
mi'-.'.^'KpV'aiPi'nKJaiu-iKqay^ T^ri'' "^"^^1) nUQ?)? n Q N i n T|ni i n ^ n D T J I S ^ ' Q n m
K^qTiayilnqBivniiKaqnKDqk'sT nil^ai^/VntoV 13 n n K H nVaUin-VK 1ti7N-l-'7Kb''Kin
:K3rn K'l^ay n^ Ksm i<n3j77 K^TIK • • • • : • ^ JT T i -^ ^T -.- .T - V ^ •.• •.• • -

iw niBvlyaiK n^ nam* Tana nn>5n u/ngn n n n n^nx ^w D^3-JN ^jt? n\nK n\yv
im'?jnKi KaqT iwii Kaq^ iiajaqi p^jnn-v'^if •'Vj•^pb nE7)3n D'-uu; '•yy •'nna \uv'>^ ^b
yin^KPianayiAiiiPaTpDPKjia-iK '^•'• - -•• '• -J-• ' • :• A • '••- ^••
nv 'KwqNi KVan • Kjawn n''jii?n pu/an-y^y''to'ip? niinn niynm :nnKn :.v
Tlira nn?"? i^mn nnsn-ni^ toy^^i :n)33n'!n5")!^ pii/Kin •'i^ip'? n n n ? niynni A
D''n3 nnt ntov nni/^D-nis;) 3nT nay D''u;-)i?n-nKT :nygn''7K ni[i?ri-in n''\?;"ipn n^
iwtf/l •'vu ny^'in'] innK] n'73n n^^an-ni^byh :3nj nnnarj-nK (qy';] n n n a ^ ns
nrpyy 3nt navii n'uu/ n i n v nv3")K n^ toy^ :n''3n5 nn'K nt^v 2|/'n ntoJip niiya *
ny^ini innKi n^3p "^nxn nnaV^iDp tyy,ii :CI93-'5IK n5;3"}K no^ py^i 3n| A

IrnlfinnniniMlinnifimifmi!^^
 lukiiMiilllliiiiliiiiiliillilllillii

PARASHAS VAYAKHEL 36/38 — 37/21

and linen, twisted; work of an embroiderer. ^* Its pillars were flue, with their hooks, and he
plated their tops and their bands with gold; and their sockets were five, of copper.

37 ' r^ezalel made the Ark of acacia wood, two and a half cubits its length; a cubit and a
Ma/cing half its Width; and a cubit and a half its height ^ He covered it with pure gold, within
the Aric gf,^ without, and he made for it a gold crown all around, ' He cast for them four rings of gold
on its four corners; two rings on its one side and two rings on its second side. " He made
staves of acacia wood and covered them with gold ^ He inserted the staves in the rings on
the sides of the Ark, to carry the Ark.
Making ^ He made a Cover of pure gold, two and a half cubits its length, and a cubit and a half its
the Cooer wi^ifi^ 7 fjg made two Cherubs of gold — hammered out did he make them — from the two
ends of the Cover: ' one Cherub from the end at one side and one Cherub from the end at the
other; from the Cover did he make the Cherubs, from its two ends. ^ The Cherubs were with
wings spread upward sheltering the Cover with their wings, with their faces toward one
another; toward the Cover were the faces of the Cherubs,
Making '" We made the Table of acacia wood; two cubits its lengtly a cubit its width; and a cubit
tixe Table g^^^ g /j^;^ j-jg /,eig/,j, 11 fje covered it with pure gold and made for it a gold crown all around,
'2 He made for it a molding of one handbreadth all around, and he made a gold crown for its
molding all around. " He cast for it four rings of gold and placed the rings on the four corners
of its four legs. '•* The rings were opposite the molding as housings for the staves, to carry the
Table. '= He made the staves of acacia wood and covered them with gold, to carry the Table.
"> He made the utensils that were on the Table, its dishes, its spoons, its pillars, and its
shelving-tubes, with which it was covered, of pure gold.
Making '' He made the Menorah of pure gold, hammered out did he make the Menorali,
""^ its base and its shaft, its cups, its knobs, and its flowers were from it. "'Six branches
emerged from its sides, three branches of the Menorah from its side and three branches
of the Menorah from its second side; " three cups engraved like almonds on one branch,
a knob and a flower; and three cups engraved like almonds, a knob and a flower on the
next branch — so for the six branches that emerge from the Menorah, ^"And on the
Menorah were four cups, engraved like almonds, its knobs and its blossoms. ^'A knob
was under two of the branches from it, a knob was under two of the branches from
it, and a knob was under two of the branches from it — for the six branches

:(' fwiDjp) mc Si3 Dfnpj D'B3pn o t o ^DV Mtt»5 iu icoj pit vi .^ix^xa «?sm (x)

37. tion to spread the light of Torah beyond himself. Thi-

The Torah ends the account of the Tabernacle's con-
struction with the vessels that represent the essence of
the Sanctuary's teaching. In the words of the well-
known Sabbath hymn, n^nn nDWnna ntyj/n C^ID, last in
deed but first in ttiougtit. These vessels, that are contained
in the Tabernacle structure, symbolize the innermost of
human ideals: There is an Arit containing God's teachings;
there is a Table that reflects man's struggle to sustain
his physical being by fighting for his daily bread; and
finally, there is a Menorah that reflects man's obliga-
Ark that is in the Holy of Holies radiates its holiness to
the Table and Menorah, and through them to the entire
world.
As Ramban sets forth, these vessels symbolize the
purpose of the Exodus, for their holiness was a reflection
of the Patriarchs and Matriarchs, whose homes and very
beings were suffused with the holiness that must always
be central to Jewish life — in the Tabernacle, th'-
Temple and, when they are absent, in the aspirations ol
every Jew.

,jS|i|ijteii!li^^j|!|^ ,,iii, ,i;.,p!irii!

 i!ii!i!iiliiiiii

K3 /1"? - n'j / ^h hnp'>i n^r^a

:(n'y ,<-,) -i;v i3to -initf rial nint "nKT niy)an mTOynKi :Dp^ ntoyn ittyn u/u/l ''Jty n'?

KJliK n; '^N^xa lajfi K :KBn5 KCDO iHW n?

aaiKKj'^ai'rBKimn{'u©'VNI , , , t L ' •''.'.1
Kj^si KriHNi n:-n9 NJ'?SI KnBKi 13-IK ''¥01 D'HISN D''UJy ''yj/ T"7Nn-nK 7 N 7 y 3 iyy,!3 K
'^ ^71^ ':i^"}l ''I'lV, -lino 3m insy^'i -Amp •'m^ n a w 13m'••ym nnKi
ninp lino 3mi in va i3vi •• ' , " » "••„"•" ' ' ' ^"' ^''"t'
yjiN'jy3011 ii2tvy3i(<;n^T™i. n'vsu i'3nN 17p'^i:3''3D 3mm 17u/y'iyinmni3Q
!K3nilinn;KDDiiW'vifi'nnhf Qiuiy l y y irj^ (yj/^i :n''3tyn ly'?:^"'?^ n'373U '•ntyi i
Nr;is3i3yi,;wiiKn^bui3bKifiK nvb:^ by_ nvzm n^13n-ni< N3JI o n ; nnK qv^ " -
r i r r ^ h ' J i n l B ^ X ' ^ n S i D^ni3Kninv3ntnl33tyv;i^nw-ni:?nKwVpijn, -\:^
nm iini7; i3y TH anil I'sns 3nT n''3")3 lynj vjv.^'\ :n3nn ''Vni nQK) n3")!< •'Vni I
KlUDKJ in K a l l S n : K n i a 3 ^IDD ^^.„_^HJ^ _ W - - ^ . _ —i^.J, NH»»**^ *^*i^'vF -^ffT*? '"TTrf^y^ -
in K3P Kipw in K3n3i xaa ^ D ? ^1^? : n i ? 3 0 nUf? ^31?/)? DriN nt^y '^'^i?'? "
mni?prii;itpK'.3n?n:i3VNn-7^3 ntyy m s s n - p mn n^fpn nnK-3n3i nfe nypn
iniwUiKniBsVyiwaiarVpj 0^533''tyns D'':?"i3ni^mi :iniiyp°•'MBnnn^n nx t^^i'^i^B
'9»5 11C! KriiM '.3i?> in'^a^,^ -'7Kly^XDn''33inT33n-'7i7nm3333n^33t3n^ynV
I ' U K / ' V N i N i i n 3 n; 1 3 ^ 1 ' i K p n ? ••• ' ^" •• • ••• - - - •:••:-: ^ t- • • • ' •

;D''3-i3n m vrj nn33n-7;< VUK

anVnn;KDDi«'tnwiKjV5iKn)3Ki i3n-in)3NVl3nKn''n)3KD''yU7''yyinWn-nKK7V''1 -
iiinn imo anil Ti n7 13^1'31 '-":',"'Is'*-';'" : T " V ' T - " r • r^n.Jf'r;'-' ''•.• -'--
iinp K3\4*is nnn KQII? n^"i3i;3='. ^ n t "IT l"? tyV,!] "llHU 3nT IriK qifil :1nK!]7 ''irni nBKI N'
imp noil}'? 3nii •VI layi imp
anil liJtV ya^N h^ TfiNIi' :Tinp 3nr"iT. fe/v,!3 3''3D nso nn|pn l"? toy!! ;3''3p :•'
'1 Kri;ir y3iK bii Knptv n; 3ri'i -m ]m 3m n'jjgp ygnK i"? pv^i a^gD iniipn'? i^
nKin't<;3;iis ^3^,^T :vi''?i v'aii?^
n; 9ipn'? kjnns^ tnriK Kn^nii hny"? ip^n VS-IN"? IV;^ nK3n ys^iK ^:s; n'yspn T
yW •'VKi K;nn>( n; isyi m iXilna ;in'?wn-nK nKtob Q'''n3^ Q''n3 nV3pn i^n n^ipian
iKilna n; ^Vn'? Ksrii i'lni;i; Kaq'i
n^Nima bs 'i Kan n; i35'iio m nKto'? 3nT nnK qy^i O'-UJiy '•irj; nnsn-ni? u;v,!i »
iMirr^aianiinarapsniKnito^ m in?E'n bv itt/N I D-i^sn nx tt;^!! nnVwn
Krii3nn;i3Si'}r3^aniKn3mn; i t y j ^ n l t o p n - n K I Tin^p^n HKI VnBS-nNI V^\'^ilp,
uratt/WiKniitnKnT^anJiJinTtf "" ''^' •••' ' ' " ^ " ^ ' . _ , , - _ , ,-,^ rim
KniBpnI'pai I'lp Nnw^n^:nnnan •''VV -'iJi l»-'» '\ii-.
Kn^ibi in nippn Kman 'ji? Kn^r, rn'^Kin-nK ntov m&pn -iinu 3nT nT3J3n-nK fe/vji [w'pe'l
Kn7nij' :Ka'in muon Nmm yp; ' : - ••• <" •• »i; • «r ,rir ^T : - _ .
iwii iitn'in Kim fi'yn ri''73 TWgvJ) :vn TimYi r^^'^]^^B^ nn;n33 ri''5?''33i njjpi ngii
iiin in Kim r m VTVS ^n^rii -ji^jf^-, 'pj^^^^'t^^-^J^ ^ ^ ' l J,,^-i^jy - , ; ^ ' ^ Q Q i ^ y , • - , «
p ' i n ' I'TVS' KyaiK Krnanai= D ^ p l y n D ' ' y 3 f n c / b t y :'']\£^nn'lV'^n"l'3)3''Jp n\y7K71 D'
i:^';^]:;^;;:]:^^ nnpu^p n^y3^ nty-.^/rrnli'n^?? ini^n miP3
r?ij Kniy^ nan rag np mnn iiini -.Q o'lNyn D^jpn Tvu^ub 13 n"i3i "ina3 nnK n]p3
mpn •'3U7 nnn TnD3i :n''n-i3i nn'nas nnpu/n wv:i> nvsnx m'Mji ^rrpm K=-3
- IT - •- : - - : - : T IV T ; T v.v : ~ • IT -.. : A" " : JT T ; - \.T : - »

D''ipn nK/iy"? naan •a''y^r\ •'3\^-nnn Tnasi naipn b'-aiyn •'ju; nnnHna?) naign
jgiiiMqiuuiuiiutii
illlliill!™

527 / SHEMOS/EXODUS PARASHAS VAYAKHEL 37/22 — 38/11

emerging from it. ^ Their knobs and branches were of it, all of a single hammered piece of pure
gold. ^' hie made its lamps seven, and its tongs and spoons of pure gold. ^^ Of a talent of pure
gold did he make it and all its utensils.
Making ^^ He made the Incense Altar of acacia wood; a cubit its length, and a cubit its width —
"•^ square — and two cubits its height, from it were its horns. ^^ He covered it with pure gold, its
Altar roof and its walls all around and its horns, and he made for it a gold crown all around. ^' He
made for it two gold rings under its crown on its two corners, on its two sides, as housings for
staves, with which to carry it ^' He made the staves of acacia wood, and covered them with
gold. ^^ He made the anointment oil, holy; and the incense spices, pure; a perfumer's
handiwork.

38 ' j—I e made the Elevation-offering Altar of acacia wood; five cubits its length, and five cubits
Making the its width — square — and three cubits its height ^ He made its horns on its four comers,
EleuaUon- from it were its horns, and he covered it with copper. ^ He made all the utensils of the Altar —
Offering
Altar the pots, the shovels, the basins, the forks, and the fire-pans — he made all its utensils of
copper. ^ He made for the Altar a netting of copper meshwork, below its surrounding border
downwards until its midpoint. ^ He cast four rings on the four edges of the copper netting, as
housings for the staves. ^ He made the staves of acacia wood and covered them with copper.
^ He inserted the staves in the rings on the sides of the Altar, with which to carry it; hollow, of
boards, did he make it.
Making ^ He made the Laver of copper and its base of copper, from the mirrors of the legions who
the L&oer
massed at the entrance of the Tent of Meeting.
Making the ^ He made the Courtyard: on the south side, the lace-hangings of the Courtyard, of twisted
Courtyard
linen, a hundred cubits. '° Their pillars twenty, and their sockets twenty, of copper; the hooks
of the pillars and their bands of silver. '^ On the north side, a hundred cubits, their pillars twenty
and their sockets twenty, of copper; the hooks of the pillars and their bands of silver.
38. used their mirrors to help entice them to continue normal
family life. Thanks to this, legions of Jewish children were
8. n'Naafrt n x i n a — From the mirrors of the legions. The born. To the contrary, God said, not only should the
Laver [Kiyor] was a very large copper basin in the Taberna- mirrors be accepted, they should be used in their entirety
cle Courtyard from which the Kohanrm were required to to make the Laver. [The reason the Torah does not give a
wash their hands and feet before performing the service. It specific size for the Laver is that every single mirror had to
was not made of copper from the regular contributions, go into it, no matter how big it would become — so sacred
since the Laver is not listed below (vs. 30-31) among the were those mirrors (Ibn Ezra).] The Laver was unique in that
items that were made from that copper. Our verse tells us its water would be used in the future to bring peace
that the Laver was made exclusively from the brightly between husband and wife by proving the innocence of
polished sheets of copper that women used as mirrors in women accused of adultery (see Numbers 5:17,28). Thus,
those days. When the call went out for contributions, the the implements that brought husbands and wives
women came with their copper mirrors and piled them up together in Egypt were used exclusively to fashion the
at Moses' dwelling, which, until the erection of the Taberna- utensil that would end suspicion and animosity within
cle, was known as the Tent of Meeting (33:7), Moses was families (Rashi).
reluctant to accept such gifts for the Tabernacle, because
they had been used to incite lust. God told him he was iN;?af nitfK — Those who massed. The women massed at
wrong, however, because these very same mirrors had Moses' tent to bring their mirrors (Rashi). The women had
been instrumental in the survival of the nation. In Egypt, always massed at Moses' tent to pray and hear the
the men had come home at night exhausted from a long
teachings of God (Onkelos), and to rid themselves of the
day of backbreaking labor in the fields, and the women had
temptations and base pleasures of this world {Ibn Ezra).
^^^^^^^^^^^K^

' / n ^ - 3D / 1 ^ bnp^ niyns niMW l a o / 526

naip ]•imp^ ilnniinaa :nm Vpsr;

nas;] a :>3'i arri KID N-JIJJ nVa lir;
Knn?a^i KV?!? Knj':yla n;
arn K-;55n3 :'3'i anT unnwrngi riKi nn'K nt/j; iinu nnt 133 ninu 3nT ninnnm 1=
1." : |^T JT T I. T JTT yr • —
n; najfi na ;NnM '?3 n;i an; laj; 'a^ I T J T T T L'."

I'lpii; ijJNT Njnpia nnDpT Krr375

ya-ijp ajng Knipxi na-ij< KnipN niaN)'^3-iK HHK wovj lirj; n-iupn namTiN toyn m
!'nuij2 nKirj nm nnn f HN rn-jni ifiK qyi] :T'r)'3-ii7 i^H i3!3p innp binnN) v n n I3rin «
n;i mjis n; 'ai arri nn; narjiia
la^i Tiinp n;i ninp Tinp 'nl^ipa Tirtip-ntsi 3''3D T'm''i7-nN;i u r n i s -iinu nm
I'Fi-inin ;Tinp ninp an^a TI n^ I i'7"nti7j; nm nyijy °''r«^i :D''3p nnj nt 'b iyy^i a
•jy nn'!'? vii'n n^ laj; an^i iprs'
KnriN'? 'nnpp inn ^y nn;iT f mn D'-nn'? p^y •'W b}i vny'py iniz; "JV litV nnri}?
n; lajfi na ^pna nn; '^up'p Kjnnij^ n''DU/ •'vy n'''n3n-nN; toj?,!] :Qr]? 'in'K riKi;;'? n^'^g'? nn
linn; Kani I'DK* ••JJKT Njri'-iN
NrnafT xniypn; najfioa iKaqi •n>;i u;Tp nni^Hn ipi^'ni^; toyh ;^nT DHK ri^i] 0=
naw 'aT Kjnpia nnpp n;i Nionip V7V^_ :nj7-i nwjfH niriD n^KiDn nnDj? K ijjintz;
Kn^^T Knaio n; layiK iinnpia [••van]
wnni naif? riPS i"OD TPi? -"VNT -lynni 131K niQNVnn n^'ui?; lyy n^j/n nam-riN
tnnn I'BN nn^ni yann n;n? I'BK •pv T'n'jnp tyyn iinn'p niKiK U7''7iyi yun i3n-i niHK :.
nan r\m] vais 'jy 'nliijj na^ia
layii ;Ni£;ninn; Ksni 'nuiij '^(JJO tyyb inii^na in'K q;^^] T'n':i")i? i^n laan T-na? yanx 1
n;i KninnapB n; Knain 'ja bs n; TIKI b'-yjnTiK') m^'DnTiff namn •'^3-'73-nN
Knnwy n; Knjj-jrn m Knj^injn
:Kitfn3 nas 'nijia b^ Nnwrin n;) ntoy T'^3-'73 nnnKin-nKi m^fjan-n^ npnT'^n
Knnyn laiji Nnnp Knain'? layiT nnn ni^n^ ni^n nu/yp i3?n biiip^ fe/y!] :ni^n? -,
:nj'?3 iy unVi? naaip ninti NWrjn
Kn;ii va-iKa KniJiy vaiK T'nNin
ya^N? n'5;ay ya^^K pi'i ;l';:?rnny ntinVn laan? n
tKjnni?^ K-jriK Ku;nn Nnnp'? -nJ5 U/yn iD'^a'? n^na ni^nan "laan"? n'lYpn 1
NDD] r'i"?' •'VN'7 K;nnN n; nayii n'''nan-nK Ka^i :ntyn] nnx ciy^i D^'UIU; ^yy n'-'ian t
NjnnK n; ^lyNii iNtuna linn;
nn; hmb Nrraig npp 'jj? Kngivg nn^ aia? ana in'K nxiyb namn n'3;'?y 'jy.nyaua
n; lajJin inn; nay pni"? b-'bn pna
Kttfna np'pa n;i KWna unl'a
riKi nvjh) "il';3n nx toy?] nn'K ntov n
ynna nij^y'? i;n!<n N;^*} n;!nria •^riN nng ixav ntoJ? nKgyn nK-ina nwna 133
nn'? Nrini n; nayio :KMt pif^n
Til?' yia^ xmn n i p Knnn nay a^] I nK?"? nynn-ni5 tyy;?] nj?ta D
fnpy iinniBy- -.yaKii nKfp nnniKjy :n)3Ka nKp niton toto hynn •'^'pp mb'-ri ••
K;ni)3y 'ii KWna inpy imnippj nn^'ptoni nninyn •'ii ni^n;i nntoy •n''3-iK'! nntoy
nxjp NMHSf nnViK' :qpan iin^wiaa)
fnpy iin'appi pnpy imniay ]'»« antoy nrfnipy nbNa nm pay r\Ksf?) :qp3 «>
:cipan im'Wiaai N;niBy 'i; mm :cip3 nrcptoni nnijayn ni ntona nntoy nn'-JiKi
'"(.1
TO -pS PTOB3 D'Bl' DP'bB3 I'PPJ .Dn5»3 P D I P!fl35 D'BCl ITCB? B'BT) 313) PlB35f) »3lf) 1'3B1 pi .blbP fllP 3135 .ninA 3135 (1)
PP6 b3i ,pifnTO pibOTi ,opif) pib'sfoi BPcni bjfm ojb pcbmi pi3biB (n) :B5»f)3 bbPBi ,pn bDb D'15|: '5B be pinto ,ninA aiaj :(63:35
13 IIPBI ,-]m Bfo '5ft inlb D'-)313 IPblCBl Bft-)153 Pbc3 OB pnbo pfin pc3 p3 nifini: PI6IB \n VP bfnp P«3 .niKawn nixnoa
ppp -mfoc ,oc pnbi'i pn3BPi3i DPb pippoi DI6P 'Tb DB'bB3b pifrsn '5Dn p3 ocn ofim P'PI .pcnp P3Bb f)'3Bb)) 133B fib jpifi qfti ,piBtpp»
5CB51 .Pift3i5n Pi6in3 inft5i: ion ,(P:P D'TCP TB TPTJIB PIDPP OP'T but ,b3B p 'bB |'3'3n ibft '3 ,b3p ,a"3pp b"6 . B I P i5'b CICBC
 PARASHAS VAYAKHEL 38 /12-20

>2 On the west side, lace-hangings of fifty cubits; theirpillars ten and their sockets ten; the hooks
of the pillars and their bands of silver. " And on the eastern side, fifty cubits; •< fifteen-cubit
lace-hangings at the shoulder, their pillars three and their sockets three; '^ and at the second
shoulder — on either side of the gate of the Courtyard — fifteen-cubit lace-hanglngs; thet pillars
111 lillill three and their sockets three. « All the lace-hangings of the Courtyard all around were of twisted
linen. " The sockets of the pillars were copper, the hooks of the pillars and their bands were
silver, and the plating of their tops were silver. They were banded with silver, all the pillars of the
Courtyard.
The Screen '" TTie Screen of the gate of the Courtyard was embroiderer's luork, of turquoise, purple,
and scarlet wool, and twisted linen; twenty cubits in length and the height, in width, tuas
five cubits, corresponding to the lace-hangings of the Courtyard. '^ Their pillars four
and their sockets four, of copper; their hooks silver, and the plating of their tops and their bands
silver. 2° All the pegs of the Tabernacle and the Courtyard all around were copper.

THE HAFTARAH FOR VAYAKHEL APPEARS ON PACE 1162.

During most years, one of three special Sabbaths coincides with Vayalchel(-Pekudei)- In those years the regular Maftii
and Haftarah are replaced with the readings for either Parashas Shekalim - Maftir, page 484 (30:11-16), Haftarah, page
1212; Parashas Parah - Maftir, page 838 (19:1-22), Haftarah, page 1216; or ParashiJS HaChodesh - Maftir, page 3411
(12:1-10), Haftarah, page 1218.

f^^Tn'tj n"KUD .D'pTOD 3"3p — T h i s Masoretic n o t e m e a n s : T h e w o r d is r e l a t e d to nW, bush, a l l u d i n g to t h e Presence

There are 122 verses in t h e Sidrah, n u m e r i c a l l y c o r r e s p o n d - t h a t Moses first saw in t h e b u s h a n d t h a t G o d rested u p o n
i n g to the m n e m o n i c n"Kl3D. t h e J e w i s h people in t h e W i l d e r n e s s (R' D a o i d Feinstem).

iPP"
 iiiiiiiiiiiiiii!(i

a-ai / n"? hrtrm nuna mMUr n S D / 5 2 8

I'BKg I'tynrr in-jp Ka^yn rrn"?!!- n % y nnniQj? n^Ka n''iy}?D D'-J/^J? nj-nNs'?') ^^
'ii N i p y ]ln'3api Knpv j l n n i n v
n n ' ? i p i^pj-i ilnn£;i33i NniBV nN?"?) :qp3 Dnipiu/DT onjavn ''ii nntyy nrf^iNi
f i n p T ifDK pipipD Kn^'nia Kijnp nntoy-tynn n''5;^j7 :n>3>f; n''w>pn nniTKi nm'p„ r
l l n n i a y Nn3v'? fBi? n p v i"iaD
N-i3y'piio :Nn^ti iin'3ippi Kn^p ;niy'7U/ nrfj-iKi niy"?!:; nnninv cipan-'?^ njsK T
m p Nn-iT yiti'? Nsni Kan x n ^ w u/nn D''y^i7 "lynn -lyu/"? hiai nip m'wn ^n^b) ^
xn^i;) i l n n i n y ]^m ' i p y E*no
KiJIlT T i p ''310 :Nn^l;l lln'Slppi -b3 :r[VJ'bvj nm-}K) n\b'b\iJ nrfiay ngK nnt?/}; m
Kpiapir :Ttiy y n ^ i 1 n p ^1^p
lln'iui33i KHiny 'ii Kiwrr; Kniny'?
n n a y ^ °''?1^0'l :"',l'^9 5'^?? ^'3?' ~^?.^\^ ''J?'?!?"
lUK) tiP3T iin'itjn •"lani CIP3T nrfiyKT '•IBV) HP? bn'-piu/ni nniKiyn i i ni^'n?
Kp-iBi n- i K n i i n i B y '7311P3 pipaaip
N^3n ( n r a K-J T O i 3 i y x n i i y i D I
"ly^ 'Iprn nynn n.iay b^ cip5 mpii/nip bni cipa n^
i n p y i Tii? yi3i n i n ; vnyi KiipK) vJ\iJ) ''3\y nj7^ini ini^K) n^pin Dpi ntoyp hynn
I'BN tt/ntj N ; I ; I I 3 3 Kiani K 3 3 N I ' B K
Ny3-j!<; ilnniByio- :Nri-iT mP ''3^:^
nlHK tt/nn bnnn noipi TI-IN h a x nntyvi -itu/n
J" T - <T I : 1 •.' T - ( • : • , • : ftT : T

tiD3T imni Kttfrra Ky3")S lln'3npi

Vaia :ciP3T ilnii£;i33i l l n i w n 'rani
i m p ^ l ^ p xn-jn'?! Kjswn'? K ; 3 P
nrfjiKi nvanN nrrnnv) n^OD ''^'?i? ^SV"?«'
:KWn?T
ODD :nii7n3 n'lnp "ivn^'i I3i?>)3^ nnn^rc'^Di :cip3
.jn'D n"K«D .nyiDa n"::;? 3

Dinp ftiPi ,f)'a [P'm»3 f)"Dl i'ro»3 Diipjfi o n p p i . » ' i i p o ftmn>p) fopC '1)1 1P1P3C O'DB PipCPi ,lPCto ('6 |'3 DliC DlCl ftlPC 0P» IVSP
( » : J P W ) D'jvto ,P'BP3 13'JB pi .i"sS3 c"i6n'n ,pifn» Sc 0'C3t; PD13PP PCPJl Pl)65 'IPP .CBB Plfni) PC -p B7P1 .P1PD31 PiB3 pb
.ixnn >si^i|5 nuy^ (m) :IP313 tapb .max niix :6p'rpm p'onps toe ffroi ,DC nptip to i3Pi iw ,(to-M:nb jbpb) 'ui P3 CB'I '131 ->:>:>
:i5nB 'Bip PTO3 topjp '31 t i l 13 .PS13DP lPCn3 -iftW f)"D] PCDSIl ITO bC PCP> P'P
 ili!MiimiiilPij)j||

531 / SHEMOS/EXODUS 38/21-27

PARASHAS PEKUDEI
^^ T h e s e are the reckonings of the Tabernacle, the Tabernacle of Testimony, which were
The
Reckon- reckoned at Moses' bidding. The labor of the Leuites was under the authority of Issamar,
ings
son of Aaron the Kohen. ^^ Bezalel, son ofCIri son ofHur, of the tribe ofjudah, did everything
that HASHEM commanded Moses. ^^ With him was Oholiab, son of Ahisamach, of the tribe of
Dan, a carver, weaver, and embroiderer, with turquoise, purple, and scarlet wool, and with
linen.
The ^'^ All the gold that was used for the work — for all the holy work — the offered-up gold was
Materials twenty-nlnc talents and seven hundred thirty shekels, in the sacred shekel.
the Work ^^ ^^^ sHver of the census of the community was one hundred talents, one thousand seven
hundred and seventy-five shekels, in the sacred shekel; ^^ a beka for every head, a half-shekel
in the sacred shekel for everyone who passed through the census takers, from twenty years of
age and up, for the six hundred three thousand, five hundred and fifty. ^^ The hundred talents
of silver were to cast the sockets of the Sanctuary and the sockets of the Partition,
and required repair and replacement. The Second T e m p l e u p o n it, the Tabernacle testified that G o d had forgiven lh<-
was b u i l t only t h a n k s to t h e benevolence of K i n g C y r u s , and sin of t h e Golden Calf (Rashi). A l t e r n a t i v e l y , the T e s t i m o n y
it never had the Tablets or the Shechinah. B o t h T e m p l e s fell refers to the Tablets (!bn Ezra).
into e n e m y hands, were l o o t e d , and destroyed.
2 2 . 'H r r i y i u f K — That HASHEM commanded. So great w.r.
He c o m m e n t s further t h a t c o m p a r e d lo the g o l d a n d sil- Bezalel that he d i d not act o n l y at Moses' c o m m a n d ; Bezalrl
ver that were used in the T e m p l e s of S o l o m o n a n d H e r o d , even intuited instructions that HASHEM had commandrJ
the a m o u n t s listed below are insignificant. Nevertheless, Moses, but that he had not conveyed to Bezalel. M O M " .
the Tabernacle surpassed b o t h T e m p l e s in holiness, as t a u g h t Bezalel the order of the c o n s t r u c t i o n as it is f o u n d In
noted above. T h i s proves t h a t G o d rests His Presence not chapters 25-26, where the A r k is m e n t i o n e d before lln
where there is wealth, but where there is righteousness. structure, to w h i c h Bezalel a r g u e d that a b u i l d i n g m u s ! !»
erected before its contents. Moses answered that not onlv
2 1 . n^N — These are. This verse suggests h o m i l e t i c a l l y t h a t
was Bezalel right, even his name reflected his prescient r,
the o n l y m e a n i n g f u l r e c k o n i n g is the account one makes of
for Bezalel is a c o m p o u n d w o r d f o r m e d of ^K "pyg, in lli<
resources that are devoted to b u i l d i n g God's sanctuaries
shadow of God. " Y o u m u s t have been in God's shadnvv
and otherwise used for the sake of Heaven. O n l y such In- when He spoke to m e , " Moses said, " f o r indeed [althou'ih
vestments are e t e r n a l ; t h e others are transitory. As t h e the A r k is m e n t i o n e d first because of its p r i m a r y imiJin
Sages r e m a r k (Bamidhar Rahbah 22:8), the w o r d | l n n , tance], so d i d I hear f r o m God that the Tabernacle nurd
money, is a c o n t r a c t i o n of n'lya nri{<; nn? What are you count- c o m e first in t e r m s of actual c o n s t r u c t i o n " ( R a s / i / f r o m lirni
ing? Di'73 IPK Jt is worthless! (Or tiaChaim). chos 55a),
n-jyrr i^vjn |3ii*nn — The Tabernacle, the Tabernacle of Testi-
mony. Why the repetition of the w o r d Tabernacle? In this 2 4 . 133 — Talents. A talent, as used in the Tabernack^ w,i >
context, the w o r d Tabernacle includes all the vessels and three thousand shekels (Rashi).
utensils contained in the structure. Collectively they are l i ' l ^ r r n g w ^ n ^'33 — For all the holy work. T h i s seeming |lv
given the name Tabernacle because it was the abode of the superfluous phrase is i n c l u d e d to show the extent ol ili'i
Ai'k, w h i c h c o n t a i n e d the Tablets of T e s t i m o n y (//?n Ezra). m i r a c l e . I n the o r d i n a r y course o f w o r k i n g w i t h g o l d , I j n i n
The reason it is necessary for the T o r a h to tell us here that is always waste, especially w h e n the vessels are as inlil
we are speaking a b o u t the entire b u i l d i n g and its contents is cately carved and cast as the M e n o r a h and the C h e i u h h u ,
because the word Tabernacle is also used for one of the and the g o l d had to be c u t into slivers to be woven inio ihi'
c l o t h coverings of the Tabernacle [see 35:11] (Ramban). threads of the vestments and tapestries. Mevertheies'., •<•
A d d i t i o n a l l y , the d o u b l e m e n t i o n alludes to the t w o Taber- o u r verse states, all of the g o l d , w i t h o u t any waste, weni li ii' •
nacles, for the Tabernacle on earth was parallel to the the holy w o r k (Or/^aC/iarm).
Tabernacle in Heaven (R'Bachya).
2 5 - 2 8 . ^p^) — The sliver. T h i s passage lists only i l i r
Midrashically, the two words allude to the t w o T e m p l e s silver that was a c c u m u l a t e d t h r o u g h the head tax i>l H
which were t a k e n f r o m us. In a play on words, ]3^ir2 is pro- half-shekel, w h i c h was used to c o u n t the adult nmlr.,
nounced as if it were vowelized p i i / n , a pledge or collateral, (30:13). The bulk of it was used, as stated in verse ',' i. i-i
and intimates that the t w o T e m p l e s are collateral for the cast the ninety-six sockets that supported the f o r t y clni"'
sins of Israel, a n d were taken f r o m us until the n a t i o n re- planks of the Tabernacle walls and the four sock<.;l:i ih <^
pents and is restored to its f o r m e r position (Rashi). supported the four pillars that held the Partition-i M I I . I I M
ri"iJ7C — O/ Testimony. Because the Divine Presence was in f r o n t of the Holy of Holies. The r e m a i n i n g silvci '-n •
 Mffliii

T3-ND / n^ niMUr ISO / 530

oifrpaiN

nifJkJT Knip^n by 'jijtiK T unnnoT

I'lrj's "13 lun'NT Ni'a 'KV^ in'?s
l i n 13 '11N 13 ^N'7S3133 :N5ri3
,1 ^hj|,a iT| ^3 n; 135; n i i r r i NU3E''?
13 SK'VriK nipyiia :ni{/>3 n; li/nanV '^nD''nK-i3 3K'''?nK inK) :niynTiK mn''
Ijyi IBKl 1J5 JIT KUSte"? inOTlN
nin) ^3^31 K3inN3i N^sns
••aii/n ny^in?i innxgi h^Di;i3 npT) nt/'n) U7nn
i3j;i3NT N3r|i "jSia :Kyi33l
iiirji KK;'7ip n i ' 3 v "733 K-pjiib
I'i33 yi?W rT?¥ Kfiiniis 3 n i
•'3;'?P3 I'SfVP V^'7K'^ njjD y3l?;i
nxn Nrupjs '5;nn tiP3in3 :Ki0"jip ynt;! q'7K'] 133 riKJ? nnyii •'nip? q^gi :W"i|pn
Kipprji nijip y3i|;i q^ij; i n s s
K^[;rii3 iNiuiip •'3;'?^31'vVp f V3i?l
'VVP? NV'?P n«V? **^'?3^?'?
13P KJ5;?13 "py 13V'7 ''^'? XI?"!!?

il'ijipni nijn u/nrii l'?'?S KJi^r"

KpriK'? 11531 pisB riN^ nirjiia
riKQ •'n^i ;D-'E7pq,i niKO E/ani D-'D'?!? niu'^ii/i 'r\bk
KPipiai '3ipp nil KK7"Tip '3pp rr-

peOP ,PCB pi .p"3pP 'b PlS 13 'fni3 '3 ,P"D bf) bi3 ,PeP lb IPfb .P"3pp
blS3 e i p be P3»l .P3B D'eC . 1 3 3 (13) :(.03 P1313) D'bP OeB 13 ipfll ,pbRP
.O'bpC D'Dbft PCbC Cip be 133 ' I P ,D'BbB P"3 P>»P1 .PSP 3"p 133P ' I P ,P'P
•)33b I'B'JP I'fte .D'Sbfl 'an D5'>D3 I'PIRDC O'bpep bP BllSllDJ P3» p ' P b
.'111 tj^iK n m n vmb :bpep P'5p» be bpei) oe 6IP .sips (13) :(.P pni33)
p:i)3 PPB t|ftl .131P3 1DD3 13B)P DpiPP IPfi 0J'3P Pbs pi bfllC' I'P P
be ipfi i:) 133 pfin pbiB cpb pifip ce be cbpep 'fibp p»i I'P p pen?
.D'B'bc ibft Bifin 'i p 'IP I'fibp ibfi Pi6n cc ,i5'3 .o'bpe o'cbfi pcbe
pifiB B3ei qbfi I'biB I'ftbp o'cppi p*» enpi o'sbfi pcbcpi .133 vfm ' I P
.ipipn 'UN nx :fi3p6b ,mmP3 .npx^ (13) :D'bpe D'BJCI PCPPI
'X ,PB3if! P31DP ')ifii ,o'3i6 i"i pbi D'eip p"p Dpe pcpp 'cip be
,PCP)bi 3Prbi qD3b pcpp pm >bpe» bs I)B3 K PCI53 . n i p s nhx (jo)
')C3 pCBP>C eipBb 1131 ,D'BBS '3C .I31['H ]3B)3n :!PTOB b3b l'b3 b313P31
IP'IC bftlC'b PlIB . m i m p W H :(P flBlP3B) bfilC' be JP'PISIB bis ) ' 3 3 1 1 P
. n ' A n n i l 3 S I :(DC) O P ' 3 ' 3 IPS'PC P I C P ' I P C ,b313P PCBB bs 0"3pp Dpb
C'fl O'ppbl TllPbl Pfieb ,131B3 D'lbb PllDBP PIUB f)lp I'bPl PCBP '71pS
flip . m n i N 1>3 :(1137»3) flC3 peiD3 linfie 1B3 ,1'bB ipSlBP ifiCBb C'fl
•m n i K p ^li;^>i31 (33) :l'bBC P 7 1 3 B 3fl P'3 b3b llDBb OP'blS T p p P'P
ftbfi )fi3 3'P31'6 pcn ipifi PlS icfi .no)3 riK 'n nis itun fj3 <n» mis
'fl3C PBb 1PB1 PB'3CP 131 lb l!3f) flbc D'13T ib'pf) ,PeB P6 'p 5l5 ICfl '>3
,bflbi3 lb IBfl .pen 3"pf)l D'bp pbpB PlCBb bflb53b Pli PCB '3 .'3'D3 PCPb
'DP 'PBBC P ,lb IBfl .131P3 D'bP D'CB p ipftl D'3 pbpp PlCsb OblBP »3B

PARASHAS PEKODE!
The Sidrah begins with a detailed listing of tiie amounts of
gold, silver, and copper that were contributed for the con-
struction of the Tabernacle. Despite the fact that the metals
were deposited with Moses and were under the supervision
of Bezalel — people whose greatness and integrity were
indisputable, were known to the people, and attested to by
God — Moses made a full accounting of all proceeds and
use of the contributions. He would not rely on assumptions,
for leaders must be beyond reproach and must keep ac-
counts of the funds that pass through their hands.
Sfomo comments that the Tabernacle and its individual
parts were of such awesome holiness that they survived
Intact through time and wars. Gnlike the two Temples that
were sacked and destroyed, Moses' Tabernacle remained
Intact and was never captured or desecrated. The four rea-
sons for this are alluded to in the first two verses: (a) It was
the Tabernacle of Testimony, where the Tablets, the sym-
bols of God's communion with Israel, were deposited: (b) it
was built at Moses' bidding, thus benefiting from his per-
sona! majesty: (c) the service of the Levites [who had proven
their greatness by their loyal response to Moses after the
catastrophe of the Golden Calf] and all the components of
the Tabernacle were under the charge of issamar, a man of
great stature; and (d) those who led the work, as represented
by Bezalel. were men of distinguished lineage and outstand-
ing righteousness. Because of all these factors, Sfomo ex-
plains, the Tabernacle was impervious to time and enemies.
Solomon's Temple, by contrast, was built [in great measurej
by non-Jewish workmen. Consequently, although the
Shechinah rested upon it, its parts became worn with time
 PARASHAS PEKUDEI 38/28 — 39/17

a hundred sockets for a hundred talents, a talent per socket. ^^ And from the one thousand seven
hundred and seventy-five he made hooks for the pillars, covered their tops and banded them.
^' The offered-up copper was seventy talents and two thousand four himdred shekels. ^° With
it he made the sockets of the entrance to the Tent of Meeting, the Copper Altar, the copper
meshwork that ivas on it, and all the vessels of the Altar; •" the sockets of the Courtyard all
around, the sockets of the gate of the Courtyard, all the pegs of the Tabernacle, and all the pegs
of the Courtyard, all around.
39 ' p r o m the turquoise, purple, and scarlet wool they made knit vestments to serve in the
Aaron's Sanctuary, and they made the holy vestments for Aaron, as HASHEM had commanded
Vestments MoseS.
The Ephod ^ He made the Ephod of gold, turquoise, purple, and scarlet wool, and twisted linen. ^ They
hammered out the thin sheets of gold and cut threads to work the weaver's craft into the
turquoise, into the purple, and into the scarlet wool, and Into the linen. " They made attached
shoulder straps for it, attached to its two ends. ^ The belt with which it was emplaced, which was
on it, was made from it, of the same workmanship, of gold, turquoise, purple, and scarlet wool,
, and linen, twisted, as HASHEM had commanded Moses.
* They made the shoham stones, encircled with gold settings, engraved like the engraving of
a signet ring, according to the names of the sons of Israel. ' He placed them on the shoulder
straps of the Ephod as remembrance stones for the sons of Israel, as HASHEM had commanded
Moses.
The ' He made the Breastplate of a weaver's craft, like the workmanship of the Ephod, of gold,
Breastplate turquoise, purple, and scarlet wool, and linen, twisted.' It was square, folded overdid they make
the Breastplate; its length was a half-cubit and its width was a half-cubit, folded over '" They
filled it with four rows of stones: a row of odem, pitdah, and barekes — one row;'' the second
row: nofech, sapir, and yahalom; "^ the third row: leshem, shevo, and achlamah; '^ the fourth
row: tarshish, shoham, and yashfeh; encircled with gold settings in their mountings. " The
stones were according to the names of the sons of Israel, twelve according to their names, like
the engraving of a signet ring, each man according to his name, for the twelve tribes.
'^ For the Breastplate they made chains at the edges, of braided craftsmanship, of pure gold.
'^ They made two gold settings and two gold rings, and they placed the two rings on the two
ends of the Breastplate. " They placed the two gold ropes on the two rings, on the ends of the

vp ifi'P •piiin flip ifo .)'pi f DP ,f"Bb3 d'piypc'fi ,3OIP p p m n VP
,DPO pito D'b'Do iPB I'bbipi I'pi I'DP D'mn .I'PIPP OB 3PIP pfi pup
b'Bb) 30( p3 mbx imfn 1CP3 pni pn is OB 0'3iiBn O'b'RP pift Pitob
b3C ,|'1)1 P» b3 OB 131 ,Pb3P be fpip PC): OB 3P( bc Ipft PIP ,(1P,1:P3
:(.3B finl'l ipfll 1P6 bD OB 'D'3i: pm 3PID1 P K blP3 |P1P I'J'BP
D'liBB be .DrpuiNT nam (na) :OP3 3'PP PCP) o'jifip -ite b3i .pfm
IMsnxni nf?ann •\m w :<)D3 oo'picpi op'cfn P55I 3'D3 ibi33c .jpii
'1J33C ,P)1P3 '113 ibbo nc '113 pflC TOlb 'sfl (foil .]63 P»6j fib CC / l A l
flbC .PIBDP plbo PBCS CIpP 'b3 0P3 0'D311C 0'113 OP flb6 ,(,t P'P n)lP3
•I'DP i T n i minp3 .(i:ibp o'bpp) p6p Bpnb IBP . w p i n (j) icc DP3 P'B

used for the accessories needed for the pillars (v. 28). If so,
however, where was the silver that was voluntarily con-
tributed? According to/bni;2ra (25:3), no other silver was to
be contributed because there was no need for it.
Rash/ (ibid.) holds that silver ivas contributed, and it was
used to make utensils, but that silver is not listed in our
passage, perhaps because it was not in significant
amounts. Or HaCitaim maintains here, as above in verse
25, that the Torah means to stress the miracle that there
was absolutely no waste in casting the sockets; one talent
was allocated for each, and each one weighed exactly a
talent when it was finished.
39.
1. Tittr-nig — Knit uestments. These were the coverings In
which the Tabernacle's most sacred artifacts were wrapped
during journeys (Rashi to 31:10).
3. ISlplll — They hammered out. The verse explains how tlm
gold threads were made. Gold was rolled out in very thin
sheets and then thin slivers were cut from the sheets. Thesd
slivers were used as the threads that were interwoven wllh
the other materials {Rashi).

;'l!lipiil|i|i:
T' / u"? - HD / nbi
N-133 I'-i?? nijn'? pppp nKU
nNip yai^Ji KS^N n^jna ixanp^
Ntt(n3io3 :iinn; u/aai i i n ' p n KSPII
f D'7K riipi l'^^^ rv?!?* Knmnsi
'3)jD n; na lajji ^ ;T'V'?P nx? va-jiji
Kij/niT x n g i n n;i Kmt 13(475 yiiyi
'in '75 n^i T6 'T NWnji M-jp n;)
i m p x m i T 'app njiKb iNnaio
'ap ^3 n^i Kn-ii jilJ;i '3)PP ri;i Tinp
ninp l i n p Nmn •'3P '73 n;i Njsij/n
n a j ; ninj y a i i K:inNi KVari ipi K
Klpnipa NE'BW'? KWTOItf •'I^a'?
linK^ •'•7 Kttfiip 'luia'? n; najii
n; na^ia intpki n ; ; ; Tjpa n Kn3
vayi KiuiSi N^gn Nam KHIBK
KaoTPU n; m i l > :TIEJ v iai nin;
uan N^an 113 lavs'? fpin w^iJI
Kyia wai 'Tin| vav Uai nainK
'7y]a3^ipn^navi'Sii3-i:l'???i3'i5'
'T niipri iliBtiin ina^n ' n n p p i n n
Kxyn 'nnaW3 Kin nan 'nftv
-nw ym m n t ya^i Nii^KI K^3n
n; naj;] 1 :nwt3 n ; ; ; Tfjg n KD3
anm i v p i ^ l¥i??''? '^^li^ •'53t?
133 nrrnitf ^v K'lsn an3 ig^'?}
N113KT Ksi;i3 'jy linn; 'iiyi i t'jKitp;
'1 K»3 hK-p}-' ipV K r a n •'jaK
NiEJin n; najji n :ni{;ta n; ;; TJJS
N^an Kaoi N-I13K na1V3 yon naiv
iTiw f u i nini yayi NiinKl
Km; NWin n; ngs? ti'V niq vsnpo
WVE/KI' tci'v n;n3 Kniji a33N
N-lip N3U pK 'TIP N^?!^ il3
nn K-jip iijnsi ijj-i; \fmp riKpig
P!3ii7 n p i a j N KPjn K-jipiK'
'13;|7 ni<;n'''?n N-jipia- :Qi'?ri3Pi
nKy3l K-iipip tK^Jv pyi K^fnp
IVfJitip '-inani N^iiai K B ; 0113
K;33KI T :iinniKi^<4;K3 an-iT lypnip
npy ' n i n I'3K 'jK-jty' •'33 nrrnip "75?
tji'jja ttingn 3n3 iinmnw '75?
l''3n N3i(7in '73? n3jJiiD :pu3itf
nayiio i'ST ariT iVn? lalji inrinij
1J2TV pn-ini arjiT lypni? fn-in
n f i '73; Knijiy I'nin n; larj'i ani'i
I'j'ij I'n-in lan'ii- :j<;3i4'in -"-ipp
'ipp 'iy KngTV f n i n '75; a n i i
nips niyna mnv nao / 532
v^m r|^Kn-nKi :I~!K^ naa "lagn nmb n\nK riNp n^
n32fi onray'? w-n nwv wnWi nii^am niKJsn
jT • : ft- - IT k.T jT T • : • : JT -: 1- •• -
n35 n^iynK/ ngi^nn niy'nai ;nn'K pvjn) DD''^^1 "^^
nii'nin -i33)?-ni;i;i ni^'n|ri n a p nx) nyto bi^iK
nvbin) im"iKm n'^nnrj-ini a'-no l y n n niipi-'^a K U"?
•'7.?ia-nj<; wv^ t/iipa n'n.ti;'? nnt^z-np ityy •'jwn
:niynTns nin'' my nu7K3 TinN"? ~IU/K 'U/IIPH
wiy'i •'jii^ nj7^ln) innK) n^Din am TDKHTIN; toy^t! 'W
nityj7^ n'7''n9 yirpi 5njn '•nBTi^ iVifT] ntt^n ['lo'Bn]
•'3ii7n nv^in •qin^n lanKn Tiinni hWijin '^in?
"•^V n^?'n I'p'ityv n'sn? aif/n nfe/j/n i^ii/ri tjin?! T
Kin ^m^D v'b}^ -HJ/K •irTnEJK :35i'n) nan irmyp° ••p.ty n •? vm^_
irnj'a K7U/1 •'3C/ n:y^in) innK) n^Di;i nm in&j;p?
••jnK-n^ iE7j7^y :niy'n-nK nin^ my ntyNB 1
-'7V nnin '•nwB hnnsip nnt riygi^p nripn nn\yn
••nK TDxn nana "73;. DHK nton bKyi/->. •'n mm t
;nu;)3-nj< nin'' my nu/^s ^f<^i^'' ''S'? 1^1?^
nriT TDK ntoyna DU/n niuvo itz/nn-nK toyi n
T T ft •• J" ^ : 1- : •-" J" -: •- I •.- u - v - r -
mn y n n nttyn u/i;;) \3u/ ny^'in) innK) n^ap u
;'7ia3 lann nnn la^K nnj iiy'nn-nK wv '7133
h"jua nn'K mu 15K n i u njjanK li-iK'7a^] ^ i
:D'7mi T'sp Tiai i^iiyn "iran) :"inKn mipn ni7n5i K^
•'y''3")n 'mtpni :nnb'nK) in\^ DE/^ ''tt''''7ii'n -\wn) p-^^
:Dr)K^n5 ant ny^i^/n n'Bpm naiy,';) onii^ u/^w-iri
nnfe/y wmJ nan '7Kni^''-'33 n>3w-'73; D''bKnf n^
ntyy n^'^.u/'? Inu7"'73; E;''K bnn mm? Dn>3i^-'7V
n'nj; ntyjfp n^na nni?/-ny n^'nn-'7j7 ic/y^y :t)ni^ m ^
nvau Tiiz/i ani n'y3K?n 'TIE/ ityvi ninu nnt 1°
.•li^nn niyj? m-b:j nynun miy-nK lii^'] ^rjT
myi?-'757 n:s;3tin •'ni^-'7v nnjn nmjjn '••rn?/ IJFI'] ^
 Breastplate. '' The two ends of the two ropes they placed on the two settings, and placed them
on the shoulder straps of the Ephod, toward its front. " They made two gold rings and placed
them on the two ends of the Breastplate, at its edge, which is on its inner side, toward the
Ephod. ^° They made two gold rings and placed them at the bottom of the two shoulder straps,
toward the front, opposite its seam, above the belt of the Ephod. ^' They attached the
Breastplate from its rings to the rings of the Ephod with a turquoise woolen cord, so that it
would remain above the belt of the Ephod, and the Breastplate would not be loosened from
above the Ephod, as HASHEM had commanded Moses.
Robe of 22 TT^ey made the Robe of the Ephod of a weaver's craft, entirely of turquoise wool. ^^ Its
the Epfiod head-opening was folded over within, like the opening of a coat of mail; its opening had a
border all around, so that it would not tear. '" On the Robe's hem they made pomegranates of
turquoise, purple, and scarlet wool, twisted. ^^ They made bells of pure gold, and they placed
the bells amid the pomegranates on the hem of the Robe, all around, amid the pomegranates.
2^ A bell and a pomegranate, a bell and a pomegranate on the hem of the Robe all around, to
minister, as HASHEM commanded Moses.
Tunics of ' They made the Tunics of linen, of a weavers' craft, for Aaron and his sons; •^'' and the
linen
Turban of linen, and the splendid Headdresses of linen, and the linen Breeches of twisted linen;
2' the Sash of twisted linen, turquoise, purple, and scarlet wool, of an embroiderer's craft, as
HASHEM had commanded Moses.
Head-plate ' They made the Head-plate, the holy crown, of pure gold, and they Inscribed on it with
script like that of a signet ring, "HOLY TO HASHEM. " ^' They placed on it a cord of turquoise wool,
to put ouer the Turban from above, as HASHEM commanded Moses.
•'^ All the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of
Israel had done everything that HASHEM commanded Moses, so did they do.
Moses ' They brought the Tabernacle to Moses, the Tent and all its utensils: its hoolcs, its planks,
Inspects
the its bars, its pillars, and its sockets; •''' the Cover of red-dyed ram skins, and the Cover of
Tabernacle tachash sklns, and the Partition-curtain; ^^ the Ark of Testimony and its staves, and the

•"CT
'3 1'P JCPP Pl5p 'PC3 '3PC ,1'P tt D'JCn P1PB 3"B1 (PP:PP J'Bi) PijP i'P!>3
PTCp yn 'Pil ,pM3C 71sf)P P1C3B '3 VP 11Bf>P P1BP3 'Pl;31 JCPP P1B3B
PB6>I)P pf) .^JNitt" ia wsj'i (a'j) npsft 'h DVCD PWB n"ci .VP I'BIP '^
.w'ppi i'i»' VP Wc .'iji p » n f i nN iK<m (i^;) :'ui 'ti niv I B K hsa
J D ' P'P hit ,ip»pp p"3pP ill D'» pnro P3tt>) oic PCD PCB ttc 'sii
3»6 .n'CBP pcm .ppiS 0163 m I'fic O'cppp 1313 mm oi/i 01c m'ppb
pfnji p<3 ppf) piDU ,b"f) .Difi'"» ipnpp %!>b yb ,p"3pp '3BS PCD
B'f) I'SPt 'BJ ,PB5i»3 p3 nCpi p I'BID PI PbBP b'PB 'jft 3»l6l .(li:P3 b'Bbl
VCftP '5Cb Pb3P 'BID 13 1'Bap VP1 ,lpiD3 «3Cp' pmi ](lto Jtlftp ttfl
p5p b33 VP I'BID 'V .1CD33 PIPP PB5iB3 IPblDI nClp ]P3C in'B)»631
pi I'fti llCpb PB ftlP PC ,1Bi»fl3 pi 1P5P 7)b PPR15 Pppl blfflll Cpfl ,p}pi
Xipl .Pb3P b'DB VbBI pbBP b'DB bB 31)6) pb ,|'B1D ')|:B P1DB3 PTtp
6bC P»PP bfll .DBJJBP bB 13'C1»11B3B blOb VllDft)) IP' OblB O'JCP DP'Pd']
'Ul JCPP pf) 1D3T1 IIDfl) 1CP3 D'bD 'IPC ,p l'3n]51 b'6)P pb3P 'b'DB intn

2 8 . nga^Mri — The Turban. This was the headcovering of
the Kohen Gadol. The splendid headdresses were those of
the other Kohanim.
31.n03yrar7-l?V — Ouer the Turban. The Head-plate was held
in place on Aaron's forehead by means of three blue cords,
threaded through three holes in the Head-plate. Two of
them were in its ends, at his temples. The third was at the
top of the Head-plate's center. The center thread was pulled
over the Turban, as stated in this verse, and all three cords
were tied at the back of Aaron's head (Rashi).
3 3 . ]3tf*l3n-nj< iKian — They brought the Tabernacle. In this
context, the word Tabernacle refers to the covering, not the
building, since they brought the unassembled parts In
Moses (Ramban.)
The workmen could not erect the Tabernacle because of
its massive weight. Since Moses had not had a share in thr
actual work of the Tabernacle, God wanted him to have Ih*'
honor of erecting it. Seeing how heavy it was, he asked Qod,
"How can anyone erect it?" God told him to make the til
tempt and the Tabernacle would stand on its own, as if he
had put it up. Therefore, the Torah states in the pas,slv^
voice, ttie Tabernacle was erected{40:\7), to imply althou(|h
Moses tried to erect it, it stood up by itself, miraculouttly
(Rashi).

Hllflll!!!'
n'; - ni / vh '11173 nipna niaiy ISO / 534

bv^ iVnj rn"iri njin- :Kju;in

pn-in ':>y lan^ 't-inpp I'nip
N-jIBK •'3n? bs liaart'i KriYKinn wj7?i nija '7m-'7K TDNH nDj;i3-'7V ajrin ny^tyjpn
Ii3!5' r c i r i navio- :>riiais 'jajj^^ •^v Iti/nn niYp ''}'w'bv wi^ji anj nv3D '•'nti;
NJtpin n u p n r i "^v iN'itt?! a r m
ii-iaVi? NTI3NT K-a'sb '1 nnap 'jv
n y a u •'nt^ ifc/j/!] inn^a TQKn ~i5iV"^!s "IK?^? inai^/
bv. iwari'i an-jT luiy I'p-in najJi^ v i l ^iBtt hun'i'n T3Nn nan3°''rni7-'7j7 n w ' ] ant
•jaij^n ynV*? NiiaK 'ana I'n-in
-riK 103-1'] :T3Kn nE/n"? '74713)3 in-;i3r;in nBy"?
l^nri'? •'iVyij '31'' n'a ^agV 'nisK
nniJiyn Njiuin n; ITPISIKS :K'I13K h''ri^ n W n '7''n33 niiKn ni73y-'7K'i''nyai?)p Hi'nn
NnVam Kijina K-JISKT t^np^yb "ii£7f<;3 TSKn %T^ iiynn nr-K"?) TSKH nt^p-'^v
plan-" K^i NiteK i::ipri b's 'inn'?
11 Tp3 '1 KB? Nilax 'I'jvn KJWin
N"!l3NT N^'yip n; lajjiaa inujta n; -••ai :n^3i;i '7''^:? inK niz/yp T3Kn '7''i?'?"ni<; tyyn
K^'y)3 Dial 13 :KV5n T n j 'nn lalv
ciijn N-iin iniy D135 nij"? 'j'ea lyngi N^ 3''3D ra"? nato Nit^n •'35 i3ina '^''^QH
iVian' N^ ninp i l n p nnia'?
'Jten N^'vip 'b'l3i£7 b)j ngyina
H'TK; 'nint yayi NaiaiNi K^an
ti''i)3j73n-nt5 iii;i'i ninu ant •'inj/a itoj?,';! niti/n •^w na
K;3! n; lan'i 'a^ arr-j KJJI nayina :a''3)3-in •^in? a^'ao ''7''y)3n •'^ity-'^y n'-k-in •^ina
nlno K^'yn '^lau; 'jy KJJIBI ija
K3t Kjirani Kjti3 :K;5lBn ija ninp
mu7'7 a'-ao b'^mn 'bw-b)p ])3-ii inj/a i)3-i) ipya «
mnp ninp K^'VI? 'V^SW bv KJIB-II ityy,y , •x\w'n-n^. nin'' my ntoisa 13
tnWD n; ;? Tpa 'T una NWBE;'?
riKi iT'ja'pi T"in>?V i^N ntyj7)3 u/u/ nanan-riK n:i
'nn naiy xyiai fnina n; nayita
KriBjyn n^ina :'nl35'?i prix'? ••Dpip-nKi li/E; nya:)i)3n n K a - n x i wty najYisn
n;i KViai »<;yaia nato n;i Kyian n'73ini -iTi^n u/u; D^aKn-n^i ntiz/n K/E/ nan «
K3;nn n;i oa :TI14' Tia'j Nvia 'piap
vaifi NJinK) N^^ni T I E ; fia'i nini my -iE?h?3 Dp;-i ntoj;)? •'jtu nv^irri i p n K i
"I Kna (ni'y K-J) 1;:^ naiv 'iin; ^Tpn—in }'''yTi{<: iSi^vy :nu/)3-nK ^
KX'2f n; nayi') :ntpn n; ;' Tpa
lanai ' a i an'] KteiipT N^''?a tt/lp nnin inina ariaip r ^ y i^n?"] ^inu ant
:;'^ wijp cinan an? ^a''?} 'nl'^y n33y)3ri-'747 n n ^ n^ajji ^•'n^ V^y im^i :mn''^ xh
inn'? Kn'?ai;i rain 'nl^y ian'iK'>
Tpa 'T KB? KVy'?*P '<na5Vi? ''3?
•7301 :nu/)3-nis mn'' my -lu/isa n^yn"?)? :>•;
in'?3 '73 D''?t4;i3^ •mi'a n; ;' '7'35 '7Js'niz/i •'Ja liyy,!] "ii!l)3 '7r7K I3t^n nn'ay-^a
^Nit" '53 n a y i Kjipt •[3tt;n Kjau/n
maj; I? ni?b n; ;) Tpa "i tag
-.w'^ 13 ntyn-riK nim my -IE/K
n; niiJta'? Kjaiun n; w n ' K i i i •b-s-nKi '7rixnTiN; n'[^b-'7N: i3tt/)3n"nN w a j ] >•:.
'ni3ni3 'nwn b^ m Kjatyn n6a)3-nis;i :T'n><;,l Tl^pyi i n n ? T-E/np r o n p T-J?? •^b
:'ni3BDi 'nniBy^ ' n n ? v ' n i s i
'i?Bpn 'i?T7 'ai^Jia nxalrt n;iib D'E/nrin n i y np3)3TiN;i n'')iD'nK)3n nb''Kr\ nniy
n'l K311DPT 'att;n nxain n'l riK) T'T.3'ni<;i n i y n ii-)JS"nj<: i'^oipn nana HK) n'.

•ID .nSnp bD pp3 P'P I'bpi ,1'b'DP mn DEC ppjbub p p pfni P'P n u t :pnfiiDBP PH333np ,i.Rm3;inPi piftpp .ni);ajnn n x a [nm] ms)
flip |fi3 ,P3 'P'Cpn 11131 .Pbi3nb» PD35!)P bi3 ippi ,p»nb I'SPI pbrab RDSJIJP PPSJDP bi3 i3'6m P'P O'b'PDP '"131 .•nhvih'a naasinn bv n n ^ (K'J)
pbDP b'PD bl3 IPlft P13C1 llJlfl 61P pftlljp p»31 pb3B b'RD I'bc 13P'l inifi 13>3C CC D'PJt) 0T7P PP'PC3 'IPC ,RS35np bl3 J'bP IBlb 6"fll .IPS l'I33
537 / SHEMOS/EXODUS PARASHAS PEKUDEI 3 9 / 3 6 •— 4 0 / 1 1

Cover; ^^ the Table and all its utensils, and the show-bread; ^^ the pure Menorah, Its lamps —
the lamps of the prescribed order — and all its utensils, and the oil of illumination; ^^ The Gold
Altar, the anointment oil, and the incense spices; and the Partition of the entrance of the Tent;
^^ the Copper Altar and its copper meshwork, its staves, and all its utensils, the Laver and its
base; ^^ the curtains of the Courtyard, its pillars and its sockets, the Partition of the gate of the
Courtyard, its ropes and its pegs, and ail the utensils for the service of the Tabernacle of the
Tent of Meeting; ^^ the knitted vestments to serve in the Sanctuary, the sacred vestments of
Aaron the Kohen, and the vestments of his sons to minister.
''^ Like everything that HASHEM commanded Moses, so did the Children of Israel perform all
Moses ^^^ labor. "^^ Moses saw the entire work, and behold! — they had done it as HASHEM had
Approues commanded, so had they done! And Moses blessed them.

40 ' H A S H E M spoke to Moses, saying: ^ "On the day of the first new moon, on the first of the
The month, you shall erect the Tabernacle, the Tent of Meeting. ^ There you shall place the Ark
Command ^f Testimony and screen the Ark with the Partition. ^ You shall bring the Table and prepare its
^ j^g setting, bring the Menorah and kindle its lamps. ^ You shall place the Gold Altar for incense in
Tabernacle front of the Ark of Testimony, and empiace the Curtain of the entrance of the Tabernacle. ^ You
shall place the Elevation-offering Altar in front of the entrance of the Tabernacle, the Tent of
Meeting. ^ You shall place the Laver between the Tent of Meeting and the Altar, and you shall
put water there. ^ You shall empiace the Courtyard all around, and empiace the Curtain at the
gate of the Courtyard. ^ You shall take the anointment oil and anoint the Tabernacle and
everything that is in it, sanctify it and all its utensils, and it shall become holy. '° You shatl
anoint the Elevation-offering Altar and all its utensib; you shall sanctify the Altar, and the Altar
shall become holy of holies. '' You shall anoint the Laver and its stand, and sanctify it.

Tabernacle. They expressed their denial of the Torah in deed
|by worshiping the calf|; in speech [by calling it a god]; and
in thought [by believing it to have divine power]. In perform-
ing their duty to make the Tabernacle, they showed their loy-
alty to Qod in the same three ways: in deed, by contributing;
in thought, by dedicating their intelligence to the task; and
in speech, by declaring throughout the work that they were
doing it for the sake of Heaven {Or Ha^Chaim).
43.rt)ii'aT:iriK.-:\yj->'\~ And Moses blessed them. He said, "May
it be God's will that the Shechinah rest upon your handi-
work," and the verse, "May the pleasantness of my Lord, our
God, be upon us — our handiwork may He establish for us;
our handiwork may He establish" {Psalms 90:17), from the
psalm composed by Moses (Rashi).
40.
The Midrash teaches that the entire work of fashioning the
components of the Tabernacle was completed in Kislev, but
God wanted it to be erected on Rosh Chodesh Nissan (verse
2). God waited until Nissan because that was the month when
the Patriarch Isaac was born {Tanchuma). This suggests that
no Tabernacle in Jewish life can be seen in isolation from the
chain of tradition beginning with the Patriarchs and stretch-
ing through the generations.
In order to assuage the slight to Kislev, which had been
denied the honor of celebrating the Tabernacle's inaugura-
tion, God pledged that another Sanctuary would be inaugu-
rated in Kislev. That time came when the miracle of Chanu-
kah took place, and the Temple was rededicated on 25
Kislev.
2. ttf-ftn^ inKa litt^Nno tp-Trrri-al''a — On (he day of the first new
moon, on the first of the m.onlh. As explained by the Sages in
various sources, Rosh Chodesh Nissan was the day when th(;
Tabernacle was erected permanently. From then on, it would
be disassembled only when the nation traveled. Before thai
day, however, Moses performed the procedure of sanctifica-
tion, during which he erected and dismantled the Tabernacle
every day for the seven days before the first of Nissan. During
that week, Moses served as the Kohen Gadol, performing tlir
entire inauguration service. After these seven days, he as
sembled it for good and it had its full sanctity, as describetl
at the end of this chapter (Ramban).
3. "[IKH'^V 0^5' — '^'^^ screen the Ark. After placing the Ai It
in the Holy of Holies, Moses would shelter it from sight by
hanging the Partition, which divided the Holy of Holies from
the rest of the Tabernacle {Rashi).
1 0 . atp'12 Mi'l^ na|Brt nin) — And the Altar shatl become /n >/(/
of holies. The Altar was not equal in holiness to the place (•!
the Ark, which is the Holy of Holies, but the Altar is given U ili<
description because, with very few exceptions, even the hull
est offerings are offered on it. In the previous verse, llic
Tabernacle itself is referred to only as holy, even though it In
holier than the Altar, because the outer section of the Tahci
 ' / Yi - ^b I vh n i p 3 TW\S T\ya\e nsjoi 536

K3nK TVnb iND-jaT KPIJ-)? tDijan DD^ nw T'^3-'73-ni<: ''in'?tyn"n^ :n"i33n A

:Krns3 n;j 'ninntj m KnnqoT
DnVVi;i Tiwn '33 n; n-jms n;i^
Kiigin n;in'; :Knnn;KT unpn m
:K53ton ynjpT ND-JB n;) njnpia
Niip n;i Kiynp K I I 3 I U n;Di
•js nj) '•nlnnK n;; n^T Kiuiin
••Tip ri;o :np''p3 m KII'B n; 'nun
m Nrisap n;i xn-iiBj; n; NO-ITJ
'ninuK n; Kn-ji viriV KPI?
N33ton 10^3 '5n "73 m Kii3p)
KiyiBUJ 'tola'? n;Kn -.nm laij'n'?
Kto-jip iBJn'p n; KWiip? NtoKny"?
'nui 'Wn'7 n;i NjrjB I'lrjK'?
nicito n; ;j TJ?? 'T 'pba^n .•NWfiuJ'?
:K3n'?s '75 n; 'jK-it?? '33 naj; p
nay Knj Kniav ^3 n; nf la Kiniin
Tinai naj; 13 ;; TJJB '-I KU? Pin;
ntpto dji ;? 'p'7niK :ntoto pnip;
nng nijnijj NIJ-J;; Kiai'ja nn^n"?
iKjHT ptoia Kjstfia n; n'piii Kii-);'?
KnnrjPT Kil-is n;: lan 'itoipii
n; Vyni i iNngna n;; Kjns 'JJ; b\iim
n; '^yni nTip n; Tipni Kilns
n; innin tNOJiyia n; phin) Kmip
Dijj, KjBpa niPi^V Kani-j Kng-jn
KD-ja n; 'itoipi Kniii^PT NJHN
Ninaia n; inriii :K33tf;n'7 Kvini
:N3nT iston Njpiun ynri QIU, Kn^s;!
]mhf?) nmn nam nx) niKnn iipty HN) n''^3-'73 nb
brim nns i^Dn nk) wipm nibj? nK) nni?/)3n
•nif i'7-n\^i5 nt^'nan lapn-nis) ni^'ii^n n3in 1 m vh
•"vVi? HN :133-ni51 T^Srj-nifi; T'^3-'73-nKl T-'lB n
nyu;'? 'TiDKiri-nit<;i n^'m-ni^i:) nnavnis; n i n n
ninj? ''^3-'73 HK) n'-mm inn^n-nN "lirnn
u/lipa nnty"? Titirri ''•}.;3"nt<; nj^ta "pn'^V 13H''pn xn
•:\r\'±) vgi n.ja-njsi in'3n iirj>?'? 't^li^n n.^a'nN:
nx "^Nntu^ ''3? li^v 13 nK7>3-ni<: mv rm-T^v, "733 an
itj;y ran) naK^Kirt-Vs-n^ nt?/)3 inh :n'i3:^n-b'3 »
tnty'n DHK •ni3''i itov 13 mn'' m2f nu/K3 nnx
)3
niptyi njJin '7ri'i< piya-njs n''pri u/in^ nnj<;5 >
:n3^^^•n^< nKn-'7V n"3D) n n y n l^•^^^; ni< DU?
-njs; nNnm i s n v ^ ^ 051};'] loVii'n-nj*; nK3n) n
hnjn nsTp-n;^ nnnji :n''mrn|<; n'''?5{n) nn'Jian n
nnsn 'nDn-nj;*: onti') nnyn pih? •'M'? n-jtiji?"?
p^yn nns '•htib rh'm naTo HN nrinai :p\y)3'? 1
Ij- ; - v/ •• : • AT IT J-: • k" T - JT: IIT : • -

l'3i Knipt pvin I'a Nil>3 n; innir

n; 'lu/nin ;N;n iian inm Kinain rinai 313D nynn-n^ nipto) in^n o^y nnj') nainn n
Kg-p n; inni i1np imp nn-ii
Niju/ia n; apnio :Krm yifn nhtynn l?lty-n^^; nnp^i nyrin nvu; 'n55-nf5 u
T '73 n;i K33i4;n n; •"gnrn Krna")i
'rpi 'nun ^3 n^i nn; wnjjni na
n^j/n nam-nj? Jnniyni lU/lfj n:;m T'^3-'73-ni<;i'
'ii'i Knann n; w^ijni 'nun '73 n;) E/lf? naTian mm nainn-nN; hm'p) vb^b'^-m)
n; 'ainiK' -.yvyrp to-jp Kna-jn
:nn' toiBni np'ps m Nnl'a

o'JsD) (B5|:CT 7DP 1TO(» mi 7BI 5Ci)i oiDpac D^roro fi"'i) infi tm
,ra» iwi -inKn hs niaoi W) :(p:3 aai aairo ;6' fmrnsp ;p-i
:0'JB5 Dpi be B151BJ) iDi'Pt: .131B tiK nanui (i) :rp'5 P5'P» n s c
4 2 . n"T3!Jri"^3 nN — 7/re entire service. Instead of the word
naK^n, ivork, which is used throughout these chapters, this
verse uses the same term that is used to describe the sacrifi-
cial service [nnay], to emphasize that they performed the
construction worl< not [ike laborers, but like Kohanim per-
.vbfo Dpn (r':n )bob) pcno opp inftjc ion .vbftn Dpi c|pt) hoi TO'p))3
o-JCPC jiiT '0' 00b icf) .nion o n w p a ' i (in) :(fi') fmipsp '3T CITO
(l':i D'bop) 'Ul [1)'T DCBDI) WbD D'nbp '0 D1315 'O'l ,D3'T OCEDa 0)'3t
forming the sacred service (Ramban).
4 3 . Ityj; "[3 — So had they done! This is the third time in the
chapter that this expression is used (vs. 32,42, and 43). The
apparent redundancy may allude to three elements of the sin
of the Golden Calf, for which the Jews atoned by making the

IfpifHnillffiiffimiiiminlf
 llilijiiiiiilijiljljiiyiily^^^^

539 / SHEMOS/EXODUS PARASHAS PEKUDEI 40 /12-32

You shall bring Aaron and his sons near to the entrance of the Tent of Meeting, and
immerse them in water. ^^ You shall dress Aaron in the sacred vestments and anoint him; you
shall sanctify him and he shall minister to Me. ^'^ And his sons you shall bring near and dress
them in tunics. ^^ You shall anoint them as you had anointed their father and they shall minister
to Me, and so it shall be that their anointment shall be for them for eternal priesthood for their
generations." ^^ Moses did according to everything that HASHEM commanded him, so he did.
The '"^ It was in the first month of the second year on the first of the month that the Tabernacle
Tabernacle ^JQ^ erected. ^^ Moses erected the Tabernacle; he put down Its sockets and emplaced Its planks
is Erected and inserted its bars, and erected its pillars. ^^ He spread the Tent over the Tabernacle and put
the Cover of the Tent on it from above, as HASHEM had commanded Moses.
^"^ He took and placed the Testimony into the Ark and inserted the staves on the Ark, and he
placed the Cover on the Ark from above, ^i He brought the Ark into the Tabernacle and
emplaced the Partition sheltering the Ark of Testimony, as HASHEM had commanded Moses.
^^ He put the Table in the Tent of Meeting on the north side of the Tabernacle, outside the.
Partition. ^^ He prepared on it the setting of bread before HASHEM, as HASHEM had commanded
Moses.
^^ He placed the Menorah in the Tent of Meeting, opposite the Table, on the south side of the
Tabernacle. ^^ He kindled the lamps before HASHEM, as HASHEM had commanded Moses.
2^ He placed the Gold Altar in the Tent of Meeting, in front of the Partition. ^^ Upon it he
caused incense spices to go up in smoke, as HASHEM had commanded Moses.
2^ He emplaced the Curtain of the entrance of the Tabernacle. ^^ He placed the Elevation-of-
fering Altar at the entrance of the Tent of Meeting, and brought up upon it the elevation-offering
and the meal-offering, as HASHEM had commanded Moses.
^° He emplaced the Laver between the Tent of Meeting and the Altar, and there he put
water for washing. ^^ Moses, Aaron, and his sons washed their hands and feet from it. ^^ Whei i
they came to the Tent of Meeting and when they approached the Altar they would wash, as
nacle has less holiness than the Holy of Holies (Ramban). The glory of God rested upon the handiwork of Man, in full
1 5 . vhw nan?^ — For eternal priesthood. Before this anoint- sight of every Jewish man, woman, and child. Gntil then, God
ment, the sanctity conferred upon the Kohanim had been had shown them His miracles and embraced them in Hi:.
only for them, but it would not have been inherited by their closeness, but that was an undeserved or barely deserv(;il
children. Now, the anointnnent made their priesthood eter- gift. Mow, they would see their Tabernacle enveloped in holi
nal, to remain in their family throughout the generations ness, the Tabernacle that was built with their gifts, made by
{Haamefc Dauar). their hands, erected by their prophet, made possible by th*rii
repentance, assuring them that God's Presence would
17-38. The Tabernacle assumes its holiness. Gp to now, forever remain in their midst— if they would but continue In
Moses had been commanded to set up the Tabernacle and its make it welcome.
components, but until every part was in place, no part had
the status of a Tabernacle. For example, until the curtains 1 8 . nuf^a ap;! ~ Moses erected. The context of the verse indi
enclosing the Courtyard were in place, offerings could not be cates that first Moses put up the cover known as the Tabemii
brought on the Altar. This passage, therefore, describes how cie — for that was the essence of the Tabernacle — and only
Moses actually erected the Tabernacle and put all of its parts thereafter did he erect the planks that would support it {Men
in place. achos 98a). Until the planks were ready, the cover was held
in place either by people or miraculously {Sforno).
The Torah begins the account by summarizing the entire
process, the Tabernacle was erected (v. 17). For that, in a few Moses erected the Tabernacle. The definite article alludcvi
words, stated that a miracle had happened, both physically to the Heavenly Tabernacle; what Moses did below was rr
and spiritually: physically, because they had been able to fleeted Above {Baal HaTurim).
fashion the building and all its intricate parts in a wilderness; 2 0 . rrp?5 — He took. Moses took the Tablets from a wooden
spiritually, because on earth they had been able to create box in his own tent, where they had been stored, and placnl
holiness and a resting place for the Shechinah. them in the Ark {Ramban).
The process was climaxed by as phenomenal an occur- 2 9 . nm»n-n^^ n^^rr-riK — The elevation-offering and thr
rence as human beings have ever been able to bring about: meal-offering. The first offering Moses brought was the daily
3^-3'/ a nips ntfis
nvia b-rj'K nri3-^^ T'JI'nxi lirjK-n^ r)?1i?ri) 3'
;K;n9 imji; 'npiji xmr ]awn
Kiu-iip 'K/u^ n; iirjK n; tya^nir

llnti; K'a'jn) aiijri ' n u ? n;iT

Kn'jT '1 N^a iinri; '3-113110 ifjina !3'''npri TO
•"IDS'? >nrii innu, iitf ^t?'i pnuK n; nnb ri^'rjb nnim •>b m:^) Di7n^^;-nf5 'mvj'a
:Iin'T7^ n^y HMria'? i i n n m jln^
p n n ; ; ; Tf?? 'n '?53 niykj layi m
Kniaa nKn7i3 K H T ? ninii> n a ^ liii^Knrj E/ina •'n^i -.n^a^ ]3 Tnx mni my P
:N3at?n Dp_m Ku-jib i n a u n s n
n; an'i Nj^iyn n; ntpb Qi^Kin-
n^j'n Dj^n tiatyan npjn ^~inb im^i rfWrj n;m w
-nil, iri'] rii'np-n^ btf/ti T'H^'n^ in'] lat^/an-nx
' n n a y n; arpi 'ni3^ n; nW) 'nia^D
Kp-13 n; 0191 m ; v n i B j ; n; ngj?!
N3apn7 nijBin n; 'ii?! K3aii;n ^y
•bj; VoAn-ni*; fc/'is'i tT-niKiynjf*; np^^ T'nna «-
n; ;^ Ti?3 '7 KM K^s^V? 'rii^v IE;X3 n'jyabn vby brinn noaaTiK nty'i pK/nn
y.- -: I- T ! AT : • I.T T V a T ^" : - v •.- T- I r : • -
NnncjD n; aa''i a'p^ia inv/'a
KjnK ^y Kjnni? n; ^iipi ^<;^^^l<b -bsf. niyrj-nx ]m njl'i tnit'^Tix mni mv 3
:K^j;^p Kjnf! 'jy Nnnsa n; arj'i n-iEian-nK ]m nxn-^y nnari-nx oty^ I'lxn
n; '11?! Kjatiin'? K^nx n; byKjKa
KjnK '71? hi3K) K p i s i KnaiB
:nwta n; ;^ Tjjg 'T Kna KnnrjpT mv nt^xa n n y n piN; bj; •riDJi '^6an n5"i3 nx.
b^ Kjnt ]au;na Kninsi n; an'iaa lyin '7™? )nh'ii)ri-m ]m lUtvi^-nK nin' 33
Kian K3W2f KJatpei (K^tW K-J NIV
DO^T f n ' P ''^^^y "T^PI" :'«^a7a'?
'iiBi 13 :nK/ki n;;; T p s n Kiaa;; dij? am :ntt7to-n>(; nin' niy nu/>f3 nin' 'js'? nq^ n^
Kilna ^agb' Kaipi lattfipa xniJi? n; laipari TIT by_ ipWn na'j li/in brjK^ hn'^ipn-nx
:Knni^ Kjatfai (K^E; «-]) N^sr bs
Ti?s n xna ;;• diu Nji'via P^IKI na -nx nin' my lu/Na n p ' 'jfj^ m^n '^v^ ina^j n3
KaniT Knann n; iiwin :nteki n ; ; ' nj/ia 'i'qKa anm natn-nx n\i7n •.mv'rz u
pipNin :Knana Dig N M I pifna
n; 3? Ti73 '7 KB? f npia nitjp 'rrtby nirf mv i f ^ a •''lap niVi? i^^V "iui?!3 :na^3n ij?'? .3
Nyini KD15 n; 'Ittflna :nE'b
:|aii/)3^ nnsn 'npn-nx nto^i :nu;)3Tix na
'iBJ Kribjji Kngig n;io3 iKHfn^
inl^y pBNl KJBT pE/n NjaE/p yiJi •757^ nvi)3-%K iat?;)3 nns oty n^yn nain hx) 03
II I'pa n Kipa Nnnm n;i Kn^y n; •nx mm my nu/xs nman-nxi Wjyin-ni*; r^y
laifin I'a Nil"? n; 'itep :ni?ta n;:
K;n lan arj'i Knain fai Kjpt pai nyiD brjxTa nbH-nx btyji :nu/ta ^
nap (I'lyippi «-J l1W7p'l^^ -.vnjib
n;i p n n i n; intoai TiriNi ntjta
Kmi piffoV im'pyBaai :iin'''?n nfaa :Dnib>ji']-nxi o r f i r n ^ T'pi niJi<1 nu/ta 3^
KB? 11E77P3 KnaiB'? imaipnai nu/X3 i2fnn^ najHn-'jx DD3"?R51 ^yto '7DX-'7X
S/l 3ip 3»foC ,0V313 [ppli PlPiJC ft'DI mix IPlfo JIP 113) PB31p 3'-)p51 to (33) :PlPlSp . n i i m nK (3) :OTOP PIBT p .bflKn n« BIS'1 (D<)
Sc D'POJ PPJP .nman HKI :TBPP pi» .itoa riK sm (Jipi) 'iji P3rap ,W ,i»mp3 . I T :(:J5 (inr) D'3n 3Pn Sp 'jipSa ')P3 ,miay pionn IT
nwn unn ismi (K^i) :(»:»p J'sS)'wi |»p3 5i>3 PSD pppnofop 103 ,TOp1P3 ,P'3-)D1 P'IPP .tlllBp l>to IDp'l (13) :Dlf) Ip 1153 ftPC PtP 1T3
[|iP7p'i ft"D] I'pipm mmpi .PJDPJ DID iicip O'fitoi 's'pc ov .I'Bi priNi:r(p op) 'UI pafi PiJi5a3iB:i i'pJ) 'ui PI-BP pfi I3>BTO 3p33 ip33 infop
:i3ip'C3 ,03ip3i IPS .dnsipai oh) :Da»p app pip era 13 ,a>5P app ppp ppoa pppa oi' top O'AISPI vppa oi'3 cfi .ui uto to'i (03)

nmff
541 / SHEMOS/EXODUS PARASHAS PEKUDEI 40 / 33-38

HASHEM had commanded Moses.

33 He erected the Courtyard all around the Tabernacle and the Altar, and he emplaced the
curtain of the gate of the Courtyard. So Moses completed the work.
The Glory ^4 jf^Q cloud covered the Tent of Meeting, and the glory of HASHEM filled the Tabernacle,
of Hashem 35 {^/Joses could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of
nils the
Tabernacle HASHEM filled the Tabernacle. ^^ When the cloud was raised up from upon the Tabernacle, the
Children of Israel would embark on all their journeys. ^^ If the cloud did not rise up, they would
not embark, until the day it rose up. ^^ For the cloud of HASHEM would be on the Tabernacle by
day, and fire would be on it at night, before the eyes of all of the House of Israel throughout
their journeys.
At the conclusion of each of the five books of the Torah, it is customary
for the congregation followed by the reader to proclaim;

"Chazak! ChazakI VenischazeikI (Be strong! Be strong! And may we be strengthened!) "
THE HAFTARAH FOR PEKUDEI APPEARS ON PAGE 1164
During most years, one of three special Sabbaths coincides with Pekudei.
In those years the regular Maftir and Haftarah are replaced with the readings for either Parashas Shekalim ~ Maftir, page
484 (30:11-16), Haftarah, page 1212; Parashas Parah ~ Maftir, page 838 (19:1-22), Haftarah p. 1216; or Parashas
HaChodesh - Maftir, page 348 (12:1-20), Haftarah, page 1218.

t h e n a t i o n was being shown t h a t it was to travel d i d the c l o u d
lift; at all other t i m e s it rested on the T e n t in all its intensity.
T h i s was a greater degree of G o d l y Presence t h a n was f o u n d
in the Tabernacle at S h i l o h or in either T e m p l e . B u t in t h e
T h i r d T e m p l e , m a y it soon be b u i l t , the degree of the Shechi-
nah w i l l be even greater {Sfomo).
Rambart, in his i n t r o d u c t i o n to the B o o k of Exodus,
writes t h a t this b o o k is the story of the first D i v i n e l y o r d a i n e d
national exile a n d the r e d e m p t i o n f r o m it. He c o n c l u d e s ;
T h e exile was not c o m p l e t e d u n t i l t h e day they r e t u r n e d to
their place a n d c a m e back to the level of their forefathers.
W h e n they left E g y p t , even t h o u g h they had d e p a r t e d f r o m
t h e house of slavery, they were s t i l ! considered to be exiles,
f o r they were in a f o r e i g n l a n d , w a n d e r i n g in t h e Wilderness.
W h e n they arrived at M o u n t Sinai a n d b u i l t t h e Tabernacle,
a n d t h e Holy O n e , Blessed is He, r e t u r n e d a n d rested His
Presence a m o n g t h e m , t h e n t h e y h a d r e t u r n e d t o the levei o f
t h e i r forefathers, w h o h a d t h e secret o f G o d u p o n their tents
— o n l y t h e y were the C h a r i o t [upon w h i c h G o d rested]
{Bereishis Rabbah 47:8). T h e n t h e y were considered to have
been redeemed. T h e r e f o r e this B o o k ends b y c o n c l u d i n g t h e
subject of the Tabernacle, w h e n the G l o r y of Hashem f i l l e d
it c o n t i n u o u s l y .
^§ T h e n u m b e r of verses in each Sidrah is usually r e c o r d e d
in a Masoretic m n e m o n i c at t h e e n d of t h e Sidrah. Inexplica-
bly, no such note appears at t h e e n d of Pekudei in m o s t edi-
tions. T h e e d i t i o n of t h e Chumash p r i n t e d w i t h t h e Malbim's
c o m m e n t a r y , however, gives t h e m n e m o n i c 1M"'D K " X N n"::,
there are 9 2 verses, n u m e r i c a l l y c o r r e s p o n d i n g t o t h e w o r d
N3fK.

"""iinMiiiiii
n'7-j^ / n mpa ntyia

ariT Knsin^i Njawn'? ^1^y Tinp

ni^ki wbp^ KOIT ^ W 1 *'V"39 "'
"lyty "npa-rus: ]m m]r3b) igt^a^ b n p -lynnTii^
:n3N'7)3n-nK nu/n ^n^i -lynn
:N35itJn n; 'VipfiK ;n K-I|7'I xint
KJipi latf'ig'? ^vs'? nij^ta 'j'a; N^in(> -nij: K^n nini I13DI nyin "^DN'HK PVO °3?i ^''
;n N-iu''i KMjf M1^y K i f ns
nip'jnpN3ii^ !K33WM n; •'VPOK
'ja I'VPJ KjgWia 'i^vp NJjy :13ii')3n-nN K^n mn'' ni33i pyn i\'7y piy
NS Disii^ :iln'3^P5 tag ^Kitoi
•^'^g ^N'nto': ''35 lyp'? i3t{7)3n ^yn ijyn rii'7vn3i i^
;n N-jij' Njjji n s n i :Finip^npKT m y i v ivp'' K'?') pvn nby,! K'7-DISI iDniypn .b
••in Nnii/ls iPQi Knn'a Kja^/ia 'P^
bK'yir n^a ta 'j^y'? na KjV'ta
njrin \uk) uhv \3pt?r\-bv m'' 133/ "''3 .-iribj/n n'i'
ilin'5^p)j Vaa :nn''ypK)"^35 '7K-it^iTi''3-'73 ''py'p 13 n'7^57
At the ronclusion of each of the five books of the Torah, it rs customary
for the congregation followed by the reader to proclaim

\pmny\ \pm ipm

xb Dip))3 pic pi5P o'Ci D*»Di) I'PC »P» iw .nni^DKi baa ^ K I U ; ' 1»6 ?cn 6331 'JJJift '6 31P31 .nyiM brrw fjK Kiaf? nu/ia bai K ^ I (nb)
pi ,(3:3' p'i:6-53) I'Boni ili'i p i ,»D» 'np fti? ^6 p"5n oipn .on on' rbi; pc '3 ,DP')>3 isn^oi 'pbc? 3IP50 ft? ,(ps:f ^SINS) 7UIJ) bnft
jbi? i6ip) pb 113DM nm O"3P? oipnnp 'DI) ,(6:J1I ^3^n3} '»D» :>)h pis? pipes ,6133 3i3' P'P 63 pi?:i i'3» P'DC \m b? .oPisn ii»6 .puD
•.t»wy> nn 7a la^irb (nb) :(n"D pn» V' D'W3 mip) inr i37»i pspj

tainid, or continual offering, which was a sheep as an eleva-
tion-offering, accompanied by a meal-offering {Rashi).
3 5 . Kia^ rn^'n fy'aj-Nbi — Moses could not enter. This phrase
states that the glory of God was so intense that Moses could
not enter, but a later verse (Numbers 7:89) states that he
would regularly enter the Tent of Meeting. A third verse, the
second phrase of this verse, resolves the contradiction: for
the cloud rested upon it... Thus, when the cloud rested upon
the Tabernacle, Moses could not enter, but when the
cloud lifted, he could enter to speak to God (Rashi, from
Tbras Kohanim). In the plain meaning of the verses, however,
when God wished to speak to Moses, He summoned him,
and Moses stood outside the Tent of Meeting, so that he
did not enter the place that was filled with God's glory (Ram-
ban).
36. ja^n ni'7Vnai — When the cloud was raised up. Only when

|1H!!!i!Hf!n!!t}!!HHW
•illll lllillllllll

Vayikra/Levitic

1 I i h l ' i | ' | l , l ! | i ' l ' ' l | . ' l ' " i'iiiili!|ii||'i!

 PARASHAS VAYIKRA
1 ^ ri ^ called to Moses, and HASHEM spoke to him from the Tent of .Meeting, saying: ^ Speak
General to the Children of Israel and say to them: When a man among you brings an offering to
^."'^^ "^^ HASHEM: from animals — from the cattle or from the flock shall you bring your offering.
Offerings
If one's offering is an elevation-offering from the cattle, he shall offer an unblemished male;
as if it were a separate word. The word t^^N means to teach,
thus implying that one should learn always to be "small"
and humble. No man was better qualified to teach this
lesson than Moses, who was not only the greatest of all
prophets, but the humblest person who ever lived {R'Bunam
of P'schish'cha).
n^tW ''n'NW — From the Tent of Meeting, i.e., the Tabernacle.
This was the moment when God wanted to impress upon
Israel that they, not Moses, had the responsibility to be
worthy of receiving prophecy. It was the first revelation in
the new Tabernacle, which had been built with their
contributions as the place where God's Presence would rest
among them. Now it was important for them to be made
aware of their responsibility to maintain a high level of
holiness. Thus, the verse's emphasis that this prophecy was
given in the Tent of Meeting (Be'er Yitzchok).
"faifh — Saying. The term "IIDN^ usually means that Moses
was instructed to convey God's teaching to the nation
{Rashi, Ibn Ezra, et al.). In our verse, however, this interpreta-
tion is not tenable, because the very next verse specifically
instructs Moses to teach these commands (Malbim). If so,
what was he to "say" to the people? God wanted Moses to
convey the inspiring but sobering message that his awe-
some degree of prophecy was granted only for the benefit of
the people, and only as long as they remained worthy of it
(Rashi).
2. General rules of offerings. This verse is a general
introduction to the subject of animal-offerings, and the
Sages derive from it many laws regarding the sort of
animals that are ineligible for the Altar (see Rashi and Sifra).
n")KiK).. .151 — Speak.. .and say. The commentators
note the apparent redundancy. R' Hirsch explains that, in
this context, "speak" denotes brief, concise expression,
meaning the Written Torah, which is the revealed Word of
God. But the Written Torah can be properly understood only
with the illumination of the Oral Torah, the discursive
"saying," by means of which God explained the Torah to
Moses.
niK — A man. Commonly, Scripture refers to the person
bringing an offering as U/"'K, man. Our verse uses OHK, which
is also the name of Adam, the first human being, to imply
that just as Adam did not bring stolen animals as offerings,
since the whole world was his, so too no one may serve God
with anything acquired dishonestly (Rashi).
la"!!? — An offering. The root of the word ignj?, offering, is
3"ip, coming near, because an offering is the means to bring
ourselves closer to God and to elevate ourselves (R'Hirsch).
For this reason, the common translation, sacrifice, does not
capture the essence of the word.
iiiiiiiiiiliiiiiltiliiliii^^
•n^ •— To HASHEM. Throughout the Torah, only this Four-
Letter Name of God — the Name representing His Attribute
of Mercy — is used in connection with offerings, never
the Name Eiohim, which represents His Attribute of Judg-
ment (Sifra). Ancient idolaters believed that animal-
offerings were needed to assuage the anger of a judgmental,
bloodthirsty god. This is totally foreign to Jewish belief. The
Torah teaches us that offerings are a means to draw closer
to HASHEM—-the Merciful Qod (R'Hirsch).
The verse begins by speaking of an offering to HASHEM,
and concludes with your offering, omitting mention of
HASHEM. Homiletically, the verse teaches: If your offering to
God comes from yourself [n^ip] — i.e., your essential
humanity — representing your sincere effort to draw closer
to Him, then your offering has the exalted status of an
offering to HASHEM. But if you merely go through the
motions of performing the physical acts of the service, then,
unfortunately, it remains merely your offering (Sh'lah;
Tanya).
3. nhV — Eieoation-offering. An o/ah-offering may be
brought by someone who has intentionally committed a sin
for which the Torah does not prescribe a punishment or who
failed to perform a positive commandment, by someone
who had sinful thoughts that have not been carried out in
deed, and by everyone who ascends to Jerusalem for the
Three Pilgrimage Festivals. Similarly, it may be brought by
anyone who wishes to raise his spiritual level.
There are various versions of the translation of olah, a
word whose root, rhv, connotes going up. According to
Rashi and Radak, olah means an offering that is completely
burned [apparently because it goes up in flames to God].
Ramban, Ibn Ezra, and R' Bachya hold that the name
refers to the sin for which one generally brings the offering.
It atones for sinful ideas or thoughts, which come up in a
person's mind or imagination.
R' Hirsch comments that the offering's name reflects its
purpose, which is to raise its owner from the status of sinnei'
and bring him to a state of spiritual elevation.
Tanchuma (Tzau I) states that it is called olah because it is
superior [n3l''Vy] to all other offerings [because it is voluntar
ily brought and is offered on the Altar in its entirety].
Our translation, elevation-offering, is literal and allows for
all of the above connotations.
Wan ~ Unblemished. The blemishes that disqualify an
offering are given in 22:17-25. The completely healthy stat*^
of an offering symbolizes that when a Jew seeks to come
closer to God, he should do so with all of his faculties, with
nothing omitted, nothing missing. In exchange the Torah
promises a life in which even pain and death lose their sting
(R'Hirsch).
illliUilljl
 i l l iiiiiiini
J-K / K
oi'spaiK
' j K i t o i ' l a DV ^'jiQa n o w K m i ' ^' ••,'••
oKi ijuwii? n; iia"!i?J?i xay ipi
nnt^ri iNJfn-im '"iR^ri'iip nQD?n-p mp'b ]T}\}
D''?tt/' na^ 'nin' p nia-iij 'Nn'7v D'-Kin n^t "liJan-iM \y2r}p, n^i;-QN ;nD^5ii7-nj<:
•jriKtt :(f)'-';3 pip 3"r) ppD) ''o op is'jnn jvsn ,P5ii'r:! "lin? 7B '6: cini
P11D3D b»j5 bw .{PD:I -337153) n-)iD5o bBB in ,P'3P b^n bi3' . I U K ' J nsjin
'•)37 D?b iwf» fti ."insf? :(3' DC ^"n joc) o'3n30 '^c y^n b"t5 ,:ibi?
•537))3 biSip v:)c 03C n"b b^c irSn pc .'n» "3373 fjp D::b'3C3 ,1T133
bp inp it;65 'O'l '6;c ,?pj) 013 -ju?? 7r)"t53 f)b ,*jb'6i o'bjnns ]»,D'7wnD
h"i .-))2n7>''? 'bf) (r op) •jnfib 'bf) 'D 137'I (n::3 D'137) ninb ?!5nbno 'Oft
'lii DIDO n37 pf) iDpn 3C'i 'bit i»5 ,Dib3p' D6 '>3'CDI nsT onb •Jinbi fii
:i373 Pi33-3p3.3'-3p'C3 .DDW a n p ^ i3 mw (3) :U' DC yp ; P : P ' PWC)
in 3'ip? f)b jipfn? 076 on onf'S onb . m x :(7:3 ftppiD 3"p) j'sno ^37
(jf) bi3' .nwnan :(i:3 V'p'i) brjo ]»i3'ipp 6b D P 6 c\b ,ibp D'O b?op ,biao
P 6 I D3no P6 6'iiob obi3 6bi .nnn:3n ^M : (i op 3"P} jftii -jp? b"p ,bb:3 O'P
^ni roipino P6 6'iicib .iN^/n in :73B)O P6 6'iPb ."ipnn in :B3^3?
[(if) Pnu5) D'bu3o'? bi? i6 7 P 6 7» 'P b»] p^»np nsrjo p6 6'iwb .^KStn
Dp) PDnw P6 6'iiPb ,b"p yht U 'DP) •3p3P in psisp in opnb inift f)ioc3
D"P) P1PP1P3 obm D'37Jpn 0':pp 7nbn . l a n p n :(.W".P5 oninp ',bn
p o630 P3ino pp Pbm 6'? ^^3i P37S P 6 3 6'DP 7nbn . a a a a i p :(6:a p^p
0 'DP) opnb •jpi ^nift 6 P C ? P3p> 6bi . l a t (a) :o-b y pinsp) pnpino
:oin 6b3 . m n n :(f:j 6ppi5 5"P) pi>'jn7?6i oinnip 6bi -J^r .V'p i'6p
PARASHAS VAYIKRA
1.
1. nw>a-bK K^;??! — He called to Moses. The latter chapters
of Exodus relate that the Tabernacle had been built and
become a fitting resting place for the Shechinah, God's
Presence, and for the sacrificial service. So great and
awesome was the glory of God that covered the Tabernacle
that even Moses was afraid to enter. Consequently, God
"called" Moses [to reassure him that the Tabernacle had
been built to benefit him and his people, not to exclude
them] {Ramban, et al.).
The Sages expound that this summons to Moses is
mentioned to teach that whenever God wished to impart a
new command to him, He first summoned him lovingly,
saying, "Moses, Moses." In reply, Moses would say, "''aan, /
am at Your service." As the verse implies, the call came
exclusively to Moses. God's voice is powerful enough to
shatter trees and be heard throughout the world, but it was
the Divine will that it be heard only by Moses {Rashi; Sifra).
The Sages teach that God spoke to Moses with a loud,
thunderous voice, but only he was able to hear it (Rashi). If
the people were not meant to hear God's voice, why was it
necessary for Him to speak so loudly? The Sages wish to
teach us that even though we know the commandments
only from Moses, we should bear in mind that God's voice
was loud enough for everyone to hear; it was the people who
were not worthy of hearing it. Accordingly, we should
K^p''1 n s j o / 5 4 4
n'^p1^ TW^Si
.T •' ''C,"-" *••' ," '••'',;•"
3"p) p6np omp D"1IS b^bi PiTn6 b^bi pn37 b:b .nttrn hK K i p n ( N )
^n6l or b6 or 6^pl 'sp i3 ppnppn P-DPP '36bnp ppb , 0 3 P ppb ,(f-i:6 6PC-)D
'f))C oftnipi ^biv 'b3 p ' i » oba; obmo Pini6 »6'3) b36 ,w o'npn pi7p
•jbio bipo .ntyu bK Knp>i :(o:3) ^''s) onbs b6 D'ob6 "jp'i (7:J3 •337n3)
ip bi2' .(6 6-)p'i 6nip3P ,TD-i:3 p^D 3"p) panic 6b b6")C' b?i vjfftb »'jni
vp oni .Pippsob 6bi of»np op'o •5137b iSTi b"p o6'")p OP'O pipoDob
i"p ,pi3b psn i'3i oC":Db oc-)5 p ]5i3nob opnb pin ip'b ,pipncn pipppo
0710' 'T .po6 P6 i3i3nb .yhn :{vr>:b 6 P P I P 3"P) I?I'7OO in 7mbo p n o b
il'piu'n y'' nn63 t7a)3i ]^o6bi opnb O^IP3 nn6) pn37 i"' pyit 0TP3 p
a"' p ib6i .(6:3 piD oci po6b nnft'C opnb 6b6 nn6) po6b 6bp •i7nbb
"lb 'P7BP1 ,(00 vb6 •337'i ,(op) vb6 •:37n ,(PD:t •337n3) I P 6 •)37b ,i'pi»'n
•31370 bip P6 Iinnc 6"D1 i s n c bi3' .(3 oc) D'503 P I I P 3 ibiP ,{33:0: pinp)
,p:3 p-JD 3"p) mnc 6b bft^3P' bsi nnc ocn ,vb6 bip ib bip b"p ,[o6npo 6"o]
')Dn bi3' .bo6b pp 6iv '»o 6b\ pps) bipo ''op 7nin .ivm ^HKM :(:i 6nr
,D'boP3 piDpno bipp b\^ ,bipo ion ,(PD:f 737n3) bipo P6 b"p nm) bipoc
bo6n '65 onb 3"6 (o DO Q ' O 6 •331c '0 bip (oo "3703 '0 bip (7:P3) P 3 3 'D bip
•)iPO 7u nnp^ O'3n30 'D::) bipi ,i3 6Si'3 -pDP) bipo o'oc 7nbn ,7nin
3"6 ,(00 n373 '7C b6 iip:) b"p ,-iin) bipop 'jsn b^y ,(o:' b6pm') osiS'po
consider ourselves as if each Jew personally had been
commanded by God. For the same reason, all future Jewish
souls were at Sinai when the Ten Commandments were
given. Souls without bodies are not obliged to keep
commandments, but God wanted all future generations to
know that the Torah was meant for them as much as for
those who left Egypt (R'Moshe Feinstein),
«*§ The small aleph in the word it'ip*!.
The word Kn^jn, from the root Kip, to call, also indicates
that God wished to speak to Moses, and purposefully called
to him. God's prophecy to Balaam (Numbers 23:16), how-
ever, is introduced by ig^i, without an K, a word that has two
connotations: chance (n"ipn) and spiritual contamination (as
\n I Samuel 20:26). This implies that, while God had a reason
to speak to Balaam, He did not do so lovingly.
In this verse, the summons to Moses is spelled with a
miniature N, as if to make it appear like the word used for
Balaam. The commentators find homiletical insights in this
usage, among them:
In his monumental humility, Moses wished to describe
God's revelation to him with the same uncomplimentary
word used for Balaam — without an N — but God instructed
him to include the N as an expression of affection. Too
humble to do so wholeheartedly, Moses wrote a small K
(Baal HaTurim).
The smallness is meant to give prominence to the letter.
 liiiiiiiiiiiiliililiiiiiiiijllliiii

547 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA 1 / 4-11

tie shall bring it to the entrance of the Tent of Meeting, uoluntarily, before HASHEM. ^ He shall
lean his hands upon the head of the elevation-offering; and it shall become acceptable for him,
to atone for him. ^ He shall slaughter the bull before HASHEM; the sons of Aaron, the Kohanim,
shall bring the blood and throw the blood on the Altar, all around — which is at the entrance
of the Tent of Meeting. "^ He shall skin the elevation-offering and cut it into its pieces. ^ The sons
of Aaron the Kohen shall place fire on the Altar, and arrange wood on the fire. ^ The sons of
Aaron, the Kohanim, shall arrange the pieces, the head and the fats, on the wood that is on the
fire, that Is on the Altar. ^ He shall wash its Innards and its feet with water; and the Kohen shall
Eieuation cause It all to go up in smoke on the Altar — an elevation-offering, a fire-offering, a satisfying

^'^Imm ^ ' ' ^ ' ^ ^ ^^ HASHEM.

Sheep ^^And if one's offering Ls from the flock, from the sheep or from the goats, for an
and Goats cleuation-offering: he shall offer an unblemished male. ^^ He shall slaughter it at the

Ipnn — And throw. The Kohen holding the basin of blood
stands in front of the Altar and throws blood upon the lower
half of lis walls (Rashi; Sifra). See notes to Exodus ch. 27 for
a diagram of the Aitar.
auD — All around. This term indicates thai there must be
some blood on each of the Altar's four walls, but since the
blood was to be thrown, it could not simply have been
smeared in a straight line around the Altar. Rather, the
Kohen throws blood on the northeastern corner, so that it
spreads onto the northern and eastern walls, and then re-
peats the process on the southweslern corner (Rashi; Ze-
uachim 53b).
6. uii^arii — lie shall skin. The Torah does not specify who
is to remove the hide, for it need not be done by Kohanim.
Furthermore, Ihe hide itself is not holy and is divided
among the Kohanim who are on duty that day.
ninn^l? nri'K — /(into its pieces. As implied by the word its,
there is a precise order of how and into how many parts the
offering should be cut (Rashi); the order is described in
chapter 4 of tractate Tamid.
7. u/Kn-by. . .iJi;i3i — Shall place. . .on the fire. Even
though a Heavenly fire was always on the Altar (9:24), the
Kohanim are commanded to add fire of secular origin
(Rashi; Sifra). Our verse assigns exclusively to the Kohanim
the responsibility of placing wood on the Altar and arrang-
ing it.
]ri3li t'^Tii!. 133 — The sons of Aaron the Kohen. The word
Kohen is superfluous, since it is well known that Aaron was
the Kohen. From the use of the word, the Sages derive that
a priest's service is not valid unless he is acting as a Kohen,
i.e., that he is dressed in his prescribed priestly vestments
(Rashi).
9. T'Op;;!) — Shall cause. . .to go up in smoke. After ar-
ranging the parts upon the fire, the Kohanim are still re-
sponsible to tend the fire until the offering is consumed
(Ramban).
Many translate the term 'T'Ui7nj as he shall burn, but this
translation loses the significance of the word, because it
implies that the purpose of the burning is to consume or
destroy the remains of the offering. The Hebrew word for
that is Tili'i, not T'lppni; the verb in our verse is used only
with reference to a sacrificial service. Our translation fol-
lows Radak and Ibn Ezra, who relate the word to -niaj?,
column of smoke; thus, the word is related to the purpose of
the offering, which is that the parts of the offering rise up to
God, as the symbol of the owner's own striving. Onkelos
renders it p'^G^), he shall raise up, referring to the process of
elevating the sacrificial parts of the offering to the top of the
Altar (Piefesh Hager). R' Bachya derives the word from the
Aramaic iDp, knot, thus relating the word to the concept of
creating a closer bond between Qod and the person bring-
ing the offering.
nh)j ~ An elevation-offering. In order for the owner to
discharge his obligation to bring the offering, the Kohen
who performs the service must have in mind that he i.s
doing it for the purpose of an elevation-offering (Rashi;
Sifra).
nupjj; _„ /\ fire-offering. This oft-repeated word indicates that
the slaughterer should have in mind that he is slaughtering
the offering for the purpose of placing it on the Altar fire
(Rashi; Sifra).
ninTQC'i — A satisfying aroma. As the service comes to an
end, the aroma of the offering going up in smoke on the
Altar pleases God because, as the Sages express it, "1 have
spoken and My will has been done" (Rashi; Sifra).
This sentiment is exemplified by Samuel's chastisement
of King Saul: Is HASHEM'S desire in etevation- and peace-
offerings as much as it is in obedience to the word of HASHEM?
Behold! — obedience is better than a feasl-offering; to heed i.s
belter than the fat of rams (I Samuel 15:22).
1 0 - 1 3 . Elevation-offerings from sheep and g o a t s ,
Abarbanel comments that the Torah lists the three
forms of elevation-offerings — herd, flock, and birds -
in separate paragraphs to irnply that if one can afford l.o
bring a bull, it is preferable for one to do so. If not, one miiy
bring a sheep or goat, and if one cannot afford even th;il,
one may bring a bird. As long as a person serves GIKI
according to his ability, his offering is appreciated and xv.-
warded. In the dictum of the Sages, U'':i'ni3n injfi ng-ji^n nrift
ty.'Q^b 13"? fiiD^i^ 13^5^, it is the same whether one does morf
or less, provided he intends it for the sake of heaven (Berachon
5b).
N-i-T / N Knp'i rnyiQ K^p'1 I S O / 546

n n ; aijj^ Nmt p e n jJitiV nn-jg^ '39'? ^pi? inK nni?! hyin '7DK nns-^is lannf?!
^5? PIT I'inp'lT :;^ nijj. n^ KISJ-I'?
;''n'i'75i KipaV n^ ' v n n ' i Kri^:^ l u n IT T J" - : 1. jT : • : I\T IT J >,- T Ij- T : 1

••a? l u i j j ' i ;^ Q-jij, n i n na n; Dl3')n l^n>? ''35 nni?ni nirr' •'iBb npjn laTif? uni^)
vnriS 'T TinD n i n e K n j i D '757
jVa'l Kri^y n; n^iz;::ii ;Kmi p u / n
Njrja p p K ' j g lui;!'-) 1 :Nn'i3''K'? n n ;
'jj? Kjyij i n ^ D ' i KrjaiB Vy KnteK
u-}^! n3T'3n-'7y I^K in'an TnrjN ''5? i^rip/ :n''nn5'?
nmn^n riK n''3r)3n'Tnni? •'^.5 wij?! :u;Nn-'7j; n-'^^n
K ; V N '75? N a i P n;i Niiin n; K n a K vjkn-bv nu?N b''vyn-b'j7 Tjan-ni^) u;K^n-ni<:
a i j i I) :Knai)5 ^y ^ NrujiK '75; T
n; Njrjs pe;:) N^na '7>'n> i n i v i 5 i
Tupn) D^'na yn-i^ i''K'l5i i^lp) jnatKin-Vj; nt^is
'jappipT p i j ? Kri^j; Kna-jn'? xVa n i r r - r n n ntoN n^y nnsTJan Van-nj^; in'an
m^~S N3¥ lip nisi' :;•• QIB; N I 5 ; 1 9
K n ^ y ^ K^v '53 11? 1K KH'?*' IP
^75? n r i ' D13'U> J- - T : IV • 1: - t- T jTT ftT : i.- • I T 1 • j

'"p-3
131P3 DP'p' bl3' ifi .P3IB0 Pinn '73 p'3 O10 fjp'P 3'3D 'fo pb ,Pl'ltP
ap'-)i3 bi3' ipiri 'fc .ap'i(3 q'pab icsft '61 ,ip-3ii b"p ,[BIP3 f>"D] )P1 .fiiaP '» opb ppft b3 3'Pp' )lBnP PblBS pifiP nblB a3113P3 ''pft , 3 ' i p '
'jriK nri3 IIKN : (p OR 'T pp pi3P» 'PC jni) ,i5'p 6a .3'3D b"p ,pnft
op .nbwn iiK B'oani (i) :(T DP) piipn fiiap po fibi . i s i n
. r r n n j ^ nriK :0:a pip op) pipji ppcab pibwa bs nfi Di3ib .abrna b"p
PTiv pftap 5"Bft .WK u n i i (1) :(.fi' pbip ;( op) o'ppsb a'pp3 tti
i3io'33 fiiac3 . p a n ptiK 'ja:(' op 3"p) pviaa p f!'3ab aii» o'ppa p
.manan p n K 13a (n) :(B DP) abiDP ipii3c pi'ia pp '13331333 oft fta
:(op) abiDB 1P113B D'i33 a3inP3 13135 u n a pp fta D3ia'P3 oapp
ap'PC3 tPia -jspp i3CBa bb33 cftia pftp 'pb .WKin nn n m n i n riK
a»b . i i a n nw : (.tp pbin ;>:i ppp op) inJcb iPi3Bb piia p'ob
bp 1133 pi laii ap'ppa P'3 pft 13 aopni Pftpa OE labcpc ppbb 'ft3
OP) apirob jin pftSv j'Tna va' ftbc .namn hv nwK :(3 op P"P) abun
bpi pfta opb ippip ftp' TOPP'BJ .mi7N :[i3Tpp'l abiB opb .nhn (O) :ia
:(p DP) '3i5'3 apKi 'Pinftp '35b nn PP3 .mn'J :i"i3b31'HiD pft 'b apft
appb ni'i )P'b ,p'DPa anbi .)ipftp pu bn ti'Din i"'i .iNJtn \o nw w
in IK D'awan (M iKsn i» :(ft:a ftpppp 3'n) apisb apip p ]3i3Pab
:(.ftB pni33 ;3 DPI oairobi abipbi |p(b P I P ,]'PIP'» '3 ibft 'pa .D'lBti
3'pp' inift lap .(3':DP P"P) aitpa TO ipft3a3 bcpp . i s i a 'jriN n n s hx
opb ppft b3 3pppi pibm |bi3 p 'pai ,pibiD 'ppbb pbipa nsB' ]'bin3 abiu
D'P3t ;0C 3"P) 133'Pp' b"p ,13'B «'ftP3 ift |'blDP3 3113P3 ''Pft bl3' .ftlPC 'B
pi'o fta .i3i5ib b"D ,1PP3 bi33 bi3' .iDift I'PiPP lBb» .iniN a n p ' :(:fti3-:B
I'ft .^nDl 'n 133^ :l.i o"p ;m3 ftpppp 3"R) '3ft abn ipft'p IB ipift j'pip
a3in pbrn ft'sob .rfnm WNT hyi n) :(ft:i pip 3"P) aB33 as'BD
:(! OP) t|iBB pbiBb BP5 .n'jism :[(a op) jftSa pbiB ft'sabil (3 op) as'Pob
ift i"3 ciP'Bi pip'ip bB p"ft lb aiiB fiia ap bB .thii nsaV A n s i i i
iftb bBi apB bB ftbft aipp i3'ft fta pipft ]P3IB 'la Pipbp ift o'pp •T3 ap'p
.asiaj niip ib'fti ab3p» .n'lnan l a n p n i urrwi (n) :(n DO acBb pp3C
CTrB3 .-n '33b :(.3b D'p3t ;3:i ftppip 3"p) PI3 mp3P ao'npa bB wb
ft"Di p'Dp i3ipb ppbia )icb PBPPBi ,a3ipftpa ft'ap ab3p ir . l a n p n i
DP 3"r) D'3a3a b"p O'bbn bip> .jnnK 'sa :(.ft' a3'3W l|paft '333 p'ppp
31BP3P pft ft'3ab iD'PBP '3 0101 b"p PB . m n nK i p i n mrt riK :(i
PlftBP3 ift pl'B'SPa PlftpP3 ift D'blDP3 i)ft bl3' .13'n 13'ftP3 ift 13'B3
:(P"t DC p"p ;ft' 'DP) 1B1 inft oipB3 b"p ,BPBb ft'ai abBBb ibftc pi'3iJ'pa
133P ftpp'oa piPB apnb P3(Ba bpipb 'bpa p ppiri asBb IBIB .ipiti

wa^lp^ — He shall offer [lit., he shall bring near]. The term
"offer" can refer either to the consecration of the animal or
to the sacrificial service. Since the actual service is de-
scribed below (v. 5), the word offer in this verse must refer to
the obligation that an animal set aside for an offering must
be sanctified in its unblemished state (Sifra).
13^ll7 — Volunlarily. Mo one can be coerced to bring an of-
fering. If someone is required to bring one but refuses to do
so, the court may coerce him until he expresses his willing-
ness {Rashi; Sifra). Rambam (fiil. Gerushin 2:20) explains the
seemingly incongruous course of action that someone can
be "coerced" to be "witling." The Jewish soul always wants
to do the right thing, but external influences and tempta-
tions cloud a person's judgment. The coercion applied by
the court merely counters those external influences and
allows the essential goodness of the soul to come through.
4. n; ^n^l — He shall lean his hand. The word n; also
alludes to one's strength. Therefore even though the word is
in the singular, the leaning must be done with both hands
with all one's strength {Menachos 93a). While doing so, he
confesses the sin or shortcoming that prompted him to
bring the offering (Rambam, Mil. Maaseh HaKorbanos 3:
13-15).
5. 'n 133^ — Before HASHEM. In the Tabernacle Courtyard
(/?ashij,'north of the Altar (v. 11).
D'iri-nK msnan. . .lanpni ~ The Kohanim shall bring the
blood. After the slaughter, the Kohanim are to receive the
blood in a vessel so that it can be transported to the Altar.
This is the first service that must be performed by Kohanim
[m^lP nilyn TJ^'K) n^5;?n]: the slaughter may be performed by
anyone (Rashi; Sifra).
\0'
PARASHAS VAYIKRA 1/12-2/2

northern side of the Altar before HASHEM; and the sons of Aaron, the Kohanim, shall throw its
blood on the Altar, all around. ^^ Me shall cut it into its pieces, its head, and its fats. The Kohen
shall arrange them on the wood that is on the fire that is on the Altar. ^^ He shall wash the
innards and the feet in water; the Kohen shall bring it all and cause it to go up in smoke on the
Altar — it is an elevation-offering, a fire-offering, a satisfying aroma to HASHEM.
Elevation- ''' If one's offering to HASHEM is an elevation-offering of fowl, he shall bring his offering from
offering^ turtledoves or from young doves. ^ ^ The Kohen shall bring it to the Altar, nip its head, and cause
from Fowl
it to go up in smoke on the Altar, having pressed out its blood on the Altar's wail. ^^ He shall
remove its crop with its feathers, and he shall throw it near the Altar toward the east, to the place
of the ashes. ' ^ He shall split it — with its feathers — ^e need not sever it; the Kohen shall cause
it to go up in smoke on the Altar, on the wood that is on the fire — it is an elevation-offering,
a fire-offering, a satisfying aroma to HASHEM.
^ W ^^^ ^ person offers a meal-offering to HASHEM, his offering shall be of fine flour; he shall
pour oil upon it and place frankincense upon it. ^ He shall bring it to the sons of Aaron,
tered by this method are forbidden as food. oil, and frankincense (with water added in most cases). This
16. Firisrjg iriK-in — its crop with its feathers. The crop is unfit passage lists five varieties of voluntary, personal meal-offer-
to be offered on the Altar because, unlike aninnals whose ings. All of them consist exclusively of the above ingredients,
grazing can be controlled with fences, birds fly freely and eat but the first is merely a mixture of the ingredients, while the
whatever they find, without regard to its ownership. [Since others are cooked or baked in various ways. Given the
the food in the crop is not fully digested, its contents are simplicity of its contents, a meal-offering is inexpensive and
recognizable as "stolen" food.] It is unseemly for "stolen" is most likely to be brought by people too poor to afford
food to be burned on the Altar. Animal-offerings, however, anything more. Because such a person extends himself to
do not present this problem, and their innards are offered on bring an offering despite his poverty, the Torah assigns
the Altar (Rashi). special value to his deed, as noted below.
I'^'nu nlpn-b^ — To the place of the ashes. Ashes were R' Hirsch comments that the name minchah implies o
removed from the Altar every morning and placed on the tribute to a superior. As the staple of the human diet, grain
floor of the Courtyard, east of the ramp leading up to the represents our very existence; thus the meal-offering pro-
Altar {see 6:3). Also placed there were ashes from the Inner claims the bearer's acknowledgment that his life is in God's
Altar and the Menorah. All were swallowed up miraculously hands. The oil symbolizes comfort, and the frankincense
at that spot {Rashi; Yoma 21b). represents joy and satisfaction. By means of his offering, the
owner acknowledges that these, too, are from God alone.
17. iriK ypu*} — He shall split it. With his bare hands, the
1-3. nVo nnaKi/Fine flour meal-offering. Since this is the
Kohen grasps the bird and its wings and bends it backward
only minchah that is neither cooked nor baked, it is called
until its back is broken along its spine; however, its skin and
simply n^tJ nnjn, fine flour meal-offering. Moreover, verse 1
flesh still hold it together in one piece. Then the entire bird
implies that this is the "standard" meal-offering, since the
is sent up in smoke upon the Aitar.
verse states that if a person wishes to bring a minchah,
Iigaag — With its feathers. Even though there is hardly a more meal-offering, this is the one he brings. The implication is that
repulsive smell than that of burning feathers, the feathers are if one vowed to offer a minchah without specifying which of
not removed from the bird before it is burned upon the Altar. the five varieties he wishes to bring, he is to offer this one.
Why are the feathers left? Because bird-offerings are com- Consequently, one who wishes to bring a different variety of
monly brought only by poor people, who cannot afford more meal-offering must specify when making his vow which one
than a bird, and if the feathers were removed, the remainder he means to offer {Rashi).
of the bird would be so tiny and insignificant as to embarrass
the pauper who offered it. Better to endure the smell and let 1. u'QJ't — A person [lit., a soul]. Of all who bring voluntary
the Altar be adorned by the poor man's offering {Rashi). offerings, only someone who brings a meal-offering is
nira w-^ — A satisfying aroma. It is remarkable that the huge described as a "soul." Since this very inexpensive offering
animal offering and the tiny bird-offering are described would be brought only by poor people, God says, "I will
identically as a satisfying aroma. This is an illustration of the regard it as if he had offered his very soul" {Rashi).
principle noted above, that it matters not to God whether one n^tj — Fine flour. The flour must be of wheat. The minimum
brings much or little, so long as one's heart is directed amount of flour in any meal-offering is one issaron, or 1/10
sincerely to Heaven {Rashi). ephah (Rashi), which is equivalent in volume to 43.2 eggs. In
2. modern times, estimates of an issaron vary from 86.4—
1-10. Jilna^/Meal-offerings. Annan, meal-offering, consists 172.8 fluid ounces.
of nothing more than r\pb^ yr^p n^ti, finely ground wheat flour, })?^ — Oil. Cinliketheoil used for the lamps of the Menorah,

|lillinillllill|lllll|liiin!ii!ii||flilliiiiiliiliiiii|
a / a - ai / N j^np'i TW\s K i p ' l IBD / 548

Dig; KJiay N n a i n i (K^W K-J) N^IT n^jnan I'lrjK 155 ip-in nv}-' •')pb n^ay nniian TIT
'33? nijT n; Njina ^'ION 'ja P p i r i , "
nn; iVs'ia- n i n e i m p Knain -n^l T'omV 'ink nn?) .O'-nD ngiKiri-^y im-n>i;
Tip;i na^n n;] Fitfn n;i 'nnaxV nK/N b''yyn-'7y nn'N 'p^n r^y] i-nsTiKi IK/K"!
•••7 Kn&t<. b:/ 'T NjyN ^5? iMin; Kma
K;na 97ni Njyiai wji p :Knain bs
Kmygh pvi) xVa n; Kirja ang'i nVy nnajKsn T'ypn) Van-nis; ]n3n 3''ni?ni n^'jaa
D-Tg Niyna Vajjna^ la-ij? xin Kn^jf
••Jij Fi3aij3 Nn^sf KSiy p DKIT :;? :n'in''57 nnij nn, ntt/K Kin
n; Nnji' 'ja IP IK K;3'J91?' IP ^lUVJl ix Dnnn-iK) anf7ni n}r]''b m~jp^ r\by qivO'T? ciKl
Km-]ob Kirja Pi?a'ij3'iiD :nM-i|3
'yan'i Kpann'p po^) piwn n; p^bn'!
np3i n; ny^i ID :Kna";o ^na ^j? FIH";
Nnafn ^up'? an; 'n-i'i Fi^aKa
iNDUp inuJltn anx^ Knnp •vp by ini nyuai nnaijan TOpm lE^Ki-nK b^m
po;i tfag; Kb 'nlaija an; paa'ip
'35? T K;4'K VV Krrain^ Kjrja nn;
bapnM7 la-ip Kin mbg xniyis;
aap? nK ^m.^ ;;; nap Ni^aa
'n; KPh^ 11 aag Knnm janp
jri-'i Nrriyp n^jf pn^i maap c/aii :mrT''7 nn^a n n mK Mh nby U/KH-'^V
pnK 'sa niV nan'^ia :Krij3^ n^j;
V ••• : 1 i- - 1. • - J " U" • JT A" T

p^l) 133717 n^n;" n^D nin^'l? hnya ]3-ij7 nnpn-'s

i53fic D'ppp pfi .T'jBm 'fo inn p JIDC <IIB3 .(P pips J'BJ) Tpppi D'B3 ppp 3"p) 5B33 iiDb i'6i .'n ijDb njD:!; :P3(BP ib bp . n a i m i i » ^y («')
hn:«:» piB 3"w C33 ic W>ro3 . n m p namn bsN :0:j i"p'i) JIJD p ip33 13( D'BP ppfoc 'Db f p a b3 6bi .qWH IB (i>) :(:P'p p'n3r ;6:7
'B'JDD P3ro ]1P71 ipi3 J33 JCIP PBnp DC J'JPDC OipP .]Vin dlpn bl3' .P151P3 Pnsil BIBP pfil PBP33 PllStl PIBP (P':33 ]bpb) D'IB310'3C33
6b6 Bip'C I'f) .rotiJi (I') :(:ft3 6nv ;DC) pipnj oc D'i5b35 otoi .PIUBBI 6bi P'bnj . n n i n :(:i:i fiPCPD 3"p) (|1BP p wib iiBbP ,l3f> IDIPB <)6
:(:0D DTOt ;i:T D'BDII:) ' 1 » »DC3 IPEDPI IiWP I B * f)iP pi ,T3 •p DC 3"p) D'bnj ftbi oppp .mil '33 -.frb 33 pbip p:P pis oc) O'jpp
lb 1'6 toi ,wn p5« .I'DMS :IP5I) 'SJ3 pnsb y-ii «'6 VDJS DB . I ' D J M 61PC ni3Ci P(3C 31P'5B Bbppb P1B .navrr 'aa )n m a n i n n jn :(DC pbin
31P3P inb PBbi ,1'bB pJp 1C551'fii D'DX) o'B33 [bc »i] P'T n'mc p n o (TO) :D'-)1P bift |ppi nji' ')3 bifi 61P bmc ,(DC pbip ;p DC 3"B) bips
.^na> nb :(P:J Vp-i) pp bp i)3ip3 niOBi B3C n3r»n ftp'C '13 ,Tpppi •b33 pp'bn \'b .pbni p a n ufet SBCID 3"P) to PPlb P T I D ''D6 . l a n p m
PBP33 ir>b>\ PIPP R'T <)1B3 'fo .13 JB IBIip bib P13'PP '3b np jb IplSB 15* IPB'Pb B'JBC 7B IppiDB IPIPI (JIIBP blBP P1P53 Jblp ,IP3 bc )B5B3 bib
13b fib 1'13'P 73b3i p'BBBP ipfii P3ina md iBib (p 'PB b>Bb) pipp tfi osb '3 .(jb:b 'bCB) D'sft I'B 'b . i m nxBii :(:PP-:7D O'psr ;p-3 oc) ibbipi
S33 CS5 •iBfij 6b . a n p n 'a »aji (K) :(.'p PIPJB ;(:P p i s 3"p) o w b DC 3"P) 711'1 PbnPB D7P1 P3rop P'p is BP'PCP P'3 C313 .(7:rP P'BC) fBP
1'bB Pfl pbpp p"3pa Itib PB PP5B 37)PPb 1317 'B PP3B3 bib Oi1> PlJ33p flip TBpB fiiPC "JpfiB p iBib •jcsft . m n j i TBpni pbni :(.pr O'psi ;p
opp DP)B 'bs HP TOifo . i m p nin> fhv :(np PIPJB) ICDS snpp ibfo 1B1C51 .(1 DC 3"B) p Pp'bB Hf) .lBiB3 <|1 JPl 1B5B3 ClilP PIPpB PB bib ,OjlB
pB3 WPBt: in3 pbp b'sv PbBpsi PIP)B3|: P>IP6IP bvt Pbp BPJB fi'3B (TO) :P33 1B7 PbB)l 'PPpp Dlipi TPppi pbBl ,6lP DllDB flipB bC
13b KB pp Pb'Pp Pllp Pl'ipf) niP3 |bl31 P1D3B P'B 'p ifo llBftjC 'Sb .(OH 'J3 DB . n n u a :(oc D'P3( ,P OB pDtP an ['fna ft"Dj 'pia DipB .iriK-iin
(3:P3 BIBB D'PP Pbp IB6)|: I'PPP P bib PbD fb .nw :nbp PPJB B-np latl ,''b3lfo f>"PC 1P(1,1B5 03 liJ '3 (1P:7 P3'6) 1B3 BlflBP 137 'b PjPl .P'BB
5D)B bsb inCB (fo:T ]bpb) PDJBb Pbp p-JCPl 'foe jnCPB DPinp PPJB I'fJl .(DC D'D3I ;DC 3"p) PBP pppipp Pfl bPP IBflC pP P 'PI' foft bC 1C-)7B
.ppipB bB .rma^ rt<ba jnai :pbi3 bp .jair w^j; px'i :(i-6:' pis 3"p) p'P3() -npa bpc PbPP DB ibppi P3nft pp3 p3P3 pBia 3'3D P7ip npfi b"ni
3-)1B3 '13'T inb '13'11'ftC ,p IBlb P'6-l PBl .IPf) ibb P'bB B513b JBip P')B fBT D>B13al 37pPl IBfo P'bB3 DI363 bib pb3lft PJ'ftC PBa3 PblB3 :(DC
1 4 - 1 7 . Elevation-offering from fowl. around the neck. Consequently, turtledoves may be used for
1 4 . tiilirt-p — Of fowl. Bird-offerings may be either male or offerings only after that stage arrives, while doves can be
female, and they may have a blemish on their bodies. used only until then. During the period when the neck
However, the word ]t2, of {fow\], implies that some, but not all, feathers are in the process of changing [mn'yn n^nri], neither
birds may be used. From this the Sages derive that birds are species may be used (Rashi; Chuilin 22a).
unacceptable if they are missing an entire limb (Rashi; Sifra). 1 5 . rratMrt"'?^ — To the Altar. The entire service is performed
rT31'ri ij;;!.. . n n n n — Turtledoves.. . young doues. Turtle- on top of the Altar, at its southeast corner (Zeoachim 64b).
doves are acceptable after they become mature, and doves pSlJin — r^ip. This refers to a method of slaughter performed
are acceptable only when they are young. In both species, with the Kohen's fingernail instead of a knife. It is used only
maturity is indicated by the glistening sheen of the feathers for fowl-offerings, f^owl (other than sin-offerings) slaugh-

^""""ili""""""""'"""**!^
 fine Hour the Kohanim, one of whom shall scoop his threefingersful from it, from its fine flour and from
Offering [f^ Q//, 33 Well as all Its frankincense; and the Kohen shall cause its memorial portion to go up
in smoke upon the Altar — a fire-offering, a satisfying aroma to HASHEM, ^ The remnant of the
meal-offering is for Aaron and his sons; most holy, from the fire-offerings of HASHEM.
Ooen-baked " When you offer a meal-offering that is baked in an oven, it shall be of fine flour: unleavened
Offering [oaves mvced with oil, or unleavened wafers smeared with oil.
Pan-baked ^ If your offering is a meal-offering on the pan, it shall be of fine flour mixed with oil. It shall
Offering ^g unleavened. ^ You shall break it into pieces and pour oil upon it — it is a meal-offering.
Deep-pan ^ If your offering is a meal-offering in a deep pan, it shall be made of fine flour with oil. ^ You
Offering shall present to HASHEM the meal-offering that will be prepared from these; he shall bring it to
the Kohen who shall bring it close to the Altar.
^ The Kohen shall lift up its memorial portion from the meal-offering and cause it to go up in
' ' smoke on the Altar — a fire-offering, a satisfying aroma to HASHEM. '^ The remnant of thc
meal-offering is for Aaron and his sons — most holy, from the fire-offerings of HASHEM.
^ ^ Any meal-offering that you offer to HASHEM shall not be prepared leavened, for you shall
not cause to go up in smoke from any leavening or fruit-honey as a fire-offering to HASHEM.
the most difficult of all the sacrificial services {Rashi). that the oil would burn away in the frying process, leavin;]
7\hpb-h3 hv — As well as alt its frankincense. When the fairly hard, flat cakes (Rashi).
Kohen performs kemitzah, his hand may contain only flour 6. n^ns nriK nlna — You shall break it into pieces, Thi^
and oil. Therefore the frankincense is not spread over all the procedure is followed for all cooked or baked meal-offei-
flour. Rather it is placed upon one side of the flour and the ings, so that the pieces will be small enough for the Kohen
Kohen takes the kometz from the other side. Then the to perform kemitzah (Rashi). Each loaf or wafer is folded
frankincense is collected and burned on the Altar together and then folded over once again, thus breaking it into ai
with the kometz (Rashi). least four parts (Sifra).
nn'iafi^ — Its memorial portion. The kometz and frankin- 7. rup'n'in nnan/Deep-pan meal-offering.
cense are called the offering's memorial portion because the nwiinn — Deep pan. The pan used for this offering wan
owner finds favor before God through them, when they are narrow and deep. The oil would remain concentrated and
burned upon the Altar (Ras/ii). the fried offering would be soft {Rashi; Sifra). Rambam add;i
3. n^vfltJ v}-p — Most holy. A "most holy" offering may be that the dough was kneaded loosely, so that it would not
eaten only inside the Courtyard by ritually pure Kohanim. harden during the frying.
Iigvfa nbto — Fine flour with oil. Although this phrase is firsi
4. iiari njjija/Oven-baked meal-offering. Two varieties of mentioned here, it describes the first step of all meal-offei
minchah are included under this heading, since the offering
ings. First, oil was poured into the vessel, and then the floui
baked in an oven may be of either nibn or ri?"'p'i, ioctues or
was poured onto the oil. The next step was to pour oil on thi-
wafers. Loaves are high and fluffy; wafers are low and flat.
flour and mix them. Finally, oil was poured on the mixtun-
The amount of flour used in these offerings is an issaron
(see V. 1), which is divided into ten loaves {Rashi). Our verse {Rashi, V. 5; Menachos 74b).
states that they must remain unleavened, and verse 11 8. PHj^an) — Who shall bring it close. This commandment
states that no meal-offerings may be allowed to become applies to all meal-offerings of this chapter. After the
leavened, but both these breads are kneaded with warm minchah was prepared, the Kohen brought the vess*-!
water, which has a tendency to make dough become containing it to the southwestern corner of the Altar and
chametz [leavened] rather quickly {Menachos 55a). Never- touched the vessel to the corner (ibid. 13:12).
theless, the Kohanim were so zealous and efficient that they 9. n n n i ~ Shall lift i^. The Kohen was to scoop up thr
would complete the preparation of the breads before kometz, the three fingersful, which would be placed on thi-
leavening occurred (Pesachim 36a). Altar fire (Rashi). As noted above, however, the frankin
cense, too, was burned on the Altar.
n^nitfn.. .nbi^a — Mixed... smeared. If one chooses to use
1 1 . ttfai — Fruit-honey. The d'vash of this verse is frull,
loaves as the offering, the oil is mixed into the dough, and
which can produce a sweet, honey-like nectar (Rashi).
this abundance of oil helps make the loaves fluffy. In the
The prohibition against offerings of leaven and fruit
case of wafers, most of the oil is held back to be smeared on
honey conveys a moral lesson regarding the full range ol
the wafers after they are baked (Rambam, Hit Maaseh man's service of God. Man should not be sluggish, an
HaKorbanos 13:8). symbolized by the slow process of leavening; nor should hr
5-6. nan»n-^jj nnm/Pan-baked meal-offering. be obsessed with the pursuit of pleasures, as symbolized by
5. naniati — The pan. This pan was wide and shallow, so the sweetness of honey (Chinuch).
K-'-J / 3 x n p ' i ntt'^Q KnjJII ISO / 550

axipg '^13 inritp yliai?'! N^JD? •^j; ninwpi nri'?C))p linp N^I? disn yni?! a''5n3n
•J" • T •• : • - T T IT : - V I •• - • I: • : ^-r T 1 : T

^Krn^N^1) :^i 0";^. Kisjl? '75i3n)aT

w i p •'niw'?) I'nDs'? K005'? P
anpri ii^siT ;',•'•] Kjiaign pio-jip nnan p i p n p n ''DI :mn'' •'lyKn •aW[p u
KIJVD Kiun nD?5)3 Nnn?n laip
I'liBpiji ncina I^'DT n'tps ix'-ij
•"p.^ni ]D^'^ nb6? n'Yio niVn nVo iijn naKp
DWn :mi/ija pri'WOT I ' T M
NFi'?p "qja-ip Nrnpn Vy Knnm
nn; vxa 11'-rin Tipa niuna KVIBT n''ri3 nnK nina :n;'.nn niri? iijtPD nb6? n^t) :i35")p
Krinm Knten H'JJI p n r n ^yisfa nnM"nK) :Kin nn^n im n''by npri
KFiVp Ijang Nmn nn?n um • :Kin
'T Knnan ro inini n navtiri ntfna
ni'? naa-jp'-i ;^ nnjj, T''?'?'? njyrin
1^13^10 iKn?^D'7 naaip'i Kjija
inan-VK nnnpm mrTib nbKa nvjv 'VVK nnaian
pp;:^ n n i a i N n; mnp p Njina -niff hn?)3n-p inan nnn) ;n3|)3ri-^ti; nu/nn)
nnp Kij;"!? '7api;ipT ia-)p Kng-jij^
l^rjK'? Knrran p iKnipts-ji- :;^
iHin''^ nn''? nn ntt/rs nnaiBn TUpn) nm3]N
;^ ung iia"!EO •'^ Knnm '7a K'
^ai Tipn "pa ns v'^D ^a5I^ln K^
ypn ntovp NV nin'iVnnpn •^\^^^ umm-b^ •.n)r\-'
-.;•' Q-jp^ K)31p n3!3 \ip5Ci KS IB3T

«|"3 6"D) '"3 ITO IPCm fl"'l ,1BC Jli PWBP mpJBP i3C ,5li3C pCP i3
lnC3 PC3 i"D PI) .(.PB P1P)B) DPPsi Win PS3 isft) pCP ifW [PPV
pc Tn51*1 0 oc 3"P) D'P'lp p fiivp 'C'bci PC pc TCPPi ,D'BBP PC
PIPJBP iP (.IB) WP»3 PPP (P:t3 DIBC) "jl 13 'iBfPC OPPBb flifi JlCfn
03 llBflPl Plip PCB PCB Plfo |il3 OP'PD ' B Pli»p31 JPi'Bp PSb PVlSflO
pp)t) 'is '10 ppftc .namjti ^y n n m nw en) :i'p'pi PCB Pft3 pp'pi
plBB P'f) 'iPPl ,1BC3 ^*P bB PP)B 13 pDlfiC MpB3 P'OC fllP 'i31 .P3PB
fl'PC IIPBC (.» P1P)B ;l:3' pPD 3"P) I'Cp 131P3C 5TOBP 'CBBl ^b flifj
ipm Pb'b3i op'5' ,pc PPPB 'J PPiBP ibni .JBCO Pft IPIC iifo PD5
.piua n^iSa H'JD :(:IB PIP)B p-ft oc 3"P) p"CBi oiip 'i33 i»c
i3 pi3pi .nins nniN n i n a (i) :(DC PIPIB) pbD piB3 pboc 7ni»
nnan IMB n^'jSJ n p n :(P OC 3"P) pp'Dpi oS'np D7ip pisfpo PIPSBP
fl'ilfl pP'iB i"p ,p IPP PpflB Dn5B <)fl il3' ,PpP'b P1P5BP bj P13lb .KIM
.niumia (i) -.tis p w n ;i oo fiip b"p .I'p'p^B Pfi fiPifi ftbi PiiPB pfi
llfip I'fJl lOb 55BC PpTOB 6'PC 11PB1 ,plBB tipB3 P'PC f)10 'i3
.{.IB P1P5B ;f:3' ppD p"c) I'CPn PPiPi P'lCBP 0P)n 'CBB p'Db ,wnic
.n'jNH rwv< niBK tn) -.BJBSBI cnn3 pfns spCB '"B p i3i bp
bx p3D niB'ini :in3Ji SK p'bB3 . n a n p n i :ibbo DP'BP p in6»
:(;T ppiD) P3m be P ' 3 I B » D'Bm jipb [PPJB fi'Dl afffi .namn
PBB I»p>l P»B bb33 fllPC PBB PblP b» JBC ti"l -V.' pPB 3"P) PBBb f)b6
fibi aUB pbb3) aj'fic apSpB bB ainbi ,o pioD) aincBi apbon fra
P'bsB pbij a)i3bo pfl ppb» |Bpc infibc ,PP5i3b ip bB -)nfoc anB piBp;
00 PI3 DTCP Bb'b3i app'c TOin . n w a m inji pxn :(n oo aTppm
•oiim ynpi :(.p pipjw ajmj piin li'fii aS'Bpn .ynpi n>3nan (a) :(•
fi"i3 ifi aprB3 Dipn i33 PTCP ai'Bpac i m i i .pnniB PIP ' i n c wpBB
pi3B pl3» il3' .IXMp N'JM :(.)D D'P3t) ifllC ' i n p o m OlpB be PBfl
fibf) PCP fiP' fib (P:I liai) iS»p3 i)»B D'ppi pp6 oipBJ i"p ,t bpb ftSw
VPlD3ifl 'i aPlP ,15'3 fia .6i» b"p ,PPP blP' l5Bp3 'fl .I»ipB 11P3C PB
•ja hs :P'P3BP pcb BBCB3 JBlp »n (l:P flPCPD 3"P) IT DC iP
P)i3ia ifi .Topni nnjia^ :fiiB pipp fip' asobp bp 73b .nniiaV
n'3 abBi iBp ofi fia .fiinwui nn'jDB mnp xbn ic oo opppB3
flip ai35b PiiBP IBipp . n m a t u :(DC) abiDP P>i3b ppip ift Pb» P'JPJ
.iijabi p n n ' s (1) :(3' oo pn pp)bi P3ipb P'iB3 PPD 13C PPJBP pppi
:(fi:f)' ppD DC) ppibpp3 pi'iPPi ppibp»3 fibc cfn3 pbp bpp bnj jap
PPPB ppfib fibfi P3 pbp DPb pfl /rt iWNB :Dpb fi'P .cmtnp v\p
iB'bi ,ppp PDfm DPJB 'bB 'PP p»6c .'Wi a n p n lai p) :(o oc) O'C'fiP
fiPCPP DC) ppicn pp'pppi Pibibp pibpa ,vp'pp ifi PibP ifi fi'3'C 31P3P
abP'C IB IPCiBi PIiPl pCiP fl"' iPP'CBP P'D13P ipbp>i .MB P1P>D ;a-7:'

which could be only of the most superior quality (Exodus
27:20), any olive oil was acceptable for meal-offerings. The
quantity of oil for all meal-offerings was one log [>\b], which
is equal to the volume of six eggs, and in modern terms
would be from 12-24 fluid ounces.
naab — Frankincense. This is the hardened sap of a tree, in
ttie form of granules that were small, but easy to manipu-
late. According to Sifra, the amount of frankincense to be
used was a /comefz, as described in the following verse.
2.13:l?p K'"?!? — His threefingersful. The Kohen cups the three
middle fingers of his right hand over his palm and scoops
up as much of the flour-and-oil mixture as his hand will
hold. His three fingers must be filled to capacity, but none
of the mixture may poke out from between or outside his
fingers. This amount is called a komelz and the act of
scooping is known as kemitzah. Because there is no English
equivalent for either word, we have coined the word
"threefingersfu!." The Sages describe kemitzah as one of
 iililllilliyijiiliyiiiliii

553 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA 2/12-3/4

^2 You shall offer them as a first-fruit offering to HASHEM, but they may not go up upon the Altar
for a satisfying aroma.
Couenant ^^ You shall Salt your every meat-offering with salt; you may not discontinue the salt of your
of Salt Qod's covenant from upon your meal-offering — on your every offering shall you offer salt.
^^ When you bring a meal-offering of the first grain to HASHEM: from ripe ears, parched over
fire, ground from plump kernels, shall you offer the meal-offering of your first grain. ^^ Youshall
put oil on it and place frankincense on it — a meal-offering. ^^ The Kohen shall cause its
memorial portion to go up in smoke — from its flour and its oil, as well as its frankincense —
a fire-offering to fiASHEM.
3 M f /lis offering is a feast peace-offering, if he offers it from the cattle — whether male or female
Peace- ~ unblemished shall he offer it before HASHEM. ^ He shall lean his hand upon the head of
Offering /j^-^ offering and slaughter it at the entrance of the Tent of Meeting; the sons of Aaron, the
Kohanim, shall throw the blood upon the Altar, all around. ^ From the feast peace-offering he
shall offer as a fire-offering to HASHEM: the fat that covers the innards, and all the fat that is
upon the innards; '^ and the two kidneys with the fat that is upon them, that is upon the flanks,
Raniban comments that salt has two properties: It is is derived from shalom, peace, because the peace-offering
destructive, for it prevents plants from growing [and it can has the spiritual capacity of increasing peace in the world.
corrode most substances]; and it is helpful, for it preserves Alternatively, since the peace-offering has a portion for the
food. The Covenant of Salt teaches that the Altar service, if Altar, a portion for the Kohanim, and a portion for the
performed properly and sincerely, preserves Israel, but if owners, its name symbolizes the peace that results when
the service is neglected, it brings about destruction and the legitimate needs of all groups are satisfied. According
exile. to Korban Atiaron, the peace expressed by the name is the
Salt symbolizes Qod's immutable covenant, because it harmony between the heavenly world of the spirit and the
preserves what was and inhibits change (/?' Hirsch). earthly world of materialism. One who brings a peace-offer-
ing seeks to unite the two worlds.
14-16. TheOmer.
On the second day of Pesach, the first offering of the new Ramban derives the word shelamim from nmbu}, whole-
grain crop was brought, but unlike all other communal and ness, because the person who brings this offering has not
private meal-offerings, it was of barley. The Omer was a been motivated by a need to atone for sin, but by a sense of
communal offering, and before it was brought, no grain of wholeness and a free-willed desire for perfection.
the new crops could be eaten (see 23:9-14). The Omer, 1. umhv^ n3| — A feast peace-offering. Although the literal
which was not leavened, was burned on the Altar (Afenac/ios meaning of ngj is slaughter, it has a secondary meaning as
67b). well. Rashi (Bereishis 31:54) comments that where the
context demands it, the word is translated as feast. R' Hirsch
14. a'aK — Ripe ears. By comparing this verse with Exodus and HaK'sao V'haKabbalah note that shelamim is the only
9:31 the Sages derive hermeneutically from this word that offering with which the word zeuach appears. In their view,
the grain required for this offering is barley (Rashi; Mena- this is relevant to the manner in which the peace-offering
chos 68b). was eaten. It was a feast, because "during the eating of the
iPKa »if?i3 — Parcixed over fire. The plump kernels are peace-offering's flesh, the owner would invite his family,
parched lightly in order to dry them a bit so that they can be friends, and acquaintances to partake of his feast, and in the
ground easily {Rasli.i). assembly of friends he would praise God and tell them of
His kindness."
3.
2. tittDi — He shall lean. Since the peace-offering does not
•=<«§ niM^W/Peace-offerings. come to atone for a sin, no confession is made during this
Peace-offerings are brought voluntarily by a person or a leaning (see notes to 1:4). Rather, the owner praises God as
group of people who are moved to express tfieir love of he leans on the animal (Hil. Maaseh HaKorbanos 3:15).
God, their gratitude for His goodness, and to enhance their nyiM brtK nns •— At the entrance of the Tent of Meeting. In the
closeness of Him. In the words of Sfomo (Kauanos case of DiVi? ^'^P'^B' offerings of lesser sanctity, the entire;
HaTorah): The peace-offering is brought as a tribute to God, Courtyard is an acceptable place of slaughter, unlike holier
Blessed is He, when the person moved to offer it recognizes offerings, which must be slaughtered in the northern part of
the ways of His goodness and His constant goodness to us. the Courtyard (1:11). From the word nn?, lit., opening, the
Various reasons are offered for the name sfielamim, or Sages derive that a slaughter may not take place until the
peace-offerings. According to Rashi (from Sifra), the name Sanctuary door has been opened (Zeuachim 55b).

^iliiillliii
T / A - 3' / a Knp'i nu/ia Knp'i nao / 552

N^ajji^K'? iipon sh Niia'in^i

Nii'pag •qninm pif; ^3ii< :NIVI3 K"?) n^)?ri n^H3'^ipn^ipI5"ii7"'73i:nn''? nn"?6j7! p
Tii^S D^i? n^o '3U3n n^i n^nn gw'li?-'?!) "^y ^nn?n "jj/i? ^•'O'^^ n n ? n^n rriiiif n
anj?];! ^wii? '^5 '^S iinrrM '7vn
]ni33 nnjn a'ljjri DKI-,. ixriVn
nni33 nnm nnpn-ONi :n^a nnfjp T
13''31 p n s ni3? •'^i? 3'5K ;i D-JU nn^n nx i n p n ^n-ia syi| WKI •'I'7J7 n^nK nin''^
Fi^jj iiiniio iTiniaa n n m n; aigi;!
Knnm Kri?a'? n^ji •'Wm Kiiitfp
nnan nan'? ni"?!; nntoi inii; n'''7j7 nnai iqmsa m
nniaiN n; Njna pmm -.KV •jj; m)?iy)?i nti7"i3i)3 nm3TK-nis p a n T'Pi^n) :J<in m
nnja'p ba '35; nniynipi rraiTsp
N;\£7-)ip np5i DNi K ;;? o'lj: naaig
dK yip,n Kin n i n ip DK naaij?
i;i Q'lj; n3a-)j3i D''?!?; Ka[33 QN ^ ^ ^ ^Tpo^ jmni ••^a'? m n p ' ' n'-nn niproN 'IDT-DK P
Fiapi'l ^iiaii? wn ^5? n i ' •^lap^ia I <- X : I J" : • 1.V • I: - j - r T !•• : T T

l^qtS '33 IVIV) '^)V] lattfn ynna ^n ipiTi nvin "^HN nns luni^i i b i p i^KT'^y 'IT-
" : 1 :IT: ft- •.- j - \.:- T : T : IT J ~ T
n1np Niig-jn ^y KB'I n; Kjnrja
Kja^i? Kjwiip npaan anjj-'ij :ninp
•33 m Kij n; •'sm Kann n;;? DIJJ^
i;^a I'n-iri n;)i iKii ^3/ ^ xa-jri
Njppj '7V 'I iH'^y •'1 Ka'in n;i
D''^D4jn-'7V itg^K ]r}b^ nu/K b^nn-nis) n'^'??n

,[:5Da] wnpi DT3C 'i .lyni :;inl) D71»3 ;:)Dnj .bwia wnj :opb 6'oc
D'bpp) 'WJ ciDia pi {IID:3 03'f)) |in3 D^a'i iM Pionj be D'P'OS cipiu
Dip l'Cp3 DWW DP!) O613PDC CDC PIPJW ftSu) -JW "71153 . ^ m 3 :0:i3'p
(K) lOJ):"? 3 DobB) i:ibpJ3 bm? pi ,bn")? nii'linD 0'6^pj ]3 bm
Dibc DD3 pt D'»l)n 6": .(f):fp p-)D 3"p) obiw Dibp D'b'pnc .ti»>3^ur
bi3C 3bP f)'3:il) .'iji a^nn ba nKi (S) :(3 oc) D'busbi D'jo^bi nsmb
6PP1D DC) I'pio but; 3bP li'3Db .imf) hyp^ OT .b6nnp '3") n3"7 .wpo
flip D'P ?nD3DC2 pvb?r bi:c 3bpDt: [rub? c'V^bD] .aiboan (^) ;(I:T
,n"b'33ib f"Db3 piipp D'jnm PPPC 3bPD ion ,opnbn DDI D'bD^D ?3iJ3
pn f)p .n-invrt :IODIP X^T> in'pnnsi D'bD^o D3U3 obunb pfjiJD ]3ib
73X \r> biPT .^a3!^ by :ft-73?7 ^^iP 'B^ift 'bsi ,i:"n3'|S inipc iDnci
jbDb) "73?:) p PiDTO p6i imb ftio IP!^ oipn^i ,w Dp P"P) pun DDD
:ifb D3TD' Pvb:30 jn 73bi 73DD p 73b .nuban by naan bs? :0:p
1 2 . nitt'K"! \3.'}^ —A first-fruit offering. Leaven and fruit may
be used for two offerings, both of which may be described
as first-fruit offerings. They are: (a) Bikkurim, which are the
first produce of the seven species for which Eretz Yisrael is
praised {Deuteronomy 26:1-11); and (b) nii^n ••nw, the Two
fleaoenedj Loaves of wheat flour that are offered on Shavuos
{Leviticus 23:17).
There is another "first" offering of grain: the Omer-
offering, described below, verses 14-16.
1 3 . nbn n n a / C o v e n a n t of salt. During the second day of
Creation, God created a division between the heavenly
waters above the firmament and the earthly waters below
(Genesfs 1:7). The Midrash records that the earthly waters
protested that they, too, wished to be close to God. To
comfort them, God made a covenant that the water would
have a share in the Temple service, for salt, which comes
b5 .tyai b^^ (KI) :(3':P fjPciD P"P) pipD ft'D . n m a i K nw (ta)
lb c on .aniN l a n p n niurNi ]anp (ai) :C37 D'np '^D pp'nn
JD D'f)3D p-)iP be DPb:i 'PC .P'Cfn p i p ,C37D JDl ll^CD JP 6'3Db
D'36P mp31»? ,C37r p DniD3i ,(f':aD ib^b) W D 6 P pp "^nfoc ,"oif)pD
'»' pcpn pbnb :)r>)-::> pn3Dp . n n a nbn (ai) :i.w PIPSB) onnpi
:3n3 D'DD "jlD')! ,pbn3 P3rn3 31p'b DOIPPPD D'J50 ir)P3Pp ,PTli'33
p^D 3"p) jbiP D'p7p? b3 mn'fii ^ipi DnD3 pbiu bi? .naanp bn hv
PICT or j'f) npc o 'b3 cncn D6 n? . a n p n DKI ( T ) :(.5 ninsn p:T
•037»3) 'lai b3V0 OV Df)l pi D31P 6'Dp •)37J5 3in3D IDIPO PDSW npp
6'oc ,T37n 31P30 TBiDO pp)»3 .Dm3a nnm :0:y hn^iD 3"p ;7:ib
'6)1 3'36 ;b '6? ,P63 f)'0 D'Tll^CO pi Df)13PP blp'3 PDC3 3'3f) Of)3
ipif) ]'C3'»p .VH^ nbp :(7 Dp yp ;ftb:p Pino 3'3f) OIIDCO '5 ibob
'Db D'nn3 P)Pp; w6 p 'bib6c do PIP^R) o'ftbp be 31363 -jifto bn
from the sea, would be placed on sacrificial parts that go on
the Altar, and fresh water would be poured on the Altar
every Succos.
If the salt was to assuage the wounded feelings of the
lower waters, as it were, then why wasn't water poured on
the Altar with every offering? The answer may be found in
how salt is taken from the sea. The water is boiled off or
allowed to evaporate, leaving the salt behind. Thus, even
the "lower water" rises to heaven in the form of condensa-
tion. The only component of the water that is "condemned"
to remain in the lower world is its salt, and in this verse God
declared that it, too, is needed for His service. This is a
lesson to all people in their everyday lives. A Jew can and
should find spirituality not only in obviously holy and
heavenly pursuits, but even in his seemingly mundane
activities {/?' Yaakov Kamenetsky).
555 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA

and he shall remove the diaphragm with the liver, with the kidneys. ^ The sons of Aaron shall
cause it to go up in smoke on the Altar, besides the eievation-offering that is on the wood that
is on the fire — a fire-offering, a satisfying aroma to HASHEM.
^ If his offering to HASHEM is a feast peace-offering from the flock — male or female —
unblemished shall he offer it. "^ If he offers a sheep as his offering, he shall bring it before
HASHEM. ^ He shall lean his hand upon the head of his offering and slaughter it before the Tent
of Meeting; and the sons of Aaron shall throw its blood upon the Altar, all around. ^ From the
feast peace-offering he shall offer as a fire-offering to HASHEM its choicest part — the entire tail
— he shall remove it above the kidneys; and the fat that covers the innards and all the fat that
is upon the innards; ^^ and the two kidneys and the fat that is upon them, that is upon the
flanks; and he shall remove the diaphragm with the Uver, with the kidneys. '^ The Kohen shall
cause it to go up in smoke on the Altar; it is the food of the fire — for HASHEM.
^^ If his offering is a goat, he shall bring it before HASHEM. ^^ He shall lean his hand upon
its head and slaughter it before the Tent of Meeting; and the sons of Aaron shall throw its
blood upon the Altar, all around. '" He shall bring his offering from it as a fire-offering to
HASHEM: the fat that covers the innards and all the fat that is upon the innards; '^ and the two
kidneys and the fat that is upon them, that is upon the flanks; and he shall remove the
diaphragm with the liver, with the kidneys. ^^ The Kohen shall cause them io go up in smoke on
the Altar — the food of the fire for a satisfying aroma, all the choice parts for HASHEM. ^'^ An
eternal decree for your generations in all your dwelling places; you may not consume any fat
or any blood.

Sin- r^ASHEM spoke to Moses, saying: ^ Speak to the Children of Israel, saying: When a per-
Offering son will sin unintentionally from among all the commandments of HASHEM that may
4.
'^5 riNUh "[a-jj^/Sin-offering.
The Torah now lists offerings that are required in order to
atone for sins, in contrast to the offerings of the previous
three chapters that one brings voluntarily in order to elevate
oneself spiritually.
These offerings cannot atone for sins that were commit-
ted intentionally. Mo offering is sufficient to remove the
stain of such sinfulness; that can be done only through
repentance and a change of the attitudes that made it
possible for the transgressor to flout God's will. On the
other hand, if the sin was committed accidentally and
without intent, no offering is needed. Sin-offerings are
needed to atone for deeds that were committed JalwB,
inadvertently, as a result of carelessness. As Ramban (v. 2)
points out, even though they were unintentional, such
deeds blemish the soul and require that it be purified, for if
the sinner had sincerely regarded them with the proper
gravity, the violations would not have occurred. As experi-
ence teaches, people are careful about things that matter to
them, but tend to be careless about trivialities. Had the
Sabbath, for example, been truly important to the inadver-
tent sinner, he would not have "forgotten" what day of the
week it was. Had he been as scrupulous as he should have
been about avoiding forbidden foods, he would not have
carelessly confused forbidden fat [2^n] with permitted fat
This provides perspective on the Torah's view of sin, II
provides no "ritual" to atone for intentional sins; only God
can see into man's heart and judge whether he has truly
repented.
This chapter deals with four kinds of mKtpn, sin-offerings
\ctiataos]; and two more are found in the next chapter
The category of sin for which these offerings are brought
is very limited: (a) It must be a commandment for which
the transgressor would have been liable to receive th<-
penalty of nns, spiritual excision of the soul, if he had
committed the sin intentionally; (b) it must be a negative
commandment; and the sin must be committed by pei
forming an act. Thus, there is no cl^atas for the grievou'.
sin of blasphemy, because, although one is accountable
for what one says, the Halachah does not consider speech
as "an act." Similarly, if one does not circumcise onesell
or does not bring the pesach-offering — for both ol
which the penalty can be /cares — there is no chatas,
because those sins involve a failure to perform a w. .
quired act, and the commandments being violated ait:
positive rather than negative commandments (RashI:
Sifra).
2. U733 — A person [lit., soul]. Because thoughts originate in
the soul, the sins that necessitate this offering — sins boiri
of careless inadvertence — are attributed to the soul, and il
is the soul that is cleansed by means of the offering
(Ramban).
 Illllfcllllll

a / T - n / A Kip^l TW\S Xnp'l 1QD / 554

Nnjba '^y Kiaa 'JJJ'I Kniyri n;i iTupni -.m-vv^ nv^sn-'^v lian-'^y n-jn'n-nis) n
TinK ij? an; iipt?;^n laaiy;
'1 K;57K '?¥ •'T xn'js; 'jy KnaieV
D''i:yn-b3; -IU;K n^yn-bv nn3|)3n i'"in!S"'3;i inK
n i s Ki5?l? ''ajjnpT laip Krmt< bv :n'in''^ nn''3 nn. n^fN vJKn-b^j -Wi^
nv^f} nia^g KJV P DK^ i ;;; IK h^T niH''^ ^''V^P nnjV lan-ij? iKYn"i)?-QN') i
D''?iu Kai?5 IK n a i ;; niij N;U?IV
n; aijjip mn -IKIK DKI ;n5aiB; tong-riK 3n!7)3-Nin nt^g-nK :ia3ni?! o'lnn r\3.y,} i
n; IIKHj'T n :;; DIJJ, nn; ang'i Fiaa-jf; ihnj? WK'n-'py 'lirJ^f? '^'QV) •^J^'' ''ii.?'? "inK ^npri) n
niij, nn; oia'i Fija-ji? wn '75; a-i;
im-riK ]^m m ipntf nj/ra briK ••3?'? ifiK untt?)
HOT n; I'-IDK '33 llpiri •'^JW ISK'O
ang'io m n p n1np Kng-in "33? nii/K ^-''DbvJn nnm nnpni a''3D n3T)3ri-'7V D
^ a ^ ^ ; ' Diij Kja-jj? Kjtoiip np?3a n3Tp': n^vO nay^ n)?-!)?:! r\';bi<.r} \3hrj f\yn-b
na'iy; Kmti?; '^ag^ MinipVi? Kn'bti;
Ka-in '73 n;i ra n; 'sriT Nann n;i
nbnn-'^B mi 3ii?n-ni< nD3)pn b^nn-ni!<;'i
K3-in n;i i;'?3 prinn n;i' :KIJ Vy ••T iii/N 3'?nnTii;<;') n^V^n •'niy nKi ;D"if7n-'7j7 nu/j^; ^
xnyn n;i Kjpp? 'py T lo'^y 'T
•.nny; Kn^Vs b's Kiaa '7y7
Kiaip •nV Krjs'jn'? urns napp}') K- HK/K nn^ nnaran in'an I'^upni iniTpi n^^^n K^
aiaii? Npy 135 ip DK^J' :;; a-jjj,
'jy m; n; ^inp'^i' •.;; ni;j, np-ig'i
-by 'lT-nis ~ipp) ;miT' •'33V innpni I33")i7 tj/'aK') p-:
NJiji isiun D-jij np; Pl3-'i n w n
KPig-yn b^ nn^ n; inrjN '33 iip")n) \-\m •'h ipnn nvto 'JO'N ''5?'? ^nK uniy) ni/K^i
naaii? nap aii^'iT n i n p Tinp n\^K ib-ip 13)?)? nnpni a n p n3T)3n-'7V to^-n^ T
Kjj n; isnT xa-jn n; 1] anp^ lai;?
fflin n;im :t<i3 Vy '^ Kann ba n;)
3'7nn-"73 nK) a-jpn-ni^ nD3)?n b'^nn-nis; nyi'b
Kjppa 'jy T lo'^^y '^ Ks'in n;i i;'?3
KnjVa '^y n i a s 'jy T Kixn n;i -b); n33n-'7y n-iri'D'nis;'] n'-'^ran-'pv iwi? ffp^^
anV Kngnp'? xans iiapp^ira laaiy;
Kain '73 Kiyi3 K^spriK'? Naa-jp
hvJK nn^ nnamn inan nn''Ui7ni myv) n';''7?n m
to liani'? a'jy a;p i< ;;' D-JJJ D5''nTn'7 b'piv np_n :nin''^ aVn-"?? nn''3 nn."? r
K^ KOI '731 Kann '75 ita^aanta :i'73Kn K"? •v'73) a'pn-bs D3''n'3\ui)? VD?
iin'n'? nisJa ay ;; '7-''7ni« :!'''?'?'
••IIS itfas ^n'n'? '7K-ito' ••a? ay '7^0 a 'pKntu'' •'33-'7K ~\yn nm"? ntt/n-^K nini i s i i i ^-K^I
T ri Knipg '7an i'7iy3 ain?. -lE/K nin'' niy)3 'Vsia niiiyn Kunn-''31^33 n^oKb

,nnb :5i3j Dpb eft be iBPb / n b nirn onb (w) :(.f)' I'biP) ptovD
.(to bft'Si) 3T Dpb 13B .(I5':fr 5'BT) mpb3 JB cip'PC) pi bjftn 'b
pi51 3"P3 C11DB PD' .nbw npn m :(»':' nbpp) onb D'CIB p w b
P3m 3"p) i3'pi3T ''B .'n niSTB ban (3) ipto piDSP b3 0:3
:lPfi»P iPMPi] P131 iftb vntc 131 bB ftbft sfta pftw pfi (i:f) ftPtis
bB p'^p bjb T B P PbiB onppp Dinb .nbiBP ubn .nbisn b» (n)
tBP 'lm'f)3 fftP PB 3W0 'Pro'ft3 PC >Db .3103 DK (I) :031BBP
PC P15PB 'PC .iplll (fl) :P1'C1S 'PCb Ipbp) pb ,B3np IP'bft 3C:PC
(D) :(.J> DTOt) pftW3 ftbft B35ft3 1P« D'ftl pill ftlP >b3P '"B1 ,'1
p i t o |n BbBBb .nxyn n n s b IPB'PP P'bfts PI IPBI I3C im\w .nhn

5. nblirfby — Besides the eleuation-offenng. The first
offering of tlie day was the tamid, the daily continual
(tlevation-offering {Rashi; see Pesachim 58b).
6. lK^n-]n — From the flock. The term I N ^ includes both
iiheep and goats, but since the service of the peace-offering
!•) slightly different for the two, the passage goes on to list
the service for sheep and goats separately.
1 6 . 'nh abrj-ba — All the choice parts for HASHEM. This
apparently superfluous phrase is meant to teach that the
parts enumerated here must be offered on the Altar in the
case of alt offerings, even where the Torah does not say so
specifically, such as thepesach and maaser-offerings (Si/ra).
 >ity|i!ii!iiiiii

5 5 7 / VAYIKRA/LEVmCUS PARASHAS VAYIKRA 4 / 3-12

not be done, and he commits one of them.

The Bull 3 If the anointed Kohen will sin, bringing guilt upon the people; for his sin that he committed
of the /^e gf^Qii QffQY a young bull, unblemished, to HASHEM as a sin-offering, " He shall bring the bull
'^Kohln ^^ ^^^ entrance of the Tent of Meeting before HASHEM; he shall lean his hand upon the head of
the bull, and he shall slaughter the bull before HASHEM. ^ The anointed Kohen shall take from
the blood of the bull and bring it to the Tent of Meeting. ^ The Kohen shall dip his forefinger into
the blood; he shall sprinkle some of the blood seven times before HASHEM toward the Curtain of
the Holy, '' The Kohen shall put some of the blood on the horns of the Altar where incense is
caused to go up in smoke before HASHEM, which is in the Tent of Meeting; and all the
fremaining] blood of the bull he shall pour onto the base of the Elevation-offering Altar, which
is at the entrance of the Tent of Meeting. ^ He shall separate all the fats of the sin-offering bull
from it: the fat that covers the innards and all the fat that is upon the innards; ^ and the two
kidneys and the fat that is upon them, which is upon the flanks; and he shall remove the
diaphragm with the liver, with the kidneys — ^'^Just as it would be removed from the feast
peace-offering bull; and the Kohen shall cause them to go up in smoke on the Elevation-offering
Altar. '' But the hide of the bull and all its flesh with its head and with its feet, and its innards
and its waste — ^2 if^Q entire bull shall he remove to the outside of the camp, to a pure place,
to where the ash is poured, and he shall burn it on wood in fire; on the place where the ash is
poured shall It be burned.

Kohen Gadol's special sin-offering is required only under
unique circumstances. As a scholar qualified to rule on
complex halachic matters, the Kohen Gadoi ruled that a
particular act is permitted, and he performed it himself.
Then he learned that he had erred, that what he had done
was a /cares-type of sin. For that inadvertency the Kohen
Qadol must bring the offering described here. However, if
someone else had relied on the Kohen Gadol's ruling, that
person would bring his own, ordinary chatas, as described
below (vs. 25-32).
3. av-i nnif'Kb — Bringing guill upon the people. The Kohen
Gadol is the people's emissary to pray for them and bring
them atonement. His sin brings guilt upon them all (Rashl).
Ibn Ezra and Sforno interpret in an opposite vein: If such a
great person sins, it must be that the low spiritual level of
the people dragged him down.
4. 'n tjsh — Before HASHEM, i.e., north of the Altar; see 6:18.
Here, and in the case of the next offering where the
Sanhedrin (high court) caused the entire nation to sin, the
Torah stresses that the bull be brought to the front of the
Sanctuary, because it is a source of pride that the nation's
most august personages do not hesitate to acknowledge
and seek atonement for their sins. It is like a king who has
been wronged by his friend. When the friend sends a gift as
a symbol of his remorse, the king proudly displays it at the
entrance to his palace (R' Bachya), to show that the law
applies to the privileged as well as to the common people.
5. iVlM b;jK-l7^ ~ To the Tent of Meeting. The exceptional
nature of this offering now becomes apparent. Whereas all
ordinary offerings have their blood service performed
exclusively on the Altar in the Courtyard (vs. 25-32) — and
would be disqualified if the blood were brought into the
Sanctuary — the blood service of this offering is performed
inside the Sanctuary.
6. Vfprx riDID — The Curtain of the Holy. Behind tho
Curtain, which separates the Holy of Holies from the rest of
the Sanctuary, is the Holy Ark. The blood is sprinkled
toward the Ark, but it is not required that the blood actually
touch the Curtain (Rashi; Sifra).
7. nltji — The base. After completing the service on the
Inner Altar, the Kohen Gadoi takes the remainder of the
blood to the Courtyard. There, he pours it onto the base thiii
surrounded the bottom of the Altar. See diagram at Exodu.'.
ch. 27.
n^Vri ngtu — The Eleualion-offering Altar. Since the tamiil,
the daily continual offering — an elevation-offering — wa-.
the only offering that had to be offered every day without
exception, the Altar was named for it.
8. a^n-Sa-n^i — All the fats. The sacrificial parts of ji
sin-offering are the same as those of peace-offerings, a:i
stated in verse 10; see 3:3-4.
1 1 . larj iiy-ni^t — But the hide of the bull. In the case ol
ordinary offerings, the animal is skinned and the hide i;i
given to the Kohanim, but all offerings like this one, who.'ic
blood is taken into the Sanctuary, must be burned com
pleteiy. Whatever is not burned on the Altar is burned
outside the camp, including the hide (Zeuachim 8:2),
Therefore, the animal is not flayed.
12. nariB^ yinia — Outside of the camp. In the Wildernes-.,
this meant outside all three camps: the camps of HK-
Shechinah, of the Levites, and of the Israelites. In Ercl.'
Yisrael, the remains of the offering were burned outside th--
city of Jerusalem (Rashi).
a''-j / 1 Nipn niPiQ Knpn ISO / 556

n''\yi3n inan DN tnani? mm nv/:!;) nj^'tovn Kb

nilnV ain; xan Nana DNI •.]'\up
;i Qiij.^ Kmt p w n yntib Niin n;
n; m3''i Knin wn '75; m; n; Timp'!
Nan Niria ao'in :;' D-JJI N-JIH
iNJijT piffn'? nn; 'n^}i Kyirn Nnnn
'Ti Kona nvsyN n; Nma ''iap?}i
Dig IP ;i Dnjj flip; yauj NOT in
Kan IP K5D3 Wl" iXWiipn Nrig-is
I'npia nTUjJi Nnain r\rp_ ^3?
Nnn bia n;! Nj>pt i3u*n? 'n ;; d-;^,
NrraiBT NIID'V nw. NninT
n;in iNint lawn yntia 'i Nri^yn
nm King; NnNunn N I 1 H ann '73
N3"iri ^a n;i N13 '75; ' s n ^ Na-in n;
n;i i;'73 ym-fn n;iu : r a '75; T
m Njnipj '75? n lo'Vy •'T N3iri
:Finv' Nn;:'?? Vy Nn3a bivn Knyn
NjiBiv n??? 11™? lyn^Ci'? 'T Nna >
iNn^yn Nng-jn '75? Niqs i«pB::i
nnpa '73 n;) N-JW iwip n;iK'
!n'73Ni niji ^ntvia b:i) nu/n ^y
Nnni?;n'7 Nian N-jln '73 n; psi)^-
Knup ntt/''n rra ION'? 'an insV
'7y N"jua N;yN ^y nn; n^i'l
npin' NHijp lu/'n n^a n n s
Kun -Hi?!? 'inKun "7^ ^•"li^n') n3;n mpH.b mw
-iBHTiK K'-nni ;nKBn'7 mn''^? n\)3n ~ip,3-i5 is
-•757 'njTiN; •TipD) np'' •'J?'? nj/to br}K nng-'?^
p a n np"?! :mn'' •'izh isn-riK unu/i nsn I^K'-I
•jnui nj7in '7LI'I<"''1< 'inK K^'^ni nan n p n''U7Kin
b'-nv? V5\u n-jn-in nrn) xro. ivayK-nN: inan
n'lri-in ]ri:2T} "inj) tE/li^n ng-ii '3.3-nN: n\n-> ••39^
iWK nin'' •'39^ h->mn rrnui? niTn nl^n^-'?!;
natJ? ^'iD';"'7K HB\IJ-' nan m/'?!) 1 m) nj^m brixa
-i3 3'7n-'73-nw nj7in "^^K nng-nti/N nlyn
^li^n-by noaan 3'?nn-n]^ la^ip a n j riKiDnn
•riKi n''^D3n"'7j; -i\£/i<; f^'hv^ "ny^ h^nn-nNi
D'lT' -IU;K3 •x\rvx>'', nxb^n-b:; I'ii^n-b'^ n-in'n
:nb^'yn natip "7^7 in'an b'i''pi?ni •'•nWri n^t iwi?
T>vn3-'7j71 lE/KT'jy i'nu73-'73-nK'! H|n n i v n ^ l
ninab vinn""?^ "i|rr-'73TiN K''2f'in) ;W"iai la^pi
D''ify'7y inK c\yv) ]\ein '^^m'bi<. Hinu Qii?)?"'?^;
:qnti7i ' n ^ ' i n •;i5tr7-'7:y E7Na

pfo .mil -\V!K3 m :i3bn mos oiip wpr toe (oc) i3inw p
''S tot D ' t o p r)3t3 ''S ™ '31 -O'DiW n3( 1W3 I'CIWBD I'iro'f)
Diic D'toc ™i ,mcb Bt c|fi iDCb D'toc on .O'cipb icpni tofi ,|ft3
I'fic OT'P iTObb unit) D'Pp r)Vi'nC3i .(3 on obmb oiie a <lfi obiob
laan hn :(:pn DTOO pipi) iwft piD3 ,D'i:ip3 TObo p TOb pnb
(ai) :73b)) i»7 p tiDPip iwb )bi3 .iiyna ^jyi HJKT 'JJI nii'jan 'jy
o»J3fi Tteb nfiniub pin Dip» Tub pnn cc 'Db .nino nipn hn
6BP 5t Mnnb JBD imb pSiB ,nn3pn OTbi (.ftu I'licuw PWMD
piB 3"n) pisDn cbcb jro .ninn'j ymn :IPB Dipno fo'c Tub t»
(.DW bm 'am D'PDT nitTDC iw ,Ti>b pn o'ubiti p'331 ,(i:ti
11) pbiBDP pm 13 pBicc Dipi) ,)Bnn laio ^JK :(:3W immpsi
W :(5 DC 3"P ;7:l ibab) P5m)b pPl) bf) 1C70 Pfl W B I C"B3 ,D3ro»
icni) o'PBB) in oc I'f) ib'Bfic inbb 6b6 ,b"p j'fic .liit" iwnn isw
ngit^r^rn Kb nitfj^ — That may not be done. This implies that
only for a negative commandment — that may not be done
— is there a chatas (Sifra).
3-12. O'ltfn ins na/The Bull of t h e Anointed Kohen. The
Kohen Gadol, who has been elevated to his office through
anointment {Horayos l i b ) , has a special role in the nation.
TO)1) D) llBBtl) Dt n3C3 3P13P |1J3 pi) pp6 P5p»l) .rUHM imiOS
ntivKb Kom mwan p a n DK m : u p P3i: ;i:6 pis DO b t o n p
(fc3 pIB DC) nCBl) PMC DC 731 DbBP3 ttf) 3"P 13* 1C77I) .nSJtl
<ym 737 Ob»31 Dl)foC D» PBtto 11)3 f)"Dl ODD PDtto 71)f))C 11)3
DBP PDCfi ftPin b n » p3aC3 ,B7jfl 'Bb IBICBI .0' piDB) 1C131 bPpP
fnp'l) bpblpl) BCBM D7B3 bbBPSbl DB'bl) 7B3b 13 l"lbp pC ,BI ftp
7B pr ,7i'3 ftp .7B b"p ,)pp bi3' p 'ft .p b"p ,lpt bi3' .ns :(i:a P37
:b3'Pb D'DbiB P'33i ,pp)b .nsm 'inx ba (nj :(ft:: p7B oc 3"p) 'j 13
P"P) D'73B p3 7J33 jllBB PPWp DipB 7333 .OnpH nana >ia TIN (1)
:(.I3 ftBV) 1B3) 1»3) Dftl P3nB3 0'B7 D'E31) VS ftbl .(':> ftppiB Of
b"b'B Dbn .na a^n ^a riKi (m :(.S3 o'P3n oia 'TC .an ^la njo ct)
:(h:7 p7B DC 3"p) P7PVbl Di3bpbl W'b3b 3"B1> bC 7B P137b 7D b"p PB
.imn n>ni UDC) PIPI'I 0'3bnbi pi'bsb fi"B 'TBC fopb .tiKuna
for it is his mission to bear responsibility for the spiritual
well-being of the nation. In particular, as the person who
performs the Yom Kippur service in the Holy of Holies, he
must remain on the highest possible plateau. An indication
of the gravity of his sin is the nature of his sin-offering
service, which is similar to that of the Yom Kippur offerings.
The Sages (Horayos 7a) derive hermen^utically that the

'^mm
559 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA 4/13-23

The Bull '^ If the entire assembly of Israel shall err, and a matter became obscured from the eyes of the
^°'' ^ congregation; and they commit one from among all the commandments of HASHEM that may
that Was ^offaedone, and they become guilty; ^'^ when the sin regarding which they committed becomes
Hidden known, the congregation shall offer a young bull as a sin-offering, and they shall bring it before
from the the Tent of Meeting. ^^ The elders of the assembly shall lean their hands upon the head of the
Congrega- ^^^^^ before HASHEM, and someone shall slaughter the bull before HASHEM. ^^ The anointed
Kohen shall bring part of the bull's blood to the Tent of Meeting. ' ^ The Kohen shall dip his finger
from the blood; and he shall sprinkle seven times before HASHEM, toward the Curtain. ^^ He
shall put some of the blood upon the horns of the Altar that is before HASHEM, which is in the
Tent of Meeting; and all the remaining blood he shall pour onto the base of the
Elevation-offering Altar, which is at the entrance of the Tent of Meeting. '^ He shall separate all
its fats from It and cause it to go up in smoke on the Altar. ^'^ He shall do to the bull as he had
done to the sin-offering bull, so shall he do to it; thus shall the Kohen provide them atonement
and it shall be forgiven them. ^^ He shall remove the bull to the outside of the camp and burn it,
as he had burned the first bull; it is a sin-offering of the congregation.
He-Goat ^^ When a ruler sins, and commits one from among all the commandments of HASHEM his
oi" a Ruler Q^^^ f/^^^ ^^y ^^^ ^g ^^^g — unintentionally ~ and becomes guilty: ^^ If the sin that he
committed becomes known to him, he shall bring his offering, a male goat, unblemished.
of rriy is l y , meaning to appoint or to assemble for a clearly kidneys and the diaphragm, as well, are offered (Rashi;
defined purpose. Thus, it can refer to the entire nation or to Sifra).
the Sanhedrin. depending on the context. In a novel interpre-
2 2 - 2 6 . KitUJ T»yt[r/He-goat of a ruler. This sin-offering ap-
tation, HaK'sao V'hafXabbalah derives nnj? from ni/, precious
plies only to the king. Although it deals with one of the
ornaments. If so, the word is a fitting simile for the San- nation's leading figures, this passage differs from the two
hedrin, for its members are the adornment of the nation. previous ones. The king is liable to bring a sin-offering for
hri'^r] ipjjn — From the eyes of the congregation. As the group the same sins that require any other Jew to offer one. The
that charts the lives of the nation through the map of Ha- king's sin does not in any way involve a mistaken interpreta-
lachah, the Sanhedrin is the "eyes" of the people. tion of the law, as do those of the others, because he must be
1 4 . ^Oi^n — 77ie congregation. Funds for the offering must as subservient as any commoner to the teachings of the
come from a special tax upon all individuals, so that it is truly nation's Torah authorities. He differs from a commoner in
communal in nature (Horayos 3b). only one detail: The king brings a male goat, symbolic of his
position of power (R'Hirsch), while other Jews bring a female
1 5 . nnyrr ""apl — The elders of the assembly, i.e., three mem- goat or sheep.
bers of the Sanhedrin (Sifra; Hit. Maaseh HaKorbanos 3:10).
1 7 . n5""iDn — The Curtain. In verse 6 it was described as the 2 2 . "1V>K — When. The other three passages in this chapter
Curtain of Lite Holy. There, the holiness was undiminished begin with the logical DKI, if someone sins. Why does this
even though a sin was committed by no less a personage discussion begin with the term when, which implies that the
than the Kohen Gadol. The holiness survives the sin of the sin is inevitable? Sforno suggests that powerful and wealthy
Kohen Gadol, but it suffers from the sin of the congregation. people are indeed likely to sin. The verse concludes and
This may be likened to a king who was betrayed by some of become guilty, because it is essential that powerful people
his highest officials; if he retains the loyalty of his people, acknowledge and feel remorse for their sin, lest they sin
then his government remains intact. But if the bulk of his again.
people desert him, his government must fall {Rashi; Ze- Rashi cites Sifra that the word iiiJK alludes to '''VUR, fortu-
vachim 41 b). nate. This implies that the generation whose leader seeks
atonement even for his unintentional sins is fortunate for he
1 9 . laVC"''? ^^) — ^" '^s f^ts. Unlike the case of the Kohen surely will repent his intentional sins.
Gadol's offering (v. 3-12), the Torah does not enumerate
everything that goes upon the Altar. It is like a king whose 2 3 . SJlln-lK — If [the sin ..,/ becomes known. If he knows
friend angered him. Because of compassion for the mis- with certainty that he committed the sin in question, he
guided nation, the Torah shortens the account to spare them brings the offering described below, but if his violation is in
humiliation (ibid.). doubt, he brings the guilt-offering described in 5:17-19.
2 0 . "la"? ntyj; Itf^tfa — As he had done to the. . .bull. The niifV TjJiy — A goat. This goat is in its first year, according to
service is the same as that of the Kohen Gadol's bull. Thus — Rambam (Hil. Maaseh HaKorbanos 1:14, see Kessef Mish-
even though the previous verse specifies only the fat — the nah; and Rashi to Voma 65b).
13-Ji / T K i p ' l "ISD / 558
Knp'1 rnyis
li^nipi 'jK'ito'"] Knii;?? ^3 Q K I I -
i^VOP '5'5?W Nfisri? KD3)a 'rci
K^ 'T n Knips''?'? "10 inav-i
VTnniT ;ia1n'i K'lajfi;!^'? ini^n n n p n i ri'-^y ^'5VD "i?!? OKunn n:s7ni3) :I13IZ;KI •
K^rif? inng'i n'jj; lan 'T unnin •71315 •'JsV inK w n n i JIKUDV '"I5?"1? I S '^nipn
nn; ii'7^2i KHNBDV n i n ng Tin
'3D inipD^iD :N3ip! 13I0I3 vn^b ngn u;K-i-'7y Dnn''-nN nnyn •'ipt iSaof nj/in •
Dig K-)in wn by iinn; n; Kniua? in'3ri Kinn) rnini ••39'? ngn-ni^ unt?] nin'' ••a?'? 1
Nina '3}j;i 10:;; nn j, N-jln n; o U ' ; ; ;
••Kmi pitfnV Knini Kia^ in Kan
lV3yK in3n "^nui nvin '7nK-'7is; nsn mn wviTan •
'n;! KBT p nyavKCa) Kjqa ^iatp'v<
:Kn?-i3 ciijj^ ( n ; j ; ; D-ig^ I'lni vai;;
'T Knain nnnj? ^y ini NKIT inin-
ivjK nin'' •'jaVn^yj^; naran nni?-'?^ 1 in'' n'nn-ini 1
KOT '75 n;i Kiij! laiuna 'T ;; nng
'T Kn'75;-] KnaiMT K I W ' ' ? n w ;
Fiain ^ nno' -.Kjiat piz/ia y-im
najjia :Kna"]e'? po^l nap it/np; "ID"? nwv -iu;i<3 "lEi^ ntov) :nn3|)3n "T'yi^ni;
KriKipnT K'lin'? laj? n Kiaa N"iln'?
Kjna im^'^j; ^3a'^ n ^ n a y ; p
:mb nbp?) inan nn"?^ IBDI iV'nt^/y,''. 13 nKunn
K-ian'? K-iln n; pB^_) «= ti'in'? parnu^i •^^;^l:3 inK cinw') njo'?'? yinp-^N "iBriTiij K'-yini.
TpiK ••T Kna nn; Tp1''i Knntonb
:Kin Kbnp nNun nijia-ig Kiin n;
:Kin '7ni7n nNun ilwK"in nan DK qnto
KnlpB 'jan in nay;) a m ; nan in aa T-n"?^ nin''ni:if)3-^3)3 nm nii^yi Kuq,^ K''W3 IVJK
mnaynis'? T'nioa Kb in nnVt? ;n
nnain n^ yi;ni< l n u :3in;; I'jii/a
i'''?!^ Viin-IK :Diz7K') nw\?73 nrtyvP'K^ -WK
li-iy na n^ay naaij? n; 'n;;; na an ^n Qi-ty T'vty l33np-nK K'lnm na Nun -HZ;K inNun
I,- J- : u T : Ix V J- •• f^r t.T T ^v - : T ~

CTPC w i s 'Dti mnv 6'3:ib ,n'cn pD ID3 i:-)i5nc m^ .riKonn IQ"?
iv)') P171313P piSn? IiiD^bi (.ftp D'psn jfo CTS ttc on (u piDD i'rib) DP
U'inp 'Db (.vb o'P3i ;o:i p^D DC yp) bipD Piipno b^n nnf) lon ofic
ospnn lb i»ib p s p pD'3 ppf) o;pn3 JSPSC pi'P? nsm? be ]*JP')3
ft'CSDP "Jno npf) ,npfi pcb .Koni Kittra larN (na) :P3PDn pn PP6
6np-)D :3"p) vpi:n( bi? p-}ppnc i"p ,ipajp bu P-)D? f)'3ob 3b ]Pi> ibc
I'pjjpnp p' 16 0311^ .1370 U7P of) iM .ymn IK (ID) -.C PVIW ;6:O
inin :(ib:fo pwp) fiw PJ) ^ip '? 1371516 pi ,1^ oiprts ofii D6 ppbs
:?'? ^iD'Iip lb 1)713 if):3n ipfibi iP'O 6i::ip -)W O'P fjpnpp .I^^K
pnwb inp ."im n'syai :(3:7 6PC"5D op) p703D ib6 .^NnttJi msi cii)
l u i ipDP .nyS7i bnpn :(.n Pini?) inin 610P o-jip^p PIP'-J:; b^n ppfis
P6 ')r)^b ftp Pbunbi . n a i a n 13a nw {i') :{.j P n w ; ' DP 3"P) DP'P bu
ip^p ppm'j) of) ,P3'7» I'bD op-^DP ibnb bpn (i piDD b'lsb) p7pD vo'i^ ')D
<]f) ,(:6J3 o'psn pn"pp)3 ibp 6'b»5 fft iPiD obo D6I pn»ppn ibp 6'bnp
1 'p obip i6pppD p7pno bD Dipnp ppi7p [op] ]"73; p'pn p:> ftpnp? 162
71D' 01 .nym 'JHK n n a nurx n^iyn n a m TIDI (n*) :cipi7pD opbPD)
labn ba n x i (U') :{.b> D'P3r ;v::i ftpp^D 3"P) PPDP 7a;D f)pp 's^un
?pD ith:> ~}o) Dpi3in D? i'7Rb pvb:; 'ppi P I P T 163 CTD ftbc p"Dfti . a m
13016 bi3 bi3rp ibnb bpn ,b6j:j5p' '•) '37 f))P ,13 IP^DPS ftb r^n ':pni .'ui

1 3 - 2 1 . ^^a15r "jif* 15"7 n^yn ns/The bull for a matter that was
hidden from the congregation. Like the offering of the
Kohen Qadol, this one comes about because of a mistaken
ruling, as follows; The Great Sanhedrin of seventy-one
judges, the high court of the nation which has its seat on the
Temple Mount, issued a mistaken ruling as a result of which
the majority of the nation transgressed a negative com-
mandment for which the penalty would be /cares, had it been
done intentionally. Whether or not the members of the San-
hedrin themselves had sinned is immaterial. What matters is
only that a "majority" of the nation had sinned. This majority
is reckoned in either of two ways: (a) Seven of the twelve
tribes sinned, even if the number of sinners did not consti-
tute a majority of all the people; and (b) the majority of the
total population sinned even if less than half the tribes were
involved. Like the Kohen Gadol's sin-offering, this sin-offer-
ing's blood service takes place in the Tabernacle.
If, however, the sin based on an erroneous ruling was
committed only by less than a majority of the people, or by
individual members of the Sanhedrin, this special offering
would not apply. Each sinner would bring the same offering
that ordinary Jews would bring in case of a similar transgres-
sion {Rambam, Hil. Shegagos 13:1).
1 3 . ^i^nt?''! nnj7-^a — The entire assemblg of Israel. Sifra
derives hermeneutically that this term refers only to the
Great Sanhedrin. Radak (Shorashim) explains that the root
561 / VAYIKRA/LEVmCUS PARASHAS VAYIKRA 4/24-5/2

^•^ He shall lean his hand on the head of the goat and he shall slaughter it in the place he would
slaughter the elevation-offering before HASHEM; it is a sin-offering. ^^ The Kohen shall take from the
blood of the sin-offering with his forefinger and place it upon the horns of the Elevation-
offering Altar; and he shall pour its fremaining] blood upon the base of the Eleoation'Offering Altar.
^^And he shall cause all its fats to go up in smoke on the Altar, like the fats of the feast
peace-offering; thus shall the Kohen provide him atonement for his sin, and it shall be forgiven him.
Sin- 2^ If an individual person from among the people of the land shall sin unintentionally, by
Offering committing one of the commandments of HASHEM that may not be done, and he becomes guilty:
°' ^" ^^ If his sin that he committed becomes known to him, he shall bring as his offering a she-goat,
unblemished, for the sin that he committed. ^^ He shall lean his hands upon the head of the
sin-offering; and he shall slaughter the sin-offering in the place of the elevation-offering. ^^ The
Kohen shall take from Its blood with his forefinger and place it on the horns of the Elevation-
offering Altar; and he shall pour all of its [remaining] blood upon the base of the Altar. ^ ^ He shall
remove all of its fat, as the fat had been removed from upon the feast peace-offering, and the Kohen
shall cause It to go up in smoke on the Altar as a satisfying aroma to HASHEM; and the Kohen shall
provide him atonement, and it shall be forgiven him.
^^ If he shall bring a sheep as his offering for a sin-offering, he shall bring a female,
unblemished. ^^ He shall lean his hands upon the head of the sin-offering; he shall slaughter it for
a sin-offering in the place where he would slaughter the elevation-offering. ^^ The Kohen shall take
from the blood of the sin-offering with his forefinger and place it upon the horns of the
Elevation-offering Altar; and he shall pour all its [remaining] blood upon the base of the Altar.
^^ And he shall remove all Its fat as the fat would be removed from the feast peace-offering sheep,
and the Kohen shall cause them to go up In smoke on the Altar, on the Tires of HASHEM; and the
Kohen shall provide him atonement for his sin that he committed, and it shall be forgiven him.

5 ^Ifa person will sin: if he accepted a demand [or an oath, and he is a witness -~ either he saw
or he knew — if he does not testify, he shall bear his inquity; ^ or if a person will have touched
TiD? — The base. The Kohen pours the remaining blood on
the extreme southwestern part of the base (Zeuactiim 53a).
2 7 - 3 5 . -imj riKDn/Sin-offering of an individual. In the type
of sin for which he requires atonement and in the service of
his sin-offering, an ordinary Jewish man or woman — even
a non-Jewish slave — is identical to a king. The only differ-
ence is that a king brings a male goat and an ordinary citizen
brings a female goat or sheep.
5.
1-13. TiT>) n^li; fa-iiJ/The Variable-offering, This passage
introduces a novel kind of riKDn, sin-offering — an offering
whose cost varies according to what the sinner can afford.
Thisvariable aspect of the offering's value is indicated by the
name given it tiy the Sages: T^I^I n^ll' IS"}!?, an offering that
goes up or down. TheTorah lists three specific sins for which
this offering is brought: the sin of denying testimony (v. I);
the sin of contaminating holy things (vs. 2-3); and the sin of
false or unkept oaths (v. 4). The second of the three — the sin
of contaminating the sanctities (vs, 2-3) — follows the gen-
eral rule of sin-offerings, in that it incurs nna, excision, if it is
done intentionally. The other two sins are exceptions to the
above rule.
1. Kunri"''? tt^aJi — If a person will sin. This introduces the
three sins specified in verses 1-4.
•^5 nnjjn nyiaW/The oath of testimony. Whenever there is
a monetary dispute between people, witnesses must come
forward if requested by one of the parties to do so. If a
witness denies knowledge of the case, the party may ask him
to swear, either inside or outside of the beis din (court), that
he is telling the truth. Our verse deals with a witness who has
taken such an oath, and then admits that he lied. Cnlike all
the sin-offering obligations in theTorah, in which the sin was
committed inadvertently, this offering applies only if thfi
witness lied intentionally (Sheuuos 31b).
n^K hp — A demand for an oath. The word n^K implies curse,
as well as oath. The very fact that our verse indicates that a
curse will befall the liar shows the gravity of his sin, for it
implies that a witness who perverts justice by not testifying
and swearing falsely is accursed {Ibn Ezra). The Sages com-
ment that a judge who rules correctly is God's partner in
Creation. Consequently, a witness who refuses to testify is
accursed, for it is as if he had contributed to the destruction
of God's Creation.
^JJ Nini — And he is a witness. He truly possesses the knowl-
edge about which he is asked to testify — and he is not
disqualified as a relative or for some other reason — yet he
swears that he has no knowledge of the matter.
UTi IK — Or he knew, i.e., the witness did not see the
a / n - ^3 / T Knp'i n\o~\s K i p i l •)SX) I 560

n; D13' 'T NiriKa nn; Dla'i K-J'BVI

IP'! n3;3yj<3 KriNoni Nn^n Njrta nnjj-bj; inj) lV3Vi^5 nxunn D'jn in'an nj?'?) ^
ma :Kn^j;T Nri3";n Krwh Tiiy;
nD5? ani;i3 Kng-jn'? pe; nann '^a ft- T : - -jv V L" ; T -- : • - J - I ; - ; v T •.- :

nngmn Kjria Tifty laa^i Njwnip

ain; nn IWJN dxin :FI^ panitf'i
Ab nbx?)) iriKunn inan v^v nsp)
in niavna KVIKT Knyn i^u/g nnv/jra" yiKn nj/n nwt^/n Kunn npK iu?rDKi n
ynin IK, IDU/K) nj^vn-K"? nu/h? nin'' niifKin nnK n^
an 'T nn^m n^ vn?ri' iKna rain;:)
Nnp^i? iny nn'av nia-ij? 'rrn
•^ino'ioa :an n nnaln bs Knaip; lT-ni<; '"inm ;Kyn nti/i^; imun-^j; nnpj nn'')pri m
n; Wa^i Krixan wn '33; n i ' n;
Njna aB?i'7 ;Kn^};i nnjja KPIKBD :n^vn nipna nKibnn-riK bnu/i riKiann t^K'n bv
IT IT It. : - T - J- - T : AT - I - J r-
n3")p '7y iw) nwyt?? n n i a
-iW} nBT '33 n;i Kn^yi NCI?18
n3|)p n'np-'jy in^) ivayjj;? nnin ipan np^l ^
nain ^a n;i K'. :Kn37nn K-IICV v : - I" : • - 1. : :• I ; • jx T T V : /,T IT

np53 ^yn anri KiyriK n Kaa '•!¥; n''n'7tifr! nnt b^i? 5^n iDin it^ra T-D; n3'7D-'73
Kngin'j wria pm Kjiy-iip
Vl^y naa'i;? Qip^ Niyna j<^apni<'?
T-^j? nB5i np''^ nn''? nn."? nnarnn )r\:2n T-upri)
'TO "113K •KI3'; ;n^ parHu'i Kjria :1'? nbr?)) inan
Knn^to Knap; KnKBn'? naaip
Kto'-i 'jj; FIT n; iilnp'iii> :n3n?2
:naK''5^ ng'')pjp ngp? riKtan'p laaij? N'-n;; ^53-0x13^
KPiKBri'p nn; oia'i NriKBn"] nKibn"? hnK unc/i riNUinn tt/K'i "^v IT-DK 'TinDi JV
T -- : T <— T ; ftT — I- J t— T V I — T ;
aD'ii'j :Kri^y n;: Dla' T K-jpKa
iri'i nygytfs KHNBOT KB^B Kjria QT.)? inan np'?) :nbvn-ni^ uni^^ nujis mpipg !•.
n n i 'ja n;i Kn^yi Kija-ju nn-ip b^g -nisi njjyn nara n'^nj?-"?!; ina) li/3YK3 nKunn
^a n;}n'7 iKnaiM'q N-IID''? nw;:
a-iri K^ynn n Kna 'ly? nann Tp;; ngVrj-^a-nisi inaiBn nip^-"??*; TI'BK/'' nn'i-'^B n^
Kma pB^i N^piip npam N-JBK Ipan T'Upn) n^n^f n nnjn 5ti/|n-3^n ipT' nt?7><;3
laa'! TT ''il5?1i? ^V NnannV iini;i;
an in nnam 'py Kjna 'nl'jy -bj7 ipBn r^v 1931 nrf •'fK ^ j / nnliJan briK
yntti'i am;: ng itfiKi« mb paniu') :1^ nbpy] Kunni^N; iriNpn
ciK yT 1K Kin IK THD Kini 'trta ^5
HK") 115 nj7 wn) n^K "^ip h^jpvJ) Nppn-'3 u;33i K
van "1U7K u/QJ IK :iJlj7 Ktoai T ' P Ki'7-nK VT" IK 3
>'C7
<)6 p'Sfo niti'ft 131P3C .awan a^n i w ' i»j«a (n^) :(:t o'pso P6BD ;6':fi S'Bli P1II33 C7IO» fiioc 11553 .n^Jiyn ON Dmi;< -wx nipna (la)
ha :0:fi' piD DC 3"P) picfts 013 P'if) miDls PC33 063 fi'nC3 Pf>13P ;l:p p7D DC 3"P) llDD l»Ci ftlC ,7C3 IPCi .Nin nNUn :(';l flPC75 OC 3"B
h^p Ttvnm (N) -.mil c'l'^io ,ocJ pncuo cto pnm to .'n 'ifK IPifis .ain^!Bn nai abna (la) :D7O TC . i m riNi (na) :(:' o'P3i
3"P) ll T»'C Pni3 ll sir D6C P1313C 1D1!3'3C5C ,13 713 fllDC '3373 .n^K :(7:13 p75 DC 3"P ;I13-7':J i'»l) O'nic iSf) 7in6p 1133 D'C71BPP l'71)3'ft
l36' IIP n6»ii3D iptoi . ' u i B i n nioN w a i IN (a) : * ' pioi P 6PC75 DC D'i3lc3 o'lipfip 113 '7ii3'63 .D'H^iBn nai bBM a'jn l o i n nwKa (N':)
:|3 C773 (:r:il P11313C P3DD3 .P13 isnic 737 ftiPC C7pni D33' ifi O'Cip DcS PPB'nc 6PPC .nNun'j nniN oniiii (ib) :(i:' p75 oc 3"P ;DC I'DI)

2 5 . mip-b^. . .IvayK? — With his forefinger . . . upon the of the latter (ch. 1), the blood is thrown at the lower part of
horns There are two differences between the blood-service the Altar from a vessel; here, the Kohen smears it with his fin-
of a s m offering and that of an elevation-offering. In the case ger on the four horn-like protrusions at the top of the Altar.

IffffflHijlHiitlllff
 iitti^i'

563 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA 5 / 3-11

Contamina- any contaminated object — whether the contaminating carcass of a beast, the contaminating
lion of the carcass of an animal, or the contaminating carcass of a creeping animal — but it was
T T/?' cof^^^^^^d from him, and he is contaminated and became guilty; ^ or if he will touch a human
Sanctities contamination in any manner of its contamination through which he can become contami-
nated but it was concealed from him — and then he knew — and he became guilty; "^ or if a
rf^h P^^^^^ '^'^^ swear, expressing with his lips to do harm or to do good, anything that a person will
express in an oath, but it was concealed from him, and then he knew — and he became guilty
regarding one of these matters. ^ When one shall become guilty regarding one of these matters,
he shall confess what he had sinned. ^ He shall bring as his guilt-offering to HASHEM, for his sin
that he committed, a female from the flock — a sheep or a goat — for a sin-offering; and the
Kohen shall provide him atonement for his sin.
^ But if his means are insufficient for a sheep or goat, then he shall bring as his guilt-offering
for that which he sinned: two turtledoves or two young doves to HASHEM, one for a sin-offering
and one for an elevation-offering. ^ He shall bring them to the Kohen, who shall offer first the
one that is for a sin-offering; he shall nip its head at its nape, but not separate it. ^ He shall
sprinkle from the blood of the sin-offering upon the wall of the Altar, and the remainder of the
blood he shall press out toward the base of the Altar; it is a sin-offering. ^° And he shall make
the second one an elevation-offering according to [its] law; and the Kohen shall provide him
atonement for his sin that he committed, and it shall be forgiven him.
^ ^ But if his means are insufficient for two turtledoves or for two young doves, then he shall
bring, as his guilt-offering for that which he sinned, a tenth-ephah of fine flour for a sin-offering:
aiuiriS 1K y i n b — To do harm or to do good. For example, he nnnty, desolation, for the sinner has endangered his future
swears not to eat something {to do harm to himself), or to eat existence by what he has done. The three sins in this passage
it {to do good). The next verse adds that this offering is are especially serious because all were committed eithei
required even if someone swore regarding whether or not an intentionally or with a degree of prior knowledge.
event took place, or regarding an innocuous act that cannot
8. njlu/K-i — First. This is a general rule whenever an olah
be called either good or bad (Rashi; Sifra).
and a chatas are offered in tandem: The chatas comes first.
n^aipa n'lijrr — A person .. . in a.n oath. The Sages derive After the chatas achieves forgiveness, the olah is brought
from the term person that at the time someone swears falsely {Rashi; Zeoachim 7b).
or violates his oath he must be conscious that an oath is in 9. iip-'^y. . .mrii — He shall sprinkle. . .upon the wall. In the
existence — someone who is totally unaware is regarded as case of fowl, the blood service of elevation- and sin-offerings
lacking in personhood with reference to the laws of oaths is the exact opposite of that of parallel offerings from
(Sheuuos 26a). Consequently, if someone thought he was animals. The blood of a fowl sin-offering is sprinkled directly
swearing truthfully regarding a past event, or had forgotten from the bird's neck onto t h e lower half of the Altar wall,
about his oath when he violated it, no offering was required. while the blood of an animal sin-offering is placed with the
If,so, since this offering applies only to an unintentional Kohen's finger on the horns at the top of the Altar. The
transgression, how does one become liable to bring it? In the differences between animal and fowl elevation-offerings an;
case of an oath about the past, an offering is required if one found above, chapter 1.
swore falsely while unaware of the penalty for a false oath. In
the case of an oath to do or not to do something in the future, niDi-'?is — Toward the base. After sprinkling the blood on the
one brings an offering when he remembers that he had made Altar wall, the Kohen presses the bird's severed neck againsi
an oath but violated it because he had forgotten its terms. the Altar wall above the base and lets the blood run down to
For example, he swore not to eat wheat bread, but thought the base. The blood is the only part of the bird sin-offerinji
that he had sworn to eat it {Rambam, Hil. Sheuuos 3:6-8). that goes to the Altar; the rest is eaten by the Kohanini
{Zevachim 64b).
5. rriinni — He shall confess. After the sinner brings his
offering to the Courtyard (v. 6), he leans on it and confesses 1 0 . usiETiaa — According to fits] law, as given above, 1:14-17,
{Ramban). 1 1 . nDKn niiiyy — A tenth-ephah. God took pity on a poor
R' Hirsch comments on why this sin-offering has the man and assigned a very inexpensive offering to him so that
additional name of WJK. [asham], guilt-offering, which im- he could afford to obtain atonement. But if a rich man brings
plies a further degree of guilt than the normal sin-offering. this offering, not only does it not atone for him, he is guilty
As Ramban (v. 15) explains, the name ashan^ derives from of the sin of bringing unsanctified objects into the Temple
K-i-i / n Knpn rupiD K i p ' ! ISO / 562

nana n"?!?? IK HNpu n^n n'?n35'iK rau ng'i'bDB

IN N3KDa KTV? nbaja IK KaNon
nm KDDip 'n'l 3Npn tt.\am n^aia KpD Kini ^^'?'? °j?V?'! ^P^ y"!W '^l??^? 'i^ '1^'?^
a^P' 'Its iNi ain;;) aijDjp kini
axripK^ pingiD'??'? Ntow naijiDa
Kgu'' "iiyK ^hKmb'i^b win. riKnuaV?!'' "'5 IK •'OUK] J
IN T :ani yv K^U) nap Noap irpi na y^iyn •'3 E7?i 1K iDWK) ynj Kim lai?}? D'^vai na n
113D3 KW-IDV 05^ nij WiN
B^B^ n b'a^ NapiN'? "IN NWNaK^
KUJ51 ""^^ ^^^'' ^'''^•'O'? iJ< I i'"jn'? n''nDt^5 Kun'?
HT, Nini nap Kpap ••rci n i v ? NIU-JN nnK"? Qtt/Ki i7T-Kini laran nbiyai nvn\ya mKn
J- - : t.- T i; j-T 1 : rtV • J~ : '•" , tr •.. ; • -jr. T IT
am'' nis 'n'ln n'^TO f^lC!^ ani
Ti';!! ;n9^ an ^ ^ p i p^Np N-JD^ -IU;K minni nVKninnK"? •U/K^."'^ n'-m IH'PKIO n
an T nngin '73? ^^ D-IJJ,' nnj'in n;
n T s v IN NnnpN Niy p Nnaipi
-vffi!^ ^riKun b^ nin''^ toc/KTiK K''nny:n''bv Kun ^
Njna •in'1'757 l a a ' i NriNpn'? r t v TiKmb nnv n'T.''3JV"iK nat^a iKsyn-in nii?^ Kun
npn Fin' 'ppn N'J DNII iPinainp
V m p an '^ nnain n; 'n^:n Nn'to nty •'1 h i y m K'P-DKI onKunn inan T-VJ? "laDi i
m ;^ n-jj, njv ^33 p-in IN i''j'3?iy •••n •'jtt7-iK n n n ••nu/ Kun nwK imK-nK K"'nni
pnn; •'TOn':Nn^5;'? nni NnNpnV
fan'K K^ani :nVy'? inKi riKan"? nnK rwi'^b n^v n
p^m naWKT riKtanV nu?K"riis; anpni in'an-'pK
Np^p 'Tio iiwiai K7) ro-\^ hKunn xrm njm :'7'''iai K'"?! isnv brnvt nyKTriK o
ntsWNii NHjip "jpa h:j NnNpn-j
NnjipT N'liD''? lypn' Npia n aiian "IIO';"'7K nirn'; o'na nKi^ani niiKin T'g-'^v
Nn'j}! nav2 Njyn n;i. :Nin NpNun
nn^lnn Niqa 'nfrj; nsaii nnna
vbii naai UDU/HB n'^'y ntoy ••IWHTIKT twn riKun ^
pa-jn NV dNiK> :Pi^ parii?;!! an 'T
'33 yirh IN T'3'39W r n i n V FIT
IP in an n niaip n; '•n^^i njl'
NriNpn"? Nri'?p i''Kp n'?p3 N-JDJ?

'"C")
(rt):(: piDD liob) oclis bbft Df ]3"5p3 ?5'f) linn m>55 ?3 c'C P»13C
,^)5^7 037D M5i .rtinl) pmip pf)pp .naiWKi oNon^ n«;K nn a n p n i
.^nai K^i :(:f D'n^t) vinf) tnn D:?) io>l)p-)D rSn niJ-)!) D)35P is'bp-JDb
lib m'itw cf)")s D31J 6P .ti-iiy :(.h:> I'bin) 7nf) in'D fjbf) pbiji i3'f)
CU) :-)f)iS? '•oinfi b: pilS 6IDI CV)' DP) <p)^^ pfi'dfin^ bin .ciiiu bin .^fiii?
,>iJni pfiro nf)pn3i (ip:6 b'nb) 'lin 6bft I'np? fib ?bin3 .riKUnn mw ntni
: n w riDcb .Kin n s u n :(nD D'DSI) n^mb ^bpl TP^5 07cn mm <iin3 tnift
bp ili»D pbiB3 -)iDf)? P72 .OQwna (i) :(i::n' ps P"P) ^bipp Dnpb f)bp
transaction in question, but he has information that would
be admissible in bets din. For example, he heard the bor-
rower admit in the presence of witnesses that he owes the
money {Sheuuos 33b).
2 - 3 . 'f*^lf^l^^ u^ll^P nKMiti/Contamination of the Sanctuary
and its sanctities. It is forbidden under penalty of /cares for
someone in a state of tumah to enter the Sanctuary or to eat
food of offerings. Our passage speaks of someone who knew
of his contamination, but then forgot either about his con-
tamination or that the Sanctuary or the food were holy. Dur-
ing this period of forgetful ness, he either entered the Sanctu-
ary or ate the food, and then realiEed what he had done.
2. n^aasi — The carcass. The contaminations mentioned
in these two verses are mentioned in 11:24-43; 15:2-3;
(^) :p7pn pft'33 i6 P7p Pb':f)3 .O«;KI :(:7' op) Dhniw .laiau a^yai
nisnb .iriKMiu baS :(n:3' p-oD op y'p) pn nftnip ir . m n riKUiua
. n i :(Dp) D75 bni33 D J W puob .KMUI I W N :(DP} Pi3n i'3i uan pfinip
.0^7X1 :o|Snip? pppp .17-11 Kim .a'jyai :(DP) " ) P P q^p Pb3) sbis punb
:(3:p 6PC^^ op) 3b3 Wi .n'nayja O) :P7pn pft'33 ifi p7p^Pb'363
]Vf> tti ]P'6 b3i6 f)bi bpi6 iiw inSi3b .aitnnb IN nn DP) mipb . y i n ^
:(.13 m»i3p ;p DP ?"p) -jscpb ri3ib .Kuai I W N ^a'? :(.05 ,:p' PIBISP)
b3ft ,ifi3 t~i\zm T)Vi nbi» l3^p3 Db6 b3 .iPni3p bt) I3BI .lajsu nbuai
and Numbers 19:14-16.
iaia» D^V?) — But it was concealed from him. He forgot that he
had become contaminated.
ntff Kl — And became guilty, by contaminating the sanctities.
13. VTi Kini — And then he knew. After having sinned in his
state of forgetfulness, he realized what had happened
(Rashi).
4. '103 nvn3«*/A spoken oath. Someone swears falsely that
he will or will not do something, or that something did or did
not occur. The case of a person who employs an oath to
swindle someone is discussed below (vs. 20-26).
a^natoti KV5'? — Expressing with his tips. To be valid, an oath
must be spoken; a mental oath is not binding {Rashi; Sifra).
565 / VAVrKRA/LEVITICUS PARASHAS VAYIKRA 5/12-19

he shall not place oil on it nor shall he put frankincense on it, for it is a sin-offering. ^^ He shall
bring it to the Kohen, and the Kohen shall scoop his threefingersful as its memorial portion and
cause it to go up In smoke on the Altar, on the fires offiASHEM; it is a sin-offering. ^^ The Kohen
shall provide him atonement for the sin that he committed regarding any of these, and it will be
forgiven him; and it shall belong to the Kohen, like the meal-offering.
Guilt- ^^ MASHEM spoke to Moses, saying: ^^ If a person commits treachery and sins unintentionally
Offering against HASHEM'S holies, he shall bring his guilt-offering to fiASHEM, an unblemished ram from
the flock, with a value of silver shekels, according to the sacred shekel, for a gullt-offerlng. ^ ^ For
what he has deprived the Sanctuary he shall make restitution, and add a fifth to it, and give it
to the Kohen; then the Kohen shall provide him atonement with the ram of the guilt-offering and
it shall be forgiven him.
Guilt- ^''Ifa person will sin and will commit one of all the commandments of HASHEM that may not
Offering t>e done, but did not know and became guilty, he shall bear his iniquity; ^^ he shall bring an
in Case
of Doubt unblemished ram from the flock, of the proper value, as a guilt-offering — to the Kohen; and the
Kohen shall provide him atonement for the inadvertence that he committed unintentionally and
he did not know, and it shall be forgiven him. ^ ^ It is a guilt-offering; he has become guilty before
HASHEM.
Kin DKtiri — !t is a sin-offering. It is unseemly to adorn an ni^ljif/ — S/ie/cefe. Although the verse says merely shekels,
offering that comes to atone for a sin; therefore, oil and in- without specifying how many, the rule is that whenever
cense are not placed on it {Rashi}. Chinuch adds that oil Scripture speaks in the plural without specifying how many,
swims to the top of an offering and symbolizes greatness, it means two, since that is the minimum of plural (Rashi;
which is why oil is used to anoint kings and priests. A person Mizrachi).
seeking atonement should present himself not regally, but WiJ?rT'bj3if*a — According to the sacred shekel. The Torah (Ex-
lowly and contrite. It may also be that the Torah has pity on odus 30:13) specifies the weight in silver of the shekel that is
the poorest people and seeks to spare them the expense of to be used in the Sanctuary. Chazon Ish calculates two
oil and incense. shekels as 38.4 grams of silver, or 1.23 troy ounces.
1 3 . irT3^ nn^ni — And it shall belong to the Kohen. The re- 1 6 . ^bvfi — He shall make restitution. The person who misap-
mainder of the meal-offering goes to the Kohanim, who eat propriated the sacred object must pay its value to the Tem-
it according to the procedure given in 6:19 {Rashi). ple treasury.
1 4 - 2 6 . Dtf^K ]2"i2/Guilt-offerings. On the surface, it would
seem that the Dti*K, guilt-offering, and the riK^an, sin-offering, lnwi»ii-n^i — A fifth. The transgressor adds one quarter to
should be identical, since both atone for sin; however, the the value of the principal, so that he pays five quarters to the
procedure of their service, their cost, and, perhaps espe- Temple treasury: If he took an item valued at four shekels, he
cially, the implication of the two names show them to be would pay back five. Thus the additional payment is "a fifth"
quite different. Ramban comments that the word riKun im- of the five-quarters the violator is required to pay (Sifra).
plies not a sin, but an error, as Scripture praises skilled 1 7 - 1 9 . ii^jR aiE/N/Guilt-offering in case of doubt. The sin
marksmen by saying that they would shoot a stone at a hair, for which this offering must be brought is one of those for
KVW Kb), and not miss (Judges 20:16). Thus, one brings a which an intentional violation incurs n^^i, spiritual excbion,
sin-offerirug because he has missed the mark; he has sinned and for which an inadvertent sinner would bring a chatas
inadvertently, carelessly, but this is not a matter of the ut- [sin-offering]. In this case, however, the person is not sure
most gravity. The term dii'K, however, implies the guilt, the whether or not he has committed it. For example, two pieces
desolation, of the perpetrator (see also notes to v. 5). The sins of fat were on his plate, and, thinking that both were \aW,
in our passage justify this characterization. Robbery is inten- permissible fat, he ate one of them. Later, he learned that one
tional; the misappropriation of Sanctuary property for per- of them was n^ri, forbidden fat — but he does not know if that
sonal use, though inadvertent, betrays general disrespect for is the one he ate. He brings an 'I'pri DWK, guilt-offering in case
God's sanctity. The asham of one who does not know whe- of doubt, which protects him frbrh punishment as long as the
ther or not he is liable to a chatas (see v. 17-18) is severe for facts remain in doubt. If, after bringing the asham, the per-
a different reason. Rabbeinu Yonah (Berachos 2a) explains son learns that he had indeed sinned, he would be required
that someone who is unsure whether he sinned consoles to bring a chatas (Rashi; Kereisos 26b),
himself with the thought that perhaps nothing happened, so 1 7 . jrij-Kbi — But did not know, whether he was required to
that he is hot likely to feel contrite. For other sins requiring bring a sin-offering.
an asham. see 14:13-14; 19:20-21;' and Numbers 6:12. 1 9 . win ui^iK — It is a guilt-offering. Since he may not have
1 5 . h^t? ^if^fi — Commits treachery. This Hebrew term im- sinned, the bringer might feel apprehensive that he may be
plies the unauthorized use of sacred property (Rashi). bringing an improper offering. To counter this fear, our
Di-a'' / n K i p ' i ,nl£'^s Xnp'l nSD / 564

nxDn •'3 nfab h^'^y ini-K^i rati/ n^'^i/ a''^''-i<h

ran?!! 3' :K'n (cnxuin nK Nnja^
'^ip a i p Njn? vinp'i Njija niV
ii)pj7 Ki'^jp n3|)a° I inan figj^i fnan-'^N: riKum ;Kin
tv xrtnin^ pD.'i apisiiN n; nyng JiKun mn'' IE/K "^J? nnaisn 'T'Ui?ni hn-i3|N-n>i;
nas'i i< •.tcu tcriKun yi Kjiaig
N i q n an 'T n n s i n 'jy Kjrjj 'rii'73)
nnxD NDn-it^t? inKun-by in'an T"^!? nsni :Kin

nn'ig'p ni?jto dv;) 'yhmn^ ^^nnjag

i^iy? ninj) ipij; ipw^ •••njj itiJKm
;' nn^ nawK n; >n?;i ;n Njwiipip •^'N nin''^ inK7K"ni<; K''5ni mn'' •'E/7i7n nijiya
qD5 njDia? NJJ? ip a'"?!? na^
n;iio :Nnu?!<^ Nttfiip 'i;'?pa p5)'?p
nitfipn n;) D^IS; KK^iip ]» an ^ 'iriK/'-Kirj-nN) D'?II'^ tz/iiPn"])? KunniyN; nKi :nE/K'?
KJtjai KJaaV HD; I B ' I 'niVs tipi'
pant?'] KWfn K-ipng 'nlb? nsa;
DiyKii ^•'j<3 T'bv 135^ ID'sni ina'? inx ]nj) T'5'V rjoi''
K-ip iay?i aln;: nx ttfiit ciKir :Bh •Ab nbrp:i)
]n!z7a N^ '•! ;'T x n l p s ^513
niiT n'i^a-'73a h n x nnm) Kurjn •'3 WarDKi
nain ^ap'i a n i jin; N^I N-jajiriNV
n3D-i35 Njy ]a n'^i?? ^a•7 'n;;in' hcnnf :i3ij7 Kiyj) nu;xi VT"^'"?) •^^''WVD ^^ i^S^tf
Njoa 'ni^y "isa'l KJCja ni^ Kawt?^
"-1331 in'3n-'7is nt^K"? gs-iya iKyn'iip n-'pri ^ ' N
VT K^ Kini •'^riif'KT nni'jtt' hy
nngin ^ j ; Kin xneico. ^nb pai^u*') n^^pji VT'tih Kin) wty-ii^N: inMtf/ Vj? in'sn T'^V
;•• Dij? a^p? NOB'S an Kin^ •.mn-'b nvJK D'U/K Nin DK/N ti"?

DT 6I1I n'i P13 pDD foe '))3 137» MP I'3PP .N'3m nWNl W xh^ m
PPfo Pft h3f!l IP'P IP'PCt; TlJBSl 1')P5 piPl 3lp )«3 ,ltt oft I'Sl) T3D 0(i
•ijp opft ()'3» B( na ,l3f) 3bp Jp It 06 BT 6S1 ,PP'p sip Sc ppfi iJ nnf>
061,6»R 'ft7it; li 1)71) ttc pr b I'SB pm c.r nwa p:3' feCPB oc 3"p)
nWKi »T K^i :(DC pip'i3 ;6:ftp piB DC 3"p) P6BP f>'3' pt i p t t iS B7!'
PB31C1B3 ppfi il) ,137' ttC '» Pfl P31) 31P3P 'IS I P * 'S'lup '"l .IJW K1B31
)P» BTi ICB) of) Pnift 'PV '3T .(t:3' ftppD DC 3"p) l)7't; 'P Pfi WP'C
73B1 PCBP fli PliP bl3 6J6 P11353 ttC .JlCftPP 07fm 7»5l 65 D'p'7) IC pPC
JC if) P3113 JC ,P3n» P7P ipft '31 .l'Pn)7!>l I'Ju lp3p) PIP'B pnp p6p ,5'Jl3
IPJp) PIP'P P»3 P6P PPlCnP P1)B-)15 P7n oft .P31P P7P PPlft 'IP ,D1)BP1D
3"5!'3 P3BPDD1 pnPDPI |'Jl3'BP p ij 3C1'S ,D3nPP 53113 P7P ,l'Pn!7il 1>
ft3'pi3 '31.(' OH pni7P J3 t\v 7B I'pnn pnnii mvni) iJ psrc TpftB
PB"pp» oft ,{l:(' 0'P37) '131 D'7B PCJC ift 0'7B D'SC S"B TBlft ftlP 'IP IBlft
PlWSl I'JB TBPpi 1'% ft'SOS ftJft ,PPJC 31P3a lJ BPB PBJ D'3C3 PODP
'P31»b lB13>!> 31P3P PB "p oft .[PBIPl ft"pj P»B( P31B |')Bi ljft3 ft5l'3 13'7
nli)) 'CIBI iBP3l) 3113 ->X DJC'C PB31 PB3 PPft JB ,D-)'3B '•)31BP PT3B
PBJCl 17C3 P'Jp Pl5pp '3 PBlft P'lro ]3 PIBift '3P .(f)' OB PljB '|:1B3
31P3S B3p (OB '131 p P 3 ' 1B»> PBlft ftlB 'PO ,(»':73 0'P37) P7P3 P131B
1'5333 PPlPi BiD PP'P ,PPBn PWft .B7' ft>3 PliB IT JB pftJC '))J OOli
:(3' 06 3"p) P3P3 li B31p p"3pp 'PP ,P3 D3PBD31 '3BD pftjDl 13B'B 0SS31
•WK :(T DC 3"p ;ip pipDi P1DB> proftp I P B 3 .avxh p i s a (m)
fo'C 7B P( DCfts li P95P3 fti ,pt PPfti B7' Oft ftp .»T iA KVTI 3310
Pt 'PP ,3P1BP ft5B3 3"pftl PBPBP3I; BBIPB B1)3B5 ,PPn Or BPb ftp .pftpR
Of f)BC fnp iblP pcftpp .BBN Burn Kin nWN (I)') :(3:ft3 pPB 3"P) 3PP'
P33,ftp IPlSb ftJl: ftPpBp"ftl .5BB 'J ftlBC PPB I'ip) IBp I'jp |lPPftPl ,P37
[P33Pp ft"D] l)3Pp ftp'C |'73 I'ftl .Kin nXOn '3 (K') COCPBP CftPS P373
ppci ftic OPCP PBPJ ppppji P5i)p3 .Nin riKon (a») :(.i DIP3») P71BB
P)'i; iftp .Non iiffK ifiKOn ^y (i>) :(.7 PIR3» ;P:P' pPB 3"p) PMBS
'J73 iftPl ,(' plPBl 1 pIBB I'Bi) IpftPPB P13ft3 p t e l D1P'CB3 'PPC ,31DPP
P'B3 ftlpPB ftPR DftC iftPB (.13 R1P'P3) 1)'P!3P Ip7p7 .Ipftpp 1B 'ft) Plb7
PIBB C'PBP .D'PIP 'PC pSpnB ft'3' ,'3BP1 PP'BC ift 03C3i PIBB C'PBBl
C'PPP .[IPftPRB PPfts -pi] PB'ftp P'P'CB IPJpBB ft'3' ,'3BP1 O'Plp 'PcJ
JB jftP POft) -pi P'CB 13Pp ft'3'1 P'SB tfOV .TCBBI PB'ftp P'P'CBJ PIBB
ift P1P'CB3 ift l')B3 PlPlPftp PIPBJ CSCB PPftB .nbxM ntlKM ClpftpR
I'SpPI PP'BC ift P3C33 I'P' 0P3C O'PIBPB JlP'C ,i"D PBl .Pll7 '173 ift Pli73
I'ip PllCpi .piftP PPftn i"p ,PB'ftp P'P'PB3 I'P' l'ip3C I'ipBI 11B3 I'P'
'i73 PB'ftp P'P'CBi I'ipi O'PIBPP pftl ,17' P3'CP oft PP'BCl 03Pi piBPi
I'P'C ftpip PP3B iB 7»ii .nmnp jnab ntrni:(':»' ppB oc 3"P) Pii7
BP'Pl (:3B P1R)B ;ft':B' pPB :^'!^) 1CP7 !3'P13P1 .IPICP 'Bi 1P( J'ipft) P'P'C
fti ''PP i'i33 ftlPC ,p3 P37) PP)» PftCP ftpP ftlP pP pr ftPlp Dftl ,p3i
ftiB pi ,'13'C ftift DipB i33 Pi'BB pft .bsn ^vnn 'p (IB) :((P:i jipi) ipftp
ft"p31 ,(PP:P ft"B7) pftp 'BB 'Pift 'Ppft 13P1 0P'P13ft 'Pift3 liBB'l PPlft
n331ff3 riNBm :(ft:ft' ftPCPB 3"P ;3':0 P37P31 iBB 13 BiBBI PP1D3
ftpp lipi PPft)l ftPR )ft3 PBft) ,PBI1P p'Pl .C7pPP p P3P3t .'rt 'IPlpia
p» 'ft .Tprp iftp <ift P'prp lipi PB ,(P:33 |ipi) ftpp I'iB iftc ftii PBippi
iBB ilBBP i"p ,i3!6p iB ftift TBIP fti [ftp ijft iPlftp iB ftift TP(P fti [ipi
OC) D'ip 0'C7p iftj' ,OCi D'7P1'BP .Tl 'IBipla CCP' pi'BB ;B OC 3"p) P3'P
p PCp Iftp ift (3':P iftprp') Ppi pftp 'i'ft pftl IBP ,PCp lici .^'K :(ft:p pPP
PID'PP ;0B O'Bip 'PC PIC ftp'C .0''3pu; C]D3 IPPBP :(1 DC 3"p) D'3C 'PC
:(»OC 3"p) C7pPi CBiRi PP .ahw vnpn \n xon P » K nm (tB):(:'

Courtyard (Kereisos 28a). In giving charity, as in bringing of- has not fulfilled his obligation if he gives as little as a poor
ferings, one must give according to his means. A rich man man {Chofetz Chaim).

-:-j|llij||!B|Miii!
5 6 7 / VAYIKRA/LEVITICUS PARASHAS VAYIKRA 5/20-26

2'^ HASHEM spoke to Moses, saying: ^^ If a person will sin and commit a treachery against
HASHEM by lying to his comrade regarding a pledge or a loan or a robbery; or by defrauding his
comrade; ^^ or he found a lost item and denied it — and he swore falsely about any of all the
things that a person can do and sin thereby — ^^ so it shall be that when he will sin and become
guilty, he shall return the robbed item that he robbed, or the proceeds of his fraud, orthepledge
that was left with him, or the lost item that he found, ^"^ or anything about which he had sworn
falsely — he shall repay its principal and add its fifth to it; he shall give it to its owner on the day
he admits his guilt. ^^ And he shall bring his guilt-offering to HASHEM — an unblemished ram
from the flock, of the proper value, as a guilt-offering — to the Kohen. ^^ The Kohen shall
Guilt-
provide him atonement before HASHEM, and it shall be forgiven him for any of all the things he
Offering
for Thefts might do to incur guilt.

THE HAFTARAH FOR VAYIKRA APPEARS ON PAGE 1165.

When Parashas Zachor coincides with Vayikra, the regular Maftii and Haftarah are replaced
with the reading of Para^^has Zachor Matlir, page 1066 (2S 17-19), Haftarah, page 1214.
When Rosh Chodesh Nissan coincides with Vayikra, Vayikra is divided into six aliyos;
the Rosh Chodesh leading, page 890 {28 9-15), is the seventh aliyah; ;•
and the Parashat. HaChodesh readings follow - Maftit, page 348 (12 1-20), Haftarah, page 1218.-

the mere taking of sacred property without using it would
not make one liable to the fine of a fifth and the guilt-offer-
ing. But our verse speaks first of a sin — referring to the
very act of taking someone else's property — only after that
does the verse speak of its misappropriation. This means
that the thief becomes a sinner by taking, whether or not he
uses the property (Baua Basra 88b).
The verse states that a person sins by being treacherous
to God and then it goes on to discuss cases of people
cheating in business and the like. The Sages comment
homiletically that one who trespasses against God will
eventually deal falsely with his fellows. The Tosefta quotes
R' Reuven that the most hateful person is one who denies
God, for once a person denies the authority of the Lawgiver,
he can easily violate all the norms of morality (Tosefta
Sheuuos 3:5). Atheism is the forerunner of morality's
destruction, because without the norms decreed by God,
man can easily rationalize every manner of crime. Once
man arrogates to himself to decide what is right and what is
wrong, he can descend the amoral abyss, as contem-
porary history demonstrates (/?' YosefDou Soloueitchik).
2 3 . upjx) Kt)!;j^-i3 — When he will sin and become guiity.
Wishing to repent, he confessed his guilt and came
voluntarily to bring his offering (Rashi). In Numbers 5:6,
Rashi adds that he would not be liable to bring an offering if
witnesses had testified to his guilt. Only one's voluntary
wish to repent allows him to gain atonement through an
offering.
hn "iitfif nbiariTiK — The robbed item that he robbed. If the
stolen item is still intact, he must return it as is; he is not
permitted to pay for it and keep it. However, if the item had
changed so significantly that it is no longer the thing that he
robbed, the robber may pay and keep the item. For
example, if someone stole lumber and made a bookcase
from it, he must pay for the lumber, but he may keep the
bookcase, since it is not the item that he stole (Baua
Kamma 66a, 93b).
The verse indicates that the thief must first return the
stolen goods; only then does he bring his guilt-offering (v.
25). God does not forgive a sinner until he first appeases the
victim of his misdeed by returning the stolen object (S/brno;
see Bava Kamma 11 Oa).
N..5.tn'0 rr'T'Jf .p'D ^"KIVT .a'lpiDa ^"ip — This Masoretic
note means: There are 111 verses in the Sidrah, numerically
corresponding to the mnemonic bKivi, know God. This
alludes to man's striving to know his Creator and come
closer to Him, a goal that is achieved by means of the
offerings. Another mnemonic is npy. He commanded. This
alludes to an essential facet of the Sidrah, which repeats
several times that offerings are nlrrj n n , a satisfying aroma,
because, God says, "I have commanded and My will has
been done" (Rashi 1:9; R' Dauid Feinstein).
 fel^iHlii^iIstII-u^'

13-3 / n K i p ' i nuTia K i p n nsD / 566

a i D ' i ; ; o-jij i j j t ? ^i^E)'l 3 l n ; n i j

I K K i ; manipg I K KJni?3a r r i n n a 1K T riKjitorin-lN iiii??? irr'aj/a E/n?i nin''3 ^yg
naWK IN as ^nian n; pitfy IK K^na n3 tyn^i n p N K^n-iN .•ini)pyTi>c pij^y IK bm an
Knpiz; ^y vapE/'i na-a^a'! K n i a K
an'Ki'? KVm tav: ^1 Van K i n '75?
nnKH nSi;v!""itf/>? •73)3 nnK-'^i/ li^Ef-^y yat^Ji
n; a n ; i aln^j 'prj^ nK 'ri'ija :]rta
IK ptojf '7 Kiji?/!; n; IK bu 'T K ^ I ?
n; 1K n a y ipaipK T K j n p ? n;
lingan-nis; IN pt^y -iu;><; ptf/yrj-nts IK ^U -lu;^f
ten lKi= :naipK 'T K n i g x V i m 1K° rKYD -|K/K m a K H T l K 1K IriK I p Q H "It^K na niran
Fin; ai'i^/'i KipK;'? 'nl'737 yariE/K^
Kin n'? •'nl':'y t]pi' ai?)prii n w n ?
n;i na :nin5ln-i Kjpl's nairi' n b n -nxi :in9t^K Di^5 ijjri'' i^ Kin nt^Kl? T»by qp"'' nr^
K j y ]n D'Vtu - l a n ; ; Q-JJ? ' r r ; mpif^K
nsa'i 13 :KJna n i b KIJISKV njpaaa
•jy nV parit»'i ;> ong Njria 'nl'^y -^v 1^ nbxp)) n]n'' •'JD^ insn p^y n?pi :in"3n"^^ ID
:na arfip'? l a y ; ' T t e n K i n
. ;;. .•[^•'0 n ' T ^ .p''D'7"K1J?T .••'plDS K''^

'"p-5
in D3t:ol>i .NiDnf? mj<n nttrsi"! ityw :P1)6 . ^ 3 B nnK ^s? ncrsc .na V6] fto'p PDHP PP5P Dp6 fi'SDi .DU'N nufx :(rj op) fp^ b)Ti pi-)7
iiisitps ?ipi iDiP3 TP'c:? .awNi Kom la (A3) qwj) P^'D^I) -ipp 7iBiip ,s-i)ir> Dpfti •)'» op6 D3^n 'jfip i o ' .D'pbo 'PC PIP loop 'PP ]3
lip ,ittri<i3 (13) :Dn^i 6pp '3 [pniPDb 1PP731 ft"0] m7i[pj:iii np7i)i pbD»i yp D» 62'pn '^i "^pft .i^Dnn ij tyna (K3) :(f op) f)p -jDii
ppi 03-)P pvcnp o-)ip :ip3T .tinu^nm :(.'p p"3) ])r}w t;6*5 pp? •7PP31 D'7D3 636 opip ij'f) iPi;:ii 6pi)Pi oiboi PISPP b:?p 'Di / P 3 3OT
131 ,cnm 1P16 br pnip 6'3))i inp D7I:II USCJI CJ51P3 "JS^ D^C ,ppf' P'fllll 1-)'3P bift 7'pDJ5? b36 OPfJI D'7333 CWB PPDW 6IPP pO p'Db
oc ?"p) ppnE' oipn PIPS I'iD D3P3C ppp PDDP'C TD liioi ^ D W 'P'3p3 PP5B pppn ftipp5 -]?'pb ,DO'3'3p 'p'3p 6bf) onp; 13 n7Pp Din
3''p) lip ]mwt- 'J5i .1^ Mirr ni:;^^ :(.np ,xb ip bnp fo^ p':j' ^PP^P :Di5n3 if) pDiJPPi Jinn i7'3 Dpp .T nniurna :(7:3:) p^c op) oci'j'sp
:(.jp p"3 ;DP Kjn3i (33) :(i Dp) yx •::;P ftp .pii'V ix roii? 17'D bup .bu3 IK

verse states that he is required to seek forgiveness for his
carelessness in allowing the possibility of such a mistake
(Sfomo).
20-26. rnhn aic^Jf/Guilt-offering for thefts. Someone who
unlawfully has his fellow Jew's money but cannot be
required to pay because the plaintiff lacks proof, and who
swears falsely that he is not liable, is required to pay what he
owes plus one-fifth, and to bring a guilt-offering. Lest
someone think that there is no harm done in taking
someone else's money so long as he intends to replace it,
the Torah informs us that this is not so, for in the cases
given below, even after all the payments have been made to
the rightful owner, the transgressor must bring an offering,
for he has sinned not only against man but against God
[Chinucl^).
2 1 . Kmri ^3 — If... will sin. Whereas the Torah does not
add, as it does in verse 15, that he sinned inadvertently, this
offering applies even to one who sinned intentionally
(Sl^euuos 36b).
imMya u/rt3i 'na ^JJM — Treachery against HASHEMby lying Lc
his comrade. He is cheating his fellow Jew — why is it called
treachery against God? R' Akiva says that the Torah speaks
here of cases where the only ones who know of the financial
obligation are the parties and God! One who denies that he
owes the money is denying God's omniscience (Rashi;
Sifra). R' Levi inferred from here that it is worse to rob a
fellow human being than to steal from God. In the case of
someone who takes the property of the Sanctuary, the
Torah says that it is called a sin only if he misappropriates
(v. 15) — meaning that he actually used it. This implies that
569 / VAYmRA/LEVITICUS 6/1-5

PARASHAS TZAV

The Taking HASHEM Spoke to Moses, saying: ^ Command Aaron and his sons, saying: This is the law
of the eleuation-offering: ft is the elevation-offering [that stays] on the flame, on the Altar,
of the Ash gH j^igf^t ^ritil the morning, and the fire of the Altar should remain aflame on it. ^ The Kohen
Attar r e ^^^^' ^^^ ^'^ fitted linen Tunic, and he shall don linen Breeches on his flesh; he shall separate
the ash of what the fire consumed of the eleuation-offering on the Altar, and place it next to the
The Three
Altar Fires ^^^^^-" ^^ -s/ia// rcmove his garments and don other garments, and he shall remove the ash to
the outside of the camp, to a pure place. ^ The fire on the Altar shall remain burning on it,

rrbifri r r i i n — The law of the elevation-offering. To the laws of
the olah that were taught in chapter 1, this passage adds
that the sacrificial parts of an elevation-offering may be
burned on the Altar all night until the morning (Rasfii). This is
in contrast to the blood service, which must be done before
evening.
On this verse, the Midrash comments that if a person
repents, it is regarded as if he had gone up to Jerusalem,
rebuilt the Temple and the Altar, and brought on it ail the
offerings of the Torah (Vayikra Rabbah 7:2). Every Jew
should be a human temple. If he is holy, his personal temple
is holy; if he sins, he contaminates it. When someone
repents, therefore, it is as if he rebuilds himself and recre-
ates a temple within himself.
One of the interpretations of the Sages on this verse is
that Aaron, as Kohen Gadol, was commanded to be zealous
regarding the elevation-offering not only then but for all
generations — but there are no offerings when there is no
templel Similarly, at the beginning of the Second Temple
era, the people asked the prophet Chaggal why there was so
much hunger and suffering, and he answered that it was
because they had not yet rebuilt the Temple (Chaggai 1:7"8)
— but if so, that prophecy should not have been included in
Scripture because it is not relevant to future generations! A
Jew should be aware that we always have a "Temple" of
sorts. When there is no Temple, a Jew's table offers atone-
ment (Chagigah 27a). The table symbolizes the charity and
hospitality of the Jewish home, and also the teachings one
transmits to one's children and the example one sets for
them. This "Temple" is eternal, and the Torah demands
extreme vigilance in its upkeep (R' Yaakou Kamenetsky).
-*§ The three Altar fires.
This passage contains three references to fire on the
Altar. Two are in verse 2: (a) n-ipD^ h^j, on the flame; (b) tt/N;^
OSTKin, and the fire of the Altar; and the third is in verse 5:
n3Tj3ri-'73J u'Kni, ^e /?re on the Altar. This teaches that three
fires were kept burning on the Altar constantly. These fires
were: n^TiA npn^n, the large pyre upon which the offerings
were burned; nnluj? b\LJ m^K/ n?"ijfn, the second pyre of the
incense, from which burning coals were taken and brought
into the Sanctuary for the morning and afternoon incense
service; and li^Kn wp'r HDn^Ki, the pyre for llje perpetuation of
the fire, from which burning wood was added to the large
flame whenever necessary {Rashi, v. 5; Yoma 45a).
la 1pJ]T\ — Should be kept aflame on it. This is a positive
commandment that the Kohanim must place enough wood
on the fire to keep it burning at all times, including the
entire night (Ramban).
3. frrarr vf^h) —- The Kohen shall don. Although the verse
specifies only two of the priestly garments, the Talmud
(Zeuachim 17b) derives exegetically that a Kohen's ser-
vice is invalid unless he wears all four of his required
vestments.
•ra Yi)? — fits fitted linen Tunic. This is the long shirt that
Scripture refers to as riJ'inan (Exodus 29:5). The name l i p
is related to i^n, to measure, which implies that the shirt
must be fitted to the size of the individual Kohen (Rashi;
Sifra).
ntyg-^V — On his flesh. The Kohen's vestments must be
worn directly on the flesh, with nothing else intervening
(Rashi, Sifra).
]tE*iri-nN onn) — Hefthe Kohen] shall separate the ash. This
is the first service of every day: The Kohen scoops up a
shovelful from the innermost ashes on the Altar and places
it on the floor of the Courtyard, east of the ramp that leads
to the top of the Altar. These ashes must be from the burnt
flesh of the previous day's offerings.
R' Hirsch comments that by taking a portion from yester-
day's service and placing it at the side of the Altar before
beginning today's service, the Kohen symbolizes a national
declaration that today we will continue to serve God, as we
did yesterday, according to the dictates of His will,
4. Dtyai — He shall remoue. This service is entirely different
from that of separating the ash in the previous verse. In a
sense, this service is utilitarian, in that it involves cleaning
excess ashes from the Altar, and is done only when so
much ash accumulates that the Altar must be cleaned (see
below).
Since he will be moving a great deal of ash, the Kohen
would be very likely to soil his sacred garments. Before
removing the ashes, therefore, the Kohen should remove his
fregularj garments and change to older, more worn priestly
garments. Thus, the Torah teaches us common courtesy.
As the Sages put it; It is unseemly to wear the same clothing
in the kitchen that one would wear when pouring wine for
his master (Rashi, Sifra).
From this we learn the importance of changing into our
best clothing in honor of the Sabbath, after having worn
something else while performing the menial chores in
preparation for the holy day. [This applies especially to
women, who generally do not attend the synagogue on
Friday evening (Maharsha, Shabbos 114a).]

1
 :ii|lllll|llilliii 111^ iiipiiiiiijiiiiiiiiiiii

TTH I 1 Knp'l 130/568

oi^paiK
n; i|79a n n ' o ^ nwki ay ;? ^ ' V n i ' !

n-]i7ia Sy rf}vr\ K\r\ rhyn nnin nKt ~\"aKb «

KriE^Ni Knpy l y N ; ^ ' ^ ^ 3 Kng-jip
King K/a'p'i j :n3 KIJ?; Nrrn NnaiDT
ni^w n3|)3n E/K) "^i?•3^"^y nb'^lrj-'^a nariprt-^y
by wa'?' I'UT I'pjgpi p a T rwia'? hiy?-^V K'?'?' nn'^pj^ni ng nip pan u/3^1 :ia >
njiB*'! K n a i Q '?y x n ^ y n; KniffK
n^^yn-nx ti/Nn ^3Kn III/K ^i^'inTiis anni
' n w a ^ n ; n^t?;'), :Nna7Q l u p a rjaa-riij: Wsi tnaripn '^YK inty^ najMn-'ry i
NDUj? n; ps?i I'y'jnN I'ltfa^ itfaV'i
fitiip-^i;!; iif/'in-nN K^Yini nnnN nnag 1^3^)
na N i p i 'rjn Knann by xnit^Kin h'npm naran-'i'v E/KHI ninu wvry-bn mnis'?;,
i- I -<••:• - - •- T : IT K T V V -: i- '-

6i» .ratan hv] -.nirffn hmt, men p»nn D'T iP7 ipife IC7 nnftcui
3p3i il)'6i *jb'ft D'3n; orinn •JD^S P^WP IJU PTPB ibftpj 61) j"7Pn on^'f)
utyai (^) :[i'x>n 6ni' p op 3"P) psfwo ii3 D>H3:I P6 -JD^SC nvnvso i»
6PC D'7J3 IP7:! nftip? ib^J' 6])p ,pft TD7 61)6 osin ir i'6 .inaa nx
wabl p> ,13-5l! DO p3 Jlf»' i6 ISlii 0-37p p3 iWC D'7i3 .7'np 103 i:»C»
ii3io .iifnn n« Ktifim :i:x> 6nv ;Dn :3"p) pn ppipp .nnnw n n j a
7'BD) 01' i53 C131P W I'(il DCJ) l6'il» sl?-3P»J DlpJ) I'6l :i3'3 6lOW P1DP3
[6? iDsn .13 ^pln natnn by tyxni (rr) :DI' 3D3 03IP onnpn 1)36 (P3
in P6DI (DC) 13 7pip P3rj):i p6i (3 piDP y^b) D7pin iis ^DJ^D Pi7'p'
6m' 'P»3 lp"373 I^^ (1 plPD J^DJI) P3fn:i 5l? 7plP 7'ftP p6 ,13 7plp P3TP:I
:(:jn finv p Dp D"P) Dp I'cip PIS^DBP pn3 i5'Pi3i ipbpjp (.D»)
•:iPV3 insnp '3T ^»6 .pnnii 7'» ,fnr ppi 6b6 iS f6 .priK JIK iir ci)
:(.W ppnp ;6:6 6pp':r' li 3''P) D'3 inpD 13 p'P oipj)3 nrb 31PP:3 T"'^
D''D3'6i D'3ip oppo bu 7Pl)b 63 oo j'^uo nci .'Ui nbyn m i n MNT
Df'6i 7T ?bD D6 Pf'6 j'biDDP bu 7J)bI)i (.63 ob'a») ob'bp b3 ^ps 6P'C
''p6i O'biPD b3l) Pp6 D11P "jnib 63 6P Pl3^b C^IP b3P ,7T 6b Dbn 06
i53n:i P6 ppnb .nhvn Kin :(r:6 6PP-:D DP 3"P) 17-:!' 6b ibp o6p pbiDP
OP) :i-3fPb l63p 071p ibppSp P7p3 lblD5 Cl'D 6bP p3 6JV31 3331W p6l
p-3D 3"p) iP7n3 6PPP 17)3 b"p ™i P51P3:) 6\i .fa nn (a) :(:ip o'Psr ;n
D'n3f ;j op 3"p) D'P?'3 fiip -337 6p' 6bp .nw^a hv :(.:ib D'P3r ;6:3
ppiM Pvp'iDCi pib?i6np i» cippno 6bD PPIP P':I ."Hfin HK n n n i :(.p'
.nbyn nx WKH bjKn ^lyN itynn :(:P? rnp ;7 op 3"p) P33 bp imfn3

PARASHAS TZAV

6. tion is especially relevant to commandments that involve a

The first two chapters of Tzao discuss offerings that have
already been mentioned in the previous chapters: olah
[elevation-offering], minchah [meal-offering], shelamim
[peace-offering], chatas [sin-offering], and asham [guilt-
offering]. Previously, however, the Torah addressed itself
primarily to the people who bring those offerings; now, the
Torah speaks to Aaron and his sons (v. 2), and teaches them
the additional laws that relate to their sacrificial service
(Raniban).
1-6. Hf'-iri nianrii PTain? tiJK/The taking of the ash and the
Altar fire. The first Temple service of the day was nninp
fiJ'^n, separating the ash, removing a portion of the previous
day's ashes from the Altar (see below], and shortly afterward
placing n'yy nja •':u?, two logs of wood, on the main Altar fire,
in addition, there was a general commandment to keep the
Altar fires burning at all times and at least one negative
commandment not to extinguish the fire or to allow it to go
out (see below).
2. iy — Command. Gp to now, commandments regarding
the offerings were introduced with J1"IMK, say (1:2), or 15^,
speaA:(4:2). The Sages explain that the more emphatic term
ly, command, implies that the Kohanim are being urged to be
especially zealous in performing this service, and that this
exhortation must be repeated constantly to future genera-
tions(S//ra; Kiddushin 29a). R' Shimon adds that this exhorta-
monetary loss, such as the n^iv, eleuation-offering, of this
passage (/?as/iz').
Various explanations are given for the "monetary loss"
associated with the o/a/i-offering:
— In order to perform the sacrificial service, Kohanim
must give up their regular means of earning a livelihood.
This financial sacrifice is particularly acute in the case of an
elevation-offering, from which the Kohanim recei /e nothing,
since all of its meat is burned on the Altar. Even though its
hide goes to the Kohanim, that is hardly sufficient to mak^
up for their loss of income (GurAryeh).
— According to Ramban, the "monetary loss" refers not to
the service of the offering but to the financial burden of an
offering that is mentioned later in our chapter. Every Kohen
must bring a meal-offering on the first day of his Temple
service, and a Kohen Gadol must bring a similar offering
every single day (13-16).
— OrHaChaim suggests that the offering that entails this
financial sacrifice is the daily continual-offering \tamid], and
that the sacrifice is not limited to Kohanim, but involves the
entire nation. The morning taniid is the key offering of the
day, because no other offerings may be brought prior to it.
Consequently, during a siege of Jerusalem, every day the
Jewish people paid enormous sums to their attackers for the
lambs that were needed for the tamid (Baua Kamma 82b).
 PARASHAS TZAV 6/6-15

it shall not be extinguished; and the Kohen shall kindle wood upon it every morning; he shall
prepare the elevation-offering upon it and shall cause the fats of the peace-offerings to go up in
smoke upon it. ^ A permanent fire shall remain aflame on the Altar; it shall not be extinguished.
Meal- '' This (S the law of the meal-offering: The sons of Aaron shall bring it before HASHEM, to the
Offering f^Qj^i Qf f/^g Altar. ^ He shall separate from it with his threefingersful some of the fine flour of the
meal-offering and some of its oil, and all the frankincense that is on the meal-offering; and he
shall cause them to go up In smoke on the Altar for a satisfying aroma — its memorial portion
unto HASHEM. ^ Aaron and his sons shall eat what is left of It; it shall be eaten unleavened in a
holy place, in the Courtyard of the Tent of Meeting shail they eat it. ^^ It shall not be baked
leavened, I have presented it as their share from My fire-offerings; it is most holy, like the
sin-offering and like the guilt-offering. '^ Every male of the children of Aaron shall eat it, an
eternal portion for your generations, from the fire-offerings of HASHEM; whatever touches them
shail become holy.
^2 HASHEM spoke to Moses, saying: ^^ This is the offering of Aaron and his sons, which each
shall offer to HASHEM on the day he is inaugurated: a tenth-ephah of fine flour as a continual
meal-offering; half of it in the morning and half of it in the afternoon. ^'^ It should be made on a
pan with oil, scalded shall you bring it; a repeatedly baked meal-offering, broken into pieces, you
shall offer it as a satisfying aroma to HASHEM. '^ The Kohen from among his sons who is anointed
says nothing about guilt- or sin-offerings, even though this provides atonement when offerings go up in smoke. There-
law applies to them as well. The Torah prefers not to speak fore, when Kohanim eat their part of the meal-offering, they
of offerings that come to atone for sins; better that such should maintain the restrictions of the Altar itself; just as
offerings not be necessary and that people bring offerings leavened flour may not be consumed by the Altar (see 2:11),
only in gratitude for their good fortune. so, too, it may not be consumed by the Kohanim.
7 - 1 1 . nrtian/Meal-offering. This passage adds several new 1 1 . lU"!)?? nrta yiVrV^f ^'3 — Whatever touches them shall
laws to those of the meal-offering, which were given above in become holy. If a food or vessel touches the meal-offering in
chapter 2. such a way that it can absorb its taste, that food or vessel
7. nnarin nnin — The law of the meal-offering. The word nnln must be treated according to the halachic stringency of the
is a general term, implying that the law in question applies meal-offering, e.g., the food would have to be eaten within
to other subjects as welt. Here it teaches that the oil and the time period and in the place where the meal-offering
frankincense mentioned in verse 8 (with regard to Israelite must be eaten {fiashi). [This law is based on the principle
offerings) must be included also in the meal-offerings of that food or vessels can absorb particles of taste. Thus, for
Kohanim mentioned in verses 1 2 4 6 (Rashi), even though example, it is forbidden to cook meat in a dairy pot, and
the service of priestly offerings differs from those of Is- pareve food cooked in that pot is generally treated as if it
raelites (v. 16). were dairy food, since it absorbs the dairy taste.]
1 2 - 1 6 . iri3 nnjw/The priestly meal-offering. This meal-
nn'K a^pii — Shall bring it. The Kohen must bring the sacred offering is offered on three occasions: Every Kohen must
vessel containing the meal-offering and touch it [ntt'in] to the offer it once in his lifetime — the first time he performs the
southwestern corner of the Altar (Sotah 14b). Temple service; the Kohen Qadol must offer it when he
8. nn'i3TN — lis memorial portion. The threefingersful and assumes office and every day thereafter (see below v. 15).
the frankincense that are burned on the Altar will be a
source of merit, so that God will recall the owner of the 1 3 . nbto — Fine flour. The flour was baked into twelve
offering for good, and as one who brought satisfaction to unleavened loaves {Menachos 76a).
Him (Rashi to 2:2). T n n — Continual. This adjective applies only to the Kohen
9. nirilarri — What is left of it. A meal-offering has the status Gadol's offering. It is brought every day and is described as
of offerings that are most holy, for, as stated in verse 10, it continual, but other Kohanim bring their offerings only
has the same status as nia5i?i^i n]KVn, guilt- and sin-offerings. once, on the first day of their service (Rashi).
Therefore, it may not leave the Tabernacle Courtyard and it 1 4 . ''3''3ri>. .n?3"iKi -- Scalded.. .repeatedly baked. The of-
may be eaten only by male Kohanim. fering was scalded in boiling water, baked in an oven, and
1 0 . yun nONn Kb — It shall not be baked leauened. Abarbanel fried in a pan (Rashi). Rashi to Menachos 50b adds that it was
explains why the Kohanim may not let their own share baked again after the frying. Korban Aharon explains that
become leavened. The next phrase of our verse states: Ihaue these processes — scalding, baking, and frying — are
presented it as their share from My fire-offerings, which im- collectively described as repeatedly baked.
plies that a Kohen who eats it is like the Altar, which IS.n'ir/Bttinani — The Kohen.. .luho is anoi'nted. This verse
wn / 1 IS n t y i s Knpii nsD / 570

TinV) 11733 li?'?? n''vy ipan n''^i? lyni ng^n J^'*?

pDji Kn^j; n^jf Tnpn iflva "isy?
Kniiitsi iKjeilp n o ? ! ••ain FI^J;
KV Kn3"jKi 'jy Knp; Tin K l ' i n
inijj'n Krinm^ NnpiN N"!1I ^'atari
;Kn3ig onj;^ ;; n-jjj^ priN '» nn; m-bK mn'' •'ja'? i-irjN-'ja nn'K nnpn nn^wn
KnVpn ri!(ni?a nm tfna^.in nMii^rn nn^an nb'm lir)?j73 Bian nnn) ;n3f>3n
IT KniaV ^3 n;i Finitfani KnrjipT
K'jajpriK'? Kn?!)}'? ps^i Knrjffi '7y uimn Tupn) nn?)3ri-'7v "it/i? nfa'7n-'73 nx)
iKnii/K-jii) ;;•• mj3 n m a i N Kiyna i'7DN'^ nraip nnniarn :nin''^ nmaiK rim nn
•pgijriri Tips 'nugi I'irjK ii"??; nan
:Fi3^5:: Km is^jn n^^3 u/^^g -imz ••^riN "iyq3 u/'ng Dif7a3 '"75x0 ni:^n v n i I'nqs
nni Iran; iinp^n y n q 'agrin K^-
nn'K Tin: np'jn vnn nsKn K"? :m'p3K'' ivin
KriKBna KTI I'tffiip vi-p .'ja-ipn
l^rjK '333 K-113T '33 K> :Nn9S31
••n? i5r'73 :niyK3'] nNuna Kin b''tt/-ji7 ly-ii? ••i^Kn
N;53liJn p3''nin'? D'JJ; •;,? ni'js?. VB nin'' •'tj/K)? ni'-ri-iiV b ^ i y p n na^DN'; i^qK
;•; 'J'VBI 3' '^^t'Ki''. lins 3^i3'•^ ba ; n
puts. 13113 nr nn'n"? ntpta w
113-in Kali3 ;^ D-jij i n i p ^ T 'nijai v h i TiHK °i3ii7 nt •.•imi nufn-'^j*; nin^ -lan^i
KriVo I'Kp n^ri3 Kipy p in pin;
K-19S3 nrnj^a K i n n Knnjn HDKn riTtoJi ifiK nu/Kin ni''3 nin'b nni7!-^ti7^l;
Kri'ipn bj/T tKWipng nnu'391 a-ijja nniynni -ip:!? nn^Yrin T-nn nn?n n^t)
'jiDW nanin N3''3"I naynn niyips
Ki5f33 K^BjjijiK'p a3|3p I'siiSf a n n ; n ipDn n|N''ni3 riDsnn nu/^ri iKiwa nDrrn-'^v
v m i n n K33nn Kjn3im i'-; mp.

aciD pijcb p5ia (3:3 b'ub) fnp'i3 PiPJjja p ppf)3 6bfi p CT5 ttt
nsira hr\K i j m a .lai'fii . w n p nipna m :pscB3 Ripsna b3 btob it
riNDna :(.a5 piwn) p p 3 onvb OTpa ^ft .npbn yian nsNH nh o
PPJB .abiDD nncb f>bc aSBp p'Db ,pf)pp3 fra na ftpip PP)» .nwKai
:(i> D'P3i ;i:i piB 3"p) aii:3 aiicb ftbc aSBp p'Db .Dcfo fra na B37J
vabfi onb iiBf) 133 na ab'36b oft ,iy)b> asb .OIB b»3 ''sh ."lai 'ja (K')
op p"p) pplbpBb I'BIB 'bB3 613lb ftbft (33:ft3 )bob) 'Ul O'Cipa 'P7pB
lBb3'l a3 isyp I'blP * D'bp 0'P7p .•«! SI' IBN 'j3 :(.3p 0'P3I ;a
ofti iboD' abiDD oftp aiB5 Pi>ab .wip' :(:(5 D'n3t ;w piP 3"p) ajBB
pipv7aa ift .I'jai priK j n p m (ji) :(DP) apsoa riBipa toft' aiP3
01' b33 bl7J ia3 b3ft a713Bb r33PP» pC DV3 PD'fta P T C B l'3'1pB
3"P) DbiB pp '111 i'53B I'pnp p'pua jasai 'ui T B J I n m a -)Bft)P
p->s 3"p) 531) b3 |'Ppn3 apibP . n a a i n (T) :(:ft; P1B3» ;rft:j ftppiB
ajjPBi itipi ni)P3 PDift app'bp ipftp ,a3ia pvoft a'lDft .'a'sn :(!:7
ap'RD ftbi) pp'po ajiBPP 7BbB .nma n n i n :w PIPJB) P3PB3
abDi3i inpi O'jcb abBi3 ftbft pbBpj ai'ftp >pb pinsi rB'53 PBB
:(:aB PIPJB ;DP 3"ni [o'cfib Tppn pi ,b'73B i>'fti 31BI 'PC aBjifib
bu D7ip 137 ftp' ftbc i')Bii o'ipp ft'p TBP PbiB .nSwn ni'jy i n a i
>ihn :(:p) D'PBD) [asipftT abiB abisa b"p ipp be TBPb PBIBBP
,ipi3a pbiB bu ,a'bB .jftsn i7Bb u'Pisii .o'»bc op ift'3' oft .n'n(>Bn
0'31»a 1'3 be 7'BPb IPlftB 137 fta' ftbe lft3B .Dbl3 Pl)31pa bj ObeO
,pn>a pfi a3 i'p'b7Be ft'a ,7'BP a3 'ftae eft . T n n WN (D :(De D'PDD)
ftBi') 7piP pb'pa P3iBa bBB ft'a t|ft (3:f3 proc) 7'BP D pibuab a3 'ft:e
m i t i UNti m O'lftb PP3 131B P3ma bB eft a33Ba .naan NS :(:aB
ftpeiB 3"P) pB3 piBfta aji3bi pe jj'BPPb |bi3b PPfi aiip .nmun
PP5B .pbBpj ft'ae bftie' np)» ftbft asisbi pe PDIBP 'b I'ft bis'P .(ft:3
pp3 a e » ft'a .nniK 3-\pTi :(3 oe) P U P b"p ,I')B b'b3 ft'ap o a s
:7Bin baft ibb ftiae 31BB ftia .-n •'isb :(:P' PIP3B ;7 oe) P'31BI) p'Bn7
3"P) pna ipiftb pp) e33Pe P3m be VSD ftiae Dn7a ftia .naran ua bn
ppft P33 Die ineB fta'C ,i3mBaB .unn n'nni] (n) :(:T DPIP ,oe
n^on :(.(B fisi') pipb a7B oeB' ftbe .ixnpa [:(a oc 3"p) ab'np PBC3
.nmnrr :(:De apip) asBP a37p;p oipsn jnipp jftBB .rimiBMi nnann
n n m n bs I W N naia'jn bs HKI :(oe 3"P) Pipft3 p3iiBn ftap ftbe
'sbi .(oe apiD ;DC 3"P) n'PpBi ai'Bp ipftb ap5i3b pft ppbne .Topni

5. riaan Vib — li shall not be extinguished. The Midrash
observes that the Altar of Moses' Tabernacle was used for
about 116 years — 39 years in the Wilderness, 14 in Gilgal,
13 in Mob, and 50 in Gibeon (Rashash). During all those
years, the Altar fire burned continuously, yet its thin copper
layer never melted and its wooden structure was never
charred {Vayikra Rahbah 7:5).
ni75ia li^^S a'ys — Wood.. .every morning. By a hermeneu-
tic comparison of this verse with 1:7, the Talmud derives
that the Kohanim were to add two wooden logs to the large
fire every morning and every evening (Voma 27b).
n^Vn — The eleuallon-offering. The definite article n, the,
indicates that the verse refers to a particular olah: the Tnn,
the continual daHy offering (Malbim).
D'nWn 'a^n — 77ie fats of the peace-offerings. Abarbanel
notes that the Torah mentions only peace-offerings, and
573 /VAYIKRA/LEVmCUS PARASHAS TZAV 6/16 - 7/4

in his place shall perform it; it is an eternal decree for HASHEM; it shall be caused to go up in
smoke in its entirety. ^^ Every meal-offering of a Kohen is to be entirely fcaused to go up in
smoke}; it shall not be eaten.
Sin- ^"^ HASHEM Spoke to Moses, saying: ^^ Speak to Aaron and his sons, saying: This is the law of
Offering f/^g sin-offering; in the place where the elevation-offering is slaughtered shall the sin-offering be
slaughtered, before HASHEM — it is most holy. '^ The Kohen who performs its sin-offering
service shall eat it; it shall be eaten in a holy place: in the Courtyard of the Tent of Meeting.
Koshering ^° Whatever touches its flesh becomes holy; and if its blood is sprinkled upon a garment,
whatever it has been sprinkled upon you shall wash in a holy place. ^^ An earthenware vessel
in which it was cooked shall be broken; but if it was cooked in a copper vessel, that should be
purged and rinsed in water. ^^ Every male among the Kohanim may eat it; it is most holy.
^^ Any sin-offering from which some blood has been brought to the Tent of Meeting, to effect
atonement within the Holy, shall not be eaten; it shall be burned in fire.

7 ^ I his is the law of the guilt-offering; it is most holy. ^ In the place where they shall
Guilt- slaughter the elevation-offering shall they slaughter the guilt-offering; and he shall
Offering ijy-Qw its blood Upon the Altar, ail around. ^ All of its fat shall he offer of it; the tail and the
fat that covers the innards; '^ and the two kidneys and the fat that covers them, which is on
the flanks; and he shall remove the diaphragm as well as the liver, as well as the kidneys.
brought to atone for hidden thoughts of the heart. Although given in the Shulchan Aruch (Orach Chaim 451); therefore
a sin-offering is brought for unintentional acts and not for they can be made permissible again.
thoughts, the Torah compares it to the elevation-offering, ^51?•! — Shall be broken. Given the fact that the taste particles
which may be offered to atone for sinful thoughts (see 1:3), of the sin-offering remain forever embedded in earthenware,
because people do not become "careless" in a vacuum. If the taste becomes forbidden after the passage of a day and
someone sins "by mistake," we may be certain that his act a night — since the flesh of a sin-offering becomes nnia,
was preceded by sinful thoughts and desires {Avnei Nezer).
leftover, and must be burned after that time. Consequently,
1 9 . nn'K Ntpniari — Who performs its sin-offering service. As the taste within an earthenware vessel must be "destroyed"
interpreted by the Talmud {Zeuacttim 99a), the term ivho through breaking of the vessel. This rule applies not only to
performs is not meant literally as the Kohen who physically the sin-offering of our verse, but to all offerings (Rashi).
performs the service. Rather, the meat of the offering is 2 3 . nwun-Sg) — Any sin-offering. The word "JDI, any, is an
apportioned among all the Kohanim who are eligible to per- inclusive word, which comes to teach that all offerings — not
form its service, whether or not they actually did so. This is only sin-offerings — are included in the law of this verse
indicated by verse 22, which states clearly that all the Ko- (Rashi).
hanim may eat the meat (Rashi).
n^S"?.. .K:XV '^^iK — Which.. . has been brought.. .to effect
2 0 . irg^""!!?*!; — WhaLeuer Loaches. As in verse 11 above, this atonement. With very few exceptions, the blood service is
"touching" involves an absorption of the sin-offering's taste performed only on the Altar in the Courtyard. Our verse
{Rashi). teaches that if the Kohen erred and took the blood into the
ri'Vy n^i ^tpK — Whatever it has been sprinkled upon. Only the Sanctuary with the intention of effecting atonement there,
area touched by the blood, not the entire garment, must be the entire offering becomes invalid, and must be burned
washed (Rashi). {Ramban).
2 1 . nbyin/Koshering. This verse contains two principles of 7.
the general rulesof n"''73n'?ysri. the/coshering [i.e., purging] of 1-7. nWK i3"iK/Guilt-offering.
uessels. The general rule is that if a vessel absorbs taste
particles of non-kosher or holy food (whose general use is This passage adds to the laws of guilt-offerings that were
prohibited because it is holy), the vessel assumes the hala- given in chapter 5.
chic status of the food it has absorbed. If, however, the 2. lunu*? — They shall slaughter. In contrast to the rest of the
forbidden particles can be removed from the walls of the passage, which is in the singular, this verb is plural, to teach
vessel, it can be "koshered" and its use will be permitted. As that the slaughter, in contradistinction to the other service,
our verse indicates, it is impossible to purge the taste parti- may be performed by many categories of people, such as
cles from earthenware; consequently, there is no way to women, converts, and gentile slaves of Jews (Sifra).
make its use permissible. On the other hand, metal vessels 3. ia'?0-^3 ~- Ail of its fat. The parts that go on the Altar are
can be purged of their absorbed taste under the procedures given here since they were not listed in chapter 5. Among
PliijlilOiiB

T / 1 - to / 1 i2f nana Nnpii n s D / 5 7 2

;;• Dijj n^y n;fi a n ; l a v ; 'niaap •^i^a mn'''? n^ivpn mriK nt^y iinn TTinn
J- T 1. I— T rt""" JV ""M- IT T • yT : —
Km3T Nnnaip ^55 ID :pDnn T B I I T

ny ;; b'''vmr !ta»ipn K^ 'nn Tt?}

ay] pm Oil 'j^Bn' nn^'KiV nvib
KriKun^ KnplK N'I IB'IP'? 'nua
D3wn Kn^y Damn n K-)I;I!?5
nb'vn mwnHuH Dipna nxunn m m nKt TIDK"?
T "^ IT -• T • V -: I : • ftT - I- L- J

:K''n ftonip U7-;i7 ;; DI^, KriNon 10311 :xiri ••"spii? U'lj? nin'' mb mmri untyn D^
(nn-ia K-J) nn; iBaipT Kmao-
m n a 'pasrin uj^jj iriKa aaVa;
m p a g aij?-' n '7a a ;Nmt pivn T T • (•.•• V -:i- f,Ti;- I.T T : • j~- -.• -: -J i"
itii ii tela"? '75? rrn^n ' i ; ni E/iijni
tiDDI inina :tt'^l2 "inisa nnnn nby
Nana CIN) nai;i' aa "pgann n n^ti/a ni^n^ '''733-DK) latt?'? 13-'7E/3I1;I ^u/^f tj7"in
cjunip'l pnOT'l "jtEJann Ktunji
nn; '71a; K;5oa3 N-iia'i "73 33 :K;n3
vjiv nriK b:itO n^jnaa nnt-'^a in^'iaa ciutyi pTm 33
•••i KriKurr taju IKM I'lflV ""IP
Knsa'? KJiat laifsV an^n '7ynn
:lj7-inn K-1133 '7aKnn N^ Ni?lip3
:ci-iti7n ty>;3 "73x11 K"? tyni73 isa"? ivin
"it^x nipip? :Kin ••'U'lp, tt'lp ntyxn nnin nK]) P-K
Kn^y n; 1103^ T K-iriKja :Kia imTix) DufKnTix lUD^^'! nfyn-nx IUD^?''!
bs pit? an^ n;i NntPK n; ]^os'
n a i n (75 n;]i :-t\nQ Tino Knann
lagp 3np:i •i?'?0"''l ^^? =^''?9 naiBn""?}? p-]V. 1
Kann n;i J<n''7t5 n; natp anj?; hx) aipHTix nD3J?n 3^nn-nx) n^'pNn nx, i
n;) tV? pn-)n n;)i :K51 n; ' a n ^
n;i K;PPJ "7}; ^ iiji^y ^ Kann
-•jy iiyx 1D''W "iiyJ? b^nn-nxi n^V?!^ ''^^
laaiy; Nni'^a "7^ Kiaa ^y^ Kn:yn :n3T'D'' n'''73n-^5? ^3^^-'7y nnn^n-nxi niVoan
'"CP
licl .piBi:(.»I'B) o'cipp ipi I'lP ftiPi ,PPB PCB; 13 BBi3Ji; PB'i3Pi; 'si Pi»p) I'ft .iBpn h'ha :vppp V)3B P'CBP .I>J3B I'nnn rvrnx: (lU)
bsft iDB'ia pfi Biipi .fim p-im :(Bi3 p"'pipi:ft (3':3 PBoft) o'pp 'pipBP b^ba :P31J be . p a nniB ba (lo) :pi ,b'bp piip ftift I'ipftj P'P'C Pi'pb
l a i fja (aa) :(:b D'PDB) oiiBb mi 'Ti) ftiv B'ftp )ft3 31P3P iiBi BPP 'ip ft'PC P'PiTOB •731BP .nniK NonBti (U') :Pi3ji PIC piip ,b'bp .ninn
fti (B' piDB) pbBBb pinfia PBift ftBPnPC PiBb ftp .nniN 'jaK' n ' m a a PBt;3 ftnB bi< ,Pii3Bi 'iftpp .nAaK' nniK Kun»n :\r iB pftpB P'PB)
.'«l nNun ^lai (ja) :'iBPb 'ifti B'ftp pft ft'JiPb ftbft mppp pftc ft'iiPb ]» pp PPi'3ft3 o'jpp pftp PDiftc PBii PCPft 'fti .Pi:33 pirn B'ftt: D'BI pp'pi
P'P) (:D'P7p Pftp P13Pi .'jai] pilDB D'JBb PJlb'PP pftBP DIB D'»5 OftC D'P3f ;33 plDB |bpb) PPlft bpft' D')P33 P3I b3 PBBi PBft) 'PPC ,POT pPlIP
5"P> p3Pp IPPIBP )'ftl 3pp ftlp .Kin D'lflp » i p (K) :(.3B D'P3t ;ft:P pPB :PJBB Bi3'i Bj' ppft ipift ppv i3 .muiaa w I W K ba (a) :(.B5':PJ
'ft; •)1353 Dcft D'JBC 'pb P3-)P piB'PC vl P3'P .lonun] (a) :(3:P ftPCPB .3"P) P3C PBIPP i3ftp PPC3 ft'P Dftl iPBP pilDB Oft P1B3 Pl'pi .Wip'
IB .'«i lalin ^a JIKI (J) f:|iBib pi35 pbiB ft'ppb piiB3 iftipi D'JP IBPP . IMP bB PBIB PUP Dftl .Tsan bv n a i n m> I W N I :(:(5 D'P3t;« ftPCPB
P3 ICIBP) P35 pftBP isft iftP DCPBb pSlP pb OpftP J'PlB'ft ICPBP) ftb |ftP :(:3} D'P3( ;l:l pPB 3"P) PPtBP 11P3 D33P P'iB PC PCft 1J3P 01 OipB IPlft
,1:35 ift i'ft ftbft ft3 B'ft otftc 'Bb .n'^Kn nn :n pps3 i'Bb) ftpp'i PI:PB3 . l a w (Ka) :'1B5 ftp' (B3:m 3i'ft) oiJB pftb PB' ftbi IBP PB ftp' .m> I B N

refers only to a Kohen Gadol, who is anointed when he
assumes office as the successor of Aaron. Once he becomes
Kohen Gadol, he brings this offering every day of his tenure.
Thus, on his first day in office, the new Kohen Gadol would
bring this offering twice: once to inaugurate his new position
and again as his daily Kohen Gadol offering. If the new
Kohen Gadol had never performed the Temple service as an
ordinary Kohen, he would bring this offering three times on
his first day in office (Menachos 78a).
PUpn b^z — It shall be caused to go up in smoke in its entirety.
By repeating this law, verse 16 extends it to ordinary meal-
offerings brought by Kohanim, whether they are voluntary
or for sins (Ras/ii). Thus every meal-offering of a Kohen is
burned on the Altar.
17-23. nxBrj/Sin-offering.
This passage adds to the laws of sin-offerings that were
given in chapter 4.
1 8 . a1pB3 — In ttie place. The Torah tells us that the sin-offer-
ing must be slaughtered in the same place as the elevation-
offering. In choosing this roundabout way of telling us the
location of its slaughter, the Torah alludes to an underlying
cause of sin. An elevation-offering is slaughtered in the ps^,
nortl^em part of the Courtyard; the word also can be read as
113^, hidden, because an elevation-offering frequently is
 PARASHAS TZAV 7/5-15

^ 77ie Kohen shall cause them to go up in smoke on the Altar, a fire-offering to HASHEM; it is a
guilt-offering.
^ Every male among the Kohanim may eat it; it shall be eaten in a holy place, it is most holy.
'' Like the sin-offering is the guilt-offering, there is one law for them; it shall belong to a Kohen
who performs its atonement service. ^ And the Kohen who offers a person's elevation-offering
— the hide of the elevation-offering that he offered shall belong to that Kohen, it shall be his.
^ Any meal-offering that is baked in the oven and any that is made in a deep pan or upon a
shallow pan — it shall belong to the Kohen who offers it; it shall be his. ^° And any meal-
offering that is mixed with oil or that is dry, it shall belong to all the sons of Aaron, every man
alike.
Thanks- " This is the law of the feast peace-offering that one will offer to HASHEM: ^^ If he shall offer
giuing- it for a thanksgiving-offering, he shall offer with the feast thanksgiving-offering unleavened
Offering
loaves mixed with oil, unleavened wafers smeared with oil, and loaves of scalded fine flour
mixed with oil. ^^ With loaves of leavened bread shall he bring his offering, with his feast
thanksgiving peace-offering. ^^ From it he shall offer one from each kind of offering, a portion
to HASHEM; it shall belong to the Kohen who throws the blood of the peace-offering. ^^ And the
flesh of his feast thanksgiving peace-offering must be eaten on the day of its offering; he shall
not leave any of it until morning.

would be a great source of merit to the owner? Therefore, it
is important that all the Kohanim share every offering
{Midrash HaGadol).
1 0 . nanrri — Or ttiat is dry, i.e., a sinner's meal-offering,
which does not contain oil [5:11, Numbers 5:15] (Rashi).
11-17. nnln ^an,?/Thanksgiving-offering. When someone
has survived a life-threatening crisis, he brings a niin,
thanksgiving-offering, to express his gratitude to God — and
his recognition that it is God Who saved him. From Psalm
107, David's hymn of gratitude, the Sages {Berachos 54b)
derive that four categories of people are required to bring
the offering: those that survived a desert [or other poten-
tially hazardous] journey, dangerous imprisonment, serious
illness, or a sea voyage. The thanksgiving-offering is a form
of peace-offering but with two differences: The todali is
eaten for a day and a night while a shelamim is eaten for two
days and the night between; and a todah must be accompa-
nied by forty loaves, as described below. However, many
other laws of the two offerings are derived from one another.
1 2 . For a description of the loaves see notes to 2:4 and 6:14.
The Talmud {t^enachos 77b) derives that ten loaves of each
variety were offered.
t*^ Symbolism of the loaves.
The thanksgiving-offering consists of forty loaves, ten
each of the four kinds enumerated in the passage. Half of the
todah's flour is used to make the thirty unleavened loaves,
which include oil. The other half is used to make ten
leavened loaves, baked without oil. R' Hirsch explains that
the leavened loaves symbolize growth and unrestrained
freedom. The unleavened loaves represent food, and their
oil symbolizes well-being, for food and well-being are the
two essentials of life. Thus, the combination of leavened and
unleavened loaves in a todah shows that the person has
emerged from constricting danger to unrestricted life
(leavening), but at the same time he recognizes that he ov/es
everything — his food and his well-being — to God, and he
rededicates himself to Him (matzah). One loaf from each of
the four kinds is given to the Kohen, to acknowledge that
our deliverance from danger and the duty that flows from it
are thanks to God Whose emissary the Kohen is.
The Sages teach that after the coming of Messiah and the
perfection of the world, there will be no further need for
offerings [of atonement, because people will no longer sin
(Yefei Tear)), but there will always be thanksgiving-offerings
{Vayikra Rahbah 9:7), This teaches both the importance of
expressing gratitude and the teaching {Pesachim 50a) that in
Messianic times, people will bless God even for what is
seemingly bad, because they will realize that everything God
does is ultimately good.
1 3 . yKjn an^ — Leavened bread. No loaves from the
thanksgiving-offering are placed on the Altar; thus this verse
does not contradict 2:11 which prohibits leavened bread
from the Altar.
1 4 . lani^'ban nhN — One from. ea.ch as an offering. One loaf
from each of the four varieties is a gift to the Kohanim, and
the rest is eaten by the owner and his guests. As for the
animal, its service is identical to that of ordinary peace-
offerings (7:28-34); thus, part of it is burned on the Altar,
part goes to the Kohanim and the rest goes to its owner
{Rashi).
1 5 . laa*!!? n^^a — On the day of its offering. Through
hermeneutic reasoning, the Sages derive from this verse
that the time limit of eating the offering before the next
morning applies to the flesh of all offerings, unless the Torah
specifies otherwise. Thus, not only the todah, but also the
chatas, asham, and many other offerings are eaten for a
day and a night. The major exception is an ordinary peace-
iti-n /1 IS ntyns Kip'T ISO / 574

Kjanj? Knaig'? Kans iinn; pD:nn

^DKO' ©•'•ip nn>?9 na'js:] K;5r!33 WTp VDK'' Wnp nipQ3 la'^DK'' ni^naa nst-'^s
KniuKa KHKun?! ;Kin r w i i p »-i"p in'an nn"? nnx m i n myK3 nNuna :Kin n^E/np
na n35' T Kirja im"? Kiri KPI^IIK l y — rt"-* T I.- — JT T T IT T — I— I v.- T l | T

n^S; n; a-igipT Nanain :Kn; n ^ ^

n^'T KjnaV ang^ T NH^S; •qiuip -laj "iC7j<; nmip-'^Di ir\^n} 1^ in'3^ nnpn -IU;N nVvn niv
Kniana •'asrin n Nnn^n ^a^o :Kn^
Krinon h:i) Kriiag najjj^riT '751 inab nanp-'jv'! riK/n-ian ntojj'r'^ni -naFiah^KFi
^ a i ' :Nnp n^'T nn; aiijnn Kjnab mw'2-nb')b'2 nnm-b:^! :n''nn i"? nn'K Dnpran
•ja^ K'J'S N^ni nwua K'JIDT Knnm I V >-•.• - IT JT : • T : IV : >• J V.T J-1 : - -

N-]1K' ;'nlnK9 naj 'ni;i prj!? ''S

ili?!"?!;;
dng aajj^ 'T Kjitf-jip npg?! xnn^N
'75? a-ig'i naaiij^ Kriiw '73; oKa- -.i]
DN :nin''|7 nn.p:! -ni^K n''Q'7wn nnt nnin nxn
l^'ST in^ipa l y i j nn-iin noai ni'pD nninn nir'^V 1 ^npni lagnp! nnin-'^s;
piT'ttfip-i I'Tug I'liaof;;} nwtpa
iV'DT l y n j KpiaT KnVp} ntoipa
in\&5 n'lriE/ip nii^n 'p.''pni iKJii/g n'71'73 niyn
aijJ' S'nn on'?'! lyna Vvi- ;ntzjna
(nogn) m l n npa? "jj; naanp
Nna-ij? 'jan nn nan ang'i T ;'riHu-7ip
nnpni tVuVu/ nnin n5r'7V ija'ig Dnp:i ynn
QT n; p i i ' ^ Kana'?;' anij, NrniuasK ina"? nwl? nnnri liip-"?!))? hnx laaQ
npaa™ :Nrt^ nV^ N^w-rap npaa
nl'? 'rOK/iv (noaa) iriln npaa
niin nil iti/Di ;n;;.n;'. i"? D''a'7i^ri oTni^ pnin
• :K"i3S ^3? nan vw. K ' ' ''axn^ naaap

'"CP
O'DbC TO DbfiB PPf) bn Ofl (33-fo:tp O'bDP) DIIP 'P3I in3r'l pib '33b
IBS pb'bi ovb 6bfi I'bsfi) p'fn ]'3B3 imfip opb ppippi p mip 'Bbc .ibba
I'P'pii pibp .DPb '3'n aB3Pf! .minn nai bv anpni tjfo ciiSBt
ICB I'Bl I'B bsi . 0 ' p e s ) 'm IBP Dpb pbp bo 3'PSl .DbB '3'B OCbC PS13-)1
,P1'P31B K pC PVnbtlT |'f)D CBP plB'CI (.rp) P1P5B3 CPISB p Plbp
a n p ' (ji) :i3i} bs l'ppn3 PibP DPb . n a a i n :(:ffi OB ]npp D'ICB
Di' bi3pi Wv3 bDs'b <]ijp pcnp Clip opbo I'fic T» .naT ^y u a n p
inK (1<) :(:PB PIP>» ;':f)' pis 3"P) P3rp PPC'C 7B II'7D3 I'bipb pttbBi
iftcpi ,0DTOB 131BP psb o»np bip' I'Bi |'B bsB 7pf) DPb .la^p ban
PIP PDBP BPBb CIIDBC IBS ,P3t; plCI PIPB JIP 0'bP3b PPCSl .D'bosb bsfo
m i n nai nwai (ID) :o'Bbt: P ' D P PIIPPI (ib-ps O'piDS) D'BbC3 pipi
PCB PC3-)f) PJ'apl TO b'fll DCftl pppp P13lb ,P31P 1»13P jfo P .1>HblB
jBisi .ba»<' laaip nua :(.ib D'PSI ;fi:3' pis S"D) pb'bi ovb pbsft) I'n'c
p Df) .pb'bp bs fio bsift b3f) .npia ly u n a ma' N"? :DBpb )BI P I C 3
:(.3 P1SP3 p DC S"P) PT3BP JB Diftp p'Plpb '7S ,RlSp IB IPBfl PBb
7B'b .PBB IDC pR)'C 7B .Nln DWN (fl) :(P:a b'ub) D'bfo 13PR> C3S1 b'fil
I'pb PblB I'DT Rl'pb 7B1BC S " B 6 ,VbB3 IPOSPJC * l'b»3 IPBC DCfl bu
tt'61 .(.R' PPIBP) 5'BPb pp)C D7ip pblBb IPS P'6 DPD IPPC Ofl ,P3rap
b'Bb) Rf)pR3 31PSP flip 1CP1C IBS IBCb flbC blDD flP't DCflO bB 7Dbb fis
flbC IBiB fllPl I'llB'fl PPPpO PPflb flbfl flip OCfl 13 'fi; 6b DCflC 'Sb ,0S;7
61P D')P3 PP1P3 .Kin D'wip wip (1):(:' o'P3n PCs ,i'PiB'fi nppip
BPDsb 'ifipp .ia naa' i w n p a n :DI I S I S .onh nns m i n (t) :CTn
nbisn "iw (n) :(fi:p pis 3"R) pifii O'liss PDIRBI DV bispb p i s 13 pbip
P'fic pifii D'PiDs PDiRBi 01' bi3Pb ppD .n'n' )b p a ' j a n p n niuN
b"p ,n3b lb bis' .'1J1 nriN a n p n n p a ' : m :(:ap D'P3n RIPIBS O'pbip
ipifi be 3fi P'3b ,75'S fip .3'Pp»p jpsb y'p ,lbisb bis' .P'PP iPPfi '33 bsb
. n a i m tB3i5 PRJB it .inroa nliiM m :(3:' pps S"R) BPI6 i'3'ppBC DV
ab .laanpi m i n bv DN (3<) :IBC las ]'ftc RifBp PBJBI fipiR PPJB it
R'3 'tl3Rl P1'P31B 'SblPl D'D '7P1' ]la3 ,lb PCB3C D3 bfi Bfi71P P37 bB
vpifibsji HDP 'ob nv p3 31PSC ,pnipb p'Pb DPC fisppsc PbiPi D'piDfip

these parts is ttle tail, because an asham, unlilte otiier
offerings, can be brought only from sheep (5:16,18); and a
sheep is the only animal whose tail is placed on the Altar [see
3:91 (Rashi).
8-10. Miscellaneous gifts to t h e Kohen. These verses
extend the rule that the parts of the offerings that go to the
Kohanim are divided among all who were at the Temple and
were eligible to perform the service, not only those who
actually did so.
8. 1£*'N n^V — A person's eleualion-offeiing. This term is
taken by the Sages to stress possession: The Kohanim
receive the hide only if the offering belongs to a person.
meaning that its owner receives credit for having brought it.
However, if an offering becomes disqualified so that its
sacrificial parts may not be placed upon the Altar, the
Kohanim do not share in its hide {Zeuachim 103a).
n^n? \b — It shall be his. it is forbidden for one Kohen to tell
another, "You take my share of this offering and 1 will take
your share of the next, so that we will each have one large
portion, instead of two small ones." Such trades are
forbidden because the meat is not the property of the
Kohen, but of God (Kiddushin 53b). Also, the owner's
atonement results partly from the fact that the servants of
God eat the meat. Who can know which Kohen's eating
 flipfii

PARASHAS TZAV 7 /16-21

^^ If his feast-offering is for a ootv or a donation, it must be eaten on the day he offered his
feast-offering; and on the next day, what is left over may be eaten. ^"^ What is left over from the
Pigut — flesh of the feast-offering shall be burned in the fire on the third day. ^ ^ And if some of the flesh
Rejected Qf ^jg fQ^^i thanksgiving peace-offering was intended to be eaten on the third day, it is not
acceptable, the one who offers it may not intend this — it remains rejected; and the soul that
eats it shall bear its iniquity.
Eating in a ^^ The flesh that touches any contaminated thing may not be eaten, it shall be burned in fire;
State of ^ni Qf lYiQ [uncontaminated] flesh, any uncontaminated person may eat the flesh. ^° A person
°nation ^^^ ^^^^ ^^^^ ^^^^ ^^^ ^^^^^ pcace-offcring that is HASHEM'S while his contamination is upon
him, that soul will be cut off from its people. ^^ If a person touches any contamination —
whether human contamination or a contaminated animal [carcass] or any contaminated
detestable [carcass] — and he eats from the flesh of a feast peace-offering that is HASHEM'S,
then that soul will be cut off from its people.
offerings, each according to its own time requirements objects. In either case, the prohibition and penalty are the
{Rambam, Hit. Pesuiei HaMukdashin 13:1-3). same {Ibn Ezra).
The Sages derive that an offering can become pigul if the
\i}^0 r^^^^:?i) — That soul will be cut off. This refers to the
invalidating intention took place during any of the four
punishment of kares, spiritual excision.
parts of the blood service that are necessary to permit the
There is a dispute among the commentators regarding
offering to be consumed, either by people or by the flames
the exact terms of kares. Rashl (17:9) states that the
of the Altar. These four are: (a) ntcnW, slaughter; (b) n^a;?, offender's [minor] children die and he dies young; however,
receiving the blood in a sacred vessel; (c) nD'7ln, bringing the Tosafos (Yeuamos 2a) contends that children do not die
blood to the Altar; and (d) nj^nt, throwing or otherwise unless the Torah specifies that punishment. The Talmud
applying the blood to the Altar (Sifra). Yerushalmi (Bikkurim 2) states that the early death takes
bpi<'j. Va^ri — Was intended to be eaten. Rather, the verse place before the offender becomes fifty, but the Talmud
speaks of someone who, while performing the blood Bavli (Moed Kattan 28a) holds that it happens between the
service, intended that the offering would be consumed after ages of fifty and sixty.
the prescribed time limit — such as a peace-offering on the Ramban (18:29), basing himself on variations in the
third day. The verse does not mean that although the verses that prescribe kares, maintains that there are differ
service had been performed properly, nevertheless, be- ent degrees of this punishment, depending on the merits
cause one had transgressed and actually eaten it on the of the sinner and the severity of his sin. If someone is
third day, the offering is retroactively invalid. A correctly basically righteous but could not withstand the temptation
performed offering cannot become invalid retroactively to commit a /cares-sin, he will die young, but will not
{Rashi). lose his share in the World to Come. If his sins outnum
1 9 - 2 1 . n«^D3 ti^ipN/ Eating in a state of contamination. ber his merits, his soul will be cut off from the World to
The meat of offerings must be eaten in a state of nnny, Come, but he will not necessarily die young; he may even
spiritual purity, on the part of both the meat and the eater. live a very long life. In cases of idolatry and blasphemy, tho
This passage sets forth the prohibitions and the penalties Torah prescribes both early death and loss of a share in th*-
World to Come. Childlessness, too, applies only where the
for intentional violation of this requirement. The offering
Torah specifies it, but is not a part of every kares punish
for an unintentional violation is given in 5:2-3.
ment.
19. bSKi K"? — May not be eaten. Like every negative
commandment for which no penalty is specified, the Ramban stresses that the very mention of kares in thu
violator incurs lashes (Rashl v. 20). Only for transgressions Torah demonstrates that there is eternal reward for the soul.
mentioned in the next two verses is there a penalty of n"i3, If there were not an unimaginable degree of spiritual blis;i
spiritual excision. awaiting the righteous soul after it leaves its body, theic
could be no such thing as kares after death.
ilnu"^3 — Any uncontaminated person. The flesh of a
peace-offering may be eaten by any eligible person, not 2 1 . HKHU HMrraa —A contaminated animal [carcass], i.e., ii
merely the owner {Rashi; Slfra). non-kosher animal that died through any means, or .i
kosher animal that died through any means other than .i
2 0 - 2 1 . ii^y inN^ui — White his contamination is upon him. valid shechitah. However, no Hue animal is Nttu, contami
These two verses refer to a contaminated person (Rashl), nated.
but they differ in this regard: Verse 20, which speaks of "his
contamination," refers to someone who became impure as KWU I'piiJ-baa — Any contaminated detestable [carcass]. Tliirt
a result of his own bodily secretions. Verse 21 specifies a refers to the eight species of small animals or vermin th.ii
contamination that resulted from touching other bodies or are named in 11:29-30.
m^'
K3-tU / T isf nurns
Nnrni taijn' Finpa: n-njjj •••^ Nni'a
AaKpi aaa ^Kl^t£'^;^1 flnipsi
' KDi'g KriD33 noan -iKrnuNnii-
Kb^Nipi DN) n. n|7ln' K-J1J5 nxnibin
NDP? MWiip noaj -ipaip bpKn^
Kbnri;a-)j7n'7Nivi<'Kn;KbnNri'''?ri
b i a ' n Ki?]t?i Kill prrnn Fib aitrnri'
anj?' n Kitfiip ^D^l D' ibap; nain nan kioD-'^D? VP -I1{;N; iti/in) ;Ntyri nlij/ laan
lijlri' Knu? "33811' Kb aijpip bag
n t ' a '^jK'^ "i^ny-'73 nti'an) cintyi K/K3 '75N,:^ K"?
ba':: NWiip'? '•aT'i ba Kiwiip -ipai
K"!Pa b w ; T E'JlSla :Ktt'71p 103
'naSy nnalD);? n-jij T Kjipnip nppm
ttf3i5jK3 tFiayn Kinn NEijj? Tnitf'i
Kitiaij na?!lD3 aKpp baa a-ipi n i j
nypw ba3 w Kaxpi? K-i'vaa IK
'T Kjw-iip np3j i p a n b«'::i ajjpip
triayn Kinrr KU/IK ••ywttf'i ; ' ong
O'UbC toft' f>b blB' ((3:3' D'-337) bsfip 1P351 'Ul IBP' Tn3( Oil 'fop 'Bb b"p Pb3foi DPb a3iBP a3'6 B3 bp p6iia bB afi'sa 6bp .naiJ ix TJI DKI (to)
nmo ba iwani]:(( DP 3"P) •3P3 bsfi' imp b3 n»6313b 0'bi335 bib
o'Pbpb pn itt' o6p Dpfii nf!PR3 lb 'PiDftp Di) b3 into .niua bax'
b31> ipift '3(3 a( %:>3 (p:i b'Bb) ptofi' 7Pm baf) iJnj 3(P3P ira piDf>
3iP3a <|ija pf3)3iP3 .nbsj innnDi (a) tO'ca b33 ib'sft 1P3 b3fi' ^lap
P'j3 PPB i3'6 ftBpa pf) bsftp nap bsfi cm o'mi •,r> T pis 3"p) •:i^»
pft b36p to ma((3i (P' piDB) '131 to b33 BJ' -jpft •!P3ai aia(fi bib
pnmf) pip'i3 '3 .pip PT(33 annb D'»3n bib a-3W3 pciisp a3'6 iiapa
pnfii ,bb3b pnfi (.0 P1B13P3 b"( P'pOT Dip-m <]i3n ptocs o'pip 'b3if)3
:vcipi pipe pfmip bB bib inb) bit:, ni'i abiB pip bB inbb pnfti ,piBb
offering, which may be eaten for two days and the interven-
ing night, as will be explained in the next verse {Rashi;
Sifra).
Indeed, since a Lodah is but a variety of peace-offering,
why should it not be eaten for two days and a night, like all
other peace-offerings? A lodah comes to thank God for a
miracle — but we are surrounded by miracles all day long!
As we say in our prayers, we thank God for Your miracles
that are with us euery day (Modim of Shemoneh Esrei); thus,
when we bring a lodah, it is only because we happened to
become aware of one miracle, while we remain oblivious to
all the others. Therefore, a todah may be eaten for only one
day — tomorrow there will be other miracles for which to be
grateful (Imrei Ernes).
16. na-lJ IK I'lJ'nKI — If. . .a uoui or a donation. The verse
refers to an ordinary peace-offering [which one brings not
because he has been inspired by a miracle, but because of
an inner desire to come closer to God]. Since it is not a
thanksgiving-offering, but an ordinary peace-offering, then
loaves are not part of the offering and it may be eaten for an
additional day (Rasfii).
A 113, uou), is a personal obligation to bring an offering,
as when one declares, "I obligate myself to bring a
peace-offering," and then selects the animal of his choice. A
Kip'i ^aD/576
•jppail .bajo ppfnj wun nnum mnnni :]'3B3 PIIBBP I»3 D'13' '3Pb
a'fii HB35 '33 ab6i )133 6->pn3 a3ia amp P'l (I'a aTP' v i"'i toft'«»»
b3K< baxn DKI (rr) :(3':n bft'3fl omn ft35i pipi pp (73:ib n'pft-)3) a3Bi
bDB' 'P'bP3 PBP b3ft Dft bl3' .13TO 31P3n 'P'bP3 lb3ftb aP'nP3 3Pn»3 /111
'C'bP3 bDB3 13'ftl bDB3 ftia a3-)pa PBC3 ,3Pn' ftb inift 3''3p»0 b"p ,P1B»b
a3Pn)33 nft( nbBP ftb iP3-3pa PBPJ .IPITP pi (.P3 D'n3( ;ft:n ftpcip 3"n)
iKwn rijw i»(a iipj ib'Bft .imn nbainn vsxn :a'a' bi3B 3PR Dfti
POTb .iiwam :b3Ki Kb NBD baa yji -WK O'nbp pip bp. iwani (W)
an .iifa baK' nint3 ba :(i:» ftpcns 3"p) ipin 'n'35ap inSpn ftb'P •33ft
nD"!3, donation, is not a personal obligation, but a declara-
tion that a particular animal is consecrated for a peace-of-
fering. The difference between the two cases would arise if
the animal died or was stolen. In the case of a vow, since the
obligation is upon the person, he is responsible to supply
another animal for the offering. In the case of a donation,
since the only obligation is that the particular animal he had
consecrated be brought, its death or loss absolves him of
further responsibility.
1 8 . biasj/Pigul — Rejected. An offering can become
disqualified as pigut if the person performing the blood
service (see below) has an improper thought in mind. The
disqualifying thoughts — all of which involve the service or
consumption of an offering after the permissible time — are
the following: (a) The blood service will be performed after
the end of the current day; (b) the sacrificial parts will be
placed on the Altar after the beginning of the next morning;
or (c) the meat of the offering will be eaten after its allotted
time. Any of these thoughts invalidate the offering immedi-
ately; it becomes pigut and must be burned. Anyone who
eats p(£fu( is liable to the serious penalty of nns, spiritual
excision, as defined below. Although the subject of our
verse is a peace-offering, which may be eaten for two days
and a night, the disqualification of pigul applies to all
579/VAYlKRA/LEVmCUS PARASHAS TZAV 7/22-34

Fat and ^^ HASHEM Spoke to Moses, saying: ^^ Speak to the Children of Israel, saying: Any fat of oxen,
Blood sheep, or goats — you shall not eat. ^^ The fat of an animal that died and the fat of an animal
that had been torn to death may be put to any use; but you shall not eat it. ^^ For anyone who
eats the fat of animal species from which one may bring a fire-offering to HASHEM — the soul
thai eats will be cut off from its people. ^^ You shall not consume any blood, in any of your
dw^^^i^g places, whether from fowl or from animals. ^^ Any person who consumes any blood
— that soul will be cut off from its people.
The Parts ^^ HAStiEMspoke to Moses, saying: ^^ Speak to the Children of Israel, saying: When one brings
and Their /1/5 feast peace-offering to HASHEM, he shall deliver his offering to HASHEM from his feast
^'^^^' pee^ce-offering. ^^ With his own hands shall he bring the fire-offerings of HASHEM: the fat atop
the breast shall he bring; the breast, in order to wave it as a wave-serulce before HASHEM.
31 fhe Kohen shall cause the fat to go up in smoke on the Altar; and the breast shall be for
Aafon and his sons. ^^ You shall glue the right thigh as a raised-up gift to the Kohen, from
your feast peace-offerings. ^^ Anyone from among the sons of Aaron who shall offer the
blood of the peace-offering and the fat — the right thigh shall be his as a portion. 3"* For the

Given this principle, it seems unnecessary for the verse to
tell us the obvious, that blood is forbidden everywhere! The
Talmud explains: We might have thought that since the
prohibitions of blood and fats are found in the chapter of
offerings, perhaps the prohibitions apply only while the
Temple is in existence and offerings can be brought (Rashi;
Kiddushin 37h).
28-34. nnnnn naian/ Waving and raising up. This passage
describes the ritual that is performed with the iniUK, the
parts of the peace-offering that will be placed upon the Altar,
and with the parts that will be presented as a gift to the
Kohanim. Before they are placed on the Altar or presented
to the Kohanirri^ they are waved in all four directions, and
then lifted up and lowered, as indicated by the words naiari,
ioaue-seruice, in verse 30, and nann, raised-up gift, in verse
34. The parts are waved [in all four directions of the compass
{Rashi; Exodus 29:24)] and then raised up and down (Rashi;
Succah 37b). These motions signify that God controls
existence everywhere, in all four directions, and above and
below. This service takes place only in the case of a
peace-offering, to teach that a major component of satisfac-
tion with one's lot in life is one's recognition that he is God's
servant and th£it his perception of the world must be based
on the outlook of the Torah. Moreover, his peace-offering
includes a gift to the Kohen, which requires the same
wave-service, because devotion to God must include devo-
tion to His servants (R'l-lirsch).
R' Bachya cC'iT^n^ents that the reason these organs were
designated fof the service is because they symbolize
accomplishment and motion. The breast houses the heart,
which is the s^at of desire; and the thigh represents the
ability to move- Thus, by lifting and waving these organs, we
acknowledge that these functions are in God's control.
3 0 . rr3"'K''3n V11 *~ With his own hands shall he bring. Both
the owner and the Kohen take part in the ritual. During the
wave-service, the owner holds the parts on his hands, and
the Kohen places his hands under those of the owner (Rashi
from MenachoS 61b).
t.s^The parts and their order.
The parts mentioned in this passage are of two categories:
those that are burned upon the Altar —. which were
enumerated in 3:3-4 — and those that are presented to the
Kohanim. The priestly gifts are thenm, breast, mentioned in
this verse, and the pw, thigh (v. 32). All are "lifted and
waved" together, in the manner described below.
Our verse states clearly that the fats are placed on top of
the breast, which serves as their receptacle. It should be
noted also that, although it is not mentioned in our verse,
the thigh is held alongside the breast throughout this service
(see 10:15). Three verses that discuss the wave-service give
apparently conflicting accounts of how the various parts are
to be held. Our verse and 9:20 state that the fats are placed
atop the breast, but 10:15 states that the breast and thigh are
on top of the fats. [Since our verse discusses the breast only
as a "receptacle" for the fats, it omits mention of the thigh.)
To resolve this contradiction, the Sages {Menachos 62a)
teach that the position of the parts was changed as the ritual
progressed. The sequence is as follows:
(a) Our verse is the first step in the process. After the
offering has been cut into its prescribed parts, a Kohen
brings the pieces, with the fats atop the breast and thigh.
{b)The Kohen transfers the parts to the owner, and in the
process turns them over, so that the fats are under the breast
and thigh (10:15). A second Kohen places his hands under
those of the owner, and they perform the waving ritual
together.
(c) They hand the parts to a third Kohen, and turn them
over again in the process, so that the fats are atop the breast
and thigh (9:20). This Kohen takes the fats for burning, and
the breast and thigh for distribution to the Kohanim {Rashi
and Menachos 61b-62a).
32. iinjrt p\]i; — The right tliigh. This gift to the Kohen is part
of the right Iiind leg. According to Rashi, this is the middle
one of the three limbs on the animal's hind leg. Rambam
(Nil. Maaseh HaKorbanos 9:10), however rules according to
the opinion that the pw includes the upper two sections of
the hind leg {Chullin 134b).
 ib-aa /1 i:f nurns n^^^p^>^ n a D / 5 7 8

iln 3113 '73 in'n'? 'pN^to' '5? ay

N^nj 3^lp1^3 :li':'5''n K^ KWi ^l3^^1
Kn-jay '73'p ngyip' Kn'afi anpi
Kba-i|7 nm 3^fJ^ T K^ya in x a i n
ineyn ^ w n KiyiK '^'riE;'! ;^ n i g
l^a'nanln tea ii'ja'n K^ KnT':'3)i3
(jW;' 1-1 KU;:ti; ten :K-l'y3'?l KSiy'?
:nBya Kinn KWns 'y'nto'i Km hs
^^Bua iin'o'? nion ny " 'j^Wna
Knn "jy Ka"ip n; ;n N^aii? n;
Knitj-iK nn; Knns^ u n o n; nan^^
K3in n; Kins pD^inip :;•> onp^
n; angpT A :il3'EJiip npaan KirjaV
n^ l"inK '3an Nain n;i KjwnipT m
n; 'ISi"" ip^n^ KJ^an KpW 'Piri
hbn^ a^n) :6pKn K"? TVI nt^^i niE7 2hh-b3 TUK'? IP
:in|7?K'ri M'^ b'DK) nDN'7)3-^5^ nii;;^,! naip n^ni
n f K man nnj?;! nti/N; nionan-in n^n '^DK-'^S •'3. m
K'7 b'i-'73i :n'')3i7i5 n^D'KH E7Q|n nn")D3) nyi'^b ip
tt/ar"?;! innna^) qi:^'? nD''n'nti7i)p '73? i'73Kn n
:n'')3j7n Kinn iz;33n nr!"ip5i •Tb'3 '73Kn-iti7i<;
^N']t7'' •'B'^N: 13'n n>?f<^ nu/^a-"?!*; m-' l a T ] m-i
lJ3nj7-n^; Kn; m'>VvDb\!J narriK 3nf;Kin THK^
-nj<; mn'' WK m nrj^''3p i n ; :T'S^C7 nnm nini^ •.
naiari in>; i^'jn'p nmn nis laij;''?'' ''^1170"'^^ ^'?P'^
mn) nnajKin aVrin-n^; ipan TUj^m :n)m •'j?^ N';-
n n n n ^m T'njn piu; hKT •.vnb^ inriN"? nmn a':.
-njsi D''tt'7tt?n QTnis; nnpKin :D3''tt'?!i' mnii? ]ri2b ib
-nt<.°^2 ;n:Ki'7 i^n^n pw n:;.rin l"? 110<5 ''3?'? ^bm -h

nf> m'C'i '6)C 1PH ,PBnb ptpp ftjnji TBpBP Jppb BPB PDBPP ip6bi
OBPP PPbCC B71)b (P:B jbpb) PP3roO D'3bPP PBp'l PIIPP b» 0'3bPP
Pipp P6I .iJK'ai nmn to a^mn riN :(.3D) PIP>»3 CIBB p .pb I'pipi
inftji: 'pb .D'Cftp )» fe ftp'C 6bi ,ifr3» 6IP iniK ijvn'j ,6'3B pnb
Ptpp pft 'ft) pb .D'cftb omP <)fl fo'B blP' jPIPP bB 3bpp pfi 'P 'Cf) pfl
Binb pp/ib PIPP P'Pi 3"P6I .abnn nn jnan TDpni »h) :'u! <)BPb
D'PDO ;1:<B pPB 3"p) P3rop ji) PBOb O'pro'ftpc IIB3 bpfo P H P |'f>c
'BiB/lP pPPP IB Cftpp DB PP3)))P P31PPf) bC pIDD p .plB (a'j) :(:B)
a'nbBn DT nx a n p m (A) :(nbp pbip) ibn f)"Dl IT be piD 6IPC
O'm pp'P) PBC3 6PB fti' V3bp TBppbl IPp'Plb 'iftp filPC '» .-Ml
:(:P5 0'P3i ;P-(:(B pP5 P"P) PC33 pbip B'6|: ID'3bp PBpP PBC3 if))
P t o p6mB bnsn i)'f>c 3bpp bB W'bi 63 .aanbn ^a'? n w y (la)
bip'i pppBi Pb'35 PiD'6 tia' PUP ppBfi .in'raxn K^ bajti :(.r O'PDS)
PnftP ftbl (.lb I'bip) Pb'3) bp iftb bB <)6 3"PP' ibPfl 06c 3bp PlP'fl bB
3"p) o'33Pi D'n Dib BPP .nnna'ji qiy^ (la) :piD'fi bB bp piD'fi |'6
P31P P5'fii <iup P31P ft'pp 'sb .Dainiaoin 'jaa :(;p PIR'PP ;ft':' fippps
pilP pnb CPOB Ctb cp) b"s3 I'Pn'p P3DH31 P13P1J) b33 PJPB BpPp
)'51P) PWPPl 3bppi pbBBbP 0'bB3P T ftpPC . 'UI njlK'an I'T fy) :P»lb
IlK ,0'cfip p p»i /n WK nn :(:f)D BIPJP) JS'SBI PBBbi) JPS TI P3
PIPP bB 3bpp pB D'n3BBP P'3i) ifi'3»c3 .iJK'a' nmn btt '.Jmn
DlpB3 Pipftp IPfl PB»b 3brpi pbB»b prpp f)i») (|'»P [1P3PI 7'b BPIJCPI
llB:' jbpb) 'IJI <l'5pb lft'3' D'3bpp 'Cf! bB PPBPP PIPl PBIPPP pip Ppf)

2 2 - 2 7 . nil abn Fat and blood. The prohibition against
consuming fats and blood applies to all sheep, goats, and
cattle, whether they are consecrated or not. Although the
word a^lj is commonly translated as fat, there is no English
word that defines it precisely, for in terms of this prohibition,
"fat" means only the fatty tissue that is placed on the Altar
in the case of offerings (see 3;3-4 above), with the exception
of a sheep's tail, which may be eaten. As the following verses
make clear, fat is forbidden only from species that are
eligible to be used as offerings, but one may eat the fat of
such animals as Wl ""ay, deer and hart — and the other
kosher wild animals that may not be used for offerings.
2 3 . :pl ats'?! ~\W — Oxen, sheep, or goats. Thus, the
prohibition is strictly limited to the species that, as specified
in verse 25, are eligible for use as offerings.
2 4 . nba^ — An animal that died, i.e., a kosher species that
died without shechitah.
na"|t] — An animal that had been torn to death. The animal
did not die of its wounds; otherwise it would fall under the
category of the previously mentioned n'?pi Rather, the
animal had been mortally wounded and then was killed by
shechitah. Or, the animal had a disease or wound in a vital
organ that would cause its death within twelve months
{Chullin 42a). In both cases, the meat may not be eaten even
if the slaughter was performed by shechitah.
2 6 . n^"ba) — Any blood. This verse exempts the blood of
fish and locusts (see 11:21 -22) from the prohibition (Rashi).
Dginai£tln b^a — In any of your dwelling places. This phrase
teaches that this law applies in every part of the world the
Jew may find himself; it is not confined toEretz Yisraei. This
follows the rule that commandments that are qlan naln,
personal obligations — i.e., that involve personal behavior —
apply everywhere; whereas i?p-ij7 nam, obligations pertaining
to land— i.e., agricultural laws — apply only inErefzY/srae/.

ji|imiyiijijjijg
 PARASHAS TZAV 7/35-8/6

breast of the waving and the thigh of the raising-up have I taken from the Children of Israel,
from their feast peace-offering, and I have given them to Aaron the Kohen and his sons as an
eternal stipend from the Children of Israel.
^^ This is the anointment [portion] of Aaron and the anointment [portion] gift of his sons from
the fire-offerings of HASHEM, on the day He brought them near to minister to tiASHEM; ^^ that
HASHEM commanded to be given them on the day He anointed them from among the Children
of Israel; it is an eternal decree for their generations.
^^ This is the (aw of the elevation-offering, the meal-offering, the sin-offering, and the guilt-
offering; and the inauguration-offerings, and the feast peace-offering; ^^ which HASHEM
commanded Moses on Mount Sinai, on the day He commanded the Children of Israel to bring
their offerings to HASHEM, in the Wilderness of Sinai

8 ^ rn ASHEM spoke to Moses, saying: ^ Take Aaron and his sons with him, and the vestments
Consecra- and the oil of anointment, and the bull of the sin-offering, and the two rams, and the
tion of the basket of matzos. ^ Gather the entire assembly to the entrance of the Tent of Meeting. "* Moses
^""" did as HASHEM commanded him; and the assembly was gathered to the entrance of the
Tent of Meeting. ^ Moses said to the assembly: "This is the thing that HASHEM commanded .
to be done." ^ Moses brought Aaron and his sons forward and he immersed them in water.

which discuss the consecration of the Tabernacle. Accord-
ing to Rashi (v. 2), this chapter was taught to Moses on the
twenty-third of Adar, seven days before the Tabernacle was
permanently erected on Rosh Chodesh Missan. Conse-
quently, in the chronological sense, this chapter should
have been coupled with Exodus 40, which discusses the
consecration process. Instead, the Torah inserts the laws of
the various offerings {ch. 1-7), which were taught on Rosh
Chodesh tSissan, when the Tabernacle was consecrated.
Rashi explains this as an instance of the principle: anf^in yif,
nnlng ^riwpi, the Torah does not necessarily follow chrono-
togicai order.
Ramban (v. 2) disagrees. He holds that everything from
Exodus 40 through Leuiticus 10 was taught on the twenty-
third of Adar. The instructions about the offerings (ch. 1-7)
were taught as part of the consecration ritual because
offerings were an essential part of it. Or HaChaim adds that
it would have been incongruous to instruct the Kohanim to
bring offerings without first instructing them in the sacrifi-
cial laws.
2. iinN-ni< n|7 — Take Aaron. The word fa/ce signifies "win
him over with words"; Moses was to convince Aaron and his
sons to assume the priesthood {Rashi). As Rashl notes to
9:7, Aaron felt unworthy for this task and had to be
persuaded.
. . .15 — The bull. The offerings of this verse are the
offerings mentioned in Exodus ch. 29. The bull was a
sin-offering (ibid. 29:14); one ram was an elevation-offering
(ibid. 29:18); the second ram was referred to there as b%
D''K'7K), ram of inauguration (ibid. 29:22), which Rashi ex-
plains as a synonym for peace-offering.
3, rrtjirr-ba — The entire assembly. God wanted the entire
nation to see that Aaron's family had been chosen as
Kohanim (Ramban).
nriQ-'pK — To the entrance. Since there were 600,000 males
between the ages of twenty and sixty, the entire assembly
consisted of several million people. This was a miraculous
instance of a small area holding a huge throng of people
(Rashi).
According to !bn Ezra, the assembly consisted only of the
tribal heads and the elders.
5. "ig"in Ml — This is the thing. Moses stressed that
everything he was about to do was at God's behest; he
sought no glory for himself and his brother (Rashi).
The Sages say that Moses had the status of a king; if so, it
would be forbidden for him to degrade his regal standing by
washing and dressing Aaron and his sons, as related in the
following verse, Consequently, Moses had to inform the
people that everything he was about to do was commanded
by God (Or HaCha/m).
6 - 3 6 . With some exceptions these verses tell how Moses
dressed the Kohanim in the vestments described in Exodus
ch. 28, and how the commandments of Exodus 29:1-37
were carried out. The notes will be limited to subjects not
discussed there.
6. 3"!|311 — Brought.. .forward. Moses brought the Koha-
nim to the nvs, laoer, where he would wash them in
preparation for their induction into the priesthood (fbn
Ezra). The requirement here was for immersion in a mikoeh
(Rashi to Exodus 29:4). Immersion requires that a person
be submerged completely in the water, without even a hair
protruding. This symbolizes the idea that one should
"submerge" himself in God's holiness, to the exclusion of
extraneous and contradictory influences (Michtav
MeEliyahu). This was a necessary and fitting prerequisite
to the consecration of the Kohanim to the Temple ser-
vice.
 i|i!||l!|||illl!lli|l«!llll!iii!ilill!l!l!i!i^ ililllilillmllliilli

1 / n - nb / 1 IS nivna Knp'i naov sso

IIONV imni rraii'-i iin'twnip noaffl

'53 in n^:^ DI\?'7 'nlaaVi N3i:]3 VinK nnti^n nKt :'7K"ity •'33 nxn o'^ivpn'? Vn^i *
1 -: I- <- : • j I" T : • J" ; x.- •• T I T : T T ;
'jiu? n n i i inrjK m a i KI n^ :'?K-ii?"
linn; 3'ij7i x a l ' s ; T Kjaaiiju
DnK itiiz/n b'i''5 urh nrh nim njsf iii;??'' •T^jn'^b -h
^Kni?/' ' j a ! » i i n n ; ••a-i^ uni'g linV
KPiniN Kill- ;iinTi'? n^v D;P
rauis^l KnKon'pi Knnip'? KH^S;'? nnj'pi n''w'7)3^') nt^K/'i riKun^) rtmi^b nVv^
Tfia 'T ni. :K;v;iip noa:'?! Njiaip'?! ni^3 •'i'D nna ntyn-nis nin'' mv -i;i?is; :D'')o^t^n n'.
mjjgn KBi'a ' p p i K")IU3 nif'n n ; «
l^nja-ig n; Kaig'? bx-jii;! -"jg n; nin''^? Dn''3g"}p-nis nnpn"? '7Knto'? •'3.3-nK iniv
:''rp 13"7}?3
Tilis n;i i^rjK n; aij? a nn'n'? n;?n
Knia-)! Knifin m Kjwn'p n;i n a y
TOa-nw VnnK-nK np naN"? nii/ta-biK mn'' I S T I a-K
jT T V : 1 •-: I - IV k - • •• J-: •; v j - - ; -

nxtbnn ns i nxi nnu/ian mv) nxi n n u n nxi im

T - 1- J- J" ; rtT : • ~ I V jv I." : • T : - •• ;
Knif)? 'pa n;ii :K;TU3T KVD nji
l a y i i :K3P! pi^/n viin'? tfiSK
nto'330hi;i n n ; ; ; TJPS ••i x n ? niija mv 'n^i?^ T]Vj)2 t^/v^T nvm ^DK nng-^js; ^npjn i ,
nosin :Km! latijn ynp'? Nnif:?
T|?3 T NBjria n Kniij:?'? niyn
I'lnK n; nton anijii nay^'? ;;
:K;na i-inp; 'DDKI 'riug n;5

•^fp o'htnb pcfn DV3 vppi (p? nwc) oiSn oniiis cfjiino n6iii j'iDS (6) :i.f)D Pimw inwi ^)w ftoni YiJi" .nnnnn .nDianrr nh)

ppii: 'sftp iftopc Dn37 .lann HT (rr) :(13:' -)"p'i) wnn:) pf) pi?m p'inpp wp .priK riK np :(:i D'DDB) o^l^3 ^mftni D7pin fftc ppw pnp;:) o-jip
pDP b^i .0C113 '>6 'n6 7i32bi '7i3Db n»6p l)f)i ,pit;i?b v-)"3pr ':ii D:':P1) oninfio ibf) .'ij»i riKunn l a nwi :(3:6 f)PI;^i: o'ftibn P"P) iwcni 0^373

34. nnnnn pla* ni<i nawnn ntrf-nx —- The breast of the greatness (Onkeles; Ibn Ezra), the Torah has presented
waning and the thigh of the raising-up. Both organs are them with the above gifts: the breast and thigh, and the
waved and raised together, but Scripture always associates other gifts mentioned in the preceding chapters (Rashbam).
the breast only with waving and the thigh only with raising. 3 7 . n'l'inn riKl — This is the law. The Talmudic Sage Reish
Ramban (10:15) suggests that the use of these terms, one Lakish said, "Why does it say: This is the law of the
for the breast and the other for the thigh, derives from the elevation-offering.. .?'To teach that if someone studies the
days when the Tabernacle was inaugurated {Exodus 29:22- laws of an offering it is regarded as if he had actually offered
25). A unique feature of the inauguration service was that it" (Menac/ios 110a).
the thigh was not a gift to the Kohen, but went up in smoke
on the Altar. The thigh was called a terumah because it was D^M^M^I — And the inauguration-offerings, i.e., the offerings
separated and raised up from the rest of the offering — like brought on the day the nam?, priesthood, was instituted
the terumah that is separated from crops. On the other (Rashi). The offerings are given in Exodus 29:1-37 and
hand, the breast of the inauguration-offering was waved and further, 8:1-32.
given to Moses, who served as Kohen Gadol for that service. 3 8 . •»aip la'in:?. . .'a'p i n a — On Mount Sinai.. .in the
The privilege of the Kohanim to receive the thigh and breast Wilderness of Sinai. The laws in all their detail were given to
of future offerings was an outcome of the inauguration, Moses on Mount Sinai, and reviewed in the Wilderness in
which consecrated them, as well as the Tabernacle. There- the nvln brjn, Tent of Meeting (Ramban).
fore, the Torah retained the nominal association of waving 8.
with the breast, and raising with the thigh.
-^Consecration of the Kohanim.
3 5 . nnt?^n nw't — This is the anointment [portion}. In recog- This chapter describes the consecration of Aaron and his
nition of the elevation of the Kohanim to their position of sons as Kohanim, and is followed by chapters nine and ten.
583 / VAVrKRA/LEVmCUS PARASHAS TZAV 8 / 7-22

^ He placed the Tunic upon him and girdled him with the Sash; he dressed him in the Robe and
placed the Ephod on him; he girdled him with the belt of the Ephod and adorned him with it ^ He
placed the Breastplate upon him; and in the Breastplate he placed the Grim and the Tummim.
^ He put the Turban upon his head; and upon the Turban, toward his face, he placed the golden
Head-plate, the sacred diadem, as HASHEM had commanded Moses.
^° Moses took the oil of anointment and anointed the Tabernacle and everything within it; thus
he sanctified them. ^ ^ He sprinkled from it seven times upon the Altar; he anointed the Altar and
all its utensils, and the laver and its base, in order to sanctify them. ^^ He poured from the oil of
anointment upon Aaron's head, and he anointed him to sanctify him. '^ Moses brought the sons
of Aaron forward, he dressed them in Tunics and girdled [each of] them with a Sash and
wrapped the Headdresses upon them, as HASHEM had commanded Moses.
'" He brought forward the sin-offering bull; Aaron and his sons leaned their hands upon the
head of the sin-offering bull. ^^ He slaughtered it, and Moses took the blood and placed it on the
horns of the Altar, all around, with his forefinger, and he purified the Altar; he poured the
[remaining] blood upon the base of the Altar and he sanctified it to provide atonement for it
'^ Then he took all the fat that is upon the innards, and the diaphragm of the liver, and the two
kidneys with their fat; and Moses caused them to go up in smoke on the Altar. ^^ And the bull,
with its hide, flesh and waste, he burned in fire outside the camp, as HASHEM had commanded
Moses. '^ Then he brought near the ram for the elevation-offering, and Aaron and his sons
leaned their hands upon the head of the ram. '^ He slaughtered it, and Moses threw its blood
upon the Altar, all around. ^'^ He cut the ram into its parts; Moses caused the head, the parts,
and the fats to go up in smoke. ^' He washed the innards and the feet with water; Moses caused
the entire ram to go up in smoke on the Altar — /( was an elevation-offering, for a satisfying
aroma; it was a fire-offering to HASHEM, as HASHEM had commanded Moses.
^^ Then he brought near the second ram, the inauguration ram, and Aaron and his sons leaned

nsa^ :ii P713D3 .intonpii :opnpl> D3:>r'b pnm nopi ifipp .namrt PPSSBP bu ps |'i3 D'Di3po pb^p 'b'pp .na3::nn bv Q•^^•>^ (U) :PII5TO
12'i (i':i3D piRp) •TSDP bj? .naan JTint riKi (iw) :pnwo b? ?DD» .\ihv oimi) I?'P 'PI?7' tt .naran bs; liian iii (K->) :PD;iM 'ibn fio ftiw
D'nStpD b'f) .nin^ttrr 'JIK (33) ::;)nD 73:;o in ^w bw o'?p .-js^ci v>'r)'DnpiPi5p"p6np6-oiupivobnP3.nurwii.|?vil{a^):il!bpPi6(03
of oil to the other (Rashi). him to wear a unique garment. That it was pure white and
without any embellishment was to symbolize that Moses
tiy^jjf? — To sanctify him. There are two kinds of anointment.
A i<ing is anointed to invest him with a spirit of power — but was completely devoted to the service of God.
a Kohen Gadol is anointed to elevate him to a station of inu*1j7?i. . .NpD?i — And he purified.. .and he sanctified it. By
holiness {Haamek Dauar). means of this blood service, Moses purified the Altar,
removing it from its previous secular status and inducting it
15. D'ln-nK rn^>3 h|3»i Dni?^'i — He slaughtered it, and Moses into a state of holiness. He sanctified it so that it could be
took the blood. Although Moses is not mentioned until the used to effect atonement for sinners {Rashi).
blood service, he performed the slaughter as well. During
vh^ ns^V — To prouide atonement for it. Sifra teaches that
the seven days of dedication from the twenty-third of Adar
immediate atonement was needed for the possible sin that
until Rosh Chodesh Nissan, Moses served as Kohen Gadol
and performed the entire service (Sifra). some people may have been shamed into contributing for
the construction of the Tabernacle. If so, such contributions
Meshech Chochmah offers a reason why Moses is not
mentioned in connection with the slaughter. Since the were not truly voluntary and could be construed as stolen.
slaughter of offerings is valid even if it is done by a 2 2 . n»N^»rt ^•'K •— The inauguration ram. This ram was a
non-Kohen, the verse specifies Moses' priestly status in c^pbvJ, peace-offering. Its service completed the process by
connection with the blood service, which may be performed which the Kohanim were consecrated for their new role
exclusively by Kohanim. (Rashi).
Rashi to V. 28 cites Aoodah Zarah 34a that Moses wore a Ramban explains the function of the three inauguration
white Tunic during this seven-day period. Gur Aryeh offerings {see notes to v. 2), and in the process shows why
explains that his exalted status during this period required only the peace-offering ram is called the inauguration ram.
 H
33-T / n i;;: nw\n « 1 P ' 1 nSD / 582

nn; t i n Nam? n; 'nl'75; nrj'ii

an'i K^'va n; nn; wa'jNi KCTO?
];)3rj5 nn; i-in uniaK n; v'i'^V
n; 'm'^j; '•iipi n ing nV IgtiKi KIIQN ~^^ W] lii'nn-riN; T-^V °*K3 * -^ i"? Tsi^:;! TSNn n^-,
n;i NniN n; Katoin'? an'i KJi^'in
ni?'") "75? Nnpnyn n; •'itoio :K;Kiri n^jyan-riN: awn :n'')3rin-nfj;') anwnTiN: i^^nn u
n; iniaK 'jgg^ Kngjyn ^y 'itw) yy riK T-JB b^)2-bi<. n?^:^)3n-'7y nty^i lE/Ki-'^i;
n; ntpn a'Dji- :ncsa n; ;; TJJB
n;i Nigi^n n; 'STJ K H H I T Nnton
Plan ' I K I K ' ;ilnn; ic'iiji na T ^a
n; ' a i l iijni yaiy Knaig '75?
D^'pya vDu; m]i2ri-bv BQU P] :DnK wnpi 13 ^^
nn Kiva n;i ' m m '73 m Koain 1a?-n^^;•j T^an-ni?) T'^5-'73-nis:i ngiBn-nx n\bm
Knioipip pnNia' ilinpiitf^i?'? ap'pa
nn; 'a-ii innKi Kton '75? KniaiT
ntt/n'i I'nrjN u?Kn by, nni^Kjn inE;p pyi lOy'ip'? 3^
PON ya n; nipn a n g i i ' tnnito'ip'p inK J'
•|';;nri iinn; i i n pama iiattfa^Ki
n;;; i'i?a n KM? pyala linV jutiKi
my -it£7i<;3 niv3?n nn"? C7'3rj,y upK nn'K Tjr;i!]
KriKBn-; K-im n; aig^T :ni{;a V^ni innx •^np'i nNunn 13 riN u/i^i inu/UTiK nin"' T
Bn 'jy iln'T n; •'niagi pqN iinpi nu/'a ni?'] unw'i :nKi3nn is lyKn^'^y nmn'TiK m
nsya a'pji oaaira iNnKarri Nim
n1np Nna-jn m-)p_ bv ann KUT n; lyBYf?? ":3''3D nainn nihip-'^v in'f bnn-nj;*:
n;i Nnain n; ^ani nyayija i i n o nitHpi TiD'?-^K py;; nnriTiK) namnTiK mm
nw^gi Nnannn NIID'"? pn?^ NaT
Na-in '?3 n; a'pairo •.•••ri\hs N"!?a'? •'^V -IU/N: a^nn-'73-nf<; np"] :T'^V "IT)?"? ^'i^'?i??,l "
l^-jn n;i K-jaa nyn nn K13 Vy ^ ina'?ri-nKi n->b:^n '•rity-nN'] nian n'^n'^ 'riKi 3")|n
Knain'? nton pPNi i n s i n nn i;'??
n;i nnpa nn naitfn nn K-;ln nji^ "ni^f;) 'iTvriKi "isn-nK) :nn3|)3ri nvj'n nup^i r
Kn^ypnb Nnaip K-iua TJJIK n^a^ my nu;K3 mna^ yinn \yN31^11^ iiiz-iB-nis') I'lii'a
n; an|?i n- :nE'n n; ;•• T-pa n nn?
n; 'nlaai prjK lanpi Nn^yi N-jai
TnrjK iSnp'] rbyn b''K nx 3 % ^ :nE?a"nis; m-' n-
pip pa?iD. ;K"5aT wn 'jy Tinn; nvJ'n pnT'] unw'i b''Kr} vJKyb:; nnn^TiK vaai D^
m n p ninp Knann 'ry KOT n; nwn
ppKl ••nlaaN'? ^'Va K-jpT n;i3
T'nn^'? nnj '7'KnTii>i;') a n p n3|Kin-'7:y nnnTii^ 3
;Na-in n;i xnaK n;i Kton n; nton nngn-nKi D''nn3n-nN:i K/K'nn-riK hiun -iuf7:i]
K;n9 '7->^n Kjy-ja n;i KIJ n;iK3 nE7'n nuj?:!] D^ia? f nn n^j/nsn-ni^i a'lgn-riK) «
Nnain'j x-ia-n '7a n; nipn ppKi
Kiyaa K'japnK'? Kin Kn^y nu?K n n T n n ^ Kin n^v nnaran '^''Kn-'^a-nK
Tpa n KKia ;' n-jij Kin Kjaip '21i?!3 :nu;)2-nK nin^ my nu?K3 nin'l? km DD
K3;w NnaT n; ani^iaa •.n^^^n n ; ; ;
'niaai pnt? laapi Kjaaip 13-7 17,31 innK unp''] n^'K^nn 'J'-K •'itt/n '^•'Kn-nK
8. D^Jann-nKi niiiKn-nii: — The Urim and the Tumim. This forehead, and was held in place by three threads tied at the
was a slip of parchment upon which was written the secret back of his head. The middle thread was drawn over the
Name of God. It was placed in the fold of the Breastplate Turban. Thus, the thread was upon the Turban; the Head-
and, when consulted by the Kohen Gadol, it enabled him to plate was positioned toward his face, in front of the Turban
inquire of God to learn the answers to questions of major {Rashi here and to Exodus 28:37).
import (see notes to Exodus 28:30). 1 2 . niy^?i. . .pa:?i — He poured... and he anointed. First,
9. lias "jlft-^N naaar^rr-^j: — Upon the Turban, toivard his Moses poured the oil on Aaron's head, then he placed some
face. The golden Head-plate rested upon the Kohen Gadol's between his eyebrows and with his finger he drew one spot
 585 / VAYIKRA/LEVITICUS PARASHAS TZAV 8/23-33

their hands upon the head of the ram. ^^ He slaughtered it, and Moses took some of its blood
and placed it upon the middle part of Aaron's right ear, upon the thumb of his right hand, and
upon the big toe of his right foot '^^ He brought the sons of Aaron forward, and Moses put some
of the blood upon the middle part of their right ear, upon the thumb of their right hand and upon
the big toe of their right foot; and Moses threw the [remaining] blood upon the Altar, all around.
2^ He took the fat, and the tail, and all the fat that was upon the innards, and the diaphragm of
the liver, and the two kidneys and their fat, and the right thigh. ^^ And from the basket of matzos
that was before HASHEM he took one matzah loaf, one oily bread loaf and one wafer, and placed
them on the fats and on the right thigh. ^^ He put it all on Aaron's palms and on the palms of
his sons; and he waved them as a wave-service before HASHEM. ^^ Then Moses took them from
on their palms and caused them to go up in smoke on the Altar after the elevation-offering; they
were inauguration offerings, for a satisfying aroma; it was a fire-offering to HASHEM. ^^ Moses
took the breast and waved it as a wave-service before HASHEM; from the ram of the inauguration
it was a portion for Moses, as HASHEM had commanded Moses.
^^ Moses took from the oil of anointment and some of the blood that was on the Altar, and
he sprinkled it upon Aaron and his vestments, and upon his sons and upon the vestments of his
sons who were with him; thus he sanctified Aaron and his vestments, and his sons, and the
vestments of his sons with him.
^' Moses said to Aaron and to his sons: Cook the flesh at the entrance of the Tent of
Meeting and there you shall eat it and the bread that is in the basket of the inauguration-
offerings, as I have commanded, saying: 'Aaron and his sons shall eat it." ^^ And whatever is
left over of the flesh and of the bread, you shall burn in the fire. ^^ You shall not leave the entrance
of the Tent of Meeting for seven days, until the day when your days of inauguration are
completed; for you shall be inaugurated for a seven-day period.
at the very center is the opening that leads to the middle that the Kohen — whom the inauguration service had made
and inner ear. The "qijri of our verse and of 14:14 is the eligible to enter the Sanctuary — is dedicating his power of
cartilage. mobility to God.
Although this ritual is a 3iri3n run. Scriptural decree, it has 2 9 . nyof? n^n ni('>af|' — It tuas a portion for Moses. As noted
a homiletic lesson that applies to everyone. The blood upon above, during the seven inauguration days Moses func-
the ear symbolizes that the Kohanim should always listen to tioned as the Kohen Qadol. He received the breast of the
and obey God's commands. The hand is the organ that peace-offering as his portion because it always went to the
grasps things and that is active; so the blood upon the
Kohanim from peace-offerings.
thumb symbolizes that the Kohanim should actively carry
out His will. And the foot is the organ of movement; so the 3 0 . D-in-lMi — And some of the blood. He was to take the
blood on the big toe symbolizes that the Kohanim should blood only of the D'N^Kirr b->K, inauguration ram (Sifra
always move with alacrity to serve God {R' Auraham ben according to Gra), by wiping off some of the blood that had
hIaRambam). been thrown upon the Altar (Chizkuni Exodus 29:21).

2 6 . nl2;K)n ^pni — And from the basket of matzos. The
basket contained ten loaves each of the three kinds of
loaves listed in this verse (Rashi to EJcoc/us 29:2). The loaves
are described in the notes to 2:4 and 6:14.
I^ttf atjb T\hn-] — Oily bread loaf All three kinds of matzos
were made with oil; this one is called oily because it
contained as much oil — one quarter-/o^ — as the other two
put together {Rashi; Menachos 89a).
2 8 . lup^i ™ And caused them to go up in smoke. This is the
only case of a peace-offering thigh that was burned [gener-
ally, it was a gift to the Kohen (7:32)] (Rashi).
Sforno explains that the thigh was burned to symbolize
3 1 . ^J;'in ^-IK n^il — At the entrance of the Tent of the
Meeting. Ordinary peace-offerings were eaten throughout
the camp of Israel. This peace-offering was given the higher
status of ••'U'"jj7 •"it'li?, most sacred offering, and had to be
consumed in the Tabernacle area. Another part of this
higher status is that it had to be consumed that day and
evening (v. 32), unlike ordinary peace-offerings that could
be consumed the following day as well (Rashi, Ramban;
Exodus 29:31,34).
3 3 . a?-7rn« K^M* — You shall be inaugurated [lit. your
hands shall be filled]. The inauguration of the Kohanim
consecrated them and gave them the spiritual capability
that is described as filling their hands with the priestly

iliiliiili
Ifeli

iSi-jD / n w nwna N n p ' l I S O / 584

033113 :K-15-1 K/n 'jj? l^n'T "; iD'nn ni^i3 njp.'] i uni?7'i :'7iNn lyx^-"?}? Dnn^-njs 13
on h)j an'i NDT in rvsn a'pii
HT 11''VN ^Vl K3'an DOKT NniK
rvyrpj} \-v "[Ti^-^v.) ir-an^n I'inK-lj'K •qian-'^y in']
iri'] TnnN •'33-nf<; nn;??] rrr-M^n I'pn VT^V) -^^
in Tsfn ari'i I^DK '33 n; ^'igina
^Vl K^nn imniN nn-'^y Km bn;; in'^-b'Vi XT'ja^n bjjK 'qi^Jii-'^j; b'nn-i)? nu7>3
Xf'^K byi Krnn iin'T l^'Vis
^5? NOT n; nii/n pn|i Kj'n^T lln^n
n; a^Djina mnp nlnp NO?"!8 -nNi nj'pNn-nKi a^nrj-nis; nl'i •y:xo n-iian-Vy HD
'•n nain '?3 n;i Nn''?K n;i Ka-jn -ni;?') nian rrin^ nK) nijln-'^v "ityN 3b'nn-'73
I'n^n n;i Kiaa ^yD n;i KIJ 'jy
:K3'nn Kjjw n;i I03"in n;i i;'?3 •76)31 iT-iajn plU7 nKi in^'pri-n^] n^'??n ''!!i^ «
a'p? ;; Diu T Kn'BST K^onin
nn'^n Kriyiji Km KTBS Knvn? hnK n^n n^n npV rm> •'^D'? I "WV; nisnan
•jy 'iipi in jlspN;i KID nwtj D''i^nn"by bto'i nnx p ^ i i nnx inu? on'? n^m
n; arj'in iKj'nn KijW '73?) Kjain
'nU3 ' 1 ' '7371 poK n ; ^x K^s ••BB "pj/i I'inK •'33 bv_y'2Ti-nK \m tfnjn pity '75;i 13
a'pjina ;;' d-jij KDis iini;i; nisj bn'K niy'n np'i ;nin'' •'yah ngi^n DJIK q^'n im m
ppKl iin'T hm i"inri; ntpn
lUK Kjiaij? Nn^y '7y xna-jn'? bn n^'N^n nVvn"'?^ nn^ijpn nup^i nri"'33 ^^n
•lU, Kin Kjaig Kiyi? K^apijiK'? nmn-niH; hiyn np.'i :nin''^ Kin nf K nrvi ryh m
nnngi Nnij n; ntwb a^'paioa 1;;
mJn^ K^aaif; la^n ;; D-jij, Kn-js hjn n\v'rb ••'K^Jpn b^'m riTf '•j?'? nsi^n v\p:'v;\
•xwJn n; ;^ TJJB n Kn? pbn^ niri
ini Knia-in vxvjJim nt?n a'pju. niyn np'i :nu/>3-nif nin'' niv "IWKS nm"? '7 'y^au;
pnK by ••nisi Kna-jn 'jy 'T Kni ••jV T;:] nlTian-'^v "Hi/i? b'ln-ijpi nni^/jpn lasyj?
'E/iaV 'jyi 'riiia ^yi 'nwia'? by
n; i^qK n; lu^gi nay TiUa u;'np''i inK i^n nia-^yi i''B-'7yi i''nj3-'7V VinK
'nil? •'Wia'7 m 'mja n;i 'nwia'j' :inK i^n n.jia-nK) vp^'n^ji ina^i-nK iir)K"n^
'nli3'?i i^qx'? ni{7n nn>?iK'j :ni3y
Kjni 15tt*ij Vina K-jpa n; i^i^/a nty3n-nK I'^ii^a vh-'^Ki innK-'^K nu/n nnK'i K^
bpa 'I Knn^ n;i nn; ii'7?'n inni T T - V J ; - T T V : I J -: I- v v v -

I'lqK nn^n'? nnija n Kn? Kjianf; ^^^ DD^n-nis') IHK i'?:pKn bu/) nj/m ^D"K nns
Kntoaa iKnti/Kii^'; iFiii'^a';: 'nuai
yipniii> ;in;?in K-iiaa Kijri^ai i\nT I'nnK n'nx^ ^''ni::^ nu7K3 n-'K'pnn ^^pn
fnl'' Kyai? iipsn nb Kjpi lawn :iQ"iii7ri U/K5 no^ni nt^nn "ininn) :in^:?K'; ^^
nK iia'janj? 'nl' xh^jn wv ly
iltoiaig ri;' aig; pnl' Kyaw
:nDT-nK K •7)3'' D^'n' nvn\i; •'B DD-IKV?? W nK%

D'ftibn?'»' PE31:1)3 cnc ?!:».nnamn -lopii (na) :{.n») P I W M P-)1DJ5 :(? cfiiin y p ) D P 3 P 3 3 oci^n pft cmbcni O'liinnc cnbc "i O'liibw
b:3 3-)p D'»bp be pic D'in ftbi obiw ivb .n^yn ^x? :(.7b f"») pb pibns p i'p'p-)?i pibno mo pt 03 D3115 P'CIC ?313-:I 6'O .inty nn^ n'jm (la)

The bull sin-offering came to sanctify the Altar (v. 15), and
the ram elevation-offering came, like all voluntary eleva-
tion-offerings, to achieve Divine favor for the Kohanim on
whose behalf it was offered (see 1:3). The ram peace-offer-
ing came as an expression of gratitude to God for having
allowed the Kohanim the great privilege of being His
servants. Since the peace-offering ram was the final step in
this process, it could be called the a'-K^Bn ^m, inauguration
ram. When this offering was completed, the Kohanim were
finally sanctified sufficiently to perform the Temple service.
2 3 . man^ri. . ,II(K ^wn — The middle part of [Aaron's] right
ear. This is the tragus, i.e., the skin-covered projection in
front of the external ear {Rashi 14:14 and Exodus 29:20).
According to R' Saadiah Gaon, it is the ear lobe (see also
Rambam, comm. to liegaim 14:9, Kafich ed.). The Chafetz
Chaim (comm. to Sifra Metzora, perek 3) writes that the ear
can be viewed as three concentric circles: The outermost
circle is all soft flesh; just inside is a circle of cartilage; and
587 / VAYrKRA/LEVITICUS PARASHAS TZAV

^^ As he did on this day, so HASHEM had commanded to be done to provide atonement for
you. ^^At the entrance of the Tent of Meeting shall you dwell day and night for a seven-day
period, and you shall protect HASHEM'S charge so that you will not die; for so have I been
commanded.
^^ Aaron and his sons carried out all the matters that HASHEM commanded through Moses.
THE HAFTARAH FOR TZAV APPEARS ON PAGE 1167.
During non-leap years, Shabbos HaGadol always coincides with Tzav. The regular Haftarah is then replaced
with the Haftarah for Shabbas HaCadol, page 1220. The following rules apply during leap years.
When Parashas Zachor or Parashas Parah coincides with Tzav, the regular Maftir and Haftarah are replaced
with the readings for Parashas Zachor ~ Maftir, page 1066 (25:17-19), Haftarah, page 1214;
or Parashas Parah - Maftir, page 838 (19:1-22), Haftarah, page 1216.

including the evening hours when the parts are burned on
the Altar. As soon as the service is completed, however,
they would be free to leave. This requirement was in effect
even after the Inauguration week was over, for a Kohen is
never permitted to leave in the middle of the service
(Ramban, Sifra).
inuan i<h) — So that you will not die. But if you do not obey
this command, you shall die {Rashi).
3 6 . vai Tll^i? tt/jJ^l — Aaron and his sons carried out. The
commandments were many and their details voluminous,
but they neither deviated nor erred (GurAryeh).
Sifra comments that the verse comes to praise Aaron and
his sons for doing the service with great joy, as if they had
been commanded directly by God. GurAryeh explains that
great people tend to feel resentment when they must obey
the instructions received through a contemporary, but
Aaron had no such feelings. He performed the service with
complete selflessness.
--^IMfD i"3r .taipiDD V'St — This Masoretic note means: There
are 96 verses in the Sidrah, numerically corresponding to
the mnemonic ly, command. This alludes to command-
ments and our obedience to them. (According to the
punctuation in our standard texts of the Chumash, however,
Tzao contains 97 verses. See Minchas Shai to 8:8 regarding
possible variations of punctuation.)
i^n'? / n 1^ nu^na Knp^i "lao / 586

K^l^rW^'^i^^^'^^ ^''^^ ^^?^ ^^-^i °9^' ^V^ ^5^^^ '^^^ ^^^^"'

K^M mtpn n; tnipni iw Kygt;/ .ixT'iy p - ^ s im)3n K'"?! mn"* n"i)3U7r3-nK Dnn)3u;i

np p 1P15P fill D6 6:I .imwn Kbi (nf?) :(:j 6)5V ;iii DC 0:13 mip) ,ici7 i3'ni3-:i .D'B'D riB3t b3 .Jiitosif? 'H mar oh) :?m pn Dipn
l'»' ipn ^bi; jwu ranlf -vam p n w WV'T (i^) :?n*» D'3»n wb !ll'?3 p3C 7(33^1 .D'-)153D DV iPCHK W pS^l? .?15 TiC^Ji W ,P1C»1)
:nD:i p6 (i^ico p ^ n pi D ' B ' PUSC o n i w o or D7ip P P O D pi^V)

service. The same simile can carry with it the connotation of
education, which carries with it the preparation to accept
new responsibility. Since the Kohar^im had to be trained in
how to perform the service, they had to remain on the
premises for the entire seven-day period of the inauguration
service (Haamek Dauar).
3 4 . ntoj;^ 'H njr — So HASHEM had commanded to be done.
This service was to be repeated on each of the seven
inauguration days (Rashi).
3 5 . n»w; nyai^ ^h]h) DMI'' — Day and night for a seuen-day
period. The requirement was not meant literally that they
remain at the Tent of Meeting uninterruptedly for a full
seven days [since it is obvious that a person is only flesh and
blood and must attend to bodily needs (R' Bachya)). Rather,
the commandment was that they must remain at the Tent
constantly as long as there is a sacrificial service to be done,
 589 / VAYIKRA/LEVITICUS 9/1-9

PARASHAS SHEMINl
' 11 was on the eighth day, Moses summoned Aaron and his sons, and the elders of Israel.
The ^ He said to Aaron: Take for yourself a young bull for a sin-offering and a ram for an
Priesay elevation-offering — unblemished; and offer [themj before HASHEM. ^ And to the Children of
eruice y^^ggj speak as follows: Take a he-goat for a sin-offering, and a calf and a sheep in their first year
—- unblemished — for an elevation-offering. " And a bull and a ram for a peace-offering to
slaughter before HASHEM, and a meal-offering mixed with oil; for today HASHEM appears to you.
^ They took what Moses had commanded to the front of the Tent of Meeting; and the entire
assembly approached and stood before HASHEM. ^ Moses said: This is the thing that HASHEM has
commanded you to do; then the glory of HASHEM will appear to you.
' Moses said to Aaron: Come near to the Altar and perform the service of your sin-offering and
: your elevation-offering and provide atonement for yourself and for the people; then perform the
service of the people's offering and provide atonement for them, as HASHEM has commanded.
° Aaron came near to the Altar, and slaughtered the sin-offering calf that was his. ^ The sons
'< of Aaron brought the blood to him. He dipped tiis finger into the blood and placed it upon
the horns of the Altar, and he poured the [remaining] blood upon the foundation of the Altar.
3. ^a^n — Speak. The verse does not specify who was they realized that God was ready to accept their offerings in
commanded to make this statement to the Children of Israel. atonement for their sins, they gathered eagerly and joyously
Ramban offers three alternatives: (a) The honor was given to (Sifra).
Aaron in order to enhance his prestige; (b) Moses directed 6. l a i n riT nu*>3 ittN^l — Moses said: This is the thing.
everyone present to speak to the people, both Aaron and the Referring to this service, Moses said this to reassure the
elders [but he spoke in the singular because each of them people that the glory of HASHEM would appear to them this
was to bear individual responsibility for conveying the com- day as a result of Aaron's performance of the service for the
mand to the people]; (c) Moses told each of them what he was first time (Ras/ii)-
to do; after directing Aaron to prepare his offerings (v. 2), he Moses told the people that after they carried out God's
now instructed the elders to arrange for the offerings of the command, His glory would appear to them. This concept is
nation, fundamental to Jewish faith, that first a Jew must dedicate
riKun'? DiTV'TJ'W — A he-goat for a sin-offering. The sin- himself to obeying the will of God, and untold beneficial
offering of the people was a he-goat, while that of Aaron was results will flow from it. At the Splitting of the Sea, for
a calf (v. 2). Targum Yonasan comments that Aaron's offer- example, the Jews plunged into the waters, and, in reward
ing atoned for the sin of the Golden Calf, while that of the for their faith, God showed them unprecedented miracles
people atoned for the sale of Joseph. Those sins stemmed and a higher degree of revelation than was experienced even
from different root causes, and the different animals re- by the prophet Ezekiel. Such was the resolve that moved the
quired by the Torah were reflective of the character flaws people to declare to Moses that they were ready to perform
that caused the sins and needed atonement. When the all the commandments even before they knew what God
people demanded that Aaron build them a "god" to take the would ask of them (Exodus 24:7; Shabbos 88a). Once a Jew
place of Moses, they suffered from excessive dependence on displays his trust in God, God will reciprocate with every
him. They thought that they could not endure without Moses manner of blessing (R'Aharon Kotler).
or something to take his place - therefore, Aaron brought a
7. D'ljj — Come near. Aaron was overawed and ashamed to
calf, which always follows its mother submissively. When the
approach the Altar [because of his role in making the Golden
brothers sold Joseph, however, they signified a rebellious
Calf|. Moses encouraged him, saying, "Why are you
instinct, for they refused to accept Jacob's choice of Joseph
as the leader of the family. They behaved like a brazen goat, ashamed? It is for this [to fill the position of High Priest] that
so that was the animal that atoned for their sin {R' YosefDou you have been chosen!" (Rashi).
Soloveitchik). Degel Machaneh Ephraim comments homileticaliy, "It is
precisely because you possess the attribute of shame that
4. nK"i3 "n — HASHEM appears. The degree of Shechinah you have been chosen; God despises the haughty."
[Divine Presence] that their offerings would bring about was QVn -ryai — And for the people. Indirectly, Aaron's personal
manifested by the descent of a Heavenly fire which repre- offering was an atonement for the people as well as himself,
sented God's appearance among the people (v. 24, Reish- because one cannot atone for others unless he is himself free
bam). from sin (Bava Metzia 107b). Only after Aaron had atoned for
5. nnyri'Sa lail??! — And the entire assembly approached. himself could he bring the communal offerings listed in
The people had not been instructed to approach, but when verse3{/i>n£'zra). ......

m
 D-N / U Klp'l IBD / 588

''ii?T'?i T-nVi TinK"? rvim Nni? i''K«^n ni^5 'TII]

Knuunbi n i n 13 bjjj -iV 3D I'ICIK'?
;•• n-i^, 3igi vij"?© Nn'jy^ ^3^1
la^D ^n'lpV ':'^5ri '^tj-jw'''« nvii
•pN^i^i ''?.5"'7^:i :n'in'' •>}pb :i~)<;:>r\) nnini;! nVy"? '^•'K]
noKi 'pivi t«n'<?D'? r?V 13 "I'sy
^^^l mnin :Kn^:;^ ptp'?© KJI?; 133
;•> D-;ij, KnsiV K;I?71P np??'?
TIT rai' ns nt£j)33 K^'g'i Nnrj?pi HNna mn'' ni'n ••3 pu;2 n'^n'ja nnam nin'' •'^s'?
j-r ; • L - J- I V AT - JT : 1.T : • j" i •
••1 n; U'p^in qlD'^ 'ViTO TT K3|JI
13^171 Kiipi I3u*i3 Di^,^ npn Tjjg nyin "^nK •'33-'7K nii/n my IWK HK inp'i :DD''VK
ft-' V J V : •- V Jr • jv -: ••-: 1; • - iv •• - :

•''jinii i n 3 y n ;^ T^a ^ rajria fi

nt n^b'n -v^m ^nyi'^ •^y^b rmv^^ n'lyn-'ja n-)i7'i
iniH'' i n ? n3'''?K Kn:'.i i^5?B '^1'^' 'il^""'^^ ""SIO
-n^ nt|/y,i haian-'?}*; yy^ •{•im-bK r\i;'n im^i
^3y^ Kiay bs) TIVV 1 3 3 ) inVv
n N)j3 iln'^5; 3331 KBy I33i7 n; ntyyi WT\ n?;:?! •g-iya is^) ^OVJ/TIIS) '^DKISD
mip'"! tmrn mv "IU;K3 onva ns3i byn p-ipTiN
J-1: • - 1 JT - I,-.' -: 1- T -! I- J" - ; T T I <- : I T

Fivsvt? '73V1F!^ Km n; Tnr;?5 •'?a x'b-'^^^ HKgnn %)jrm un\^n n •iiian-'?:^ XTQK
KtiB'in n5")i2 'jiv 3n''i Kiaig

0CW3 ms'JC pnpol) .aai^K riNia 'n niin 13 c^):(: oc ^^ ;T DO
.namti ^K aip (t) :ot Dvi win i'f)3 iW:) nwsip pi (7 oc i'n) ^yr
:(n DC) ri-)P3) pi 1:13 DpiS pnl) opn ib inlS ncib 6^'l ci3 p?f) wc
D'«3 TDC .QXJn p i p lyfto ."inbw riKi :-3p3 p l)ji3 ."inKun HK
:i»l) OP6 ]63m (.' ?"-J} 6ID osi; p li:ii3 '65p Dipn b .p3?i bj»i
pcno Dpwc ,1D'5 piin c6-) |SID ,D'f)il)»b 'S'DC .laittwn ni'i 'mi (N)
D'f)il)»7 6nb'3)) ?"p ;r"D) Dbiu ^^D3 PTWC:' r^npc -jci; )^>^ DV3 IS
PD6 •:I37P 'D bun oDWrt .fiK-nyi lap'^'' -t*'^ ^^P J^^^^ ^^^"'^ '''''^
np (5) :(a ':'»c fiDimp) 0)3) vblin nnf)' ftbi ?bnj 0:1023 pnc»i D)33
[OPBP] biDo ocisn bu ?i ba» '"» o"3p? ib iP3nn i^npb .biy -j"?

PARASHAS S H E m m i
9.
<^s^ The Priestly Service begins.
At the end of the previous Sidrah, Aaron and his sons were
instructed to remain at the Tent of Meeting for seven full
days while Moses performed the inauguration service, which
began on the twenty-third of Adar. Each day for seven days,
Moses erected the Tabernacle, performed the entire service
himself, and disassembled the Tabernacle when the service
was done. The inauguration period climaxed with the con-
secration of Aaron and his sons as Kohanim on the eighth
day. From that moment onward, only Kohanim were eligible
to perform the Tabernacle service. This chapter begins on
the first day of Nissan, the eighth day of the inauguration
service. On that day, the Tabernacle was erected per-
manently and the Kohanim assumed their new role. This
Sidrah describes the special service the newly consecrated
Kohanim performed on the day they achieved their new
status.
1. irin — ft was. The Sages teach that the word ""m] often
indicates that trouble or grief is associated with the narrative
{MegiUah 10b). What sadness could there have been on that
joyous first day of Nissan? R' Yisrael ofRizhin notes Sfomo's
comment that until the sin of the Golden Calf, there was no
need for a center of holiness; every Jew was worthy of the
Divine Presence. After that calamitous national downfall, it
became necessary to build a Tabernacle as a resting place
for the Shechinah. If so, it was truly sad that the 1 abernacle
was dedicated, because the joy was mixed with the realiza-
tion that the people had forfeited their opportunity for even
greater holiness.
'3Nlt£7> lai^l'jn — And the elders of Israel. Although the com-
mand to bring the offerings listed below was addressed only
to Aaron, Moses wanted the elders to hear for themselves
that Aaron had been elevated to the office of Kohen Gadol by
God, and had not seized it for himself {Rashi), or been given
the post by his brother in an act of nepotism.
2. "ip?"!? "sav — A young bull. God chose a bull for Aaron's
sin-offering to show that by offering this animal, Aaron
would be forgiven for his role in the sin of the Golden Calf
(Rashi).

ilijliilllijjll""""
 10 And the fats, and the kidneys, and the diaphragm with the liver of the sin-offering, he caused
to go up in smoke on the Altar, as fiAShEM had commanded Moses. ^^ And the flesh and the
hide he burned in fire outside the camp. ^^ He slaughtered the elevation-offering; the sons of
Aaron presented the blood to him and he threw it upon the Altar, all around. ^^ They presented
the elevation-offering to him in its pieces with the head; and he caused it to go up in smoke on
the Altar. ^"^ He washed the innards and the feet, and caused them to go up in smoke on the
elevation-offering on the Altar.
15 He brought near the offenng of the people: He took the sin-offering goat that was for the
people, and slaughtered it and performed the sin-offering service, as for the first one. ^^ He
brought near the elevation-offering and performed its service according to the law. ^'^ He
brought near the meal-offering, filled his palm from it, and caused it to go up in smoke on the
Altar; aside from the morning elevation-offering. ^^ He slaughtered the bull and the ram — the
people's feast peace-offering; the sons of Aaron presented the blood to him, and he threw it
upon the Altar, all around. ^^As for the fats from the bull and from the ram, and the tail, the
covering fats, the kidneys, and the diaphragm with the liver, ^o they placed the fats upon the
breasts, and caused the fats to go up in smoke on the Altar. ^^ Aaron had lifted up the breasts
and the right thigh as a wave-service before HASHEM, as Moses had commanded.
^^ Aaron raised his hands toward the people and blessed them; then he descended from
having performed the sin-offering, the elevation-offering, and the peace-offering. ^^ Moses and
Aaron came to the Tent of Meeting, and they went out and they blessed the people — and the
glory of HASHEM appeared to the entire people!
^'^ A fire went forth from before HASHEM and consumed upon the Altar the elevation-offering
and the fats; the people saw and sang glad song and fell upon their faces.
(4:1-21; 16:27). The only exceptions to this rule were this source of the rule that Kohanim must raise their hands
sin-offering and those of the seven inauguration days, which when they bless the people (Sotah 38a).
were burned even though the entire blood service was on nanan — And blessed them. Aaron pronounced the Priestly
the outer Altar (Rashi). Blessing (Rashi). Although this blessing was not yet
Why indeed were these offerings completely burned? recorded in the Torah — it is found in Numbers 6:24-27 — it
These offerings came, at least in part, to atone for Aaron's had already been taught to Moses, who, in turn, taught it to
sin of the Golden Calf. By commanding that everything, Aaron.
even the hide, be burned so that not a trace of them would
remain, God intimated to the Jewish people that Aaron's 23.1^rIK'! nvi^ K3^I — Moses and Aaron came. Why did they
sin was forgiven totally (Sifsei Cohen). enter the Tent of Meeting? Rashi, quoting Sifra, offers two
alternatives: (a) Moses was teaching Aaron the procedure of
1 2 . auD — All around. See notes to 1:5. burning the rrpp^, incense, on the Inner Altar, (b) When
1 6 . 03«*H3 — According to the law. He performed the Aaron saw that the Shechinah had not rested upon the
service of all the offerings as their regulations were set forth Tabernacle despite the long inauguration service, he was
in chapter 1 (Rashi). distraught and blamed himself, saying, "1 know that God is
angry with me [becauseof the sin of the Golden Calf], and it
1 7 . 133 N^ap ~ Filled his paln\. i.e., with the kometz, as
is because of me that the Shechinah has not rested upon
described in 2:2 (Rashi). Israel." He turned to Moses and said, "Moses, my brother,
2 2 - 2 4 . Aaron's blessing and the Divine Presence. what have you done to me that you had me embark upon
Having completed his first day of sacrificial service, Aaron the Divine Service and be humiliated!" Immediately Moses
joyously blessed the people, pronouncing Bircas Kohanim, entered [the Tent of Meeting] with him and they prayed for
the Priestly Blessing, for the first time. Aaron had an mercy — and tlie Shechinah rested upon Israel.
overpowering desire to bless the people, for such is the 2 4 . -n fi^hn UJK Nyni — A fire went forth from before
generous and loving nature of Aaron and his descendants. HASHEM. The fire came down like a pillar from heaven to
In reward, God gave the Kohanim the eternal command- earth (Sifra). It went into the Holy of Holies and from there it
ment of conferring the Priestly Blessing upon the Jewish went out to the Golden Altar and then to the Outer Altar,
people (Sfas Ernes). causing the incense and the sacrificial parts to go up in
2 2 . n r i i K f ^ K Nti*'! — Aaron raised his hands. This is the smoke (Rashbam).
13--' / U la'Btt' nwna x n p i l I S O / 590

"in Snan-j)? rrin^n-nij:) n'^'7?n-nis') n^nn-n^i -

KM NiiainV pBS xriKDin in K ^ 5 3
n;i xntoa n;iK. inip'D n; ;^ Tpa n
•.KrtnPl}'? K-131P KlUg T'p'lK K3I{>n :!i3.Dp^ Tinn WKa qnto niynTiKi itoanTiK) K^
pnK 'ja wuiPKi Kn^y n; oajia'
nlntp x n a i n '73? np-jii ra^ n; Fib ••nrj-nif VVt? T")nK •'i? wv)P!f nVvn-ni^ unt?7'i :i^
n^ iK'vipK Nn^j; njii^ n1np T-^N W2fipn n'j'vnTi^i ^•'30 riaiJan-'?:^ ^npni P
;Kn3";n 'jy pBKi xiyn n;i Kniaij;'?
•7^ poKi K;¥"!3 n;i KIJ n; b''?n]-i<
•riK yn-)'] :n3|Hn-'7V "iui?^i tr/K'-jn-nw ninn?"? T
lan;? n; a^ijiio ;Kna-ig'? Nn'55;
n KriKuriT KTBV n; a'pii N135;
:nijnij23 nipns 1331 noaji NBV'?
Dy"? Tiyjs nKuinn T':yS^"nK njl'i nj/n lang riK
:'!n-73 ni3vi Nri^v n; anuiiu ntov^^l nVynTiN; nn,?^] :1WK"I3 inK^n^] inunt?;'] .D
nan Fiii N^pi Knnjn n; anpii-
:Kisx n^sjn na u n s i n '33; pDNi
np33 K-jpT n;i N-iln n; 0331 n<
Tnr|K ''h iKvi?!]° Dj7^ ntyt? nin^i^n n5i.'7''Kn-nN)
Tinp Knain ^3? ri|3"i!i rh KOT n;
pi K-i'in ]iz Kjain n;io< nirip
Kn;'?3i K13 lani Kn''?s K-}3T n'^'^amho^nm n'''7Kn '^•'Kn-ini niwnnn Dinbnn
•jy K;a")n n;; w w i ^ IK^SS nyrji T : - : v - : I- : (T : - IT • - T I • /, " ' • v T ~: t-

n;iK3 sKngin'? K;a-}ri JJPKI Nniio

prjK. ante x j ' n n Kjjiiu n;) Kniip
luf?^] nimn-'7y nn^on-n^ in^toji naan nin'') 3
;nii»3 T>f?3 '1 Kn3 ;' Dip, KnitJ ^•>}r[ fnjn pny nN) minn DN) :nn3|Kin D^n^nn «
Nn3? 'jy 'nn? n; I'irjK m!jia3 l"inK Kti^'i :nwb my -igt^a nin'' '•:?'? ngiain nnJ< pp
KHNPn laytpVn nnji 1133151
ntfto Vviu iK^ipiip np33i Kn^jji nb'vm riKunn ntovn ni'i Q'j-^y] tim-bn IT'TIN
1>T IT : UT - I- J ~ ; I" -.••" A" ' 'T ; i " tT T V UTT
n; i3nai ip33i N3i?t pif'nV I'lriNl
:Kny '33'p fi K-jij^ •''7WKI Kn3?
n^3i<;i ;) Dij; p Nnu/N np?3ii3
Kmi Kjairi n;i Kn^s; n; Nna-jn bs nVyn-ri!^ nafKin-Vv ''^DKni nin'' 'JDVP 'I^K Kyri] ip nbw

:Iin'aK Vy 1^331 inate3 Knv ^3 iDmaa-Vy ^ B ' I la'n'i nyn-'73 N T J a'-nbnn-nKi

'"CP
o'fiibB bci It fibfi nspC3 P3i)'n Bfipp 13'JB fib .iivn nw iwpn nxi (K>)
b313PpC pPfi PftPC ll'P fi"l .(DC) BPBpP PCBB bS nPbb ppfi DB PCB 0333
(lu) :P3niPi PBCiP licb .iNxn'i (3') :PI31P 5"B jbiPi (T:B3 Pino
'3fi BIV Pnftl , P B B 5 B P'P bfiPC'b P3'3n P I T fibl O'CBBP i? 1CB31 P133PpP
.BBwijs nwsm (to) :ibc bjBp . I W N I S :BfiBP BBCBP IPCB .mKOtri
P'CB p 'pfi PCB ,PC»b lb PBft .bfiPC'b 53'3C P I T fib 'b'3C31 'bB p"3pp BB3C
bfiPC'b P3'3C P7T1 D'BPP ICpjl IBB PCB 0333 TB ,'PC"3P31 'P0333C 'b pi'np fi'P .1B3 K'jnn (t>) :(.3 pi'3 ;f> ppD b'Bb) fipp'13 P3i> pbiB3 CPIBBB
.nopHm (01) :TBPP pbiB ppfi BCB Pbfi bp .ipan :\hv l a t o :(fi' DC 3"p)
(r:5 D'bPB) i3'bB 13'Pbfi 'p DBB 'P'l n n f i .nsin nx 1313>1 i K S ' i :(B' oc)
'Bb CIB niB13C '"CP ''Bl ,1B DC 3"n) D3'T PCBB3 P3'3C PPCPC JBP ' P '13P3 PD13PP ppfib. nimn hv wp^nn nx in»itni (3) :3Ppp pfi PD3BP 3bp
PPPC fib 01' bpp IpPBl 13 CBCl pCBb PCB ITBBPC O'filbBP 'B' PB3C bPC P3P3 .031311 (33) :PBBb 0'31'bBP ifibBS DTBpPb Ppfi JPPb C|'3nP p3
i m x i rraiM KP'I ( JB) :n3iBP bsB . l i ' i :(b oc 3"p) fie pfi' 13P3' D'3P3
PPCPC13PPPC PPIBP b313'3P PCB PCBb D'lBlfil D'Bb33 bfiPC I'Pl ,P3'3C 13
pen 0333 P»b ,13bC P"P bs PS013P fiP"P33 O'filbn 'B3 'Pfibn ,10333 pnb . IJl
ICBP 'P Pl5 PCfi P31P PI IBfi 13b .blBP |1B 13b PS3P3C B731 13'3'3 P3'PC
PTT ,p '3'PP ,Pnfi P3lb fibfi 0333 fib ifi .PPPpp PCBB bB HBbb ,ppfi DB
l'P133Pp ' " B C ,'3nB 31Cnl 'fi73 'Pfi pPfi .(1 plDD b'sb) 'p 1133 03'bfi fip'l
:iBinP3 . i i T i (13) :13 pr3 oipspc IBIPI 033 P3'3C PPCP IPIIPBI PBb .PTBb fip .P113B I'BB pfi'3 qfi P113B I'BB PTT PB ,P3P3 P131BB pfi'31

10. l'PI?Il — He caused to go up in smoke. There was no
permanent fire on the Altar until the Heavenly fire came
down (v. 24) and consumed the sacrificial parts. Thus, the
intent of the term in our verse is that Aaron placed it on the
pyre, so that it would be ready to be burned when the
Heavenly fire descended upon the Altar {Rashbam to v. 13;
Haaniek Dauar).
1 1 . tilto — He bumed. Ordinarily the only sin-offerings that
were burned outside the camp were nl'n'33 nlwan, sin-offer-
ings whose blood was sprinkled inside the Sanctuary
 w

593 / VAYIKRA/LEVmCUS PARASHAS SHEMINI 10/1-7

10 ^ I he sons of Aaron, Nadab and Abihu, each took his fire pan, they put fire in them and placed
incense upon it; and they brought before HASHEM an alien fire that He had not commanded
of Nadab ^^^^- ^ ^ ^^^ came forth from before HASHEM and consumed them, and they died before HASHEM.
and Abihu -^ Moses said to Aaron: Of this did HASHEM speak, saying: "I will be sanctified through those
who are nearest Me, thus 1 will be honored before the entire people"; and Aaron was silent.
^ Moses summoned Mishael and Elzaphan, sons of Aaron's uncle Uzziel, and said to them,
"Approach, cany your brothers out of the Sanctuary to the outside of the camp." ^ They
: approached and carried them by their Tunics to the outside of the camp, as Moses had spoken.
^ Moses said to Aaron and to his sons Elazar and Ithamar, "Do not leave your heads unshorn
and do not rend your garments that you not die and He become wrathful with the entire
assembly; and your brethren the entire House of Israel shall bewail the conflagration that HASHEM
ignited. ' Do not leave the entrance of the Tent of Meeting lest you die, for the oil of HASHEM'S
anointment is upon you"; and they carried out Moses' bidding.
upon Israel by sending a Heavenly fire to consume the offer- standard of behavior than "ordinary" people; in Judaism the
ings (9:24), they wished to reciprocate with a display of their opposite is true. God demands higher standards from His
own love of God. They used the incense as their means of great ones and deals more strictly with their lapses.
doing so (Sifra). Knowing that there was a commandment to prjK a"!'! — And Aaron was silent. Aaron had been weeping
bring fire and incense every day, and seeing that Moses had loudly, but upon hearing Moses' consolation, he stopped
i not yet told anyone to do so, they assumed that they should (Ramban), finding comfort in the knowledge that his sons
act on their own. Moses, however, was waiting for the de- had sanctified God's Mame (Sfomo). In reward for his silent
scent of the Heavenly fire. He wanted the very first incense to acceptance of the Divine decree, Aaron was honored by
be kindled with God's own fire, in order to cause a sanctifica- having the following mitzoah (vs. 8-11) addressed to him
tion of God's Mame (Rasfibam.). exclusively (Rashi).
1. firjK-'iJa — Ttte sons of Aaron. They were Aaron's sons, 4. igir^'^ • • • ^•l<V^ — Mishael and Elzaphan. They were
but they slighted him by acting on their own, without con- Levites, and were now to remove the bodies in order not to
sulting him. Furthermore, they acted independently, with- dampen the celebration (Rashi; see Kesubos 17a). A Kohen
out discussing the matter with one another (Sifra). Gadol is forbidden to contaminate himself with the body of
n-iT vfK — An alien fire. R' Yishmael holds that they used fire even a close relative. Therefore Aaron could not remove the
from the Altar, but it was alien because they had not been bodies. However, ordinary Kohanim are permitted to do so
bidden to offer it. R' Akiva holds that the fire was literally (21:11). Thus, Elazar and Ithamar should have been the ones
alien, because it did not come from the Altar. R' Eliezer to remove their brothers' remains. In honor of the inaugura-
agrees that the fire was not holy, but adds that their offense tion, however, the Torah made an exception. On this day,
was in ruling that it was permissible to offer the fire; thus they even ordinary Kohanim were not permitted to become con-
were guilty of rendering a decision on a matter about which taminated, even to close relatives (Ramban).
they should have asked their teacher Moses ["'333 HD'^n rryta It is noteworthy that the verse identifies Mishael and Elza-
•9nl(S(/ra). phan as Aaron's cousins. Apparently their relationship was
3. 'n ^a'^-'^^^N Kin — Ofttiis did HASHEM speak. The fire that important to their mission. Thus, the Torah teaches that the
consumed them was a Divine statement; it was the wordless primary mitzuah of attending to the dead rests upon the
message of God's intent (Ramban). Rashi comments that the relatives; the closer ttie relationship, the greater the respon-
deaths were indeed a fulfillment of God's previous words to sibility. In this case, the closest relatives — Aaron and his
surviving sons — were forbidden to contaminate themselves
Moses. In speaking of the Tabernacle, God had said, it willbe
to the dead; therefore, the next nearest kin were selected (R'
sanctified through My glory (Exodus 29:43).
Yaakov Kamemetsky).
WtiJK •'^'ij^a — / will be sanctified through those who are
nearest Me. Moses now told Aaron, "1 knew that the Taberna- 5. nnana^ — By their Tunics. Their bodies and clothing were
cle would be sanctified through someone in whom God's intact. The Heavenly fire entered their nostrils and burne(]
glory reposes, but I thought it would be one of us. Mow I their souls, as it were, but did not affect their bodies or theii
know that they were greater than either of us." clothing (Rashi; Sanhedrin 52a).
^53^ — / will be honored. When God imposes strict justice 6-7. In order not to interfere with the joy of the inauguration,
even upon the righteous. He is feared and honored. People God forbade the usual expressions of grief even to the broth
say that if such is the fate of the righteous, surely the pun- ers of Madab and Abihu.
ishment of the wicked will be much worse (Rashi; Zevachim 6. ^N'lU''' rria-^a — The entire House of Israel. The Sages
115b). It is common in human society that powerful or derive from this verse that the suffering of a talmid chachan}
respected people maintain a looser and more permissible [a Torah scholar, in this case, the grieving Aaron and his
 'i^MdilMtriiMiiiiiiitiitMMiiitiiirK

1-K / 1 y')3U7 n i P i B K n p i l I S O / 592

13? Kin'3^51 anj ilrjK 'an U'PMK

wiitfi Kelts'!? 1D3 uri'i Fin'tiriij
;^ D-jE! n n i j i (rapia) n-jtoi? pi^i; nnt WK 'mn'' •'j?'? innp^i nntii? H'^JV T^'-U/J] U/K
;Ilni;i; Tpa K^ T K n n p u Kriwj<; •75x111 nini •'3?^'? i^K N2fn] :DnK my Kb nu;x ^
n ^ p s j ;j d-jij in Knttf^ njjpaia
nfto inKij :;; n i g IITKH pnn; kin TnniS"'7K nt^)3 iipK'] rnin'' '•w'? innji aniN j
u n g g iD'ia'? ;^ '^•''pn n xnn TnrjK'? -•73 •'M-'7y) U7nj?N; ••n'lj?? WDK^ I nin'' IIT"ii^t?
ng;riK NBy f^a ' S K bs) wngriN
^Kii'ipV n!£7to N"!j3iT iilDK p ' n w bK] '•^Kti/in-'?^ nt?7'n K-IJ?'! :]'nrjK n'l'i nnah; nj/n
INK; U - ) P ' ni^bK IDK'^] i^rjK TT bm)! '>n lav^is •iyoiN-npn*
11? il3'n{5 n; I'JIB i3'-ii? liri'? nipsi
!Krini{/n^ KiBn^ KWiip CaN) dijj
:n:n>3^ yinip-^N; vj-^fpn-iis nm b5''n>i;-nK
K-iaia'? iln'3ri33 113^031 n n p i n -iBT -IU;K3 mnn'? vinn-^K nrijnD3 DKK/'I ifnp'i
JV • \.:- - : I - ftv -; 1- I - I -, • -,• T T: ••. : -. T • - : I: • -
•mm 1 tHEJla ^^ ;>» n x a a Knnion'?
'nl33 nnri'N'?! i!y'??'?i tVfb nf)a
lia'u*i3'3i 5?nB laii;! nh ilD'Wn man K"?! in^sn-K^ n n n p i i wnsn-'jN nn^'u/NT
^3 ^yi iininip N^I iwian K^
IT'S ^3 ]Vmi K»13 Kn^ Nnt!'??
bni "^Nnty n^a-bB bD^nKi n'ifp'' myn-'?^ "^yi
TjjlN T xnii?^ n; 1133' '^N'lif'' Kb lyin "^n'l^'nnlni :nin'' ^-w IUJK nh•^^'T\-nK
ppgn K^ Kini p w a vnfinii :;;
Nrn3f nu*)? ns iininip Hnh-<'i
^UJV^l} n3''^y mn'' nnt?;)p ]i2m">2 innn-i3 iKvn
•ni??D7 NDJipoa n33;i il3'^}f ;n

•)nift f)iD pi D'npns c"^ ibfts p D6 cipp o'nsf) DbpPRi ciburDi 6-3»nn
:7P^lpJ)n 6^6 TC^pnn npD ift (ii:nD D'!)PP) THpnn o'^bf) 6")w
WW :(D':i pwp) 'ui pop 'J31 'fop ci'P o-}j3» 'pft ifrfD .]nnK m {i)
ttp ? b p '?5i» Pnirj pf) "^^PP n'3Dl» -jniftci OTb .-ni oamK HK
7»i)n D'PB !)p .nnanaa {ri) :(.p pi3m:> 'T ;7:D -)"p'i) onnpo P6 ssiui
DP'wiD iipb 1DW5 pli be I'vsiD ':c I'n^ ,Dpnc; 6I)li DP'^W 1D^P3 ftbp
•jiDf' b6p ]f)5» inp ib'ijn b6 .ixnan ^K m :(.33 ]mP)D ;o op yp)
Kbi :Dip» I)p ippnp w-jw bb opf) b^b CT ]pp ^ww P-)1EPP3
.bKitt/i nu VD D3inKi :(f)j) op :3"n) ipinp p IPDP of) to .ininn
:(:n5 pp 7i:i») D3 bfiPDi 1)3? bis pbpi» cn^n '7'»bp bp ]P^ip j63))
P3b;:! n p p 'T b» 6bf) ]i?f) '53 ipn ftb "31516 -jfs'bft '3"3 .K^K Nvm O)
1D33: ]" "ipp iwb '>bwp '3T .(.JD i'3n'B pb Dp 3"p) p-) :ipn ':D3
bpn [.P7p))b 1" "ipp 1DJ3' ftbp onnis!:) Tor? IPP'B -inftp ,U7P] .P7p»b
l a n ittTK Kin (31) :(f):3') ^^-i fiip'u 6 P ' 6 7 3 'I?I P ' 3 13 ib ?'pp ibnb
'Ipp bb {jn:p3 Pinp) '71333 P7p3i bb-^v '?3b ?np 'P7DI51 ,137 p'o / u i
p'3:i P7pp'p 'P"o P71' 'p6 p:if) pof)b PPJ: ib -inb .'73i3n3 ftbf) '71333
'3DJ5 D'bnj DDP ')f) Oftn l'C333 ,-]3 l6 '3 if) ^13D 'P"D1 DlpB bp l'»71'n3
ipp'pp b» "53? b3p .]^nN mn :(:ipp D'p3t ;3:3' Y'p'i ;ib op 3"P) i^m
V'p'i) 1" "IPC p o s 173b lb ;:I-5))6JP ,")1370 inr 7n"p)p ,b3p isp PRI (DC)
D'p'7i3 ]'7 Dpi» p"3ppp3 .n33K DSJn ^3133 b^i :'Tn33 . ' a n p i :(op

orr»a3-by n^an — And fell upon their faces. In addition to the
miracle of the fire, the people noted the miracle that the
entire nation was in the tiny fifty-cubit-square area of the
Courtyard in front of the Tabernacle — yet there was room
for everyone! They fell to their hands and knees in awe and
gratitude — and everyone had four cubits of space for him-
self! Thereupon, the spirit of holiness came upon them and
they sang out in praise of God {Yalkut).
to.
1-7. The death of Nadab and Abihu. Just when the joy of
the inauguration ritual had reached its peak, tragedy struck.
Aaron's two oldest sons — men whom Moses described as
the most outstanding sons of the nation — performed an
unauthorized service and lost their lives. The behavior of
Moses and Aaron in the face of this grievous loss gave
further testimony to their own greatness and brought about
a new and greater sanctification of God's Mame.
The Sages and the commentators offer a wide range of
interpretations regarding the actual deed of Madab and
Abihu, why they did it, and why it caused their death. Very
briefly, we offer the major opinions of the primary commen-
tators, and a perspective on the underlying flaw that caused
Nadab and Abihu to err.
^ The sin of bringing unbidden incense. Most commenta-
tors follow Sifra that Nadab and Abihu erred in bringing their
own incense into the Holy of Holies, where even the Kohen
Gadol may enter only on Yom Kippur. Raniban{16:2) and R'
Bachya, however, contend that it is inconceivable that
Nadab and Abihu would have taken it upon themselves to
enter the holiest part of the Sanctuary, something that even
their father had not been commanded or authorized to do, as
yet. Rather, they offered the regular daily incense upon the
Inner Altar, though they had not been commanded to do so
{Ramban, Raoad to Sifra; Ritua to Yoma 53a).
«<ss§ Why did Nadab and Abihu take it upon themselves to
do s o ? Seeing the great display of love that God showered
5 9 5 / VAVrKRA/LEVITICUS PARASHAS SHEMINI 10/8-16

The Com- ^ HASHEM Spoke to Aaron saying: ^ Do not drink intoxicating wine, you and your sons with
mandments y^^^ when you comc to the Tent of Meeting, that you not die — this is an eternal decree for your
Aqednst 9^^^^^^^<^f^- ^°/^ order to distinguish between the sacred and the profane, and between the
intoxicanis contaminated and the pure, ^ ^ and to teach the Children of Israel all the decrees that HASHEM had
spoken to them through Moses.
Disposition '2 Moses spoke to Aaron and to Elazar and Ithamar, his remaining sons, "Take the meal-
of the offering that is left from the fire-offerings of HASHEM, and eat it unleavened near the Altar; for it
Day's
Offerings
is the most holy. ^^ You shall eat it in a holy place, for it is your portion and the portion of your
sons from the fire-offerings of HASHEM, for so have I been commanded. ^^ And the breast of the
waving and the thigh of the raising-up you shall eat in a pure place, you and your sons and
daughters with you; for they have been given as your portion and the portion of your sons from
the feast peace-offerings of the Children of Israel. ^^ They are to bring the thigh of the raising-up
and the breast of the waving upon the fire-offering fats to wave as a wave-service before HASHEM;
and it shall be for you and your sons with you for an eternal decree, as HASHEM has commanded."
1^ Moses inquired insistently about the he-goat of the sin-offering, for behold, it had been
1 1 . m i n b i — And to teach. This implies that teactiing, like as the breast and thigh of peace-offerings, the Kohen may
the Temple service, requires a clear mind. Consequently, a share the meat with his family (Rashi).
person who has imbibed wine is forbidden to render a legal
1 6 - 2 0 . The dispute between Moses and Aaron. Three he-
judgment which is tantamount to teaching Torah (Rashi).
goats were offered as sin-offerings that day. One was the spe-
1 2 - 2 0 . Disposition of the day's offerings. On the day a
cial offering of Nachshon, the tribal leader of Judah (see
close relative dies, the mourner is known as an onen, and the
Numbers 7:12-17); the second was for the inauguration of the
laws governing his status are more stringent than those of the
Tabernacle (9:3) — both of the above were kodshei shaah,
following days. Although the Kohen Gadol is required to per-
which would never be offered again; the third he-goat was the
form his Temple service even as an onen, other Kohanim are
sin-offering of Rosh Chodesh (fiumbers 28:15). Previously,
forbidden to do so. The period of the Tabernacle's inaugura-
Moses had instructed the Kohanim that they should eat the
tion was an exception to this rule, in that all Kohanim were
meal-offerings, both of which were kodshei shaah, and the
required to continue their sacrificial service — including the
Kohanim had done so. As noted above, that was an exception
eating of the sacred meat — but the extent of this dispensa-
to the general rule, because even a Kohen Gadol who may
tion became a matter of controversy between Moses and
perform the service as an onen may not eat offerings in that
Aaron in the following passage. The question was this: Were
state. The question facing Aaron and his sons was whether
the Kohanim permitted to eat from aWthe offerings on that
Moses' command regarding the meal-offerings should apply
day, or were they permitted to eat only some of the offerings,
to the meat of the sin-offerings, as well. And if it did apply,
as explained below?
should it apply to all three of them?
The answer to this question varied with the nature of the Although God had commanded that the Kohanim eat de-
offering. Two kinds of offerings were brought on that day. spite their onen status, it remained for Moses and/or Aaron
Some were nvt? '^^iyp., kodshei shaah, offerings that were to determine the circumstances to which the command ap-
brought exclusively for that occasion and would never again plied. Moses thought that the command should apply to all
be repeated, while others were n^nli -'V^~[p^, kodshei doros, of- the offerings, including kodshei doros, so that the Kohanim
ferings that were part of the regular Tabernacle service and should eat the he-goat of Rosh Chodesh. Aaron, however,
would be brought in the future, as well. Moses had com- reasoned that since the direct command concerned the meal-
manded them to eat the meal-offering (v. 12), which was a offerings, which were kodshei shaah, it should apply only to
special inauguration service. Did this command extend to the he-goats of Nachshon and the inauguration, which were
other offerings as well? Logic might dictate that the mourn- also kodshei shaah. Since the he-goat of Rosh Chodesh Wiis
ing Kohanim were to eat only the offerings that could never kodshei doros, Aaron held that it was forbidden for him and
be brought again, because they were similar to the meal-of- his sons to eat its meat.
fering {but see below). R'Tzaddok HaKohen notes that this is the first place in the
1 2 . nrrai3n"nj< in;^ ™ Take the meal-offering. Although an Torah where we find the classic exercise of the Oral Law, in
onen is ordinarily forbidden to eat offerings, Moses informed which reasoning is used to define the parameters of the law;i.
the mourners of God's command that this day should be an 16. nNUnn T'JJU' — The he-goat of the sin-offehng. Since thi^
exception. phrase is in the singular, it is evident that only one sin- offtii
1 4 . ':i'ii'33i t^ijai — And your sons and daughters. Offerings ing had been burned, not eaten. Which was it? The Sag^•^
are divided only among Kohanim who are eligible to perform derive that it was the he-goat of Rosh Chodesh. Thus, they
the service, but in the case of offerings of lesser sanctity, such had burned the Rosh Chodesh offering, which was kodshrt

•"•^^itt
iiD-n / 1 livaw ntt'^Q i^np'i n s D / 594

I i;it^n-'7K nDtt/) i^; :TnK^ nni^""^^ 'i^'^'' "'3^?3 °""

nhv D^i? iiniiai;i t<h) NJipi is^'uV

K;n;[j '73 n; 'jKii?'' ';3 n; N? j'N'pi «> riK '7K-IE7'' •'33-nK niin'71
^'^131 a- inipTaT N"!'>3 fiT^b;; V'^la T
:niy>3-T5 DD''^^ '^V ""^T "^'^^ D''i?nn-'73
Nnnjp n; i3'p nKnWN^ Tiiag

pttf-jip w-f^j nh^ Kn3-)i3 iui?3 ^'lil^

'-1K u;i'7|3 n n s a nn; ii'33'n)j' :M;''n
;T N;:3IJP)3 K'n TJIJ? p^ni ^ij^n
a'D'OK :i'j3 ,7^ni Tijjbn iiN TIBJJ
K0VJW •hK-w''. •'53'i Kjiuiip np53n
by Kmrnsi t^V^n) KnwiaNT
Kip-js m-\^b pnyi Kja-jn 'js-jp
D^y uiffy 1113V Ti'pVl 7]^ 'D''!;; D-JJ;
KT'sy rriii T 5 S n Niaa
Nni n e b nvsn ysipn KnttBOT
m'7?N) nin'' •'lyxp n-jriian ^m)3^^-n^^: inp nnnian
ID-IB np'' •'^m KTi ^•'h-pm ^i?n la a/iig Dipm
i'73Kn nminn pit/1 DKI nai^nn ntn VIK] :''n''jy T
•pni ^i7n-'3 •^nK ^'•n'lii ^j^'ni nm ninu nif^m
nnnnn pw :'7K-it^'' •'ja •'uW •'nnra lin? "'^I'-h m
nmaip c\-'inb w n i b^'^qn ^K^K "7^ naunn nmi
ntt;i<;3 n^iy-pn"? ':inK ^•'jn'pi •^'7 njn'i nin'' •'??'?
n a n i n s ; ; ^ E'T.'l * l y ' l T H K U n n T^VJ I DKI :n'in'' my m '«;'nn

'C7p DPC D'siffnB fibh .fiBB oip»3 ib3f) D'sicfnp p6 '31 .lino mpna
b3fi ,0'Bbpn IIP o'3'ii pf) ibf) baft ,P7p oip»3 DPb'3fi ippiin c n p
ifoB .O'BlljB ot D33'bB 71B13 frlDC bfnP B3RB IIP baftpb DO O'S'li
"I'niiai ^lJal n n n :(.B3 t)'P3t ;i3 oc 3"R) TBB b33 pb3fo o'bp o'i:7pp
bl3f)b p PlfiPT PISPB Onb 13PP 06 bid ,pbp3 lib TP133 b3ft ,pbn3 T " l PPf'
0>33b pp ,1>P3 T" pPl Ipp '5 i'"P >pto P133B <lf) f)bf) 13'fl 111 .piP rrR3
<|5io itb pcb .nounn mm m a n n n jnv (lo):(' oc 3"P) Pi33b pp p6i
BSnP 31P3B ipbp BBbl .Tim obBB BBllP fr3Bl TblB BP13P ,011B ICfll
in3 .D'abnn 'WK hsi :BB3ni POTB3 oo'jcc ,13B7' 6b B(P3 PPISPI piC3
31P1 ,BD13P nBC3 BBBb O'SbpBC ifoB .D'aSnH ' » « hs CO'CflB '3bp bB
(to) :(b:( b'Bb) ppfl pfl 1}3 IPCbC 'PCTP -333 Pf pft B( 1PR3' flbC PlftlpBB
,D1'3 13 13ip PlflBP 'TBC OCbCl .C71R Cfn 'PDIB TBC .IlKOnM 1>!!W
00 C7ro tin TBCi (rc:r I 3 7 B 3 ) pcP3 T B P (XV b'Bb) o'tB T B C [ipp]
'3PB O'lBlfl P , b f n p '133P 1373 ipbPJ! .BI tofr <)-3C3 tt |bl3Bl (113:R3
baft pni7 'C7p fllBC 'Ob <|7C3 P13'3fl '3BB D'lBlfl C'l <1PC3 13 PBJ3C B613113
,'-p:3 p7P 3"P) Pl5t3 Plbsfll BP3133 Dpb IBflC BCB bC 13BB PBC 'C7p3
13 .ibfl lb36) PB '3BB1 Bt <pW PR '3BB ,P1P77 'PC . U m l i n l :(.6p 0'R3(
sons] should be shiared by all Israel (Rashi).
True, a Jew should try to accept God's justice with faith that
It is for the best — as Aaron did and as his sons were com-
manded to do — but other people should mourn and grieve
over the misfortunes of a fellow Jew (R' Shlomo Kluger).
8-18. The c o i n m a n d m e n t s to Aaron against intoxicants.
Aaron was now commanded against performing the service
or deciding legal matters while intoxicated. This teaches that
God wants His servants to find the source of their joy in the
Torah and the performance of its commandments, not
through such external stimuli as alcohol. A Kohen who enters
the Temple is deficient if he fails to find gladness in his ser-
h x n a N i a a : ( : j ' PIP'73 ;3:f) 6 P C 7 B 3 " P ) ipn3C 177 p ' . n a w i j " (U)
bpfi Dfl'3 |fl3 'fl3 .p3» P3tBb OPC33 ,b3'Bb D()133 bib 'b pfl .ISJIB briK
P P 3 OCB jbBb BB (3:b D113C) 7B1B bpfl Pfl'3 CbJIl 0'7' P 7 ' p 3 -lBfl31 7Bro
:(7 OC 3"P) 7B1B bofi p6'33 R3IB P P J PCB lfl3 C|fl 7B1B bpfl pf>'33 P3tB
73B 0I3C , P 7 B 5 6B .pbblPBb PC17p B713B P3 lb'73BC '73 . V n a r A l (')
713'C 71BflC 7B'b . m i n ' j l (N1) :(:(' 0'R3I ;P oc 3"R) BblDP 1P713B
flbl IPfl T331 ppfl b"p ,0P'n 3"P f)B' bl3' (DC PlR'75 ;13 DC 3 " R ) BfniB3
3 " P ) B P ' B 3 OPfi71P3 O'BBR pfll Pn'B3 0P713B3 D»3B3 (B plDP b'Bb) IPIBP
p7B 3"P) PP'R PD3p3 OB'bB <)6c 7»bn ,BP'BB JB . n ^ i n l j r t ( a ' ) : ( n DC
0'737) 17'BCBb 7flB 'B 9flPP pBf)31 IBflSC fllB .bJBB pB bB US 6»1' ;3:fl
be IpbBPl (13:3 DIBB) bBBB 1'7E 7'BCfll 'flSC D')3 'lb3 flbfl P7nCB pfll (3:13
nK i n p :(DC 0'737) fl'OB R B 3 Jipfl 7B3 OJ bbBpfJl 'fl3C PiPB pbl33 BCB
'3'RC PP3B ir .nnmn JIK :i3ifib o'liofi o'C7pi p33ifi op6c p'Vft .nmnn
fi'BC 'Bb ,b"p OR . n n n m b a w -.urb jis P"P ;3':i 737B3) pcP3 PP3BI
P"P) P1P3B iflC P7 03 CIBb pSlO pnl7b 03 flJl'3 pftl BBC PP3B1713i RPSB
pi>'3fi3 .'mix p '3 :(r 00 0'C7p3 pp Pi33b pfi .fa pm m -.a oc
ibaxn :-)!3i 'Bbc be . n a u n n mn nw ( T ) :(.f)p O'R3) ;P DO oibBf.'
vice (/?' Bunam ofP'shis 'cha).
8. linK-^N — To Aaron. God spoke directly to Aaron in re-
ward for his silent acceptance of the Heavenly decree regard-
ing his sons.
9. nailJl p^ — Intoxicating wine [lit., wine and intoxicants ]. The
translation follows R' Elazar {Kereisos 13b) who holds that
these two words modify one another (Rastu).
Since this commandment was issued immediately after
the deaths of ISadab and Abihu, R' Yishmael infers that their
punishment must have been associated with the subject of
the commandment. Thus, their sin was that they entered the
Sanctuary after having had wine.
 Tllllllllllllfilfillllr -^^^- . :,H;n^:v..»frtM1!ltl

5 9 7 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 10/17-11/3

The burned/ — and he was wrathful with Elazar and Ithamar, Aaron's remaining sons, saying:
Dispute 17 "w/fjy did y0ii fiQi QQI (/^g sin-offednQ in the place of holiness, for it is most holy; and fie gave
Moses '^ ^^ y^^ ^^ 3^^'^ forgiveness for the sin of the assembly and to atone for them before HASHEM?
and Aaron '^ Behold, its blood was not brought into the Sanctuary within; you should have eaten it in the
Holy, as / had commanded!"
^^ Aaron spoke to Moses: "Was it they who this day offered their sin-offering and their
elevation-offering before HASHEM? NOW that such things befell me — were I to eat this day's
sin-offering, would HASHEM approve?"
^'^ Moses heard and he approved.
11 ' JTl ASHEM spoke to Moses and to Aaron, saying to them. ^ Speak to the Children of Israel,
Laws of saying: These are the creatures that you may eat from among all the animals that
Kashrus are upon the earth. ^ Everything among the animals that has a split hoof, which is completely
addressed his harsh queries to Aaron's sons, they did not imperceptibly, but surely, suffers a loss of his ability to hear
respond, for it w o u l d have been disrespectful for t h e m to fine sounds and detect subtle m o d u l a t i o n s , so t o o , t h e
speak up in their father's presence and for t h e m to take Torah informs us, a Jew's c o n s u m p t i o n of non-kosher f o o d
issue with their teacher Moses (Rashi). deadens his spiritual capacities and denies h i m the full
opportunity to become h o l y . A n d worst of all, it renders h i m
nl'rr |n — Was it Ihey who this day...? We deduce
incapable of even perceiving his loss. F o r this reason, /?ama
f r o m Aaron's response that he was responding to another
(YorehDeah 81:7) cautions that even small children s h o u l d
possible reason w h y they m i g h t have burnt t h e offering.
be prevented from eating f o r b i d d e n foods, lest their spiri-
S i n c e the service of an onen is disqualified, t h e offering
tual potential be h a r m e d .
that they p e r f o r m e d w o u l d have had to be burned. To
dispel this idea, A a r o n said that it was not they, but he, the Rashi (v. 2) notes a reason w h y various a n i m a l f o o d is
K o h e n Gadol, w h o had p e r f o r m e d t h e day's entire service — forbidden to Jews. It is the spiritual mission of the Jewish
and a Kohen Qadol is p e r m i t t e d to serve as an onen. people to attach themselves to the Oltimate Source of
However, A a r o n went on to say, even t h o u g h the service was spiritual life. Consequently, Jews must refrain f r o m con-
properly p e r f o r m e d , no one was p e r m i t t e d to eat the suming any foods that t h e D i v i n e Intelligence k n o w s to be
offering, for even a Kohen Gadol m a y not eat while he is an an obstacle to the a t t a i n m e n t of this lofty goal. In the
onen (Rashi). parable of R' Tanchuma, a doctor came to visit two patients.
Tooneofthemhesaid, " Y o u m a y eat whatever y o u l i k e . " T o
ubK3 'n'K n j x i j j p l — How that such things befell me. Now the other he gave a precise a n d restrictive diet. S o o n , t h e
that this tragedy has m a d e me an onen, and therefore first patient died and the second recovered. The doctor
disqualified m e f r o m eating the sacrificial m e a t . . . explained that there was no hope for the first patient, so
there was no reason to deny h i m what he loved to eat, but
•n 'Jiva 3U'?n ~ Would HASHEM approue? W o u l d it have been
the second patient was basically healthy, so it was i m p o r t a n t
p r o p e r for even me to eat t h e Rosh Chodesh offering?
to give him a diet that w o u l d return h i m to his full health. So
Surely H A S H E M w o u l d not have approved!
it was with Israel. Because the Jewish people have the
20.1'aiya 3U») — And he approved. As soon as Moses heard capacity for spiritual life, G o d " p r e s c r i b e d " foods that w o u l d
Aaron's reasoning, he conceded that A a r o n was right. In a be conducive to their spiritual g r o w t h .
demonstration of the h u m i l i t y that was at the essence of his As Chinuch notes, the h a r m caused by these foods is not
greatness, Moses d i d not a t t e m p t to defend his position. physical; rather, they i m p e d e the heart f r o m attaining the
Instead, he a d m i t t e d w i t h o u t embarrassment that G o d had higher values of the soul.
instructed h i m o n l y with regard to the specific offerings of
the day, just as A a r o n and his sons had assumed — but he 2, n a i — Speak. The verb is in the p l u r a l , to indicate that
h a d f o r g o t t e n (Rashi, Zeoachim 101a). Moses and the entire priestly f a m i l y — to w h o m Moses
n. taught the commandment first — were to share the h o n o r of
conveying this chapter to the people. This was their reward
^ T h e laws o f kashrus. for accepting without protest the Divine decree against
At t h e end of this chapter (vs. 43-45) the T o r a h stresses Nadab and Abihu (Ra.5hi).
the reason for kashrus in very clear a n d powerful t e r m s : By
observing these laws the Jew can pull himself up the ladder nBrrari.. .njnn — The creatures... the animals. In this verse,
of holiness; by i g n o r i n g t h e m , he not only contaminates as in many other places, these two words are used
himself, he gradually builds a barrier that blocks o u t his interchangeably (Rashi, Sifra). On other occasions, n j n
comprehension of holiness. Just as someone w h o is con- refers to wild animals o n l y , while nKiri3 refers to domesti-
stantly exposed to loud m u s i c and harsh noise, slowly and cated animals only (Malbim).
Iliii|r'l"'"n"''!""lli1l(iii

J / K' - P / ' 'J'MUT niPIB K i p ' l 1 3 0 / 596

lia'? an^ Fin;i NTI I'ltfiip ii^Tp nx
Nisj'? NnWH •'am bv Knbob
li^yn ^s'lp Kub Nttfiip n'3'7 n n i
V'Vnio' :nni5a n una Kitfiipa nn;
n; lanjj ^n Knl' xri nip'n DV t'lrji?
:;; o-jij ii?nr; ]n Noi' unKun
nib in:i i nn'Ki Kin n^'iynp wip is K^Tpn nipna
in. :nin'' •'M'? nniVj/ -135^ niyn T]^"ni^ nNty'? n^
i^DK'n 'rtiij nn''39 iyi|7ri-'?is nm-riK xgin-K'?
]n n\u)3-bi<. f-inx lan^i r'n'-iy nif/ijg syTpa nnx c^
nin^ •'js'? nnVvnis) nnNDn-riN u n p n ai'n
nu'^n Di'n hNipn ''ri'ppK) n^K3 'riK njKnpri]

It;!:;

i^nKri -iti/K n;nn nKt TnK^ " ^ K I V '',5?"'7N:

'•7 N^'jig 'pan p'ja'n T xn^n KT
npi? npn?a I "^B lyiNn-'?}; IVJK ngngn-'paD j

o'jnp -jfii; tofi '53 D'PTO vp tt ''s6 .n^iN3 iniK nJN^pn1 :(.fip
pjDC D')w Pt:")b3 O'lmbo J3 ;U3 iSfo DP'JB pt pvpi 3"P ')f>p
5V>"a 'Pbjfi 061 .riKun 'Ji^aw :(» DP 3"P ;J-3:63 |teii opj ton
;ft' DC 3'p) cnijp DV 6)f) |ji6 I'fic ipin pb'i pi)')6 136 .min :'wi
' d p s bp'i 1^ 1* ™c 'C:p3 PEDC oft .'n «>ja aonn UDC DTO(
(K) : 0 ' DC 3"p) 'pmc 6i 'i5 fa 6bi miB .iij>sia a o " ! (3) :PDn
P31) fiip'i 'D b'Bb 3"P) ppftb inft'C iijfi ocnb .J^nK bm nwn bK
iM (lib 15* if) .iDP'ftbi iwibi inb'i ^t>b .amK I B K ^ :(6:3 pis
'56 B15 ftp ,bft-lC'b -JBft 1137 'IP bftlC '53 bft 1137 1»lft ftlPCJ .bftlC'b
htf ^\•a^ (3) :(ft:3 ftpciD 3"Pi iisp'ftbi imbfii I'jjb .op'bft lofii D"pi5
3"p) P0'»t3 iicoc 'Db ar 11373 cmbc Pi'Bb OICP obo pft .ha-ivi ija
.D"R )icb .n<nn HKI :p3Pft3 oipup PT(J op'bn ib3pi (ft:ft rns b'ub
•5131 p f t m w p Db'73P 13'5b ,D"n Pl'Pb )"lftll Dipi53 0'pi37 ifnPt 'Bb
BblPa pft •5p3b D535t: ftBnb bCB . D t o IDft ftb oblBP Pimftbl ,Pl5» DP'bjJ
B'P3 IRlft PCB B'PC 7»b» . a ' n n n x t :ftmR5P '31 C17153 ftP'ftTB 'IBI
:(.3i) J'bin ;3:3 ftpciB 3"p) toftp ftb pftd ibsftp pfti ibivi PPift pftim
aftipi i'»i I'D b3i) (pft D'jsp 'iics i)ft ,(15 piDB |bpb) 'iji toftp pr pft
05b pn D'5lC3 pi .0' pipB ibpi) <)1I)P p ibpCP Dbft Pfil <)1153 pi .Dpb
PI5B3PC 7nbi5 .nanan hsra .rum n u t :(DC 3"P ; P 3 piDs ibpb) ftnBO
:r»b3 ft"i55bp .nD^D :ftp'7D mmpB . n t n s n (aj :(.fti5 j'bip) P'P bb33
•JBP ppft be 17133 i'3P3 .-inrnn bsi ntrtK bv :(3:3 piBi 3"P3 ftio
(ti) :(ot;) '137 bi5 '5i3'CP OP5 -snft .fanh :(5 DB DWI D'53P 7553 i'5B
ftbpi Pibsft t7p> pp '31 .ifipn Dipna tiKDnrr nn a n t a K xh S H M
pftj' O'ubpb pR ftpc DPb itsft ftbft .t:7pp Dipn3 mt iPisi .PIBIC
opi nnft .iftb lb n»ft DPI ,ft5i'3 PbpDSi .jon n'wnp vip la :pbDB5i
riNtt'^; n a t j n j n n m i :PRift opb3ft ftb »ni) pp'p i;7pp Dip»3i b'ftip
. m y n psi riK nxwh :(7 oc) 0'-)P3p!5 D'JB3I O'bsift D'SPPOC .'in
I'Ppl C7p» pftBlB 1115 bis 1B315 ftlPC ''P t;71R CftT TBK 157Bb lft3B
p (m) :lft3 mB3b ftb I1PR5 pftSPl '5'BC pftlSPC Cftp O'PSI p OC 3'P)
fov left pftBP iBl IBftsP IBB PBlPb D3b ''P ft31P ib'ftC .'lAl X a W xh
DPftc B"Bft pbBftb D3b ''P .n ri K ftajdi b a x :(33:i b'sb) '151 P B 7 »
I'ft . p r i K l a T l (01) :(3' plOB b'Bb) P P 5 B 3 D3b . i n ' l S IV/XS :D'55lft
.(1:3 plB 3"P ;P:ft3 137B3) 'Ul OBB •)37'1 •)Bft5C (B 'b ftbft 713'7 jlCb
ftbft PP'P ftbC PBT ftp ,137B ppftl inp'ft bBl lIBbft bl5 <)5p PCB ICSft
)'73 15'ftl l'5Pb 0'137B 15ftl 3 t l ' 15'3ft ftp'P 1'73 15'ft .llBft .7133 P7B
IBft'l b"p ,3'CPb lIBbftj P'P ftbP '5BB bl3' .131 pft 3'CB 7'BbP ftO'C
'5Bbl PCB '5Bb 137 PilCB ' I P (ft3:ftb OH 'iJl ft35p 'PSft bft p 3 P Itobft
ftbft ,inift iPB . l a n p n n v n p :'5C 0 ' 5 B be ' I B D 3 'PftSB « .O'ft'pp
'31 ppft lb IBft .bb'P 73155 piftPC ,0'55lft PB7 DPpif ftPC PCB DPS IBft
O'PBO |5lft 3'lpBl bl75 p3 '5ftC 'PBipp 'sft ,P1151'7P DPt 13'lpP OP

doros, r e a s o n i n g t l i a t M o s e s ' c o m m a n d c o u l d n o t a p p l y t o t]Sfpn — And he was wrathful. Moses erred because he

it.
WIT afl^ — Inquired insistently [lit., inquire he inquired]. The
doubled expression of inquiry implies that Moses had two
questions: Why have you burned the Rosh Chodesh offer-
ing? And why have you eaten the other offerings? Your
actions are contradictory (Rasiii; Sifra as interpreted by Gur
Aryeti).
Most printed editions of the Pentateuch contain a Ma-
soretic note that these two words are the exact halfway mark
of all the v/ords of the Torah. This teaches us that the entire
Torah revolves around constant inquiry: one must never
stop studying and seeking an ever deeper and broader
understanding of the Torah (Degel Machaneh Ephraim).
became angry (l/at/(/cra/?aiita/r 13:1). Had it not been for his
anger, he would have analyzed what happened and realized
that the Kohanim had acted properly (Malbim).
The Torah does not omit the shortcomings of the
greatest people, because we must learn from their errors
just as we learn from their virtues. If the master of all
prophets could err due to anger, then surely the rest of us
must learn to control our passions.
Ity^X"'?? — With Elazar. Actually Moses' sharp criticism
was meant for Aaron who was in charge of the service, but in
deference to his older brother, he directed his words toward
the sons (Rasili).
1 9 . lirrN l a i n — Aaron spoke. Although Moses had
599 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 4-13

Permissible Separated into double hooves, and that brings up its cud — that one you may eat. ^ But this is
^"^ what you shall not eat from among those that bring up their cud or that have split hooves:
Land ^^^ camel, for it brings up its cud, but its hoof is not split — it is unclean to you; ^ and the
Animals hyrax, for it brings up its cud, but its hoof is not split — it is unclean to you; ^ and the hare,
for it brings up its cud, but its hoof is not split — it is unclean to you; '' and the pig, for its
hoof is split and its hoof is completely separated, but it does not chew its cud — it is unclean
to you. ^ You shall not eat of their flesh nor shall you touch their carcass — they are unclean to
you.
Permissible ^ This may you eat from everything that is in the water: everything that has fins and scales
^"•^ in the water, in the seas, and in the streams, those may you eat. ^'^And everything that
Forbidden does not have fins and scales in the seas and in the streams — from all that teems in the
Fish
water, and from all living creatures in the water — they are an abomination to you. ' ^ And they
shall remain an abomination to you; you shall not eat of their flesh and you shall abominate
their carcass. ^^ Everything that does not have fins and scales in the water — it is an
abomination to you.
^^ These shall you abominate from among the birds, they may not be eaten — they are
nating their shortcomings. It is such dishonesty that stamps taminated carcass, because everyone is commanded to
them as "non-kosher." remain uncontaminated during the festival visits to the
This concept has entered the Yiddish idiom, which Temple (Rashi).
describes a hypocrite as a chazzer fissel, or "pig's foot,"
9 - 1 2 . Pernnissible and forbidden fish.
because a pig tends to lie on the ground with its feet
forward, displaying its cloven hooves, as if to mislead 9. niyi^tpp) — And scales. The scales that are indicative of a
onlookers into thinking it is kosher. kosher fish are only those that can be scraped off easily with
a knife (Ramban). This excludes fish whose scales are not
5. isttfrt —• The hyrax. This is a small mammal resembling clearly defined, such as shellfish, and amphibians.
a woodchuck. Unlike a rabbit or hare, to which it also has
a slight resemblance, it has short ears and its feet are 1 0 . niian y-iic/ — That teems in the water, i.e., small
hoofed. creatures that live in the water. The next term, living
creatures in the water, refers to the large water animals
6. n^^-jKrr — The hare [or rabbit]. Both translations are (Sifra).
commonly used, since the hare and the rabbit are of the
same family and are very similar. Many translate the ^BVJ of 1 1 . 05^ nirt? Vi^ii'i — And they shall remain abominated to
the previous verse as a rabbit or hare, as well. you. Even if the forbidden fish becomes part of a mixture in
These two words illustrate the difficulty of translating the which it is no longer recognizable [bitul], it remains
unfamiliar names of the animals and birds in this chapter. forbidden if its taste is still noticeable (Rashi).
Aside from the lack of clarity concerning their identity, nri^aa. . .a^toaM — Of their flesh.. .their carcass. Flesh refers
there is a more fundamental problem in the case of the to fish that have been killed for food; carcass refers to fish
hyrax, rabbit, and hare. The Torah states clearly that these that have died {Chizkuni; B'chor Shor).
animals chew their cud, but none of them do so in the same
13-19. The forbidden birds. Gniike the kosher animals
way that kosher animals do. In the words of R' Hirsch: "But
and fish, which are identified not by name but by character-
this translation can only be right if it were sure that both
istics so that their identities are clear, the identities of the
these animals chew the cud, which hardly seems to be the
permissible birds are very cloudy. The Torah names the
case." These animals excrete moist pellets from their
twenty non-kosher species, which means that all others are
stomachs to their mouths, which they eat again, and then
kosher. However, as a result of the various exiles and
excrete dry pellets. Thus, they appear to chew their cud, but
dispersions, the language of the Torah fell into relative
what they do is in no way similar to cows and sheep.
disuse, with the result that the exact identities of the
Perhaps the term "bringing up its cud" simply refers to any
non-kosher birds became doubtful. Therefore, the Shulchan
animal that brings food back to its mouth from its stomach,
Aruch (Yoreh Deah 82:2) rules that it is forbidden to eat any
whether or not it is like a cow. Or perhaps, as in the case of
species of bird unless there is a well-established tradition
most of the animals and fowl in this chapter, we simply do
that it is kosher. Since the Halachah rules that we do not
not know their identity.
know the accurate translations of the fowl in the Torah's list,
8. luan ah — fior shatlyou touch. This prohibition applies we follow the lead of R' Hirsch in transliterating rather than
only during the festival visits to the Temple, when everyone conjecturing translations. The notes will give translations
must be pure. At such times, no one may touch a con- that are suggested by various commentators.
 Kip'1 ^aD / 598

f-yvs NgDia NnD")s I'DVP Ns'jBgi :i'7nKn nn'K nnna? r\y, rh^r^ no")? Vpi^ nvoty)
K^ n n; di3T :lP5''ri nn; N'liyi?

Mm hpnai Niii nni n'?j7p-'3 "^mn-ni^; no'ian

Kin 3KD)p Ngnp K'J Knoisi mn
K-j^/B p i p n nK KmU n;in :113'? Kin niJ n^i;i3-'3 laiffn-ni;!;) tog^ xin KDU Dn?)i3
Kin iKon Kjj'-np K^ KPID-ISI Kin nnhKHTiK) ;n3^ Kin Kpu on?;; K"? nD")ai
Kni^JQ Kgon 'IK KanK n;)i ;itt'?
Kv K?Keip Ki^inp K^ KriDigi KTI Kin nraip npn.?)n K"? nonsi Kin hni n^j7n-'3
Knpia p n p ns Knnq n;ii i^'ia'? 'vDtt? VDV;) Kin nD-)3 onsn-'B Tfqn-nKi :aD^
Kini nnp-;a paVu KsVpni wn
tils'? Kin aNPip nwa K^ K-jif's K"? bntyan :Dp^ Kin Kpu nJ^'K"? nnj Kin) np-)3
K^ I'lnn'paiai li'i'3'n Kb imnpann hrriK IDD"? on D'-KHP ivjri K"? nnbnui I'^iKn
n n;o tils'? iiiN faspi? in")l?n
T^f?! nb T 'is Kjna ^n ^an ii'ja'n nsyj7t?7i7) T'$3p°i'7-i!yK VB b''i33 nu7K b^p I'i'^Kri
linjp; Kj^niai Kjiang Kjna f a^pl l'7"T'K 'nti'K°b'31 -^b^Kn DHK U''^n?5i ^•'13:15 niQ?
l''a'?iJ) I'^'Y n'? n''? •'I ')'av tii'jp'p
Km KEinn ')'aia Kjbniai Kjnipia D'')3n yyv Vai? o'l'^nni b'-ja;!? ntyi^t?/!?'] TByg
Kypw K;na 'i KPI'D Knitfaa ^3pi
113^ lin' Kypwu> tiuV 113K
Y^?m -mb on Tj^iy 0^)35 nti?>!; mnn W3;i. Vani
imn'pa; n;;) •p'yyn Kb iin-ipan :iyjp.iyn nn^nrnK) I'^iKn K"? bntoan D 3 ^ i';^;'
p v y nb rfb ••^ '7a 3- tiwpwp
n;ijn tils'? Kin K^ptti Kjna l''a'?j2i
Ti^ty D'')33 n\^i7,t^i7i TB^P 'i'?'r?^ "^^^ '''?
li'?3Kn' K^ Kaly \a iwfjii'P f^K I ' p D K i K^ fliyn-in llYptt?^ nVK'HK) ;D3V Kin

pfmiB ,D')P3 fiifi P3 TPIP fii ppinp P13P pfinic Pm ,OPBB IDIPI ip
pppi mft 3"P n»6l: ipi . i n 3 ,IB)P 6i i"p PPI .i:"3 6i pip Pi3)
.nwiJwp :DP3 PPC lif) .TBID (B) :(;ip P)CP cfn ;DC 5"P) i)P3 ro}B
ft"]:) l:i3i 6'P D'CpCp p'lCl 'foe IBD (.P) I'ilP) U D'P13pP O'D'ip lift
:p6p iD 7)1 CPnp liB) 137 IBPPI! Dipi) i33 . y i B (1) :(:1D piiP ;p:i'
ftppIP 3"P) DBP 1D1)3 13 P' D6 P'SITB p6 PlOfti .1W ypWl (K'l
nnl)3S riKi:(' DO PIBSBP iDi O T M D P iB PPITO I)'6 . m w a n :(p:)
(31) :t"Bi3 i:")n"i;m |'nin3' (.ID I'iw) i))'pc pciP3' pi3ii .ixpion
IPD'D PiBDP fiifi PPin lip't 'i I'fi ii?'C ,i"p PP .'iJi A I'K ^a'K '73
PCptpl TWD li I'fl Itfl i3 PPli ImiP ,r)P Om3 ]TPP ,PP3'i ibC
:(fl':DC 3"P) PDTO lD"iB3 |TCPC s"Bfl D'B3 li VP Ofl 6p ,D'P3
o'ijft) I'P' 6i ipnCB pp ,D')ppi li'pfipp P6 3"Di .Aajti «•) (j>)
Pi'363 (3':T 0^37) lisflP fii i P ,ofi)P3 JPOfii fiifi B'fi ifi -IT il3
fioipni inmpp pini 'DP3 ppnim piBPin Ri73iPi; .vov nmw\
pppipc ,nnji rii73ipi p i p w p'fii pippip pipno VPIDIBC CC .ppip
p'D -jipi ipifi pptppi p'pnn i^ifip pfi'ppi pipp .mA nbsrn ;nn3iPB
ifiwp 0'P))5 D'P pprjp ippi pp'i .IPC p . m j :p7P DPpii iCP3i
ICD) iDifip PP)P '"pt fiptD ipijipi ,PDP ipfi [T)i)l fiiPC ^r:r 3
'PP3 fiip)p i'icP pfi TDPi fiP7i fi'P PTP' 11 P3'P .nnnaa :PI»)I
Piptfis fiioi .pfipp PBP3 fiii .A3Kn nniN :(.PD I'iiP ;P oc P"R) iBfi
:(3"fin pPO 3"P) PCPR fiil peP3 P'iB P13Bi fiifi (p plDP jipi) fi'P
DIP pi I'fic pfipp PPP3 pfip ,iifi fiifi 'i I'fi .AaNH xn mii'SB (n)
pniDfi pppp ')P'D Pip 1P3 PC lifi PPi ppipi ip pppfi .I')P PPPP P ' D
D'Sipi t)')Ppl )'7'51 PlBiP ip fiil PPPlfi3 D1C3 ifl .01111313 :(3 OP) '131
,pi3) B» ip D'ppiip ifipp' IP' ii3' .iBjn ah nn'j3J3i :(P:7 \nti 3"p)
.I'PPIIB ifilP' I'fil I'PPtlB D')P3 (fitfiP ppi) D')P3P ifi ->mb PBli 71Bip

^•i Permissible and forbidden land animals.
The Torah identifies the animals whose flesh inay be
eaten as ruminants (i.e., cud-chewing animals) whose
hooves are split.
3. nppa yply nSJPtol — Miich is completely separated into
double iiooues. Only if its hooves are split completely is an
animal kosher, but not if its hooves are split at the top and
connected at the bottom (Rashi).
4. PKnu/ Contamination or uncleanness. The term tumah
has two meanings, depending on the context. Most often, it
refers to the spiritual contamination that can be conveyed
to people or things. At other times, as in this chapter, it
refers primarily to forbidden foods. Thus, when the Torah
describes an animal as "unclean," it has nothing to do with
contamination. In fact, no living animal can ever be tamei,
contaminated. Even if a horse carries a human corpse on its
back, the animal is not tamei in the sense of contamination;
it is tamei, however, in that it is forbidden as food.
nrriK ^K — But this. The next four verses give cases of
animals that are forbidden because they have only one of
the two required signs of Icashrus. Homiletically, Kli Yaltiar
notes that in listing the non-kosher animals, the Torah first
gives the kosher sign, instead of simply explaining that the
animal is not kosher because of the sign it lacks. This
suggests that the presence of a single kosher sign makes it
worse. The presence of one sign symbolizes hypocritical
people who always try to publicize their occasional good
deeds or virtuous traits, instead of concentrating on elimi-
 PARASHAS SHEMINI

The an abomination: the nesher, the peres, the ozniah; '^ the daah and the ayah according to its
Forbidden JQH^J;. I5 gygry oreu according to its kind; '^ the has hayaanah, the tachmos, the shachaf, and
the netz according to its kind; " the kos, the shalach, and the yanshuf; '^ the tinshemes, the
kaas, and the racham; ^^ the chasidah, the anafah according to its kind, the duchifas, and the
atalef.
Forbidden ^° Euery flying teeming creature that walks on four legs — it is an abonunation to you.
and 21 Qj^iy j^js yji^y yQn ggf fj-Qjy^ amofig 3^ flyinQ teeming creatures that walk on four legs: one
Permissible
Insects
that has jumping legs above its legs, with which to spring upon the earth. ^^ Vou mai^ eat these
from among them: the arheh according to its kind; the sa( am according to its kind, the chargol
according to its kind, and the chagav according to its kind. ^^ Eoery flying teeming thing that
has four legs — it is an abomination to you.
^'^ You become contaminated through the following — anyone who touches their carcass be-
comes contaminated until the evening; ^^ and anyone who carries their carcass shall immerse
questioned by Teshuuos HaRosh (20:20), but defended by R' two are used for jumping.
Yerucham (Bais Yosef, Yoreh Deah 82).
2 1 . tiiV)? — Jumping Legs. These insects have two jointed
Why is it called chastdah? Because it displays kind-
legs — similar to the human knee — whose joints are
ness [Tprr] toward others of its species by sharing food
higher than the insect's body when it is at rest. It uses these
with them (Rashi; Chullin 63a). U it is so compassionate,
powerful legs to launch itself from the ground when it fiies
why is it stigmatized as a non-kosher bird? The Rizhiner
or jumps.
Rebbe responded that this is because it directs its kind-
ness exclusively towards its fe))ows, but wil\ not help 2 4 - 3 1 . The non-kosher creatures that transmit con-
other species. To Jews, that is not an admirable characteris- tamination. The rest of the chapter discusses the trans-
tic. mission of nKKiU, contamination. As a practical matter,
najKn — Tfxe anafah. Although this word is not preceded by contamination is forbidden on)y for sacred foods or
the word h^i as the other birds are, nevertheless it is a objects, including terumah and maaser sheni, and people
separate species: the hot-tempered dayah {ChuHin 63a). It is who may touch them. The only sort of contamination that is
the heron (Rashi). forbidden without exception is for a Kohen to become
contaminated through contact with a human corpse (21:1-
nD'':?n?j — The duchifas. The wild hen whose comb is 4,11).
doubled over (Rashi, Chullin 63a). Rashi here identifies it as Kosher animals that were slaughtered through a halachi-
the hoopoe. cally valid shechitah are not contaminated; these kosher
^^t?5fiT — The atalef. The bat (/?' Saadiah\ animals wilt be discussed below in verses 39-40. The
carcasses of larger non-kosher animals are contaminated
2 0 - 2 3 . Forbidden and permissible insects. Even though no matter how they die or are killed, insects are never
a few species of insects may be eaten, as indicated in the tamei, alive or dead. In the case of small, creeping animals,
following verses, Rashi states that only firm traditions only the eight species listed below are tamei when they are
suffice to permit such consumption, because it is impossi- dead.
ble to determine which are kosher solely through their
physical characteristics. With the passage of time, such 2 4 . 2i:Bti"nxr i<a\3'\ — Becomes contaminated until evenir^.
traditions have grown virtually extinct. There are some The only way a person can remove tumah from himself is
Moroccan and Yemenite Jews who have preserved their through immersion in a mikoeh (17'.lb). That done, his
ancient traditions regarding the kosher insects; however. Or contamination ends, except that, as our verse states, he
HaChaim writes that when he was in Morocco, he protested may not eat or touch nnnri, the Kohen 's portion, or the meat
against the consumption of any insects, because of the of offerings, until nightfall (Ramban).
great difficulty in identifying the few kosher species from
2 5 . Ktoan"'5?i — And anyone ujfio carries. The contam-
the vast number of non-kosher species. He further states
ination of one who carries [i.e., bears the weight ofj a
that although twelve years had passed since they accepted
carcass — even if he does not actually touch it — is stricter
his rebuke, the land had not had a locust invasion during
than that of someone who merely touches it. ["Carrying" in
that entire period.
this case includes such indirect carrying as moving the
2 0 . tjlyn y^\0 — Flying teeming creature. These are in- carcass with a stick or lever.) As this verse teaches, one who
sects such as flies, hornets, mites, and grasshoppers carries a carcass contaminates his garments as well as
(Rashi). R' D.Z. Hoffman raises the difficulty that all insects himself. Consequently, they, too, must be immersed in a
have six legs, not four. He explains that they have four mikoeh, if the owner wishes to remove their contamination
legs that are used for simple walking, while the other (Rashi).
 JBKHinSflfflBffffl

na-T / X' ij»Wttr n t P i B K-\p^l ^SD / 600

-m) K M ) Kn^nsj na !v\m mf?

KriK;?! Kmiin' -.Katapi Km

l y i FIJT"? OK) Kn'ninjB' iKijiiyrn
motyann-nii;') -.cjitt/^^n-riN:) •^Wn-nij'} DiBnTii;;') n-t^
KQIST Kipni V33 -.KaVosri N-jio
••Iti'? Kin KyiJE* 3J3-)K by "i^Ttcn
Kijtj-i "3^0 li'jyn \n n; m g r a •nl^iin qiyn x-\}v Vs, :C]V\D57n-nt<;^ nD'ai'iO'nj^:] 3
fiV n yaiN by •^'prip'i KSW"!
lina tfy^fh '•nlbsT nbyn vVisfij?
Vi'73'ri iln^n f^K n;33 :Ky-iK by
•757^)? b y n ? K ^ ' i V K y^iK-Vj? '^^nn >Tiyri y i w v-^"
•'nljl'? KiWT ?!:;•; njiV Kati n;
K3jq m ••nuiV xVi^")" m
•''1 Ksisn KianT b i i n •.'riut'?
••^ti'? Kin NyEJiy vV^T y a n s n"?
a"nj?n ba i m n p r i i4's'?ii3
•.KK/iaT i¥ aKDa Ti? I'lnnVaja - J" - T AT - • V I." : ••.- T V 1 iv jv - h t : - J - i -

ya:^^ TinnVasn "J^BII Vajna

V'pT
ps'nb i>^nb cis^ni 13 "infiip c|\i3 b .(6-j pD ?"p) p p w pfeP3 ,pi»h
•jirc .liljaib bivun :D'bj-) D3-5f) b» .iJti'iK'?» (Ktsj -.a'ajni vctn'i 'jpfr i'» jii^i ,Dpinc3 tti OT^fnra f)i oii w ywr t*^5^ 1'"^ '^'^^ ^^
D'POT iCTP -i^B^n (D n"'npp'h .yan (lu) :t.SD v^^^ -^"^ °^ ^"^^
isft ,f!i"'Di:'iiii in^P^ 1"^*^^ ^3np p» p'l .mwi D'P^^ 'np jpifts pmpj> .ijwaii w^ :f)5i5 'bpi Diip3i6 OJ-^PC K)n ,D'P I» D'J-J p>ipr ?f lop ]>bfp)
ns^hi D'bs") D3^fi ,DO3 iinf)) Piop '5W0 0D3n6t: ,p3 i*ft'f)3 i;/5 j'h pipp i> pnn *5pf> i)©^ .0163 Pwoi oob C'l pVi3 o'ppiJp c"ip'f)>J DP
(,P5 i>bin) «n rf) p i n VPSDI ,)fi3 o^sinx tj^ci:; lifi ,viiDipi o'5» .P1>'>3 pp-jtoi -^s^Bii P»i7i fn-it f)"3ip fi^:i .nnttrinn (nn : f 3 "
oob [y6ci C'l i n 6 tt:f'"5p c bf> w'pi5>3!; ]Pifi3 j"iin ibbp CT-SKI^D ^51 101) •.6"DbVl ?i pipl D'>'» '•'^ I'f'l ^!> ?»!•? ^'P ^'i'Jt^ OlWfl? V^PPSPl
:DD^)^3 b^30i D'DIV llf) V6 0(31 (:?D DC) 3;p »P to'P y^b) 3St D» piTDP ;)P^»p ?TDP one ftipi o»^i b"'»y!> P)5> P'T 11 .nTiom
;(':P P^P D"PI ^lnl^ WP >b p' ofip inlii fi3 ."lii c;isjn yii:' ^31 (AS) b'DP '> nfJOSl tDP) P^liT on ft'? .tlSlKtl a o p I'ilp) P13)f»3 P'P1-)3P
.^KMUn :(fr:7 fep-^P 5"p) ]'J133 opinb ")wf)OS> p^p»? .i\hifih\ <n3! OPM ft"pn'P f»b) pbiP? iPiJ3ipi ^sp bi55")P .ris''STin -.f'n'o oi pipe
o-^T^foc oipn b3 .an'7aJi3 nwr^ ^ai (na) :rib»ii3 p^ DPi5^i>3 -imb fi-JTO ^l!l [6''pl .IP1>3-5P fr'P wi P1P3 nipp PP^^YI wp fnpi
:(p-t DC) c^^^i3 D'iss :«^ttv> fi'oc Din P ^ » I P » C^^WP f5C» phnic :UPD) MPfip ^» p"jP3 y^'i '0133 y'PiST lO'Pp w:> ,vc»» Dp !>» fnpi
1 3 . "i^3Ti — The nesfier. The commentators generally agree raven. Rafabeinu Tarn (Tos. Chullin 52b) disputes this
that this is the eagle or ba\d eagle, although Rabbeinu Tarn translation, but offers no alternative.
(Tos. ChuUin 63a) questions even this.
16. n3^.rtria- - TTie foas hayaana/r. The ostrich (R'Saadiah;
onDn — The peres. The bearded vulture (R' Saadiafi Gaon; Chizkuni).
Raffoag). yan — The netz. This is the sparrow hawk (Rashi; Ramban;
Ti^wian — The ozniah. Ibn Ezra understands R' Saadiah's Ralhag) but Tosafos (Chullin 63a) questions this definition,
translation as the mythological griffin, but rejects it be- without offering an alternative.
cause the Torah could not be speaking of a non-existent 17. ciliy^'n. . .o^arr — The kos. . .the yanshuf. Both birds
creature. However, /?' Y. Kafach notes that the Arabic word howl at night and have cheeks that are similar to those of
used by the Gaan also refers to an actual bird. R' D.Z. humans: the owl and the great horned owl (Rashi). Accord-
Hoffman translates it as the white-tailed or sea eagle. ing to Raibag, kos is the falcon.
1 4 . Tyvrm — The daafi. According to R' Hoffman's transla- •ijbif/n — The shaiach. A bird that draws fish from the water
tion of R' Saadiah, this is the kite. Ralbag translates it as a (R&shi), apparently a pelican, heron, or cormorant.
species of vulture,
1 8 . nuHEJayin —The tinshemes. The bat(Rashi; Chizkum), or
TiS^Kf? — According to iis kind. Wherever this is added to the the owl (Raibag).
nanr\e of the bird, it means to include birds o\ varying names
1 9 . rTi^pnn — The chasidah. The stork {Rashi). Others
and appearance that belong to the same species {Hashi).
disagree with Rashi, since there was a tradition in some
1 5 . a"!^ — rfie oreo. This is generally assumed to be the communities that the stork is a kosher bird, a tradition
 ™^p
llt^'lllllljjljllll
liiiiiiiiii

6 0 3 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 26-34

his clothing and be contaminated until the evening — ^^ every animal that has split hooves that
The
[ion kosherare not completely split, or does not chew its cud, they are contaminated to you; whoever
Creatures
touches them becomes contaminated. ^^ And every one that walks on its paws, among all
that Trans-
animals that walk on four legs, they are contaminated to you; whoever touches their carcass
mit Con-
shall he contaminated until the evening. ^^ One who carries their carcass shall immerse his
tamination
clothing and be contaminated until the evening; they are contaminated to you.
The Smalt 2^ These are the contaminated ones among the teeming animals that teem upon the earth:
Creeping the choled, the achbar, and the tzav according to its variety; ^^ the anakah, the koach, and the
Animals
letaah; and the chomet and the tinshemes. ^^ Only these are contaminated to you among all
the teeming animals; anyone who touches them when they are dead shall be contaminated
Objects until evening; ^2 arid when they are dead, anything upon which part of them will fall shall
Receiving become contaminated, whether it is a wooden utensil, a garment, leather, or sackcloth — any
Contamina-
tion
utensil with which work is done — shall be brought into the water, and remain contaminated
until evening, and then become cleansed.
33 Any earthenware utensil into whose interior one of them will fall, everything in it shall
become contaminated — and you shall break it — ^^ of any food that is edible, upon which
water comes, shall become contaminated; and any beverage that can be drunk, in any vessel,
mole; according to R'Saadiah, a type of lizard. is an exception to this rule; such meat is not considered food
3 1 . ya^n-^a — Anyone who touches. Unlike animal car- and contaminates even if it has the volume of an olive, which
casses, these animals transmit contamination only through is half the size of an egg (see notes to v. 40),
touching. One who carries them without making contact 3 2 . nrrn — Part of them. Even a small part of a dead animal
does not become fame/{see Keilim 1:1-2). can cause tumah (Sifra).
3 2 - 3 6 . Objects receiving contamination. Earlier we were rT5Nbi|j ntoy? — Work is done. Only a vessel used for a produc-
told how carcasses can contaminate people. ISow the Torah tive purpose can become contaminated, so a utensil whose
turns to objects, and how they receive contamination sole purpose is to cover or shield other utensils cannot be-
through coming in contact with any of the carcasses men- come tamei. A pot cover, however, would become tamei, be-
tioned above. cause it serves as an adjunct to the pot and is considered as
•^ S o m e basic rules of contamination. if it were part of the pot {Sifra).
(a) Before a food can become tamei, it must receive nit'^a, 3 3 . tyio — Earthenware. Earthenware vessels are unique in
preparation. This means that the food must have been moist- three respects: (a) They become contaminated only through
ened by one of seven liquids: water, dew, wine, oil, blood, their interior, but not if tumah comes in contact with an out-
milk, and bees' honey {Machshirim 6:4). side wall; (b) they become contaminated when the tumah
(b) Hechsher of food can take place only after the food has merely enters the interior, even if it does not come in contact
been detached from the soil; otherwise, every food would be with the surface of the vessel; and (c) earthenware cannot be
eligible to accept tumah simply by virtue of the fact that it purified through immersion in a mikveh (Rashi).
becomes wet during its growth. nay'Ji inKi — Andgou shall break it. The onlg way to cleanse
(c) Three degrees of tumah are involved in this passage: 1. an earthenware vessel is by breaking it so that it can no
A dead animal isannKK)tpn3K,/ai^Aierforsourcejo/confam/na- longer perform its original task. If it was made to hold liquids,
tion; 2. a vessel becomes a nKBU*? pu'K-i, first degree of con- it must be punctured; if it was made to hold solids, a hole
lamination; and 3. the contents of the vessel become 'jit' must be made that is large enough for its intended contents
nN^u"?, second degree of contamination. to fall out (Rashi).
Only food and drink can become second degrees of tu-
3 4 . h^Kty-haa — Of any food. This verse qualifies the previ-
mah; neither people nor utensils of any sort can accept any
ous verse, adding that only food or drink can become tamei
contaminations below the first degree. Also, food that is
merely by being in the interior of the vessel into which a car-
no longer edible cannot become contaminated unless it
cass fell. This implies that utensils cannot become contami-
has been used as a tool, in which case it has the rules of a
nated unless they are actually touched by the carcass
utensil.
(Rashi).
(d) If a carcass and food are simultaneously in the interior
of an earthenware vessel, but they do not touch one another, ^3j<^ nt^if — That is edible. But food or drink that has become
the carcass makes the vessel a first degree, and the vessel in unfit for consumption cannot become tamei (Sifra).
turn makes the food a second degree. n?B vhv Kia; 'W^i^ — Upon which water comes. See rules (a)
(e) In order to transmit tumah, a food must be at least the and (b) under the heading "Some basic rules of contamina-
volume of an egg {Rashiv. 34). Meat from an animal carcass tion" above.
n'7-13 / N'
ismw nipns
^5'B O •.K\^n-\ IV 3KD)a 'rr'i TiWa'? kin ~i\!Ji^ nm:^r\-b:}h :3nvn-iy KDU) H J ? °
I'a^t?) Nnois Kjjnp NM ' T K-I'V?
Ngpa Knri'^ x-jiyai ND'pua Krin'^ na^K hnAi nvpty njrN I vpu/i npn? npn^n
I b':^) ;Knp'' Dn3 yA;in-^3 nn^ nn n^Knu nf yp "
I'aspfp V31K 'BJJ N?'?nnT Kii?n D^KUp yanK-^y n^^^'nn hjnn-^33 vaa-'^y ^i^Jin
NO? iinnVs;? a^P'T ''? li^'? I « N o n nB
n; 'i'ianina tKipni ly aKon
3ND1? 'H'l Tiwia'p vax; I'lnn'jaj D'-NKip n^yn-i:y mm i n n 025^ nn^nrnis
I'll 03 tltoV IMN I'SKDlp KIWIPT 13? T'^E'n y^^'2 Kiipn DDV nn :D3^ nran m
np:iKm :im''D'7 nsfrn n33vm n'^nn ynKn-'7V ^
1>TT -; IT : I" - ; JT — : I_T ; - IT : •."..'— • '."^T T —
KDipni NH'p'pni Knai Nb?i:>
Va? pa'? I'aspipT I'^NKi rKnittfiji ngV D''K)opn nVx :natt7wnrunnn) nKpVni nan') .^h
'n? ]lnpta3 lin? a i | ? n '7? Kuini anyn-ny Knui nnna nna yxan^Va viE/n-'^Da
'nft V ' ' 5 ' '1 '7'ai 3^ :i<i£'i?n 15? axop •,- ITT — JT : • 1.T : yv T — ,.. — T 1 •.• AT - r :
1K)Q (730 aijDjp 'n; pnrilna ilnjn Vy-''?-3-^30 KHpi nn>331 nonV^V '^'^''''iii'N: Vni BP
'
jKia ^a pto IK ^lun 1K wia'? IK VNT
(jyri' Kjga iing Ni^ay l a y n n 'i n3N^)? nt^vr"!^*? •'^?"'^l ?^ ^15 niyiK in 115
^aiA :'a-!'i KiypT ^3^ aijpn 'ri'i -•"biB-Wi nnpi n-iynny KMUI K3II n'-aa ana :.'7
T Va n53^ imjip '79' T tipn-i ]Kn • : T : I" T : •.•Z;- r - j- r : UT • % ^•: T

^aoii. .•insjpn nnji aKnp' fiija KQP' I3in3 itt'N: Va l3in-^>; ann V3i-ii?'><: tyno
in? K?)p irii'psi' ^^s;?! '73snm K^a^'U
IKip ^aa 'nniU' ^'^ njjiun 'jai aijpa K13^ ncji? ^3Ki -iiy><; '73kn-'73a :n'3i?/n iriNi nb

l63B PTOb .Naoi ,6BBB DBP 'b3 iiP3 ftoi ,'^3 ^33 nnuji IWK npisa
O'B VbP fo'C IP nftPlP bspb IplPBl ICBIB b3l6 I'te PTOb .BBBB D'BST
|"P1 .3U3 ''Bfll .DblPb P6B1P b3pB Wb DBD D'B VbP iftsCBl ,pp6 OBB
,6BP»B CTOb P pe ,DTO OftBlpb D'BIt TCBB ppCB ftipjB bsi pCBI
.bBifo KHB' ,'^3 ^33 tinEn ^^B»< npBn b3 ifi O'B HW K 3 I nioK
bs VP' JlB' ,P')C IBC .O'bB flBBB pfiBiPP ibl I'fip jfiBB P'P13B llpb 71B1
pptBl bBlft ,jBlfo bBB f>»P' 1B1P3 Btf) bB b"p ,BBP 'bB Blfo )>f)BP'B D'bBP
;feB pBB 3"p) PBP 'bB TlftB I'fop'B O'bBB bB pfti DBP 'bB Tlfo fop'B
P'ft p'Db ,nfolPP 7bl PBP foPJC 'bBBI pfolPB 3ft pCBC 'Sb (.3 O'PDB
ftbl ,1B1R3 PBPI ,BPP Tlftb bPX ptBC 71B P7Bbl .IBIPJC O'bB ftBPRl BtlP
ftb» ibftB BBPB Bft I'ftn BBfo flbl .B"5P PDBl JlCflB BPPP ,PB3 p t B BM
Tlfo ftBPBbB D'bBP bB IPBBR) ftb |B BBlft PPft OfiC ,BbpP PBB ftBpl pftplP
Bft'3 bB 71B l>7»bl .(DC D'PPB) I33B ]B3 BBl) BPjp oftPlB 'BBC ,DBP 'bs
Bbppb Bpi7D IPPBDC bB3 ) i r .nsDiiB rru'K vom rroia n o i a a (13)
<|1D3P I'JBBl BflBBB BftBP BBB3 pb35C 17Bb |ft3 .PB31PB ft'B BPBb b3ft
3171 3b3 JIJB .I'BB bS) (13) :BB1BB BPBB bp ''B (B-pb O'piDB jbBb) BPIBB
P'f) ibbB PiftBip i^ . N a m 03^ nil (DB) :BiBb .DB^ nn tUNBO :biPPi
D'C7pl BPIBP blBftb BDfol IPJB3 ftpp pl'pb PBB Bfoipb ftift Bb'Bft BlE'ftb
.npiN fy) :B7BP5b ppnc p""nD .asrni :ft"b'pniB .nbnn :p7pB3 pjBBbi
n>»3 oh) :f)"Bbp .nawjn :ft"iB'b .onnn :fi"7TC"b .tiNO^rr :I"I)'TB
3BBB3 .nnui -p BPfti .aiBn is BPnpb ftiB to ipb'BP BPftb ijfti .xan
:(fi:3 O'bB) n'lftp ftbft ftpp'B PBP 'bs I'fi .lam ^N (jb) :(.BB PIP3') CBCB
iriNl :(1B1P3C 6"D) IB'lftBC PB ftBPPl Btip 'bBB .NBD' 13103 IIBK ^3
baNfi baa (nb) :(y:i fippiB B"P) BipB3 BBBP ib )'fi|: 7Bb .niaiBO
bsixn hsa N»D> IBIOB IVK ha ,ji'bBB fippp bp BDIB .^BNI -IVK
b3 131 .NOD' ,ftBPB DBP 'bB TP3 ftlBl .plB I'W lft3 nfN ^BN' IBN

27.5J5'3n"b3 — Whoeuer touches. The contamination result-
ing from toucliing is milder than that which is caused by car-
rying. Therefore, our verse does not require immersion of
clothing, but the next verse, which specifies carrying, ex-
tends the contamination to garments, as well.
2 9 - 3 1 . The small creeping animals. This passage lists the
eight small animals that are contaminated when they are
dead and which convey their contamination to people and
objects. Since not all of their identities are clear, we translit-
erate them, but give the possible translations in the com-
mentary.
2 9 . ibrirt — The choled. According to Rashi and others, this
Is a weasel. R' Saadlah translates it as a mole.
n5?S?0 — The achbar. It is generally agreed that this is a
mouse, and it may include other rodents, as well, such as a
rat.
ayn — 77re tzav. Rashi notes that this animal resembles a
frog, thus it is presumably a toad.
3 0 . ni7JNri — The anakah. The hedgehog or porcupine
[Rashi). According to Radak, it is a viper.
nan — Ttie koach. According to R'Saadiah, this is a species
of lizard.
rtNls^n — The letaah. Rashi translates this as the lizard.
U)3pn — 77ie chomet The snail {Rashi), or the chameleon
(Radak).
nBltfJn — The tinshemes. This is not the bird of the same
name in verse 18 (ChuUin 63a). According to Rashi, it is a
 ' liriiirnjuFn-'i

605 / VAYIKRA/LEVITrCUS PARASHAS SHEMINI 11 / 35-43

shall become contaminated. ^^ Anything upon which part of their carcass may fait shall be
contaminated — an ouen or a stoue shall be smashed — they are contaminated and they
shall remain contaminated to you — ^^ only a spring or a cistern, a gathering of water,
shall remain pure — but one who touches their carcass shall become contaminated. ^^ And
if their carcass will fall upon any edible seed that has been planted, it remains pure. ^^ But if
water had been placed upon a seed and then their carcass falls upon it, it is contaminated to
you.
Contamin- ^^ If an animal that you may eat has died, one who touches its carcass shall become
ation of contaminated until evening. ^° And one who eats from its carcass shall immerse his clothing
Kosher
Animals
and remain contaminated until evening; and one who carries its carcass shall immerse his
clothing and remain contaminated until evening.
Prohibition "' Every teeming creature that teems upon the ground — it is an abomination, it shall not be
of Eating eaten. "^^ Everything that creeps on its belly, and everything that walks on four legs, up to those
Creeping
Creatures with numerous legs, among all the teeming things that teem upon the earth, you may not eat
them, for they are an abomination. "^ Do not make your souls abominable by means of any
teeming thing; do not contaminate yourselves through them lest you become contaminated
through them.
come in contact with water. The element of "iE'30. prepara- the Torah places these laws in a new perspective. The
tion for contamination by coming in contact with liquid, is consumption of these foods impedes a person's ability to
introduced in the next verse. See rules (a) and (b) (Rashi). elevate and sanctify himself, it contaminates the soul in
3 9 - 4 0 . Contamination of kosher animals. ways that no physical examination can decipher, and it
creates a barrier between the Jew and his perception of
4 0 . Nttfarr) — And one who carries. Only in the case of one
God. Small wonder that those who consume forbidden
who carries the carcass do his garments also become
foods cannot see the logic of these prohibitions, just as one
contaminated. Even one who eats from it does not cause his
garments to become contaminated if someone else placed who lives on analgesics finds it strange that other people cry
it into his mouth so that he did not "carry" the meat in the out in pain at stimuli that he does not feel. Painkillers dull
process of eating it. If someone merely touched the meat the nerves and forbidden foods dull the spiritual antennae.
without moving it, he becomes contaminated but his (See the prefatory remarks to this chapter.]
garments do not (Rashl). 4 3 . aa nj;inpJi — Lest you become contaminated through
them. If you contaminate yourself by eating forbidden foods
4 1 - 4 4 . Prohibition of eating creeping creatures. The in this world, 1 will render you contaminated in the World to
Torah now returns to the subject of forbidden foods, which Come and before the Heavenly Court (Rashi, Sifra, Yoma
had been interrupted by the discussion of the laws of 39a).
contamination. Verse 23 had concluded the laws of larger
winged creatures; this verse continues with the laws of The aleph is missing from Dri[K]npi;i, so that it can be read
smaller insects. Dfinip:), lest you become dulled. As noted above, the
consumption of forbidden foods dulls one's spiritual poten-
4 1 . V")i£*n — Teeming creature. Rashi defines these crea- tial, in the words of the Sages: If a person contaminates
tures as those that are low, have short legs, and appear to himself a little, he becomes contaminated a great deal;
creep along the ground. [if he contaminates himself] down below, he is con-
4 2 . ^inrbs^ "i^lri b's — Euerything that creeps on its belly, i.e. taminated above; in this world, he is contaminated in the
snakes and worms (Rashi). World to Come. [Conversely,] you shall sanctify yourselves
The letter! in the word ilriA is written in an elongated form and you shall become holy (v. 44): If a person sanctifies
in the Torah Scrolls. The early Sages, who were called himself a little, he becomes sanctified a great deal; [if he
Dn^lD, those who count, because they would count the sanctifies himself] down below, he is sanctified above; in
words and letters of the Torah [and provide numbered lists this world, he is sanctified in the World to Come (Yoma
of the Torah's rules and principles, such as the Thirty-nine 39a). To become holy, a person must sanctify himself
Labors], noted that the elongated vao of pna is the midpoint "down below," meaning that the road to holiness does not
of the Torah's letters (Kiddushin 30a). begin with sublime thoughts or the study of lofty ideas.
1I3"1K"^JT — On four legs, such as scorpions and beetles First a person must sanctify himself in the "jowly"
(Rashi). things, such as his personal behavior, morality, and ap-
petite. Once someone has turned himself into a decent,
D?bA1 n3;~jy — With numerous legs, i.e., a centipede (Rashi).
moral person, he, can aspire to assistance from above
4 3 - 4 7 . Holiness and the laws of kashrus. In conclusion. (Sidduro shel Shabbos).
 ita*^

N ^ p ' l 1 9 0 / 604
an-n'? / K' imvj nurna
imriVaSn '73' '-I V^ln'; :3Kpip 'tl? "n|n Knpi i^^y i nn^ian Vs^-ntyi^; bSf •.nm-', ^b
livini b'Tai nwn 3Kpp 'n^ 'hi^jj
'n; k;g niwaa i r a 2Ui i;v5 nna-i''
OKDip 'rii •|inp'?333 n-ipni ib"]
:Nppi Qn^?33 VPI Tiny n^n;" n^n-nifjip nini i;',vp
yni cia) ^a b:j linp'paajp %' nKi»'» ynr itt/^; ynt y'nr'73-^y nn'jna)? ''7'3^ •'511'p
n t f i r i :Nin l a i vjit? •'i vi"i!
•pB'T Kj;-!! (na) b^ Kjn lian'ip' vb^ nn^5M '753} ynr'jy n^^'in^ •'DI :Kin -iiny n'.
;llaV Niri axpn TII'PV iinn'jajj? -•[jp nm; •'51 :DD^ Nin KUU U',
llaV K'n 'T N-j'v? IP nin? nisif^
13? aKpn 'n? m ' ? a : a aifj'i '^a'lp'?
yay;"riri'?53n ' Vianin ••KWV'i
^lDni Kiwipn "ly aKDij 'n>i 'nWia'?
•ny Kuui m j ? D351 nn'733n '"^aKni
3Kp)p 'D'l 'nwia'? v a i ' ni3'?3? n; •ny NQDi T'lj^ D35^ nn^nrnjs kwan) nnyn
Vaan tosri' K^ Niri Kyfjii KVI^S
K"? Kin yi?u; ynxn-'^y yn^/n y-);yn-'75i ;ni5;n ^
^3? •nVrrni 'jai 'rrtvfp 'pv l^DPT ny, ya^K-'jy •^biin 1 V^i iinj*"'7y ^i^in ^3 I'^DKI an
•jaV ytSn n w ' j p 'pa 13? y a i s
]vhj^n tS K3?"!K '?¥ w n n i KiwrJT K"? yiKn-'py ynwn y-jf n-^n"? n^^in n5'iK!-'?3 n-
n ' ii2ff;u?!p KVIO :113IS Ky^w ' i s D5''nU7D3-nK lYjptyri-'^K :nn ygt^"''? m^3Kn »
K^i tt/nni KWDT ''33 lia'nwpj
iliris 113 l a s n p n i il'na i i a t s w n :D3 onnp?) nm iKjpun K'?'] yTt/n y-)t£7n-'735

D'nB3 6bi o T i ! nroiB3 toi . n n t a u (O^) :ra'P PpB; «'fi 311: P P 6
. n m a j nN nwiini (n) :(:t'p I'bip ;P:' taPB 3"p) Pffi3 tti O'sbpi
via 1* BJijpi o'7M teen ftpjpc ,BJP P6I)TO» ficp P t o o PTOP
,ipb'36 DfiPBP bir .nnbajB tawni :V"3 D35' 13 info f)bc ,i*nB
(P:3P |bpb) P3 Ptopb baft' 6b PBWI pb?5 T P B I ' B Pb353 '16 6BC3
Ppb'PfiS Dnj3 PteBB PBP3 Pb3> I'fll PPb'Pfl3 D'1J3 pfePB PPlft [,P3]
IP'b ,b3*P b"p PP 3"f) .PB'b30 P'33 n'3P lb P3RP D6 pW , t o f'b3
IV KMDl : « » P15 ;l DC 3"P) P'tP fllPl ,Pb'Ptl '13 BJUbl ftP5b PIB'C
pf) frbipb .y-ixn to y i i o n (uni *»p 3 I B P T P ! b3Bi: D"Bfi .apsin
CtD pbip ;fi:3' pPB P"P) O'CIBSt: I't'tP Pftl [rilB3B) pD'b33C I'tW'P
:nDft) 'PP I5PP P'ltt ifiJ'CP baft .bpifip linJ fibft ipfip bs ibPC tt 'PPC
IIP) P31 fibft tPC 'lip I'fii (OC 3"P) bjifis b'pfep bB 3"Pb A a w Kh
3"p) CP) PI . p m to i™ (an) :151 C P " ' Wft ofns u'fic O'bjp pjp
to P'BB bB [blDJl 6"D) bDDl PC iblPC P"nC PW pCbl CIB I'blP ;3 DC
Pt .yapN hs n'jin :(DP DC) pcnb PDHP P^I I'iiciw ' ' w i - 1 ™
:(DP DC) Pnnb PBIIP Pftl IBb3 p'oPpCfl P'CIBPP pft fl'3pb . t o :3PpB
)fi3b 13M iBi icftPB D'bn lb PC PC ,(DP DC) bi5 pt .mtop napn
I'fll DP'PICB) 3'P3 'PPC lPb'3fi3 .^spvn hK (An) :I""DB>'S p")?' ifoi"
yhmn opfi oft .oa onnoji :iPb'3fi3 ifinpp foi pi .BAB3 CPJ pp'C
:(.Bb fini') Pbcn P3'P31 fl3P DblB3 DPPft flBBB 'Jft <)fl tP63 1P3
DibC (:P'p PilW ICbpJCB JP'bB lb55 3"6 6bft D'BPt PPC3B PJ'flC D'»
pcfi inifi ipsi ,D'n I'bB ifi3 foe lb p6 ,P31PB3 PCPP pb3pB p»i6 ppf)
,P5'33 13 P p"f) ttfl D'Ppft ton b3lf) )'6C IIB DTObl .D'B VbP fll3'
D'BPP nn'Ci ,pn6 P 3 3 b36jp b3i6 (.B ftsv ;6:B pPB 3"P) bpfi' pcfi 'foC
. n n i a i n u n (n^) :(DC 6m'l Pbujpp p5'3n PPi' P'IPB PB'b3P P'3 pfr
,bbpP 3p5 bB PPipp pfi PBICI ,11P Pb PI DPP be DPI DP pbpbpnp D'bP
I'ni niKnoi :pb'3B3 PPPD BPP 'b3b p6c . y n ' ipbcnb DP'B OP'JCI
in"pb pbp oft Dpb vp' D'finpi b"p Dbpub 'lb piibn pn6p ftbc .tah
D'P3ipnp . w n mpM piai p s n ^K (i^j) :(>:' ppD p"P) 'ftcp |pfiniB3
DP3 b3iBP .Pino nw ,7i»bb lb p iiBi .pfiniB pb3pn pft spppli
Dpb3)3 BJISI P131 p s n 1in3 ftW ''Bfl . K B B ' D n t o i a BJlll rpfinlBU
piPBP pfi b'5'C i"p Dpfinipn D'finp p6 pppn 06 ,!"p ppftp ftbc .finp'
.VIPY BP! (t'j) :(P:B 6PCPB 3"p) finP' DPb353 BJ151 P»fl5 pb ,f!»13'bl5
bfi'Ji) D'BntP in i)b wp'i inp fiip P3i DC s n t .psinpi ')'n be PB'P(
pftniB b3pb bpifi pippb ippji PC31P foe 31P3P linb .Kin pinu :(3':f'
CP'P pbip) cbP)C ppfib .BPi hv n>n \t\v lai (n^) :D'n vbs ifiU'C w
D'n 1'3 .»Pi to mn :PC31P 6bc BPt lb pft P3ipn3 PCPP P pnfip pfip
0'>P3 PP1P3 CP7) b3P IPlpb bOJ BPtP )>3 BPtP bP 05 J'3 ppCB Pfic \'>
fibc (:3P-.3P n"3) D'PP p 3«cn <|fi .vhv a n t o a n toll :(p,i:fi' ppp)
DBB p6niB pb3p PC3P lb ip'cni ,b3ifi DC I'bB Pi'Pb fibfi ;nip P T B P ?

3 5 . y n ' n n ' P i P " 5 — An oven or a stooe shall be smashed.
Since these utensils are earthenware, they cannot become
cleansed unless they are brokenl utensils made of other
materials can be cleansed in a miKoeh (Rashi).
ng^ 1W n'KSOl — And they shall remain contaminated to
you. This clause teaches that if the owner wishes to keep
contaminated vessels as they are [and put them to uses that
do not require ritual purity), he may do so {Rashi).
3 6 . A body of water that is connected to the ground cannot
become contaminated, even if it is touched by a carcass.
n?n"ni|3n Plai pyn — A spring or a cistern, a gathering of
water. Only water in a vessel that is detached from the
ground can become tamei, not water on the ground (Rashi)-
nnto?? ¥{111 — But one who touches their carcass. Even
though a mila}eh cleanses a contaminated person, if he 15
touching a carcass while he is standing in the mi/cue/i, he
becomes tamei (Rashi). However, if he lets go of the carcase
and remains immersed there, he becomes cleansed.
3 7 , Kin Pino — It remains pure. The seed remains p u r e
because after being severed from the ground, it had not y e t
607 / VAYIKRA/LEVmCUS PARASHAS S H E M I N I 11 / 4 4 _ 4 7

"'' For! am HASHEM your God — you shall sanctify yourselves and you will be holy, for I am
holy; and you shall not contaminate your souis through any teeming thing that creeps on the
earth. "^ For I am HASHEM Who elevates you from the land of Egypt to be a God unto you; you
shall be holy, for I am holy.
^^ This is the law of the animal, the bird, every living creature that swarms in the water, and
for every creature that teems on the ground; ^'^ to distinguish between the contaminated and the
pure, and between the creature that may be eaten and the creature that may not be eaten.
THE HAFTARAH FOR PARASHAS SHEMINI APPEARS ON PAGE 1168. . ^
When Erev Rosh Chodesh lyar coincides with Shemini, the regular Haftarah is replaced -, •
with the Haftarah for Shabbas Erev Rosh Chodesh, page 1207. ,..[
. i When Parashas Parah coincides with Shemini, the regular Maftir and Haftarah readings are replaced
with the readings for Parashas Parah: Maftir, page 838 (19:1-22); Haftarah, page 1216.
When Rosh Chodesh Nissan coincides with Shemini, Shemini is divided into six aliyos;
the Rosh Chodesh reading, page 890 (28:9-15), is the seventh aliyah; and the readings
for Parashas HaChodesh follow - Maftir, page 348 (12:1-20), Haftarah, page 1218.
When Parashas HaChodesh coincides with Shemini (on a day other than Rosh Chodesh), the regular Maftir and
Haftarah are replaced with the readings for Parashas HaChodesh: Maftrr, page 348 (12:1-20), Haftarah, page1218.

4 5 . nnVW Yl^^ ° 5 ^ ^ f i ^ ^ ^ D ~ Who eleuates you from the
land of Egypt. The reason y o u were redeemed f r o m
E g y p t i a n bondage was so that y o u w o u l d accept the
commandments.
Since this was the reason G o d liberated y o u f r o m E g y p t ,
it is proper that y o u show y o u r gratitude to H i m by l i v i n g up
to His goals for y o u . God's purpose in delivering y o u was for
y o u to m a k e yourselves great e n o u g h to recognize His
greatness w i t h o u t an intermediary, a n d to become h o l y a n d
eternal. T h i s goal of holiness is the reason for the laws of
f o r b i d d e n foods (Sforno). The choice of the verb elevate
implies that the laws of kashrus were instituted to elevate
the n a t i o n {Rashi; Sifra, Baua Metzia 61b).
4 7 . hf^^rh — To distinguish. It is i n c u m b e n t u p o n a J e w to
k n o w the T o r a h and its laws, not o n l y in t h e abstract but in
its practical a p p l i c a t i o n . Alternatively, the T o r a h urges us to
m a k e the delicate a n d difficult distinctions that are often
essential to carry out God's w i l l . Must one " d i s t i n g u i s h "
between a non-kosher d o n k e y a n d a kosher cow? Mo — the
d i s t i n c t i o n between t h e m is obvious. T h i s c o m m a n d m e n t
• m a k e s it i n c u m b e n t u p o n us to learn how to distinguish
between things that appear to be similar, such as distin-
guishing between p u r i t y a n d c o n t a m i n a t i o n , or discerning
the fraction of an inch that makes the difference between a
proper kosher slaughter a n d an i m p r o p e r one {Rashi).
< ^ p i D n " n a y . D ^ I D Q K " r — T h i s Masoretic note means:
There are 91 verses in the Sidrah, n u m e r i c a l l y correspond-
i n g to the m n e m o n i c n^ng'jr [servant of God], This alludes to
A a r o n w h o began his service of G o d as a K o h e n in this
Sidrah (R'David Feinstein).
tn-^n / K' 'a^Mttr nlP^Q Knp'l nSD / 6G6

rlin'' ''3N ''3 nn

y^m n5n^ n^ifian nin^ •'M I •'3 :y"!Kn-'7V tonkin nn

113^ •'jnn'? Dnyn"! xyiKn iton;
:K3»< u;'ii3 n i j i V I i ? imipi n ^ s ^ K;np •'3 n''u;-ip dn"m ninVK"? u^b n-rh nn^fn
NaljJii KTiig-i NnnIK KTID nii/n^n njnn ^9j'V3i qivn) nnnsn nnin nx't :''3K m
N;D3 KipniT Kn;n Kniusa '7'3-ji
iKVJK ^5? Kton-JT KKip: '35'?l l^s '^nnn'? :V';)Nn-'7i; n:^'^:K7^l \uBrb:2b^ n'^ga m
K;3T pai KSKDn I'a NU/naK'jm
'1 Kri;n f 31 K^3i<iippT xn^n i'3i
:K^3Knn Kb 333 :'73KnK'7

36P fi'D! (D'313331 D'l5» ro31 0'i3C3 ] ' t o » J'fip b'3W flb6 D'35»n
bnan^ (in) scfe D"3) absn pcb lati ia"33b fra fovbom ,D"I ipimfi
Vai KMun pa :(i ot 3"p) p3 'p3i T3m uiv fta'C ftbf) asica 73b3 to
ib atai: |'3 ttf) .oa o-ciisn 333 toai ,P3Db ->\m p pnib TiS .iiaDn
n'^ajwrr n<nn pai :(i DO un BPCJb asp be )'5p pnp i'3 ,ib piiaisb
'3))'D a3 nbBP p toft .Da o'ciisn 333 ftbai ,7n»b '351'3 3pib yii
:(D DO abiDS P53B '3»'D as nbisb a3C3 as3B
Dpcippa) 13 D3'abfi 'a '3fti: cnp 'sftc ow .xainhs 'n IJK 'a (nu)
ppft '3ftc '5b .n>wnp nn«ni :(3:3' pPD 3"D) apob D3»5P pft )cip
l'iftb3 Da'bn 3u»b .iNnuti Kh^ KDC ftnv) ftja obisbi abDub ospft
0)P apib ab»51333ft apib ftp'pio bsft '»33 nnftc »!i ,Pipb» ito b3i ,a33a
ib3ppc P3n bi3 .nariK fhimn 'n 'JK 'a (nu) :(:tp POT) CC apib amb
3'P3 )bi33 .03pft abraa 'a '3ft '3 ft"il 0 ot 3"p) oapft 'P'bisa 'Pi5n
bftic pft 'P'bna ftb 'bnbft bftsnc '33 '3T ftsp .abisca 3'P31631 ,'Pft5iai

4 4 . 13^ VJfip^ 12. . .nniynpnni — You are to sanctify
yourselves ... for I am holy. If Jews make a sincere effort
to sanctity themselves, Qod will help them by protecting
them against the ever-present danger that they will un-
wittingly consume forbidden foods through no fault of
their own (Or fiaCfiaim).
Because God is holy, He wants His people to be holy, so
that they will be eternal, perceive their Creator, and follow
in His paths. Only if they abstain from forbidden foods will
this be possible (Sfomo).
609 / VAYIKRA/LEVITICUS 12/1 - 13/2

PARASHAS TAZRIA
12 ' rH ASHEM spoke to Moses, saying: ^ Speak to the Children of Israel, saying: When a woman
The Lau)s conceives and giues birth to a male, she shall be contaminated for a seven-day period,
of Human as during the days of her separation infirmity shall she be contaminated, ^ On the eighth day,
Contami- ^^^ flesh ofhis foreskin shall be circumcised." For thirty-three days she shall remain in blood of
purity; she may not touch anything sacred and she may not enter the Sanctuary, until the
Childbirth completion of her days of purity. ^ If she gives birth to a female, she shall be contaminated for
^^^ two weeks, as during her separation; and for sixty-six days she shall remain in blood of purity.
6 (jpon the completion of the days of her purity for a son or for a daughter, she shall bring a
sheep within its first year for an elevation-offering, and a young dove or a turtledove for a
sin-offering, to the entrance of the Tent of Meeting, to the Kohen. ^ He shall offer it before HASHEM
and atone for her, and she becomes purified from the source of her blood; this is the law of one
who gives birth to a male or to a female. ^ But if she cannot afford a sheep, then she shall take
two turtledoves or two young doves, one for an elevation-offering and one for a sin-offering; and
the Kohen shall provide atonement for her and she shall become purified.

13 ^ IIASHEM spoke to Moses and to Aaron, saying: ^If a person will have on the skin of
enable God to say to the child and his parents, "You fulfill the
purpose of the entire work of Creation."
2. TtriTi nia ""M'? — As during the days of her separation
infirmity. Opon giving birth, a woman becomes tamei with
the same regulations as those of a irna, menstruant (literally,
the word niddah means someone who is "separated"). She
remains separated from marital relations and may not touch
anything that must remain in a state of ritual purity, such as
the flesh of offerings. Ramban explains that nril"i, her in-
firmity, refers to the discomfort commonly felt at the onset
of that condition.
3. ••3''ni£*ri nl''5i — On the eighth day. Although the command-
ment of circumcision has already been given {Genesis 17:10-
14), it is repeated because of the new laws in this verse: that
Ttilah may be performed only in the daytime, since the Torah
specifies nl""?, on the. . .day (Sifra), and that — since the
Torah specifies that it be done on the eighth day — a child
must be circumcised on that day, even if it falls on the
Sabbath, unless, of course, the infant's health requires a
ieiay (Shabbos 132a).
i. nmi TWithp^ nil D'lU'buJi — For thirty-three days. After the
end of the first seven days, she immerses herself to remove
the niddah contamination, following which she assumes a
new status for the next thirty-three days. Thus, there is a
Forty-day period — the seven days following the birth and the
next thirty-three days — when she is in at least a partial state
of contamination, as explained below.
n n y ""Kiia 3iyn — She shall remain in blood of purity. During
this period, she does not incur the tumah of niddah, even if
she experiences a menstrual flow (Rashi). It has become the
universal custom, however, that a woman experiencing a
Flow during these days is regarded as a niddah {Yoreh De'ah
194:1; see Tur and Bets Yosef).
••i/7i?"'733 — Anything sacred. Although her niddah contami-
nation has been removed, she may not touch terumah or
sacrificial meat for the full thirty-three-day period, but she is
allowed to touch •'3W "iti/yn, the second tithe, even though it
has a certain degree of holiness {Rashi; Sifra).
5. n?y3if^ ^K^ui — She shall be contaminated for two weeks.
R' D.Z. Hoffman suggests that the two-week period should
have applied to the birth of a son also. However, the Torah
removed the contamination from the mother of a boy after
only seven days so that she would be purified before the bris
milah celebration of her son.
6. Nian — She shall bring. She brings two offerings, nby
nKuni, an eleuation- and a sin-offering, because she seeks
atonement for two kinds of sins: The elevation-offering
atones for resentful thoughts she may have had against her
husband or even her Creator during her labor pains {Ibn
Ezra). The sin-offering atones for the possibility that, in her
agony, she may have sworn never to live with her husband
again (/V/ddah 31b).
8. rr^V^ irtN — One for an elevation-offering. Although the
service of the sin-offering is performed first, the Torah men-
tions the elevation-offering first, because it symbolizes the
goal of the entire service; to achieve closeness to God and
become dedicated to Him.
13.
•^ The laws of tzaraas.
For hundreds of years, the popular translation of iV^'Vi
[tzaraas j has been "leprosy," and it was commonly accepted
that prevention of the disease's spread was the reason for the
quarantine of a suspected victim of tzaraas and the exclusion
from the camp of a confirmed vpi^ [metzora], the person
smitten with the malady. R' Hirsch demonstrates at length
and conclusively that both of these notions are completely
erroneous. Very briefly, he shows that the symptoms o!
tzaraas, as outlined in our Sidrah, are far different from thost/
of leprosy. Furthermore, if the reason for the metzora's con
finement is to prevent contagion, then some of the laws
 IlipUi"

a / P - K / 31 K i p i l 1 3 0 / 608

DlbpaiN
yntn ntyna
ny '7^133 nn^n'? nicfn nv ;^ ^'Vni»
'lyri ns KrifiN in'ij'? '^Knip' '33
I'lpl' Ky3E' KJKDp •'ni;ii nD^ Ti'7i;in D'-a'' rwyjj nKnui nnt m'?''i yntn •'3 hii^K -ibN"?
• T J" : • T : IX : ATT LT ; IT: - • : - j- T •
:K5KD)p •'HP nn5lD pin"! inV3
lanVl VT<")P3 I K ' nKj'pri NKHigi 1
13T D13 3''Bri f p i ' xn^rii I'n^niT nnnu •'Kj-ja 3tt;ri D'-nj niyVu/i bl'' u^'^^b•<lj^ '^rh-yi -,
nKb'jpny Kin KVii/^fjQn-^Ki vin-Kb tt7-j]7-^3-i
nys'iK K3KDn 'nrn T'jip Kri3ip) nniaa n'-yau; nxnui n'^n niprnKi :mnu ••n'' n
^T T • : -C- •.. : JT : IT ; •• •• j x l - - : I T T : I T >•• :
3nw f nl' Nritt*5 f nttfi ni3in33 -ipy
nni3T 'ipi' n^twDSii : ' 3 T DT b's
TiPX) ns nsN •<xm KW'O?'? IK K-)3V -131 n^v"? 'ini^7-i5 Syi3 K''3n nn^ IN pV nnnu ''pi
KriKDn'? Nj'jg© IN nai' 131 Kn^y^
naanp'i. :K3n3 ni'? Kjat pif/n ynri^
:'|n3n-'pN ij'in-'^riN nns-'^if nKun^ "i'n"lN ml''
nntjiDjj •'sirii pi^s ^s^'l ;; DIJJ n''n'n -ip^m n'lnu') n''^v •n33'i nin'' •'J.a'? lanpni i
IN nsi'? Nni^27 NnniN NT NHOT
nBn3 nn; nsiun N^ DNI n iNapiiV
rii:; KYari K'i'-nNi :n3i7?^ IN 1 3 6 ni"?'!! nnin riNl n
no IN fj'iaitf TPiri 35131 N-i)pN nVv"? nnN nh'' ••n '••317 IN Dnn-'Fiu/ nrji?!?') nt^ •'•n.
NHNurr'? i n i Nn^ji^ in njl' 153
ny;? "j'^ni K :'3-!ni Nirjs n^y i s s ' i
:n-intn in'3n n'^'py n53i nNun^ nnNi
X1" T : IV - X yv T jv - : Af - : JT v :
'n; n i j uJ3h? a no'Db fnrjN DJJI nipn

'"p"}
Pistil .u;np ^33 ::ibt; "iw '»' ,6"D p'pn . m n u in^ IXTO TO? ^3'7
j'fji nD3i: »iipli obpc ,"in6 ov niwv ifC 'cb (.o» Pin?') ?j5npD P6
PIC? P6 f)'3P ipnbp ,D'i:3if3 ov bp opnn PD'pc ^u P^?pb snun ocnp
(T) [:(DC} Pin3'3 ?'i3CC iw 'i?i b3i6b P X I 6 .S7an K"?] ::)p^^p
, 6 P PI '111 ,DPn 7pf) f)b6 o'Cip^ bi56b» P35i?n ]'6c •i7nbb . l a n p n i
p-:ppp 13 iDDb 63 f)iPC'» ,mni3'! [ p a n ] n^by i n a i ^»fop pftpp PI
D'p3n pf)np P"np ifi3 lat bb^n . m n u i :(P:: piP pnrp 3"P) P"iip
,p6-}p»b f)b6 31PPP pn'7pp ff) .riNun^ irtNi nbiy^ nn>c (n) :{:p'
:{.i) yipo b3 '53 D'P3I3 POP p .PbiPb oiip pfipp P3^ppb b3li
p'p P»P3 b? ~)Tif) ^ib bp ipTi'C Dp5 '6b»p -i"h .S7mn la ntt?N O)
i"p'i} <iipi P'P pnP3 miP ipfi PP0DP3 ip-^ip IP ,p'pfn3 PPPJ53 01m
P 6 P P wf) ,p-3( I'ljp PPP31 Ppwp ,'ipp ip7b' ''Pf)P Pi3ib .srmn 13 :(p:r
P733 p-iinftp p6nip bP "JIPP .wnun n n n ma inia :(:ip P7)) P7'b
31P 137 ]ipb . n n n :D7 to ^3pP PPP3 ib'pfti ,PTb p6mp3 P/JUPP
ppf)ii ,pbnp ttp 07 pf)n ppf) ]'hp ,'bini PI7P ppb pPh iipb .ppi:!n
,P3PP ppb hbt) [P3'P' ]ipb f)"D] 3PP i'6 .aipn (i) :P'bp I'73P p'psfti
i m a :(p':i' p'pft-33) f)PPn pibb 3p'i OP:6 Dn37) P7p3 13CP1 IPP
DP 61P1 ,fi"p p'pn 6b . m n u ^ma :p^lpp [D7] p6np t)"sh . m n u

PARASHAS TAZRIA
12.
*!«^ The laws of human contamination.
After the laws of tumah that results from dead animals, the
Torah turns to tumah that emanates from human beings (ch.
12-15). The first subject to be discussed is that of a woman
who gives birth, because that is the beginning of life and
therefore the start of the tumah process (Ibn Ezra to v. 2).
**^ Childbirth and purification.
The creation of human life is the most sublime phe-
nomenon in the universe. By bringing it into being, man and
woman become partners with God, Who gives a soul to their
offspring. But this new life begins with tumah, spiritual impu-
rity, to show people that the mere fact of life is not enough.
Life must be a tool for the service of God; otherwise it is
nothing. After this period of contamination, the new mother
begins her cleansing process, culminated by the bringing of
an offering. Before she brings it, she cleanses herself of the
contamination, but she still may not consume sacrificial
meat or tenimah, because the mere absence of contamina-
tion is not yet the fulfillment of man's goal. Human aspira-
tion must rise higher than the elimination of the negative; it
must strive for positive achievement. One is not completely
cleansed until one has come to the resting place of God's
Presence with an offering that represents atonement for the
past and dedication for the future.
Nowadays, it is customary that as soon as a new mother
feels well enough to leave home, she goes to a synagogue
and hears Kedushah, or a similar part of the service. It is also
customary that after the forty or eighty days when she would
bring her offering (see beiow), her husband is called to the
Torah, as a symbolic representation of the offerings de-
scribed in this chapter.
These offerings and rituals symbolize that birth inaugu-
rates the beginning of the ongoing privilege of raising the
newborn child to a life of dedication and holiness that will
611 /VAYIKRA/LEVITICUS PARASHAS TAZRIA 13 / 3-10

The Basic his flesh a s'eis, or a sapachas, or a baheres, and it will become a tzaraas affliction on the skin
'^^^Tn^ o^ his flesh; he shall be brought to Aaron the Kohen, or to one of his sons the Kohanim. ^ The
Procedure Kohen shall look at the affliction on the skin of his flesh: If hair in the affliction has changed to
^o white, and the affliction's appearance is deeper than the skin of the flesh — it is a tzaraas
Verification
affliction; the Kohen shall look at it and declare him contaminated.
Baheres '^ If it is a white baheres on the skin of his flesh, and its appearance is not deeper than the skin,
and the hair has not changed to white, then the Kohen shall quarantine the affliction [or a
seoen-day period. ^ The Kohen shall look at it on the seventh day, and behold! — the affliction
retained its color, and the affliction did not spread on the skin, then the Kohen shall quarantine
it for a second seven-day period. ^ The Kohen shall look at it again on the seventh day, and
behold! — if the affliction has dimmed and the affliction has not spread on the skin, then the
Kohen shall declare him pure, it is a mispachas; he shall immerse his garments and become
pure. "^ But if the mispachas should spread on the skin after it had been shown to the Kohen. for
its purification, it should be shown to the Kohen again. ^ The Kohen shall look, and behold! —
the mispachas has spread on the skin; the Kohen shall declare him contaminated; it is tzaraas.
S'eis ' If a Izaraas affliction will be In a person, he shall be brought to the Kohen. ^° The Kohen shall

ognize it as such(Rami>am, MI Tumas Tza.raa$ 1:6-8). First 4 - 8 . Baheres. Although all laws of izaraas apply equally to
(vs. 2-3) the Torah describes the basic forms of izaraas, and all four shades of white (Sifra, Negaim 1:3), the Torah states
how all four of them are determined to be Lamei. Then the some laws in connection with baheres, and some in connec-
Torah goes on to discuss characteristics that tend to appear tion with s'eis, because some characteristics occur more of-
in one or another category of tzaraas. ten in one category than another (Ma/bim).
2. nna5"lK riKto — A s'eis or a sapachas. We transliterate the 4. ilyn-lip 0'^"?^"r^ P^V) — '^i^d. its appearance is not deeper
Hebrew, since there is no accurate translation of either the than the skin. Since the law of verse 3, as explained by Rash/,
word tzaraas or its subdivisions. is based on the fact that a white spot always appears to be
According to the Sages, s'eis has the whiteness of natural lower than the surrounding area, how is it possible that the
wool and baheres is the color of snow {l^egaim 1:1). Sapachas white patch mentioned in our verse does not seem lower?
is not a new l^ind of tzaraas, but a generic word that refers to Ramban answers that only a glossy white appears to be lower
a "secondary category." Each of the primary colors men- than the skin, but not a dull white.
tioned in the verse, s'eis and baheres, has a sub-division, yaan-iiK. . .Ttapni —S/ia//quarantinefhea/fliciion.Theafflic-
which is slightly darker than the "parent," but is also an indi- ted person must remain in a room for the entire week (Rashi).
cation of contamination. Thus there are two kinds of sa- Others hold that the person is not quarantined. Rather, the
pachas: (a) One is the color of an egg membrane, and is Kohen "isolates" the suspect patch of skin from the rest of the
slightly darker than a s'eis. (b) The second is the color of victim's body by drawing a line around it, so that he will be
chalk, and is slightly darker than a baheres. Thus, there are able to tell at a glance whether or not the affliction became
two major categories of tzaraas, each of which has a sub-cat- larger during the next seven days (Tur; Rosh).
egory {Rambam, Hii Tumas Tzaraas 1:2).
6. yjjn nna — The affiiction has dimmed. According to Rashi.
3. ^V^'l — If hair. At least two dark hairs inside the suspect in order for the affliction to become pure, both conditions
patch had turned white after the appearance of the affliction mentioned in this verse are necessary: The color has dimmed
of the skin {Rashi; Sifra). [i.e., it became darker, even though it was still one of the foui
shades of tzaraas (M/zrach/, GurAry eh)] and it has not spread.
p)3^ — Deeper. Although the affected patch of skin is not ac-
[But cf. Ramban, riegaim 2:8 and Megillah 8b.]
tually lower than the surrounding skin, the discoloration
nn§pn — A mispachas. This is a skin disease of some sorl.
makes it appearto be lower than the unaffected skin, just as
a sunlit area seems to be lower than the shaded area around but not a Izaraas (Rashi).
it (Rashi; Sifra). Thus, if the white patch does not appear to be-\n\3) ini^ D5D) — fie shall immerse his garments and become
deeper than the skin, it is probably only a surface discol- pure. Even if the Kohen never pronounced the malady to be a
oration and not a tzaraas. tzaraas, the mere fact that the person was quarantined ren-
In'K >tl3U) — And declare him conLaminated. The Kohen must ders him [ameiand requires him to immerse himself and his
declare orally, "You are contaminated" {Rashi; Sifra). With- " garments (Rashi).
out this formal declaration there is no tumah, even if there is 9 - 1 7 . S'eis. Verse 2 gave the two primary forms of tzaraa.s,
no doubt that the affliction is a izaraas (Negaim 3:1). which were baheres and s'eis, and then the Torah discussed
Once the victim has been declared a metzora, he conducts baheres and the symptoms most common to it. Now, thcr
himself as set forth in verses 45-46. Torah goes on to s'eis and its usual symptoms.
 - 1 / X>
antn nuns Knpn nao / 6io
K1D3 ^K Kny IK KRijy ?TiDa •qti'nn
TiriT) iTjtp iiJFian'? n i p a Tiitfm ' r n
'niaap nn niV "IK Kins i"inK nn'? nnN-Vitf 1N inan Tnqi?"'7K'K5ini nv'i.v vjj^ into?
KiyFiD? n; K ^ S •'!n:;ii :K;3ri3
T T - I : -JV - V Ij" - JT T ; 1- -: 1 - l,TT •
Ki£jri5ip3 nj/toi K-jpg •qt'pa
p''»:» Ktyn?)? ntitpi "lints'? ^'spnN )'\w^ nivr? p'nv v^an nKn)oi p^ 'rjpn VA^B i v ^ l
Kin Nnn^ip wriDD n i p ? •ntpBp
K^ina ciKiT ;Fin; aKO'i KJIHS FI?!D;] mnn-DKi :inK K^pi in":Dn inxn) Kin n ^ j ^ VAJ. T
n'b p ' s y i iTip? 'niyt?? KTi K-iTO nivn"i)3 HKiip-pK y^v) i % 3 niv^ Kin n h b '
^'Ell^^lK fh K'nyt?;! NSiun p Kritrjij
nynitf KWnan n; Kiq? 15P!1 "iiQi?^
nijv''?'?' Kn'i''3 Knri3 naitijin ifnl'
cipiK K^ niq ^3 Qg Kt^nan Km
npv v^in nani '^V'^nf n DI^B in'^n inKn") :n'')?; n
N3D3 nn?0:) KSitfna Kuinan
n n ; Kjns •'in::! i :rm;3n ]m\t KV3E'
K;PV *^01 n«;5ri nKy'3<? Kni'3 hani n''3\i7 ^v''^t^n 01^3 IHK insn nxn) :n''a\i7 n^n^ T
Ka<yi33 KEiFian C^PIK Kb) KttJrian nngpn in"3n inrji?) nivn VAjn nigD-K^) v ^ n nns
jia^'i Kin Kniij; Kjna naaTi
tipin KSPlK DK)i •.'ain '•nwa'? hn3p)3n ntifEin nti/D-DKi nnu) T'nj:^ D^D) KIH T
Kins'? 'rotiKi 103 N3iun3 Krfis
KjnaV nu^jn 'IDWI a'nn''an'?
rvw nK"ia) imnuV in'sn-Vt? in'Knn n.rjK niv^
Knny ngplK Kn) Kjna 'injln ni:i75 nnDp)3n nn\^§ mni in'^n nKn) :insn-'7ij; n
Knnijp Karja naaKO'i Katwea
••ni^ ns KniTjp u/pguo iK^ri im nyny in"3n iKipu-)
n n ' v iKJina m'? •'nm KtuiKa
HK^) tinsn-'?!;; Knin) nnK-i n^nn ''g nv"3V ^JJ ^"^

;7:ft jSpoiD D'Bi) :"p) im ii ms3bi D? D^BW mnc .nnao IK TMW O)

fip .n^auf TTiaDm :)ipfno nip'pi wft^»3. v3»w (n) :v!)i5 D'SJJ'D IP'PVI
fi? ,ip6-)nB 0P5P .nnD (i) :(a:i O'pai) pbmn fi»p jipfn DISCS DCD D6
inui inia o^ai nwis D3> DC .nnaoB :f)»v ODP if) ID'6-3»3 -TBD of)
'10 ibwcm .pan INUOI (n) :?l)'3p ^nSi fiw f'-)\ii -Jipol) ppoi Vfii?
;3b-6:"7' \)^'i) O'pn Df)t 'D3 ^l)36D popbi Pnbjubi onpib pipti pbnm 6ID
n?( iicb ,»i5 .D3p) pcb .ns?"i2t :pf'tp rnppw .Kin nyn;^ :(:n ?!>'jn
:(f)?:tl) 3v6) D'ppp3 6iv) T?3 jsi ,TP1}3 fi"pp pni3i3P -Jiina :(:n PIEUP
/p) po p"i3 ftbf) imPiDi D'^a; pfiniV) vf)i: 6 P 31P3? PTIJ . -m pnK "JK
pii?»i ,»a5D ^ip3 i3bl> ^j;?i line ?bPDn .pb ^an yaaa "iy\yi w :(15 op
,f)ia pw» j3l) ?6i» b .nii;n "iiyw pins? :(a-3:3 p-)D oc D"P) op ^l?p
lb infi' .iniK Kuui :i;i Pi»i3P ;i:6 fippiD P"P) bio j» Dpini? ?DP of>iw
im nKin ^K piaxji (^) :31PPD PO'IJ fiip oftnip in'p pb ^l^pp ,opfi ftnp

would be ludicrous. For example, if the malady covers the
victim's entire body (13:13), he is not (amei, but if his skin
begins to heal, he becomes tamei. In the case of a house that
IS aff I icted (14:26), the Torah prescribes that before the house
IS pronounced tamei, all its contents should be removed, be-
cause they would become contaminated if they were left in-
side at the time of the pronouncement. But if there were a
danger of contagion, it would be irrational for the afflicted
household items to be excluded from the quarantine! In per-
haps the most telling example, the Talmud teaches that if the
symptoms of Izaraas appear on a newlywed or during a festi-
val season, the Kohen does nol examine the affliction or de-
clare it to be iamei, in order not to interfere with the celebra-
tion. But if the purpose of these laws is to prevent the spread
of disease, it would be absolutely imperative to enforce the
laws at times of great overcrowding and mingling!
Clearly, as the Sages teach, Izaraas is not a bodily disease,
but the physical manifestation of a spiritual malaise, a pun-
ishment designed to show the malefactor that he must mend
his ways. The primary cause of tzaraas is the sin of slander. As
the Sages say, the word vpn is a contraction of V'~\ K'-iyln, one
who spreads slander {Arachin. 15b). Similarly, the Sages teach
(ibid. 16a and various Midrashim) that the affliction is a pun-
ishment for the sins of bloodshed, false oaths, sexual im-
morality, pride, robbery, and selfishness. The pattern that
emerges is that it is a Divine retribution for the offender's
failure to feel the needs and share the hurt of others. God
rebukes this anti-social behavior by isolating him from soci-
ety, so that he can experience the pain he has imposed on
others — and heal himself through repentance.
2 - 3 . The basic tzaraas and the procedure of verification.
The first symptom of tzaraas is a white patch on the skin,
which must be at least the size of a una [g'ris], a large bean
that has been estimated to be 3/4-inch square. As described
in the notes to verse 2, there are two basic shades of white,
and each of the two has a secondary color, making a total of
four shades. Only the Kohen is authorized by the Torah to
diagnose a tzaraas and pronounce the malady as such. Un-
less a Kohen makes this pronouncement, none of these laws
apply, even though a multitude of scholars and Kohanim rec-
613 / VAYIKRA/LEVITICUS PARASHAS TAZRIA 13/11-24

look, and behold! — it is a white s'eis on the skin, and it has changed hair to white, or there is
healthy, live flesh within the s'eis: ^^ Itis an old tzaraas in the skin of his flesh and the Kohen shall
declare him contaminated; he shall not quarantine it for it is contaminated.
^^ If the tzaraas will erupt on the skin, and the tzaraas will cover the entire skin of the affliction
from his head to his feet, wherever the eyes of the Kohen can see — ^^ the Kohen shall look, and
behold! — the affliction has covered his entire flesh, then he shall declare the affliction to be pure;
having turned completely white, it is pure. '" On the day healthy flesh appears in it, it shall be
contaminated. ^^ The Kohen shall look at the healthy flesh and declare him contaminated; the
healthy flesh is contaminated, it is tzaraas. '^ But if the healthy flesh changes again and turns
white, he shall come to the Kohen. ^ ^ The Kohen shall look at it, and behold! — the affliction has
changed to white, the Kohen shall declare the affliction pure; it is pure.
Inflam- ^^ If flesh Will have had an inflammation on its skin, and it will have healed, ^ ^ and on the place
mations Qf if^Q inflammation there will be a white s 'eis or a white baheres, streaked with red; it shall be
shown to the Kohen. ^^ The Kohen shall look, and behold! — its appearance Is lower than the
skin, and its hair has turned white: The Kohen shall declare him contaminated; it is a tzaraas
affliction that erupted on the inflammation. ^' But if the Kohen looks at it, and behold! — there
is no white hair in it, and it is not lower than the skin, and it is dim; the Kohen shall quarantine
it for a seven-day period. ^^ If it spreads on the skin, the Kohen shall declare him contaminated;
it is an affliction. ^^ But if the baheres remains in its place without spreading, it is the scarring of
the Inflammation; the Kohen shall declare him pure.
Burns '^^ If flesh Will have a bum from fire on its skin, and the healed skin of the burn is a

affliction from his head to his feet. Two things happen here: (a)
The affliction on the entire skin of the original affliction is still
a tzaraas color; and (b) the tzaraas spreads until it covers his
entire body/rom his head to his feet. Paradoxically, he is de-
clared pure, even though tzaraas covers his entire body.
1 3 . i^h '^an i^s — Having turned completely white. R'Bachya
likens this law to that o\ Parah Adumah [the Red Cow) (Num-
bers ch. 19), as a decree of the Torah, which is beyond human
understanding. R'Hirsch explains it by going back to his in-
terpretation of the metzora 's quarantine as a means to shock
him into recognizing his moral shortcomings and repenting.
But someone whose entire skin has turned white is so mor-
ally corrupt that he is too convinced of his rectitude to think
of changing. There is no point, therefore, in continuing to
isolate him. But by telling him, in effect, that it has lost hope
for his ability to improve, the Torah shows him dramatically
how low he has sunk.
16. aiWj i:? IK—Butif . .changes again. No matter how many
times the same affliction shows new signs of contamination
or purity, it is judged anew each time (Sifra).
1 8 - 2 3 . Inflammations. For the purpose of this passage, any
wound to the flesh, whether due to illness or a blow, is known
as a ynvJ, inflammation. As long as it has not healed and is
still oozing, it cannot be adjudged a tzaraas, even if it may
have some of the symptoms. Once it is completely healed,
it is treated like the afflictions described above. The verses
below discuss the intermediate stage: when the wound has
begun to heal and a thin layer of skin has formed over it.
1 9 . nnniplii: — Streaked with red. This degree of redness ap-
plies to all the conditions discussed earlier in the chapter. As
long as the primary color is one of the four basic whites, a
tinge of red does not change its status {Rambam, fill. Tumas
Tzaraas 1:4). This redness refers to all sorts of tzaraas afflic-
tions, not only to those on burns and wounds (ibid, 1:4). The
Torah mentions redness here, only in connection with in-
flammations and burns, because redness is most common in
such cases, not because it applies only to them.
2 2 . ^1U3 — On the skin. As verse 19 makes clear, this form
of tzaraas involves only the scab on the inflammation (fie-
gaim 9:2); consequently, the "skin" of this verse refers only
to the area of the inflammation, but not the surrounding
healthy skin. Any discoloration of that skin would be judged
as a new, separate affliction and evaluated according to the
rules given in verses 1-17 (Ralbag).
2 3 . "pntyn ns'naf — The scarring of the inflammation. If the
affliction did not spread during the seven-day quarantine, no
new period of isolation is required, and the Kohen rules im-
mediately that it is not a tzaraas, but a scar left by the inflam-
mation (Rashi). This is the halachic difference between this
sort of affliction and those described in verses 1-17: In the
earlier cases, there were two periods of quarantine before the
suspicion of tzaraas was eliminated; here there is only one.
2 4 - 2 8 . Burns. The laws of this tzaraas are identical to those
of the inflammation above. It is mentioned separately only to
teach that if a burn and an inflammation are right next to one
another, they are evaluated separately, not in combination.
Thus, if a burn and a wound adjoin one another, and afflic-
tions develop on each, they cannot be combined for the pur-
poses of having the minimum size. If neither is at least one
g'ris in size, they are both pure, even if the two of them com-
bined would be big enough (Rashi; Sifra).
na-K' / 3.1 KIP'I nSD / 612
rntn nif ns
9^ -ivc7 n3?n K^ni iiya hn'p-nKt?/ nan) inan
Kn^n K-ipa Dipni -\)nb lyto nDsn
K'n Ni^iriy nn'jpK' ixripipsia intyani375kinn^ti/unynv:nKt?73•'nic/anmni «•• .;',,
K^ Karij n|5ND'i nnoa Tiii/na ni"i3-nKl -Mn mv •'3 in^t?^ Kb in'an ixnu) n^ ,,:
KjDN DKi3^ :Kin aKpD nt? Hnjp;:
ignni Kali's? Nnn'jp 'jpn nw iiv""?? nKnj7%n nntpp) nii/a nyi^n nnpn
nipna Kit/nan ^iwn b3 n; KniTjo in'3n nxn) iinan ''ry nx-ia-^D"? ^\^^1"^V) itj/K'-ip p
:K3ri3 '5'}? iT'ipp '73'p iri'i'jn n:?i
^3 n; KniTip ngrj KPTI Kjn3 'IDJl >' y33n-ni<; nnu) i%3-'7|i-ni5 fiyn^n nn^D nan)
liapfiN n^? Niynan n; 'aTi n-i'pa
na nopK-i Kni'aiT iKin 'a^ iipn'?
•'n nto3 la niKnn Dibi -Mn ninu p"? •nan i^a ^
n; wna 'JCJ?)™ aijDn ••rri Njn Kapa inn "ityan wipp) ''nn nfe/an-nif tnan nxn) :Knpi m
aKPn NjD Kapa naaNP'"! Km Kapa
K-ipa ami nis 1K W :Kin niT'ip Kin •nanai •'nn ityan aiiu'' ••a IN Mn nvn:^ Kin KQU m
!Kin3 ni'? ••niii airj'?'? TSCjn^i K;n yjan -^BriS nan) inan inxn) iin'sn-'?^ ^ai laV"? t^
KKinan TflonK KHI Kins niin^li-
'ga Kiynaa n; Kirja ''BTI ainig'? ;i<in ninu VAan-nx ip'an inu) la^"?
natfina na 'n^ n i j IKIK)"' :Kin
KiDtt* anKa TI'IO- ppnii KJDK;
Dij7ipa n^n) ;N9-)a) pnu/ inva-ia n^n;:"''? nt^ai B-n^w'';©
Kjjnp KaiD Karia IK Kain Kijpj; nK"ia) nnTOiN ma"? n^na IN nb"? nNto I'ni^/n
xni Kina 'in?l= ^Kina^ ^TCiri'i
naytoi K3ipn p •^'an Krrmip nivn-in bm nKy? nan) inan nN"i) iin'an-^N =
wnan Kjpa naaKP''i ainnV 'I'sniaK pnif'a Nin nynyvaa ipan iNjpp) la'? ^lan nyjp^
dKiK3 :ns'W Kjqiua K'n Knia'jp
ain ayto fia n^^ KPTI Kirja Fiitn; ]ib i37iy na-i^N nan) in'an naNn'? i DN) :nnna K= ;'
Kipv Kipii K3i?;)a in Krin'9 K3''3ni inan nnpn) nna N'-m "iivn-iip narN n^Qi?7i
DNiaa ii^'Dl'' K:y3u; Kifja nia??::!
Pin; Kma aKP'i Kai^/na qpin KDPIN in'N ipan Niap) niva nt^sn ntus-DN) :a''p3 nyaty a^
nng KnaipKa DKIU ;K'n Kiynap nnws Kb 'rrioan ntoyn rpririri-DN) ;Nin yja ^^
K'n Kirjip Dvp ngplK K^ Knana
in' 'aK wiij lKi3 :Kiqa naaTI IN iin'an inrju) Nin ]m\^r] n^nv a:,
HKia Dwa 'nni ana nKia nawna
n b a n n'-nn nn^'m E/NTiiaKi iTva n^'m-'a ntya
•'ca
nsax (113):(:(p"ro) ina 'n' to ib |')DI> bji3 jji ,iP'3bi ipiDJbi ip'bfiifibi ib ftia f|6 ,ac3 aftanb p6ca iiP3t; piba nbpn pajp ri)b3 B'VO'JC . mnnic)
'ipb3 ipsa DPPRJC ,Di»p ]ici .I'm" (IT) :15' lipi "IP •'"aa X3a .Kin a'pn aanft) 6bt: P"B6I .13b ai3i: to a'pm ,a'P» 6b3 pb aBC .afipip |»'D
aba fpca .saaji :(.R j'bip;» pis yp) ii6a pnpn toe asn pomi ib ft3a (N') :(6:j fiPCas a"R) apoip p'D 6ia p'pnbipi Pifiipa ba3 <)f> ,pfiP3 fibf)
i3Ma I'ftc .nmmK nn^i nana m (U') npfi»» absa improi nsnfi a6'a3 P'fn) ir aarai ,a'PBa PPP fca ajp a3» .Kin naiini nvax
(3) :{.i proisc ;3:6 D'BJS) mih )3ib pifni) 'pp 3iiMi IIPB rofi pbp pb (a>) lasaapft O'PB apbni b'fiia a»6p fibp ,apb aftbn a'pppi abiicbu
afnnj ,proi3i bpc afta; 6ia iP'jrab IIPD 6bfi bet vm j'fii .hav HKan niftp icpc |a3b pac .pan ij'S; nKa» ^a^ :vbn 7BI 076 be .WKan
.n'nnn (13) :D-)a3a ift pftta pftca ,Kin »ji (aa) :b5a jn apwu app ''D133 na O'PB 13 apnS 06 .in awa la niKan ni'ai (T) :(7:I pa» DO
i3'» DTOpa Dtn tof) B'f) ,fi>P'i: ocn mmna .pnifn naa:; :a»ip»3 D'13'6 'cfia aB3a6i oncBi) 'fo pjja ''ac 'la ttfi .afipiB JB'D a'pnac
o'SB b5 a3 i3ai>! mj ,om'p PPPB cjaja iio PB'n |icb P3ii bs .ap3 aim ,lb'fn ib'fi BPict mfo ibo caa a6a3 fftc 'pb ,a'pn oico I'toun |'6c
n'nn (aa) :i"i3b3 vi">»6'iv)'n .naax :i"i3b3 a"ni3"i (rfs bfipip') .a'psa 13 P'ftaji 3Pa awji 6'a3ac \\a pK '"B IBIPC abiP3i aslin cfta
.apbp B33b i6 a3ips paa3b aasa) aispa ap'ppj ("!3b3 »"j'n'3c .niann anfic DV P' i»bb ,amb linbp an .ni'ai :(ft:a pas DO fincPC 3iP3a virii
013 ar I'DwJp |'6i: acib ,3iP3a pbp anbi ,oa o'lc )>pi: woi aisn 'JP'DI pppna 'B' PB3P b3 lb I'snij |PP .nsft pM .13 afiia apf) pftp ov pa 13 a6n

10. nKto — S'eis. As noted above, s'eis is the color of natural
white wool, and according to Rashi and Rambam, it appears
to be lower than the surrounding skin.
in alffa ninm — Healthy, live flesh. The affliction itself re-
mains white, but the healthy flesh inside it has returned to the
victim's normal skin color {Rash to Megalm 4:2). Either indi-
cation — white hair or live skin — is sufficient to prove that
the affliction is Izaraas (Rashi; Sifra).
1 1 . nattflJ niJa^ — An old Izaraas. Notwithstanding the sur-
face appearance of improving health, there is an old, fester-
ing tzaraas underneath the apparently healthy skin {Rashi).
1 2 - 1 3 . vhil a s ; Wj<an Ujm ala-^a — The entire sltln of the
615 / VAYIKRA/LEVITICUS PARASHAS TAZRIA 13/25-37

white baheres that is streaked with red or is ail white; ^^ the Kohen shall look, and behold! —
hair has turned white in the baheres, and its appearance is deeper than the skin, it is tzaraas
that erupted on the burn, the Kohen shall declare him contaminated; it is a tzaraas affliction.
26 And if the Kohen looks at it and behold! — there is no white hair in the baheres, and it is not
lower than the skin, and it is dim; the Kohen shall quarantine him for a seven-day period. ^"^ The
Kohen shall look at it on the seventh day: If it has spread on the skin, the Kohen shall declare
him contaminated; it is a tzaraas affliction. ^^ But if the baheres remains in its place, not
spreading on the skin, and it is dim, it is a s'eis of the burn; the Kohen shall declare him pure,
for it is the scarring of the inflammation.
Tzaraas of ^^ A man or a woman in whom there will be an affliction, on the scalp or in the beard: ^^ The
the Head Kohen shall look at the affliction, and behold! — its appearance is deeper than the skin, and
°^ ^^^ within it is weak, golden hair; the Kohen shall declare him contaminated; it is a nesek, a tzaraas
of the head or the beard.
^^ But if the Kohen looks at the nesek affliction, and behold! — its appearance is not deeper
than the skin, but there is no dark hair within it; the Kohen shall quarantine the nesek affliction
for seven days. ^^ The Kohen shall look at the affliction on the seventh day and behold! — the
nesek had not spread and no golden hair was in it, and the appearance of the nesek is not
::• deeper than the skin — ^^ then he shall shave himself, but he shall not shave the nesek; and the
Kohen shall quarantine the nesek for a second seven-day period. ^'^ The Kohen shall look at the
nesek on tfie seventh day, and behold! — the nesek had not spread on the skin, and its
appearance is not deeper than the skin; the Kohen shall declare him pure, and he shall immerse
his clothing and he is pure.
3^ But if the nesek shall spread on the skin after he has been declared pure, ^e the Kohen shall
look at it, and behold! — the nesek has spread on the skin: The Kohen need not examine it for
a golden hair, it is contaminated. ^^ But if the nesek has retained its appearance, and dark halT
has sprouted in it, the nesek has healed — it is pure; the Kohen shall declare it pure.
be host to tzaraas is if they have a hair loss and have the even if the hair is an unnatural color (Sifra).
symptoms given in this passage. A nesek can have two quar- 3 2 . a^^ n^ii' ta n;;j-N'?} — And no golden hair was in it. V\> i
antine periods and it can have two proofs of contamination: ther symptom of tumah appeared during t h e seven-day quii i
the emergence of short golden hairs or a spread of the afflic- antine. But if the bald patch had either spread or developed!
tion {Ramban; Rambam, HU Tumas Tzaraas 8:1,2; Kessef a golden hair, it would be tamei [as implied by verses 35 /((>1
Mishneh 5:8). {Rashi).
2 9 . i|3ta IK tWK^a — On the scalp (lit., head] or in the beard. 3 3 . nhji) i<h pri3ri-nNi — But he shall notshave the nesek. ( H •
These laws apply only to baldness in the areas where hair had viously he cannot shave the nesek since it is already h.\\<\
once grown, hence our translation of scalp, rather than head. Rather, he is not to shave all the way to the nesek, but In-
As long as the hair is still there, the scalp and beard area are must leave a circle of hair, at least two hairs thick, surround
not subject to the laws of tzaraas. ing it, so that it can be determined whether the nesek spn-n. i
3 0 . a^iy ^ytI' — Golden hair. Two golden hairs prove contam- (Rashi; Sifra).
ination only if they appear after the onset of the baldness 3 5 . pnari rrtpD? nlra-OK) ~ But if the nesek shall spread. Al
{Rashi). According to Rambam (ibid. 8:5), however, even though the verse mentions this law only in connection wKli
prior golden hair is proof of tzaraas, if it later becomes sur- a spread of the nesek after the person has been declnred
rounded by a bald spot.
pure, the law is the same if it spreads [or develops gffldfii
pT — Weak [lit., thin]. The golden hair must be short, accord- hair (Sifra)] during the first or the second week {Rashi; ^Ifm)
ing to R' Akiva {Ranybam and Rosh). Other commentators 3 7 . pJisn nKiv i''3''y2i""DNi — But if the nesek has retaiiwil HH
say it must be thin, as well. appearance. Even though the symptoms of contamintillntt
Kin pl;i3 — It is a nesek. This is the name of tzaraas of the scalp are still in place — the nesek is not smaller and it still \\An
or beard area (Rashi). It is the tzaraas affliction that caused golden hair — its contamination is rennoved if two dark halt •
the hair loss {Sfomo). grow inside the bald spot {Malbim).
3 1 . ia pK iliW ~\}j\o) — But there is no dark hair within it. Hair Although the verse speaks only of black hair, any colm
of any color except gold exempts the bald patch from tumah, other than gold removes the contamination (Rashi; Sifrit)
 |ji[ijilijiiijij[j|ijijijiiilHB!flfl
"wBff"
tt-ipn n s D / 614
y n t n nw"i3
tb-m I X>

iin'ina iKnin IN KBOD tnp ''^T^S

KaEJn'p p'i3V xntniji Krintia?

aKD'i nK^p nijpa K'n Knnnp

nyw Kmn33 n^'? KUI NJDB Fiain:!.

nn' Kin3 3KP'I 'KSEjna qpin KBPW

KHinka OKI n= '.K'n Knn^P i^P?" Kin np)2n nK\y nnD wni niva nnwa-KV nnnan
:Kin niDian roiY-'B inan 'nnui
nx Nina naai'i K'nnKi5pi?'5' f^'-iPV
nK KnnK ^K naii »= •.K'^n niji? n ^ i
'TDT •> 0?''=' '"^ '*'?'"'5 N©n5is na 'rji
m p^ay •'nlinia Krii KiynSQ n; Kiqa n^to i:ii nivn-p pn^ innni? nani y wn-nK inan
nn-' aKD'i p-jv'l p a p i?;*? ^3^ '^^^^
I K ' H W H n n ' i p mn upD? K3r!3
IK tt/K'nn nvn:^ Kin pnj inan in'K KKUDI pT nri:^
E/nan n^ w n a n n i n K i «•> :wn w p i "T'K nini pn5n yjrnK inan n^-ji-'Di -.Kin ip^in Kb
N3EJI3 m v^w ••niina n''? Nnl Kpn? inan T'lpni 13 pK nntt? i^jtoi niizn-ii? pljj; inKnio
rr.' kina iip!l n a n ^ ' j n ? ^ "iVtoi
Q1'3 vi|n-ni^inan nkni :n''r?i ny^i^ pnan yw;nf<; a:'>
NmnKV^tt' Kiaiia Kwnaio n; Kirja any n^Jto 13 mn-K'?'] pn|n ntoa-Kb hani '^yni^n
BBP -I'yto aa n i n N'JI KpJi? 15lx; K?
•xiaWn' p P'QV n-'7 KB!?^ ' W ? ! prijn-niji n'pirini' n i v n - p •py^:; •{'K pi;i|n nKnui 1'. -nx^
Kb Kpns o n n Kpn? 'HO? "^S';''''
r n i ' Kvaw Kpna n'' Nina -^im n^ll
KDl-'a Kpra IT-' K:na no:'!-'^ :mp,3n ntoa-K'b n|ni •'vn^sn nf;z pi35n-n!<; inanViK-ji -,'. '
K3wn3 Kpni n o w Kb Kni n K v a ^
laTi KawD P p^BS •'^'ii^''^ '•miDPi
hn"K nnyi "ii:yn-iJ3 pipj; 13J''K inKnni niya poln
niyn pojn ntoQ'' ntos-nKi nnui T'nn un^i insn n'7 '
i n a ioiffna Kpru cipi^ K??""^ D'^'! "''
Km 'nana 'nJin!')* :nraai -KVni:y5pm.nnto3n3niin3ninKnv.ininun.nK * :
npa' K'7 • Ksmna Npp? n P ^ inV°T'3''y5"DK') ••Kin Knu inyn n^teV inan "ipi A
nKi<^ :Kiri aK;'pn pnp ^m ^333
n r a D3K n v w i Npn? np '•mry? innui Kin ninu pran K3-}I 13- ni?:;^ Truy nvtoi p^an

WKna (03) :(.n fbini o n j j ISIT tt PIJDJ pni '5ni vnc3 o n i * ii« ,?i
^BP)|; .ains I S I B lai (b) :p:o fecis 3"P) 3Wi IBC3 UB'D sn pb 0BP3
:1BC DipB3C B» bt IBP p .Kin pni :(fi:n piD DC) 3i55b oc iiPC IBC
,lJDOb y->i I'fll IDP ,TPC ")BC 13 B'P of) ftp .13 I'K "iinw 1!im 'Kb)
ibab) 'IJI13 PBi PlPC IBCl OBflJC 1B3 D'pP)3 fllO PlSVl P'D IIPC IBCC
1BC13 P'o ifi 0C5 Dfi tio ,'iJi niuB KS nini (ab) :tp:p piP 3"P ;tb piDS
found below, in verses 40-43.] The bald spot must be at least
the size of a g'ris and be completely surrounded by hair. The
color of the patch is immaterial and no discoloration of the
skin is necessary, according to the consensus of commenta-
beard is d i f f e r e n t f™"^ f "^ " ^ ^ ^ ' f c t o n in tlris passage,
above. T h e essence of * < = * " ' ^ « ^ * ° a loss of hair in the tors. The appearance of white hairs is not a proof of contam-
which is k n o w n as nescfc ' = * a t r t causes ^^ ination in this case. The only way these parts of the body can
m i d * of t t l . e scalp or the beard. If *f °f^.,,f,,ent, and are
the front or back of the head, the laws are d.tr
 617 / VAYIKRA/LEVITICUS PARASHAS TAZRIA 13 / 38-48

^° If a man or woman has spots in the skin of their flesh, white spots; ^' the Kohen shall look,
and behold! — on the skin of their flesh are dim white spots, it is a bohak that has erupted on the
skin, it is pure.
Baldness ••" If the hat of a man's head falls out: He is bald at the back of the head, he is pure."" And if his
St the hair falls out toward the front of his head, heisfrontallybald, heispure. "'And if in the posterior or
Front and
Back of
frontal baldness there shall be a white affliction streaked with red: It is an eruption oftzaraas on his
tfie Head posterior or frontal baldness."' The Kohen shall look at it, and behold! — there isas'eis affliction
that is white streaked with red, in his posterior or frontal baldness, like the appearance of tzaraas
on the skin of the flesh. ""He is a person with tzaraas, he is contaminated; the Kohen shall declare
him contaminated; his affliction is upon his head.
The "^ And the person with tzaraas in whom there is the affliction — his garments shall be rent, the
Metzora's hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out: "Con-
Isolation
laminated, contaminated!" "^ All the days that the affliction is upon him he shall remain contami-
nated; he is contaminated. He shall dwell In isolation; his dwelling shall be outside the camp.
Afflictions
of " If there shall be a tzaraas affliction in a garment, in a woolengarment or a linen garment, "^ or
Gannents in the warp or the woof of the linen or the wool; or in leather or In anything fashioned of leather;
The bald skin can have tzaraas only if it develops one of the to inform others of his anguish so that they will pray for him.
four shades of white, and the contamination is proven by
4 6 . aw? Tja — He shall dwell in isolation. Why is a metzora
healthy skin within the affliction and by spreading (Ras/ii)- singled out to live in isolation? Because his affliction is a
4 4 . Kin jJnar"i£'''K — He is a person with tzaraas. In all previ- punishment for slander, which causes husbands to be sepa-
ous cases, the Torah uses the pronoun only; here the Torah rated from their wives and friends from one another. There-
speaks of the person. When the merciful Qod punishes a per- fore it is fitting that he be punished through isolation from
son, He prefers to do so in a way that will not cause him pub- society (Rashj; Arachin 16b). The ultimate purpose of "a pun-
lic humiliation. Let the sinner know and repent, but let him ishment that fits the crime" is to make the sinner aware ol
not be humiliated unnecessarily. This is indicated by the what he did and what it has brought upon him. Such reflec-
Torah's references to "him" rather than to "the person with tion should lead him to repent.
tzaraas." The tzaraas of baldness is different. Its location is
such that everyone sees the affliction and knows that God 4 7 - 5 8 . n n i a ijJia/AffUctions of garments. Afflictions on
has withheld His mercy from the sinner. Apparently, he has garments and houses are not natural phenomena. They ap-
sinned in a grievous manner, as is implied by the Torah's peared only during the time when the Jewish nation was gen-
description of him as a person with tzaraas (Or HaChaim). erally in perfect accord with God and was a fitting host to His
4 5 - 4 6 . The metzora's isolation. The list of human tzaraas Presence. When an individual broke ranks with this role and
afflictions has been concluded and the Torah goes on to the was no longer worthy of this exalted rank, then God would
laws relating to the behavior required of the metzora. The signal this fall by afflicting his possessions with ugly discol
rules of his isolation from the community are given in the orations (Ramban; Sforno).
next two verses, and they apply to all the cases in this chap- 4 7 - 4 8 . Categories of g a r m e n t s and materials that accept
ter. The procedure of his cleansing ritual once his affliction tzaraas.
has healed is given in the next Sidrah. Woolen or linen garments — all garments or useful imple-
ments of these materials, including such items as curtains
4 5 . aiM^B vrfi — Shall be torn. The Torah wants the metzora
and sails. These materials become tamei only if they have
to conduct himself in a distinctive manner so that people will
not been dyed, and only if they are owned by Jews.
know to avoid him. He dresses and acts like a mourner, to
influence him to grieve and repent the behavior that brought Warp and woof — The warp consists of the threads thai,
the punishment of tzaraas (Ibn Ezra). run across the length of the fabric. The woof consists of the
threads that are crisscrossed at right angles through tht^
nuy> — Shall cloak himself. It was customary for a mourner warp. By speaking of the warp and woof, which are not yet a
to pull his collar or scarf over his lips and to pull his cloak finished fabric but are ready to be woven into one, the Torah
over his head. The metzora was also forbidden to greet peo- teaches that finished threads of wool and linen accept,
ple, but he was permitted to study and discuss the Torah tzaraas (Rambam, Hil. Tumas Tzaraas 13:8).
{MoedKaltan 15a; Rambam, Hit. Tumas Tzaraas 10:6). Leather — a dressed hide that has not been cut and sewn
K"i|?i KHD Nlaui — He is to call out: "Contaminated, contami- into a garment; it must, however, be designated for somu
naledl" He must warn people to stay away from him lest his practical use, such as a tent cover or blanket.
tumah contaminate them (Rashi; Sifra). The Talmud (Moed Anything fashioned of leather — any finished leather gai •

I
Kattan 5a) adds that another purpose of his proclamation is ment or utensil.
 nn-n"? / y s m n nwns K i p i l ISO / 616

Kjrja nD^"'' :nro nns nbs imips

p?n i;iay n n a Tin-iD3 Tiiopa xm m n a nnto^-niv:? nan) inan m~\) tirn"? n'nna «•.
naiin ;Kin ' 3 ^ KBWna 'JD Kin xijqa ly^'N] !Kin "iinu "ilV3 nns wn pn's nn"? nina n •"WW
!Kin '3T Kin nij? nwn nyto nri^ ns
nian nytp ^n! 'nisij 'jag'?)? tiKim Tija nK3n DNI ;Kin iinu Kin nnp it/K'n una'; •'3 m
nnin-jija 'n; n s i an :Kin 'aT wn Eiftj IK nnngg n^^i;!-'?') :Kiri ninu Kin n3J iii/K^ unia'' an
n n n p pitan -an wngn anwftja IK
;nnntfl'7ja IK nriin-i|ja K'n K;jp IN innnp^a Kin nnna niyny n'jipiJ*; igb yaj n n a n
KWnan p'ljs KPII Njqa nri; 'm;im
piriWftp IK nnin-jg? KJJHD K'IID
nn"? Vian-nKto nam in'3n ifiK nKm :inn3i3 »
T i p naj ™ ;Knp3 ^iiip Knnnp nnip?
Kjna naaKpi KaKp Kin 3KDn Kin
nj n K-jnpinn :nv?npn nitfna
insn laKBU) KHU Kin Kpu Kin :;']-)'^-'W-'K nto3 -.«
' 'n^nwnify!apiin;'nWia'?Kii»rian b'')?-)? i^n;: vnj^ V^fe ^?""'^'^ yn^H] :'iV5'^ iWK'n^ nn
xh) qayw K^asa nato Vyi y n p
W 'jam -.•'"ifi' iiaKnpn Kb) iiaijripri tKnpi KHUI Kpui nuv:: nsto-Vvi v n s n;;n;'WK'T)
Kin aKpp a r o p 'ni na Kitfnaia T yinn aiy^ nn3 Kin Knu Knipi 13 yjan nE7i<; •'Ki^-'ra m
Krr'yii'ab Knap ari' innin'?3
na 'n; ns Kiaia'jim inaplp vja 13 n;;n;';''3 ni|ni tintyin mnnV m
:in3 itf 13'53 IK -ip}i wia'?3 ITIP lyripn
Knpy'?! Mmh K3nV3 IK K;I;IIU3 IK tm
IK 'THU^ IK :n''rii^E! n n 3 IK nipi n n ^ nv^,^ "°
i'^wp n n n y '733 IK Kaiygg IK my n3K'7)3-'733 IK -|1V3 1K ^mb) U-'rMJBb 3"!}73
'"CT
[ombim mcs OP^IJIW Pfip] rii6*:» D»3if)3 pftwn T6P nsp oipn ic ]'pP5 :oo3 6b6 rp pbp pib p6c .niaa^ nina (of?) :pni3i3P . m n a (nb)
ni3ol) p:J) ,ppP5 f)bf) 'b ]'f) .lyia WNia na) KDC D'UW ;ra:l?' pic :"p) ,iwp'mf) pni3i3P p3 p"n jnipp onf) 076 0P33 of)iio I3ib pn? .pna
6p ibip 1)D .(r3:3' pis ^''n) jbp p6 pisib 156m:' fwp Vp ,D'I3SI))I:I "ibc Kin mp (») :Pi J3ib3 X30 p'03n op^^b op7D psc JP7» p'fi? .po3 'np
.una :(i DO o'l^np .niwia (nn) UTi'p DO 'IJI D'nnr vo' inas imfi •)DP Dip» Dop ipii i;.b-) WD3117) p'fip ,ppp; Pfjpipn -jiop .wn -nnu
DP' DCD ^BC .D3\y :(T on bsli: .nu:?! aau' byi :(DC) [U^D f)"pl inc b^ian ,i:i D'P33 ;3-f):f)' p-)D DP) p'ppi 0'pn[i ]3b -jpps] ,-)P3 I I P 'mi '3P'D3 tt6
p"in ;DP) i5n» ic^s'i hw ftioc B'»cn ,Kipi K»t3 KWOI :r»l)3 fVii pi37ivi (161 ,Pn3a 'np T3D 'sb? 7p7p isiDpn .i^aa n x a n DKI (KH) :(':'
?3PC5 on i>'pi3-) nnfji .mu o'sti' O'liDP "JftP v?' ttc .iw^ ina (in) :(.o (an) :(r:' pip p"p} wip 'np viipft 'pb: 7p7p »ippni ,bb33 ]bni if)?np
t'f) |'3i ippftb 061'3 mo ]icb3 b'i30 liiDi b'6io ,^73 sob D'fmp ihin [(Stt) :(:-f):6' p i s op) pa3] b"p ,n\h~>yi^ i6p p>n ."iipD . a i m x pf? via
;T DC :"p) pisrw cbcb jin .nann^ yinn :(:rp psip) Sns' f)P qf) .lop-^b '3 o7f) ,")C3 ")ii3 PP1D3 iTOf>o Pr)"^ip o6in2 .^lya i i y n s n s nK"i>a3
1113 or .niw IK nni be 16 D'PCD be .in^^i QiniiraS (nn) :(.ID D'PPD '33 P751 PlfnR 0Wlf)3 6J)P»P ,13 ITOf) OPl (3 plDD b'Ub) np3 11P3 O'O'
:o:fjbn u OCP)C IID ot .lis; HDN^M "jaa IK -.osfibn 13 opp) Wp o6in? hbi ,'h P13P3 ]i75 fiiop oipm ppp3 ")inf50 PDIS of5")»3 f)bi .PIBI3C

3 8 . n ^ n a — Spots. This word should not be confused with
the similar word baheres (v. 4), which is the name of a kind
of tzaraas distinguished by its extreme whiteness.
3 9 . naa"? nina ~ Dim white. The color is darker than that of
an egg membrane, which is the darkest of the four tzaraas
colors. Since it is too dark to be a tzaraas, it must be a simple
'• skin discoloration, known as a bohak.
Kin pna — It is a bohak. Since a bohak is not contaminated
In any way, why must one show it to a Kohen? Any unde-
sireable change in someone's physical or economic cir-
cumstances — even if it is only a relatively minor inconve-
nience, such as a bohak — should be taken as a possible
punishment for sin, and the victim should seek guidance
in determining where he has fallen short and how he can
improve himself. Such guidance can be gotten from the
Kohanim, who are teachers of the nation and role models
In the zealous service of God (see Deuteronomy 33:10 and
Malachi 2:4). One who suffers God's apparent displeasure
should never dismiss his discomfort as inconsequential. A
Jew must always question himself and his deeds, and take
reverses as a sign from God that he must remedy his way.
God begins by inflicting minor pain, but if that is not taken
to heart, much worse may come {R' Moshe Feinstein).
4 0 - 4 4 . n n i s ^^^ nnaa/ Baldness at t h e front and back of
the head. In case someone loses all the hair of the back half
of his head [fcarachas], of the front half of his head
Igabachas 1, or of his beard, the newly bald skin is treated like
skin anywhere else on his body — with one exception: The
presence or absence of a white hair is immaterial. As noted
in the prefatory remarks to verse 29, the distinguishing char-
acteristic of nesek is that its bald patch is surrounded by hair;
here, however, all the hair in the affected area falls out {Ram-
ban to V. 29).
4 0 . «in Iinu Kin nnp — He is bald at the back of the head, he
is pure. This loss of hair is not a nesek, and he is not contam-
inated by virtue of short hair and spreading (as in vs. 31-32).
 i1ii)n^iS^^itiii»iii^.ilU.t

619 / VAYIKRA/LEVITrCUS PARASHAS TAZRIA 13 / 47-58

"^ and the affliction shali be deep green or deep red, in the garment or the leather, or the warp
or the woof, or in any leather utensil: It is a tzaraas affliction, and it shall be shown to the Ko-
hen. ^^ The Kohen shall look at the affliction; and he shall quarantine the affliction for a seven-
day period. ^' He shall look at the affliction on the seventh day: If the affliction has spread in the
garment or in the warp or in the woof or in the leather — for whatever purpose the leather has
been fashioned — the affliction is a malignant tzaraas; it is contaminated. ^^ He shall burn the
garment, or the warp or the woof of the wool or of the linen, or any leather utensil in which the
affliction may be; for it is a malignant tzaraas, it shall be burned in fire.
^^ But if the Kohen shall look, and behold! — the affliction had not spread in the garment, or
the warp or the woof; or in any leather utensil, ^^ the Kohen shall command; and they shall
wash the area of the affliction; and he shall quarantine it for a second seven-day period. ^^ The
Kohen shall look after the affliction has been washed, and behold! — the affliction has not
changed its color and the affliction has not spread, it is contaminated, you shall burn it In fire;
it is a penetrating affliction in his worn garment or in his new garment. ^^ But if the Kohen shall
look, and behold! — the affliction grew dimmer after it was washed, he shall rip it from the
garment or from the leather, or from the warp or from the woof ^'^ If it appears again in the
garment or in the warp or in the woof or in any leather utensil, it is an eruption; you shall burn
in fire that which contains the affliction. ^^ But if the garment or the warp or the woof or any
leather utensil had been washed and then the affliction left them, it shall be immersed again and
it shall become pure.
^3 This is the law of the tzaraas affliction, a garment of wool or linen, or the warp or the woof
or any leather utensil; to declare it pure or to declare it contaminated.
THE HAFTARAH FOR TAZRIA APPEARS ON PACE 1170.
During non-leap years, Tazria is always read together with Metzora. The Haftarah of Tazria is omitted during those years.
The following rules apply during leap years;
When Rosh Chodesh Nissan coincides with Tazria, Tazria is divided into six aliyos;
the Rosh Chodesh reading, page 890 (28:9-15), is the seventh aliyah; and the readings
for Parashas HaChodesh follow - Maftir, page 348 (12:1-20), Haftarah, page 1218.
When Parashas HaChodesh coincides with Tazria (on a day other than Rosh Chodesh), the regular Maftir and
Haftarah are replaced w i t h the readings for Parashas HaChodesh: Maftir, page 348 (12:1-20), Haftarah, page 1218. •

without any use being made of it (Rashi; Sifra).
5 4 . iJiar]^s-~ipHnKms^3)—And they shall ivash the area of
the affliction. He washes the affliction and the adjoining area
(Rashi; Sifra). Our verse cannot mean immersion in a
mikueh, as the root D3D means elsewhere (e.g., v. 58),
because the garment is not being cleansed of lumah; it is
being quarantined, during which time it is still tamei.
55.1J*j7-n^ y^^n "rjerr-Kfj •— The affliction has not changed its
color. The verse specifies that if the color has not lost its
intensity — even if it has not grown in size — the item is
tamei. If it did grow, therefore, it is surely tamei. If the color
changed from bright green to bright red or vice versa, one
view in Sifra is that since both are colors of tzaraas, the
change of color is merely a continuation of the previous
affliction, and it is tamei. Another opinion is that the new
color constitutes a new affliction, and requires a new period
of quarantine (Rashi according to Gur Aryeh).
5 6 . rrrta — Greiu dimmer. It changed from a deep shade of
red or green to a lighter shade (Sifra).
59.JT!lnnKt — This is the law... In concluding the chapter
of tzaraas, the Torah juxtaposes Torah with tzaraas affliction.
This teaches that if one has earned the punishment of
tzaraas, he should occupy himself with Torah study,
because the Torah is a spiritual fire that purges impurity (see
Numbers 31:23). The last words of the Sidrah are to declare
it pure or to declare it contaminated, which suggests that the
person who studies Torah absorbs the potential for purity,
but the one who neglects it opens the door to impurity (Sifsei
Kohen).
^#^ jM»D rT'ija .DViDQ T"ti — This Masoretic note means that
there are 67 verses in the Sidrah, numerically corresponding
to the mnemonic m:^, her children. Tfiis alludes to the
beginning of the Sidrah, which deals with a woman who gives
birth. Since the Hebrew word for child 15 is derived from nJD,
to build, it also alludes to the lesson that children are the
builders of the future (/?' David Felnstein).

- ^^=^aaiUi...j) iif||j||jl|^_;
n r m / x> s?ntn nrna K i p ' l nSD / 618

IK Ka-iyj 1K K;riiy? IN Kswna IN

Kin Knn'jD ttfnpn ^teipT iKig taa HK-irj] Kin nyiy yy, Tiiz-'^g-^a? IK h-iyn-iK
KE/naia n; xm? 'lo^i i Mirisb nnri'i WiiTiK Tjpni VAanTi^ in'an nK")) iinanTiK 3
'IDji Ki ;1')31' Kyaiy Kij/nais nj nao^i
'•)!} HKji'aE/ Nipl'g KE'mia h; nk73-'3 •'vni^n 0113 VAlnTiK nKni :n''!p^^ nypu; w
IN Njriu'a IN Nca'pa NKJijpa t^piN
layo' 'T Va'? N3i??n5 IN Naiy?
"ii^K b'5'7 niyn IK b-iyn-iK •'ni?'3"lK n^33°Vain
N-it™ niTJip NTayV Nat;;n :Kin Kpo yyn nnKna nyny nDK^n"? iiyn ntj/yi
n; Tpl'iai :Nin aNon NU'nsn
Naiy n; IN KI^IW n; IN NWnb' IK 1)5^3 3-)yn-ni< IK I 'nt^^n-riK: IK iA3n-nis qiii^i 33
^lynT iNB ta n; IN Njjiaa IK Niijy? •''3 yj3n 13 n2n'""it?/K; niyn '^s-'^p-riN; IK a''rit^33
N-)jn)p n n ' j p n i j Ntunan na 'ri; T
NJrrj '!D? DN)ii ;iij1nri N-jwa N'ri hjri) fn'sn HKI^ DK) :ri'n.fc'ri K/KB Kin h-iisipa nyny 33 ,^
IN NBia^a NWrijn qplN K^ Nri)
:'r]9)?T ]Nn to? IN Nany? IN K;int?'3
-''?3-'7331K •2'jy.'2 IK •'nii/3 IK n}33 yi|n nivs-Kb
na 'T n; i n j n ' i Kjrja i g s ' i i ! iT'soni yian IS-IK/K HK ID33I insn hiifi m y 13
inu;w I'pl'' Nysttj FinJD?) Nitfnpn
NKirisn n; nirjT ^na Nma nn;)™ yjjn-nis; D33n 1 nnK in'sn nkn) •.m\i; o'-nj-nynti' n3 >V'3IB
nia na ])p Ni^npip Niitf N^ Nni KJpy ntya-K'"? yjani iJ'iy-nj^ yjin ^sn'K"? nlnf ''"''^
Kim Nin aNpip cjOlN Nb NWnpai
IN nnip'iii?/? N'n N-j^n m^^p^n :irii73i3 IK inrii^g Kin nrins ws-itpn ti^KS Kin
Nay NH) Njrja '!rj; DN) U inninihg
])5 nri; V B ' I rrn; n i n ^ ana Ntfrigia
yngl in'K ossn nnK yA|n nns'n-ini fn'sn nKn DK) 13
]n )N NjipE* IIP IN Nawn i)31N Ntj/ia^ :3-)yn-]n IK 'ni^n-ip IK niyn"in IK Hwrci)? in'K
IN NttfiaVa i i y 'fflipn DNIH :Na-)y
•qK/ipT ]Nn baa IN Naiya IN Njjpitf 3 -•733 IK b-!y3"iK ''ntf 3"iK n^33° niy njinri-DK}« ^sn
na n n; nnpin Nau? N'n N;TO ;yj3n i3"Hi/ff nK w?'?'F^ ^^^ ^V ^Uj^ "ny^'''??
Na-jy 1N N;IIE; )N K\i)ahi
'W.;) aiDipW T ^E'!?'7 1N!3 'ja )N 03311 nu/j^hiyn'''73"'?3-iK3nyn-iK''ni£'n-iK n3 ,'
i'ai') n)j;w vapy'i NWngjj i)n|n
wiaVa n'jp u/npni NnpiN Nim •yij n i l n nKt" :-inu) m^v D331 y^an ann -ID) m :
b31N Ka-jy IK N;IIW IN N jiia IN nny 1K 3~)yn IK '•'nt^n IK D'-nif/an IK I n^^n 1^3 nyny
:F?riiaK5^ 1N ni11'?l'? 7]I{;)pT ]ND .in'Dn"'33.DviDarD 3M .•iKBu'? iK nnu'? iiy-iVs'^s
'"C7
1B13-)PB . i n n 3 J 3 IK l u m p s :n3 DO pBpip vfnBC B33 ,bv PIBC into (Kl) : ( 3 ; T p7B 3"p) D'B17foC 017(i .DTOIK ipplTBC p l T . p l ? T (DO)
B W l lP5inC C17BP '3BP) (DC) D'3C' ,0'pPC . I n m p :P'p)P7P316 P'Plp'PC3 13 IP 1C77B1 .("Bi3 )3"3'3')B ,(7B:PB IfipIP') P'flBB [ll'p p c j . m K B l J n l n 3 I
(3B plPB I'Bl) D7(i3 PR331 PP^p nB63 ,P71P)3 fl'BC 0'7333 P P ' P B I p3B ,P1C ,0'PCB IC id 7B5IC .a>nB33 IK •\)i!l3 (33) :(6' DC) )3B'P a3ap fit BpflB
BIB |fo t\f> (3' piDD I'Bi) 11P)3 lllB3 P1B jlpl vPB ,D'7333 PP331 PP^p PlPfol WK3 K i n l"p ,1BB 0B7C') pCB '5'36l 7B5 'P3 ft'3' 1)B' 1C77B1 .IBlCi IPr
tPl 1B13PP1 IClTB P3B1) .PP331 PBip pcl 3ir3P (pf) pi LV 373) POP lll33 pfi 6'51P1 ,D'PCB3 \b 7B53 1"P PB B"/) .DBB 7 P 6 P37 OB'75 P3'(i t j l B n
,lPlB7p3 ift IP'lPdj 3P33 llftB ,D'C7P pcl PP331 0'3C' pCl PPlp ,)BBCB (13) :fJ-)»'6 IBB PBC p c l Pl'PB'f) .(3-fc))3 p7B 00 7P6 fBB JPC13C Pl'IB'ftP
plPD I'Bl) ')311'3B PteB D 6 I 31PBC1B3,0'3B pcl PP33P1 Di'TOf) p c l PPPpPC lllB 733a 1B ilB' .1333P13 7Cfi P6 l"p,7353 B33P Dipp i l 3 ' .SlJJn 13 nWK f l K
(13) :(Da D'3P3 P11P3 CDBP •p .)'-3Pf)ll 7p7pp [B 771') BBICC l3 PPIpPl ( f o pel . o s a t i n n K (n3) :(P 00 I B B 733P p D 3 3 ' ,75'B 6a .B33a i"p ,PI3B P B B
,K'rt n m a («) :(3:(B pis D O I3BPC'I 7J3P P B33P oipB BPp' .)nN ynpi 13BBC .nwD Kh vum : I P ' ^ P B B aaBia fil .I3'y t i K »J3n i s n K^ :piCBa
Dfj .yun nna aoi (m) :733a I j P/I .ijanwn WNS IPBISI mm 737 aCB' PB B71' '3'ft aCD fill IBP .aCBl IBP f)l i"i pftl ,ftBB PCP ftil IBP ft! OftC
iC D m p .al'3B '1 .n>3lr D 3 3 1 :'7»31B33P )3BB 7D P B"B alBP31P1P33C3 '737 ,DipB I B B [(73 piPP I'Bl) P'3C O'B' PB3C n'3Da)J B335 Pft T3Da) l"p ,li
1B)37P I B I ,113B1 ttf) p3ll 13'6C pro pp ,711PP'l ,p35 pCl W aC7B3C I'D13B 3C"1 |ft5 P'ProPl (I 00 D'3PB P71P3 ftP'ft7B 'iBl O'lBlft O'BBPl .P71P' '37
:B313i'l l'B371PB Bl'3)3i pC 0'733 'DI3B iB jB) .B3Bi'l m:r '3 IftlBC) O'PPBP ppft3 IBB ,ftB13 pCi . K i l l O n n B :l'3Blft 1B f)7pBP

5 0 . T a p i l l — And he shall quarantine. T h e i t e m is l o c k e d 5 1 . r r i K l p a — Malignant. T h i s w o r d has t h e c o n n o t a t i o n o f

away f o r a w e e k (Rashi v. 4). A l t e r n a t i v e l y , t h e K o h e n draws c a u s i n g p a i n . [The o w n e r suffers the " p a i n " of a m o n e t a r y
a m a r k a r o u n d t h e afflicted area so t h a t he w i l l be able to tefl loss w h e n the g a r m e n t is destroyed (Sefer HaZikaron}.]
after seven days w h e t h e r or not it has spread (Rosh; Tur v. 5). A l t e r n a t i v e l y , t h e w o r d m e a n s curse, since the i t e m is b u r n e d
 ^^^^^

621 / VAYIKRA/LEVITICUS 14 / 1 - 9

PARASHAS METZORA
^ ri'^-SH£M Spoke to Moses, saying: ^ This shall be the law of the metzora on the day of his
purification: He shall be brought to the Kohen. ^ The Kohen shall go forth to the outside
of the camp; the Kohen shall look, and behold! ~ the tzaraas affliction had been healed from
the metzora. ^ The Kohen shall command; and for the person being purified there shall be taken
two live, clean birds, cedar wood, crimson thread, and hyssop. ^ The Kohen shall command;
and the one bird shall be slaughtered into an earthenware uessel over spring water. ^ As for the
live bird: He shall take it with the cedar wood and the crimson thread and the hyssop, and he
shall dip them and the live bird into the blood of the bird that was slaughtered over the spring
water.'' Then he shall sprinkle seven times upon the person being purified from the tzaraas; he
shall purify him, and he shall set the live bird free upon the open field. ^ The person being purified
shall immerse his clothing, shave off all his hair, and immerse himself in the water and become
pure. Thereafter he may enter the camp; but he shall dwell outside of his tent for seven days.
Tlie ^ On the seventh day he .shall shave off all his hair — his head, his beard, his eyebrows, and
Second
Stage: all his hair shall he shave off; he shall immerse his clothing and immerse his flesh in water, and
Shaving become pure.
ttf^The First Stage. wool, dyed with a pigment made from a lowly creature, a typi'
The following elements of impurity are removed in the first of insect or snail, whose identity is unclear. Thus, it symbol
stage: The metzora is permitted to enter the Israelite camp, izes the penitent's newfound humility. Hyssop, a lowly busli,
and he no longer contaminates an entire building merely by symbolizes the same idea of humility (Rashi).
being under its roof. However, the metzora himself is still 5. onW) — Be slaughtered. The slaughter is done in the man
tamei to the degree that whatever he wears becomes tamei ner of shechitah, at the front of the neck with a knife. It may bi'
Instead of becoming an nj^ntan :IK, primary leuel or source of performed anywhere, but it must be done by a Kohen. Aft(!i
tumah, as they would have before he completed this first the ritual is completed, the dead bird is buried {Rambam, Hit,
stage, the clothing, bedding, and riding equipment will be- Tumas Tzaraas 11:1,5).
come only a nK)pp'?iiWN'-i, first leoet of contamination. Further-
ai»rT ain-Sy — Ouer spring water. During its slaughter, tin-
more, they become tamei only if they come in contact with
bird is held over the earthenware vessel so that its blood will
his body {Keilim 1:1; Rambam, Hit Tumas Tzaraas 11:1).
flow directly into the vessel containing the fresh spring watci
To remove the remaining vestiges of contamination, he — (Rashi, Sifra).
and the clothing he wears during the next seven days — will
require immersion again. 6. nnK n^? — hie shall take it. The bird is singled out In
indicate that it is treated separately from the three ottn-i
4. tjiiay — Birds. Because his affliction came in punishment items that are used in this ritual. The cedar wood and hysso|»
for the chatter of gossip and slander, his purification is ef- are tied together with the red thread. Then, that bundle li
fected by means of chirping, twittering birds {Rashi; Aractiin held in the [right] hand together with the bird and they an'
16b). dipped into the blood-water mixture {Rashi, Sifra).
nnvnp n\^n — Live, clean. The birds must be free of any illness 9. The second s t a g e of purification: shaving.
or defect that would cause them to die within twelve months, n^^l — He shall shave. The shaving must be done by tlm
and they must be clean, i.e., they must be of a species that it Kofien. He shaves all the hair anywhere on the outside of tint
is permissible to eat. metzora's body {Rambam, fill. Tumas Tzaraas 11:1). Tim
*ieSi From arrogance to humility. verse mentions only the head, beard, and eyebrows, becausi?
Atonement for sin requires that the erstwhile sinner purge these three areas of hair symbolize his sin. The head repr<?
himself of the moral flaw that caused his misdeeds. The un- sents haughtiness, since he considered himself better and
derlying cause of slander and gossip — the sins that are more worthy of respect than those he maligned. The beiud
punished by tzaraas — is haughtiness, because it breeds the frames the mouth, which spoke the gossip and slander. I'liit
contempt for others that lets one talk about them callously. eyebrows represent the base trait of i?j7 n m , J e a t o u s y (lit,,
The metzora's repentance entails a resolve to change him- narrowness of the eye], which motivated him to destroy Ihr
self, a change that is graphically symbolized by the following reputation of others {Kli Yakar).
three items that accompany his offering. "inm — And become pure. He is pure only relative to Hi*
T'lK yyi — Cedar wood. Because it grows tall, imposing, and major degree of contamination that he had previously. Him
wide, the cedar symbolizes haughtiness {Rashi; Arachin 16a). ever, he retains a lower degree of contamination, as <-»
a'tKi ns?^in '•aii'i — Crimson thread and hyssop. The thread is plained in the prefatory remarks to verse 4.
W*f«P«i^Bih-

B-K / T KipiVnQD/620

Knaia'? Kjrja pte^ij :N3n3 niV

'pnK Kni King ••m^i KnntpaV -yw. Ka"}3 mni ]r\3r\ n^yi njnQ^ y i n p ^ i j
fn V13V vn^n •'Sin"!'? ao'i Kjqs -••ritu "inunaV np.^i inan n5::^i l y n ^ n - p nvn^n
nin; vnyi Ntl^T '*'V¥1 1151 hwT aiKT nvVin •'iiyi nK yvi rriTnu ni'-n n n a v
yan in Vv ^Dq-i iKn"? Kiq
-'75; fe;-!n-'''??-'7K nn^n ni3yn-nK unt/i irtan
NVtJ ri;i FID; 251 Kn;n KIBX n;i HNn yvTiNi nn'N np.'' n^^nn Tss^n-nis •.n'';in rsPYi
K5'^^i; n;i n i n t yay n;i K H K I
I riNi DniK bim nliKnTiij) nv|?inn •'jC'Tiijl
N m a Kn-jn Kngv n;T ilnri; blau'i
•'T.)' !5?ian 113 ^5? KpiaJT K-JBVT iD'-jnn D^ian bj; n u n f n TsiVD n i 5 n'^nn TSYn
pjipi yatp NniTiD p la^inT '73? inqui Q''PV? J'5? nvtlvn'T? "intD'pn "72; njn]
'Sis hiy Kn;n K-JSV n; nVifiii F I B T I
'nWiaV n; '^Tim liaxiin :K^j7n nnyran D3D) '.niton ''}B-h); n;inn "i32^nT\^ nhm
Kjna inpi) msity 'pa n; n^j'i nnyi b'lQa yn~ii 'iivto"'7|"nK nbx] vh^ym
a n ' i Knn^jn'? "PW. la i n a i ' a i ' i
iniio ;T'Q1'' NVW nn^i^in'? Kian nvato ibnK"? vinn :i\iJ->-] ninian-^K Ktti nnxi
T- : • I. T; IT : I j • y~ T : /,v -: i- i- •; J T V- - :
nisto '75 n; nVj; nKviai?* Knl''9
1313} n;! Fi3f)T m tiE/n n; -riK invu;-'73-nN nVr •'i;'':itt;n n i b "n^im iD'-n''
n; va^'i nVj; nnsto ^a n;i inli'v nVto"'73"nN'i v r a naa nKi ''i^iprn^) •IU?K-I
:'9T'i K p a nnpa IT 'np;i ^nfirab
•nnui D'')33 ntoaTiK v m i inia-nK 02:21 nVp
I" T : • I- - u T : V 1 i~ T : T T : v jv • : - A - - :

,DD3 ns's ^iDi D7 fto'C '73 '1)53 PIJUP DDifi i^i) .mm ni>a "jy (H) ip'iwf
.nnK np"" n i m i i a x n AN O) :(:ip ?i3iD ;o:6 p i s 3"W P'P'ST ,OD ?n?i
]icb3 IP' p n p 3iff)oi ^13? bsfti .Dni»b :ip'-)?n ttf) D W D P7jift i;'f)C iwlin
Pti'p ,atKn nw nsj'j'inn laa; nw n u n yv DKI infi?!: j ' s w ,pnw:i
baui b"n ,Pb'3p 1)1)53 fioD fib i? OTiaf) 1)!)55 Ds'fii: oc? biP' [.pcbtb r>nh
aw^i (n) :(i DD 5"D) Db'3i3 bbsb iisio nfi TIPD ,ninn ninsn riKi omK
(0) :(:r P"TO ;fi':3 6pc*os 5"p) ? w o C'»CP3 iipfiC inbn .ISHK"? yinia
:U15 ppic) ofiiji IPC DTO Dipn bs iS'sirib ,bb3i pisi bb5. 'ill nsju; "ja nx
pppn Dpbcb T^P .nsntt"? yinw SK (X) :U:6 f)PCiD B")ii» 3"P) ?b'b3
PIP . n m n u :(.np I'bin) nis^pb p i ? .r\\\n (i) :ipibP 'n'3 oc PbPpc
C.ip p i c ) u-)D pcb b» i'f)3 o'B23oc 'Db .(OC I'biP ;3' oc 5"P) fjnp ^iic!)
I'PPPDnc onsS ip")OPb ippno p'Db ,D'13"7 'PIDPD [P'PD] PCP» fiioc
n i x Pioa bp i'fi3 O'BJSOC 'sb . T I K ysji :(:ip p i u ) bip ^liDis Tnp
ipiftjn win b'DC f^pop'i ip)pD on . m w nsj'jin ^awi :(2 »iii» f)niTi3P)
i3i3i nni be ptb .ny'jin law :rif) be bp» .1"IN yy :(0C} 3ir65i pi3biP5

PARASHAS METZORA
14.
1-8. The first stage of the metzora's purification.
The unique laws of the metzora have established that, de-
spite the fact that his contamination is manifested in a
change on his body, it was caused by his degraded spiritual
condition.
Being alone outside the camp gives him the opportunity to
reflect on his deficiencies and to repent so that he can once
more become worthy of becoming part of his nation. As soon
as that change taiies place within his mind and heart, the
same God Who afflicted him will remove the mark of his de-
gradation and he can begin the process of return (R'Hirsch).
There then begins a three-stage purification process that is
unique to a metzora. The first part of the ritual was performed
with two birds, outside the camp. It was not a sacrificial ser-
vice, and the birds did not have to be doves or turtledoves.
since they were not offerings. They had to be healthy and
kosher, but that was all. When that ritual was completed, the
metzora was permitted to enter the camp, but he was still
tamei and some of his restrictions remained in force. After a
one-week waiting period, he could bring the offerings that
would complete his process of purification.
2. innn'ijnl'i:^ — On the day of his purification. Since the Torah
mentions that his purification takes place during the day, the
Sages expound that the Kohen's declaration, which alone
permits the metzora to begin his purification ritual, may be
made only during the day {Rashi; Sifra).
IJian-bi*; Kami — He shall be brought to the Kohen. The me-
tzora was brought to the outskirts of the camp, where it would
be easier for the Kohen to come out and meet him {B'chor
Shor; Sfomo).
6 2 3 / VAYIKRA/LEVniCUS PARASHAS METZORA 14/10-22

The Final '^ On the eighth day, he shall take two unblemished male lambs and one unblemished ewe in
Stage of its first year, three tenth-ephah of fine flour as a meai-offering mixed with oil, and one log of oil.
Purification
Offerings ^' The Kohen who purifies shall place the person being purified along with them before HASHEM
at the entrance of the Tent of Meeting. '^ The Kohen shall take the one lamb and bring it near for
a gaiit-offering, with the log of oil; and he shall wave them as a waue-seruice before HASHEM.
^^ He shall slaughter the lamb in the place where he would slaughter the sin-offering and the
eleuation-offering, in the place of holiness; for the guilt-offering is like the sin-offering, it is the
Kohen's, it is most holy. ^^ The Kohen shall take from the blood of the guilt-offering, and the
Kohen shall place it on the middle part of the right ear of the one being purified and on the thumb
of his right hand and the big toe of his right foot ^^ The Kohen shall take from the log of oil and
he shall pour it into another Kohen's left palm.' ^ The Kohen shall dip his right forefinger into the
oil that is in his left palm; and he shall sprinkle from the oil with his finger seven times before
HASHEM. ' ^ Some of the oil remaining on his palm, the Kohen shall put on the middle part of the
right ear of the one being purified, on the thumb of his right hand and on the big toe of his right
foot; on the blood of the guilt-offering. '^ And the rest of the oil that is on the Kohen's palm, he
shall place upon the head of the one being purified; and the Kohen shall provide him atonement
before HASHEM. '^ The Kohen shall perform the sin-offering service and provide atonement for
the one being purified from his contamination; after that he shall slaughter the elevation-offer-
ing. ^^ The Kohen shall bring the elevation-offering and the meal-offering up to the Altar; and the
Kohen shaff provide him atonement, and he becomes pure.
The ^' If he is poor and his means are not sufficient, Chen he shall take one male lamb as a
Offering of
the Poor guilt-offering for a u)aue-seruice to provide atonement for him; and one tenth-ephah of fine
Metzora flour mixed with oil for a meal-offering, and a log of oil. ^^ And two turtledoves or two young
volume of six eggs, generally reckoned at bel;ween thirteen is placed on these three body parts to symbolize that
and fourteen fluid ounces. henceforth the metzora must improve himself in mind (ear),
1 1 . nri>;j -- Along mth them, \.e., the three animals, the deed (thumb, representing action), and effort {big toe,
meal-offerings, and the oil {Sifra). representing forward movement).
-iVm 'jtjK n n a ~ At the entrance of Che Tent of Meeting. Until 1 6 . 'X\ ""aaV — Before HASHEM. The Kohen sprinkles oil
the melzora has completed all his offerings, he stands just •westward, in the direction of the Holy of Holies (Rashi, Sifra),
outside the eastern entrance to the Tabevnacle Courtyard, in the following manner-. He first pours oil into the left palm
opposite the Tabernacle entrance so that he is not inside it, of another Kohen; then, for each toss of the oil, he dips his
but is close enough for the Kohen to put oil on him, as finger into that oil (Hegaim 14:10).
required by the verses below (f^ashi). 2 0 . "i:rii3) — And he becomes puie. After this final step of the
12- DU/KV tni< an^fT'! —/4/idi'rinc^itnear/oraciiui[t-offerir\g. lengthy purification process, he may enter the Sanctuary
and eat sacrificial flesh. Ramban notes that the word 135"!,
Although the term anfjni usually refers to the performance
and he shall provide atonement, is mentioned three times in
of the sacrificial service, here it means that he brings the
the context of the offerings, mdicaiing three aspects of
offering into the Courtyard with the intention of using it for
atonement. The guilt-offering (v. 14) atones for the sins that
his asham (Rashi).
caused him to become a metzora. The sin-offering (v. 19)
tiliH tjiin) — And he shaU wave them. The Kohen lifts the atones for the blasphemies he may well have uttered in
living animal and the oil and waves them (Kasht) toward the bemoaning his suffering during the state of contamination.
four directions, to the One Who is lAastev of all directions. Finally, there is atonement in the sense that the elevation-
He raises them upward and then lowers them, to the Master and meal-offerings (v. 20) elevate him so that he can take his
of heaven and earth {Menachos 62a). See notes to 7:30. place oncQ more as part of the nation.
1 3 . D^paa — )n the place, i.e., the northern part of the 2 1 - 3 2 . The offering of the poor metzora,
Courtyard (Rashi).
2 1 . ^^IK.. .pntyv? -— And one tenth-epfiafi. Every animal-
DizJNlri nKpris — For the guift-oflering is iike the sin-offering, in offering must be accompanied by a meal-offering, so that a
that its blood and sacrificial parts are placed on the Altar metzora who is wealthy enough to bring three animal-
(Rashi; Zeuachim 49a). offerings brings three tenth-ep/iaft of flour (v. ] 0). Since the
1 4 , "iVx") p^ . . . W •jn^a... . •JTN 'TI^MT^ — Middle part of the... poor meizom brings only one animal, he requires only on<;
ear... thethumb... thefaiptoe. R'Hirsch explains that blood meal-offering [Hashi),
 K"\pin 1Q0 / 622
13--' / T snixta nana

Kntg ng Niq NniSKi fwSiS

KnVp l''?'i~iPS KnVra Kria?iy n^iV^ nn^n nVo whvjyj rW'bvJ^ ng''t?ri nn^^^/'ng
in NJVI nuopa xb^'aT Knnjn y;''Kn HK nnynn ^n'3n T'oyni :1K)TZ; ~\ni<. A] i??^3 K^
n; i j i i j i Kjrig D'P'IK. :Kn^Q^
ynjja ;? nnjj Tinm •'aifi'i K"!?I inan nf?) njj'in "J^K nna nin'' lipb nnN) nnuran a-
i K-jtjiK n; Kiqa ao'i^. ^xmi piz/n
l.joV m KpiyK"? n n ; -xy^.^) K.-tn
j •.;•; Di^, Kmti ]iryfi; D''TI KBUBP")
in; 013'' Tq -inKa K-JBK n; Dla'ir
{nx itfi^j? ^J^^!a Knbs n;i u n r a n
••a ttrTjjn nifjaa nVyrj-nKi riK^nn'nN ant?'! i^'^
IjUJip Kirja"? Kin m<ai< Krixuna np"?! :Nin n•'^y^p u/Tp ins'? km nu7Kn nKwns" ^
ll-T ; I V" T I | T V I J 1 .. ~ J1 T IT T ~ I-
TNaip Kjrja a ^ T :Kin v ^ i i p
I Kiiw a n Vy Mria ^nii NOWST
I T : - t : - I •; J - : • T : - T I •.• < - : iS" "^ ". -
j Kiqa as'iiti :N3''an ^^n ^'r•^^ '^'S)

; Fiyayi? n; Njria b i a m r a •.t^'^KDi}•^ -Vv niyx iPfn-iJ? mia^r^ ^v^^K-m p a n '73U'| m

1 K^KijoT rn> '75? '1 Nnii/ip p N j ' a n
•••nv? ^5'^ 'iV^Y'?^? I^W^J'P '^i'^1 r\'''7Nni£;n tea
\t?, ai^ Vy 'T x n u ' a nNi^pi ^ :;^ nnp -^73? ]ri'3ri IP'' iaa-V;; IU/K ip#n -ii;!^'?^ ^^P'' ng"? i-
Kj'Hn '•aiPT Kj-jiK nn '7s? wrja
-•pj?! rT'iioin Hi;; in's-Vy) m'n-'Ti hnuran II'K 'Tiiiii;^
S\sK 'mti73 "in'iam :nu;Kn n'n by n''m''n I'^ai inn n^
wa bji j n ' Kjrjai «•!•; bs '"T Knipna
•••j^ n-jp, Kjcia 'rilbj; a m ' ! ' 3 ^ 7 ^n'an T'bj; ^^3'! "inuBn uJKn-by in' in'sn n3-'7J?
by nsa^ Knt<an n^ Kiria aay^io. inisnn-by ISDT nxunn-nK inan ntoyi •.mn'' •'^th u-
n; Dial la anai nriaisn ' a a n i i." ~ • ~ ^ V • : T - J- •.•(•• - <r T .- 1 J" : •

n;-) KPibv n^ Kina po^ia iNnbj;

xan? inlby agaii Knaanb Knnjp
TIT n'bi w n laijn DNIJO i^'aa'i
insn rbyi i33i n n i m n nn^nn-nKi nVyn
K" - -JT T J',- • : T /,••:• ~ i,T : • - •; JT <T

Kaasb r a i B i s i n I B K agn Kp?ia nph') f)W)2 in;; pK) Kin VJDK'I nnm .^^
•in KnbD NJmjy! ^^1b3; Knsjb
:Krn{jB-) Kjb) Knjflb nttfaa b'sa 7nK nbt) liitoy) TI^V "*§5'? '^s^^J?'? °W?< i r j ^ ^ ? 5
')3 I ' l o IN rJ')?W p n i n i a s ••n'?!^ ii< n n n ••ni^i qipic' i"?) nn^n"? ii^^a ViVa D:>
i33 . p a b Kin BisnwKn pi6\)na S33 >3 .nnuna ' a : » oc 3"pi 'ui *PC' ,iiiP D't33 Ptbu '3D!i .D'anifV nvhm :pt)ppb . n n n tiiuaai o)
•Jfjf ii3» lOT fli'l i'fllO aofip flit .PflWi »(Otfl SltO 1333 PVlipB pni3B li'bi)] pitpb .i»B anK ib\ -.(.61 pirapi D'JCJ pipu »ai5p it inch iptiwc
pi ,P3tp '3jl> D'aiP'fn DOT )pp iiBp f>P' fii .pwpji iTO is p w i pmeft 3"P) 315p) 3BC3 .'!! ifflb W) -.PDIPJ \m\ Ulfl IBP >B «»» |P'bl P3t
p-)»5 .'131 i"p ,pftpn3 BSB»> !P'> m fcp' to' .)B3b bia Dtf>s vhw^ '3 anfij an;?™ (3') .-D'aiBS 3DIPP hpc 'Bb Bn5» PPIBS fiii (.( PC<D ;I:I fecaB
oil) fiiTijp iitii .(p-.s pio OKI 5n63C 'oinfc 3M. "ran (T) :(fi; J pas) 6'>P3 pip»)'PPB\jp \\m to .ti'3nb:Dcfc Dcbparppiipbra'ap' .oicKb i n s
P'Cipp 'tip P'31»3. •!! ijsb (TO) •.i'liJ . p a -.1 mjB li D'pip D'apippi 'i nipna tw -.LfiB PIPJP ;! oc 3"BI Jiia Bfii oete pfi .DDK t)ijm :(;3D
tlKl (3) ((.B P1P3B) 33Bbl ,)BCi DTB O'lp't .tlBKtl m "jS! (I'll :(» t>» Opf) paiP3 3nfl3 P35 flipl ,b"p PPl .(1053 P3(DB X>' )" • ' " ' " ' " ' " "'''"'
B3i .anK nbo ^ n w w (us) :(.fe pip)») B»B3 it CBB) PP>B .nnmti Bmcd to P( tt'C 'B> .)IB53 BU'Pt psu otfipt (y.i i'ui) paft pf> t5 Pt;->B3
it p t i .P151P3P is i » n pp) .law 1^71 :i'3Pji 'b inps fi'3' 'fi fiiot PI atfi oipn3 BPCt 3Pfo pi ,1P7»BP oipn3 iPU'Pt to ic ,PIPI5P3 HTS
10-20. The final s t a g e of purification: offerings. usually accomparvied by meal-offerings (Rashi; Menachos
90b). It may be tfiat the metzora is accorded this honor as
10.ts''3aliiSnw'j^/i— Three tenth-ephah. Atenth-ephahisthe
God's O'wn testimony to the sincerity of his repentance, as
volume of 43.2 eggs. The metzora brings three animal
evidenced by the removal of his bodily affliction.
offerings, and each one is accompanied by a meal-offering
of one tenth-ephah. In this matter the metzora is an I^li* a0i< abl — And one iog of oil. The oil was used as
(inception to the rule, since sin- and guilt-offerings are not described in verses 15-f8. h log is a liquid measure with a

"^^^Ul^'-
 iliilli

625 / VAYIKRA/LEVITICUS PARASHAS METZORA 14 / 23-35

doues — for whichever his means are sufficient — one shali be a sin-offering and one an
elevation-offering. ^^ He shali bring them to the Kohen, on the eighth day of his purification, to
the entrance of the Tent of Meeting, before HASHEM. ^"^ The Kohen shall take the guilt-offering
lamb and the log of oil; and the Kohen shall wave them as a wave-service before HASHEM, ^^ He
shall slaughter the guilt-offering lamb and the Kohen shall take some of the guilt-offering's
blood and place it on the middle part of the right ear of the one being purified and on the thumb
of his right hand and on the big toe of his right foot. ^^ From the oil, the Kohen shall pour upon
the Kohen's left palm. ^^ The Kohen shall sprinkle with his right forefinger some of the oil that
is in his left palm seven times before HASHEM. ^^ The Kohen shall place some of the oil that is on
his palm upon the middle of the right ear of the one being purified, on the thumb of his right
hand and on the big toe of his right foot — on the place of the guilt-offering's blood. ^^ And the
rest of the oil that is on the Kohen's palm, he shall place upon the head of the one being purified;
to provide him atonement before HASHEM.
^° He shall then perform the service of one of the turtledoves or of the young doves, for
whichever his means are sufficient. ^^ Of whichever his means are sufficient -~ one is u
sin-offering and one is an elevation-offering — along with the meal-offering; and the Kohen
shall provide atonement for the one being purifted, before HASHEM. ^^ This is the law of one in
whom there Is a tzaraas affliction — whose means are not sufficient — for his purification.
Tzaraas ^^ HASHEM spoke to Moses and Aaron, saying: ^"^ When you arrive in the land of Canaan thttt
on Houses I give you as a possession, and I will place a tzaraas affliction upon a house in the land of youi
possession; ^^ the one to whom the house belongs shall come and declare to the Kohen,
the house as (lie one to whom, the house belongs. His sin was laws of afflictions on people and garments were applicahl'*
the selfish feeling that the house is his and that there is no as soon as Moses taught them in the Wilderness, but tin-
obligation on him to share his blessings with anyone else. laws of houses would not begin to apply until many yeilr^
When someone wanted to borrow something, he replied later. Since they were divided in their times of applicability,
that he did not have such an item. By bringing tzaraas to his they are separated in the Torah.
house, God forces him to remove his belongings from it, so Ramban (13:47) explains that in their very essence, surh
that everyone can see what he owns, and how thoughtless afflictions are miraculous, because they never occur nalii
he is . rally. When Jews lived in their land and conducted them
Such a person displays a breath of heresy. He thinks that selves according to God's wishes, there was an aura ol
his property is his alone, acquired solely through his own holiness upon them, which was reflected even in physinil
efforts, and that no one else is entitled to enjoy the benefits radiance. And if individuals among them sinned, their l<ill
of his personal success. But the house and the money and would be reflected in the loss of their physical beauty find
the success are God given! The same God Who gave him the appearance of (zaraas-afflictions on their houses .irnl
what he has, wants him to share with others, and God can clothing. Only in the Holy Land could spiritual flaws liMVr
easily give him more or take away what he is misusing such tangible effects.
{Tzror HaMor). ijinai — And I will place. The implication is that Goil i.
Although the imposition of the afflictions goes from the conveying good news to the people. This is the sourcf M[
less severe to the more severe, the Torah lists them in the the opinion that the reason for the affliction on houses \-. [<•
opposite order, beginning with tzaraas on the person and disclose buried treasure, as noted above (Rashi).
concluding with afflictions on houses. This is because the aariinN yi.V^ — The land of your possession. This implIrT
Torah prefers to give the punishments in descending order, that the laws of tzaraas in houses apply only mEretz Yisr.u-I,
rather than list steadily worsening punishments {R' because it was the land given us as our possessh KI.
Bachya). Consequently, they do not apply in Jerusalem, because il 11
the national city, and not the possession of individutil»
34. rrjIiK^.. .lV3g V"!*? —• The land of Canaan.. .as a (Rambam, Hit Tumas Tzaraas 14:11; Yoma 12a).
possession. These laws applied only after the Land was
conquered and apportioned among the people as their 35. TJ3N^ iri'nb -\^n) — And declare to the Kohen, sniihui
permanent possession (Sifra). Sifra expounds that the owner's statement should proV'tKo
Midrash Tadshei comments that the above law explains the Kohen to explain to the victim that the underlymii
why the chapter of afflictions on houses is not in the reason fortheafflic^tion was his gossip and selfishness. I IIIH,
previous chapter, with the other instances of tzaraas. The it is hoped, will influence him to repent (Sifra).
rh-i3 I T> v^^^ra n w i a Kip'i nao / 624

KriKBn in ••rp) rti; pain •^ ml' IT 1,T V IT : T - T V (TT ; ^T i^- - jy -; ^

KDl'a iinn; 'n^jiia :Nn^5f in)
ynriS Nirja ni'? nni'pi'? nN5''nri nriB-^K in'3n-'7K imnu"? •^vtzujn m^a nfix K-'im »
- JV :• if," ~ •: I. T T: IT : y • : - j - T • -• :

n; Narjs 3B'in31;) anjjV napt pwg nwm iy?3"nK inan ng^i :nin'' •'33'? njfin-'ji^K i=
:;; Dijj^ KDns Njrja pno; nn'i :nin'' •'3?'? nDi3]ii inan nn'K ciiiri) ]m^n ib-^^)
Kjna aB'i raiuh?"! NnijN n; oto'ina ]ni) nii/Kn n'jn inan np.'^i DiyKn fe;53"ni<: unty) i3
KniK on '73? in'i Knwhi;-! mja
Ki^'nii n-i; TI'^K '7371 Ka'nn 'SIPT
Knitfn pi 13 -.Kmyi nbi-i ]1''?K 'jyi
:K^NntoT Kjrjgi NI; •?¥ Kjria p'T

yaw K^ratoi nn; '73? ^ Nni{*)p •'33'? O'lnv? V2\iJ iT'^Kati^ri l33-'7y •nu/N iQil/n
Krrwn p Kjna iri'i na :;•; Dij? f ipt
'aiipT KiniN nn ^3? n-i; '73? 'i ]tK tiiiirr'^v isg-'jy -ityK i \y?'wn']'0 in'^n inj) :nin'' HD
l ^ n in'3-'7j71 n^'iiQin h; lD'3"'7y'| n^'in^n hnuian
Km inij '?¥ Nj^an nVn I1''?N
T KnKJlp in lNrH£/nlo3 :KnUJ!51
'aitjl KtoT '73; IP' Kjrja-j KI; ^V '^53'? vb:; 135'? •nnuDsn U7K^n-'7y in^ inan qa-'?!/
i n n ; nav^i ^:;; niu, 'ril'73; K-jsa'?
pain 'in nji' '33 p IK K^a'jste in m'i''n •'j3-'in 115 n^'-irin-in hn^rjTiN; ntyvi ^np^' ^
in n; ni^ pain 'i n;K'> -.ni; nnNirj-riN: i"!^ ^•'tyri-ni^N nK tiij pwri 'nf ?<;n K'.
Knnp '73; NnV^ in n;i KriNisn
:;; Dip, 'aipi bs xirja laa'i '7i7 inan IBDI nnaan-'^y n'7V nnNrrnNi riKun
7- lu" - sv - : (\T : • - - I-T JT •• I T •: : yx -
nnp itfnpn na 'i KnpiN Kia'?
'p'p1}•^A !nrnaia ni? pain sh 'i
iiD'aV I'lrjK nj/i niun ny ;; :imnu:n IT rt^/rrK^ nu/K
'1 lya?! KyiK'? iiVyn 'itfn'^
i inij) KjonK'? I'la'? an; Kit?
j iiiariipnK xyiK n'ag n'lp itfnpn nvniy vy/''nn3) nmis^ ng^ W^ •'ii:? "i\i?K iv55 n??
i wnab 'in'i Kn'a n^'ii 'n'?.ini in'B^ inn'] TT'^n l^"ni^><: xni mipmis y^K n n n n^
'"O
.in-iriD^ faiwwn am (aa) :mpb 3inP0 ppfiD W DWP? '3D>
i: OD'M pn'p3 3?r be PI'?I»I:J5 D"-)inf) is'npcic 'sb (7:? ftnpiD
:(i:f' ^''p'D if)iim P'3P pi3 mio '"BI ,-537)53 b^^c TDC D5P cnsif) :[(.' Pipsn) D-)ia oipBri f)bf) D-JU D-JO pftc -jnb .D7? n;ppj ''D6 .nurxn

22. n; Jftyp itf^*!: — for whichever hb means are sufficient.
Turtledoves, being older and larger (see notes to 1:14),
would be more expensive than young doves {Panim Yafos).
Meshech Chochmah comments that the verse stresses for
tuhicheuer his means are sufficient, to teach that even though
turtledoves are always mentioned first, they are not prefer-
iible to young doves. A person may bring whatever he can
uiford.
33-57. n^na ijr^a / Tzaraas on h o u s e s .
7>araas-type afflictions on houses are clearly supematu-
ffil occurrences. Obviously, their appearance is for a
[Hirpose. Two very different explanations are given by the
Stiges and cited by the commentators. The more familiar
'itie — from Sifra and Vayikra Rabbah and cited by Rashi
and others — is that when the Canaanite inhabitants of
Eretz Yisrael saw that the Israelites would conquer the Land,
they hid their valuables in the walls of their homes. In order
to enable the Jewish owners of those houses to acquire this
wealth, God placed an affliction on the part of the wall
where the treasure was concealed, so that the offending
stones had to be cut away, revealing the treasure.
According to Rambam (Hii Tumas Tzaraas 16:10), how-
ever, these tzaraas afflictions, like all others are Divine
punishments for selfish behavior and gossip. He adds that
God mercifully begins by afflicting property — first houses
and then garments — then, if the victim does not draw the
proper lesson and repent, he will be stricken by an affliction
on his person. The source of this view is the Talmud's (Voma
1 lb) exposition on verse 35, which describes the owner of
 ^mmmm

627 / VAYIKRA/LEVmcUS PARASHAS METZORA 14 / 36-411

saying: Something like an affliction tias appeared to me in the house. ^® The Kohen shall
command; and they shall clear the house before the Kohen comes to look at the affliction, so
that everything in the house should not become contaminated; and afterward shall the Kohen
come to look at the house. ^^ He shall look at the affliction and behold! — the affliction is in tlm
walls of the house, depressions, deep greens or deep reds; and their appearance is lower thiV}
the wall. ^^ The Kohen shall exit from the house to the entrance of the house; and he shall
quarantine the house for a seven-day period. ^^ The Kohen shall return on the seventh day; he
shall look and behold! — the affliction had spread in the walls of the house. ^° The Kohen sluitl
command, and they shall remove the stones that contain the affliction, and they shall at;./
them outside the city onto a contaminated place. "^ And the house shall be scraped on l.iw
inside, all around; the mortar that they have scraped they are to pour outside the city onto .i
contaminated place. ^'^ They shall take other stones and bring them in place of the stones; a/i. t
they shall take other mortar and plaster the house.
"^ If the affliction returns and erupts in the house after he has removed the stones, after tw
has scraped the house and after plastering; '^^ then the Kohen shall come and look, and hehoU II
— the affliction had spread in the house: It is a malignant tzaraas in the house, it i:.
contaminated. ^^ He shall demolish the house — its stones, its timber, and ait the mortar of llu-
house; they shall take it to the outside of the city, to a contaminated place. '^^ Anyone wlu>
comes into the house during all the days he had quarantined it shall be contaminated uiiill
evening. '^^ But one who reclines in the house shall immerse his garments; and one who eats m
the house shall immerse his garments.
^^ If the Kohen is to come and look and behold! — the affliction has not spread in llw
ys33 — Something like an affliction. Even if the householder plural, the Sages derive that if two people share a comnuni
is a scholar who knows that it is truly a tzaraas, he should not wall, the owner of the afflicted house and his neighbor mini
take it upon himself to say so definitively; that is solely the join in taking down the offending part of the wall. "Woe In
Kohen's prerogative (Rashi; Sifra). One should avoid using the wicked one and woe to his neighbor" —• not only lli'i
expressions of impurity; therefore, it would not be proper to wicked owner suffers, but his neighbor as well (Sifra).
describe his house as containing an affliction [Mizrachi). 4 1 . i i a ^ niaa yvpl — Shall be scraped on the inside. .\H
Additionally, one should develop the habit of modesty, around. In addition to the stones themselves, the KOIUMI
saying, "I am not sure" {Diurei David). orders the removal of the mortar that attached them to Mif
3 6 . n^an-riK laai — And they shall clear the house. In surrounding stones and that was smeared over them on i In
allowing the owner to evacuate the house, the Torah wants inside of the building. All of this debris must be poured nnl"
to avoid loss or inconvenience to its inhabitants. In case the the contaminated place outside the camp.
house were to be declared tamei or quarantined, everything 4 3 . m a i . . .anyj — Returns and erupts. It is not necessary Idi
in it would become Lamei as well, but since this could not the affliction to reappear in the same place or for it In li^
happen until the Kohen announced his ruling, there is time larger or even as large as the previous one. However, it ini i-.i
to remove the contents {Rashi; Sifra). return by the end of the seven-day period. Otherwise, il hi
Even if the contents were to become Lamei, the loss would treated as a new affliction. The very fact of its retuiii hi
be negligible in almost all cases, since nearly all items can sufficient to render it contaminated, and is referred to in IIn'
be immersed to remove the contamination, and unsancti- next verse as a spread of the affliction, even if the in-v>
fied food may be eaten even if it is tamei. Only earthenware affliction is smaller (Sifra).
vessels cannot be cleansed, and they are relatively inexpen-
sive. Nevertheless, the Torah wishes to spare people from 4 7 . '73Kni. . .aatEJm — But one who reclines.. .and one iii/ic
even a trivial loss. If God is so sympathetic toward wicked eats. The phrase shall immerse his garments appears twice ||i
people whom He afflicts with tzaraas, surely He has compas- the verse, where once would have been sufficient. From I hlH
sion for the righteous. And if Qod is so concerned about redundancy, the Sages derive a new law that applies only In
their property, surely He is concerned for the lives of their the case of afflictions on houses. If someone enteis MiP
sons and daughters {Sifra; Rashi). building and remains there long enough to recline and t.Nit i\
standard meal in that reclining position, the garments lui 1^
3 7 . nnnjll^ty — Depressed. The color of the affliction makes wearing become contaminated along with him. If he clnfii
it seem to be deeper {Rashi, Sifra). not remain in the building for that minimum time, then unly
4 0 . lar^hi — And they shall remoue. Since the verse is in the he is tamei, but not his clothing. Garments he is carryinj) |ivi|
 Wfii'i

n^a-^b I T" SJ^^s)a ntt7^^ N i p l l "130 / 626

:Kn'33 •'b 'TOHK Niurisn? nij''n'? nign-nij; IMI in'an njv) irr^aa •''7 nxn; vj|? TDK^ 1'.
Kb IV Kn'a n; iias^'i King igg'ii'p
K^i KEJnan n; ••in)?'? Njrig '^1y?
'jisi;: p nnai Kniaa T 'PS atsnp';
TIN; nK-)) tiT'^riTiN; n^H.'f? inan K53 la IDK') niaa I'P
n; ••ID:!! I'; :Kn'a n; nnfjV Kjna
KPi'a i^naa KWrian xni Kiymn 115 ni7"ii7ii n^n4;p.ii7 rvin n^''p5 V?|n nan) vjln
\a "I'sia llnnniai ijjijD "iK \py_ p n o s
V I P V Kri'a i>p Kiria pls'iin'? ;KVri3
:l''nl'' KV3E7 KPi^a n; nap;;! xn^a
nqi) nKV^a?7 Kpi'-g Kjna anni'io'j
:Kn''a 'Vria? KiiJnaia c^ipiK Kni
m^'p-1 vjan niys mn) nx-ii •'ly^'iatyn ova inan DU;) D'7
vjan ina nu/h? D''bKnTi}<; lyVni iri'Bri hm :n^|ri .3
KnanV i n p ; iitaTI Ki^nan in?
Kn'a mm :aijD^ -ins^ xriij;'?
-nf<;') '.Kpu n'ipn-'jK TivV y i n n - ^ iririf? i3''V'?n') ><»
n; iiia-i'i ninp Tinp vffl lis?i2; lypn nu/js havU"^^ ^^?'^) ^''3? ^'^3'? vvp! rr^an
Kni;;'? K-jan'? is^'Vu ''T K-igj?
f^-jriK K y a s iiap'ian :aijpKi -\rit<b n1•^^^<; n''35J< inp^?) :KJ?U Dlt?!?"''^*; "T'y'? rnn-'^K an
a p ' nQN "la^i K::5ai< iriKa ii'pji;:') TIN nu) npj -ipK iDvi n•'35^^;^ nnn-'7f<; w^rc)
KiyriaB a m ' DKim :Kri'a n ; SIIJJII
KjiaK n; ina^iU'T -iria xn^aa iip'T TIN ybn -inK rr^is nnsi vjin aitprn*:^) ="''30 '°
liicp'T nnai Kn^'a n; ifflVi?''"! ^)na1
k^i :niun •''nnN') rr'snTiN; nii^pn n.qisi ti''nhi;r! ™
KWri?n cipiK ten) nn::i Kjqa 'JIV;'] IO
Kniaa K^n xniritp r n T i p xn^'aa Kin rTiNrpn nynv ri'?33 yjarj nto3 nan') nNni inan
n; Kri'3 n; j j i m n o :t<in aKpia
Nri'a a g s "ja n;i 'niyK n;i •'n'laaK
T-iy-nisi VjDK-nis n'^nn-nf? ym) :Kin Knu n'?33 no
:aKP)5 n n s ^ KOIRV Kiaia'? pa;i •ij7)o-'7i<; T'i/'j 1'^^n-'?^<; K''Vin) n'^an ~i3y"'75 riKi
a n ; njp^T VW ^ ? KO'SV '''ivnim
aiaujnim iKtoian nj; aKpp 'ri';
•nj; Kntpi irtK i n p n ''n;"'7|i n''in-'?i5 kari] :Kpu »
'jia^ni TiltoiaV n; va^'j Kn^aa 033^ rT;33 "^gKn) T'TI^TIIS; D33I n'?33 33ii'n) :3"i^n m
•jya DK) tin :'nWwV n; v a i ) Kn^a?
iTPlN Kb Km nn'! Kjrja "JIV'.
ntya-K"? n|nf nKn) inan K33 Ki-nK) ;T'na3"ni<; ni.
'"61
ifliBl '36 B136 11D3 fol IWftl B1363 1'3'B3 1B1BP B13 bB fibf) IBbb f)3 piDB' fib ,'f)ii BJ3 6iP6 Bii'P DPR I'nbp ''pf) . i r a a ^ H K I J B J 3 3 (n':)
,116fn B1363 1'3'E3 1B1B3 DlbP (Bb plDS) ObBBb 31P3P 13 6TD f)b6 ,P6B6 ( I ' l l t(0:3' D'B33 ;' DP 3"P) 'b 0ftl3 B333 flbf) ,'b 06l3 B33 IBlb 1113 131
,lb 06B' PBl .'363 06B1 116613 l m B 3 f)bf> 131)3 13'f)C 01 11'6B3 l63 "pfibl NHU' K^i :of)niB PUP 06 pf! lb ppi3 pp pfip pi bpp .pan Na> n i u a
1P30 631 (Bb plDB b'Bb) |P30 361 b"p ,P'30 pf) JP)1 lb IBDP 1)33 Bip' bl3' OB bpi ,13D0b ppI3 ,B330 oflTl pPO fl3'l 1P3B' f)b ofip . t l ' a a ^1BN bs
•[blP 5fr3 <l6 ,B136 lb pi31 PBl Oblpl iblP P3'6 0)3 ,03'6)3 Of)'3 Wb) (ifo) bB ofll .llOB'l Ob'3B' ,<1B6 'b3 bB Df) ,011P ODP 0» bBl .ftoB' 131P36
0131 BI3 1)3B Df)t 1'3»1 .IIPB HP Pb ,1013 HP ofll ,B136 lb p B l PPl OSlpI l'f)6 ,D1P 'bP bB flbf) PllPP ODP fib f)0 .IpfiniB 'n'3 ObBfl' ,l'p6»l I'bBlf)
0»31 IPB plDB ibob) f)3' fa Ofil (,fall b"p ,B136 lb p B l PBl pblpl iblP fippiB D6) p'f)in3 PiBpip . m n a p i B {ih) ay DPI oipna PIPB oob
135 ' I P ,'363 061B3 06 . 1 1 B 6 133 '10 ,116613 061B3 ofl ,131» 31B3P ibB3 oibpi 1B3 ,D6B DibB' ,ppb6'i loijiop .oiJaKn iiK iji^jm (13) :(o:i
fol peftl B136 tllD3 f)36 nf) flbf) f)3' f)3 Ofll l,foll IBlf) 13'f) f)P .linf) .06 piPBPCB piiPB I'ftp oipn .K»B nipia ^ K :OIDD ppb (B:03 D'131)
1133 ib'l IBB' blP' ,lb 06B' PB .1B1BP PI ,06B 6b 0301 0*111 '36 B13P ()!D3 (K») :li:i piB 3"P) 13 111B3 inipn P i t o n ibbo 0'33fiP6 31P30 iinb
on ,1510 pf) toft 'PlOB f)b ,B330 f)P13 '3 b"p ,p'30 pf) lOBl lf)3 31P36 .aiao -.(0 DP) o'3B3n .D'an :o3io 6' oscn 'by ,ii3b3 i""3n .B!ip'
IPB piDB |bob) PB»b Ollnfl 06'31 l l t o obBBb Blinf) 0f)'3 ,lb 06B' 'b .ISipn :B130 '33fl 3'3D6 P'BP 1lbp'6 .(06) p 611) 3"P3 .B3)D Piy3P
<lfl ,0fr3 101 03'6 101 Ob 1BJ1 ,B136 lb p B l P»l Obipi jblP P31'bB3 OB b3f) ,P1BP pi ,P16B0 116b .nixpn ( m ) :3'3D B330 PlipS IBbp 16fi ,05p
PS'03 I'f) ,131 bp IIBJ .(B-1 D6) D'3P3 B11P3 flP'filB '131 HP 031PPP3 1S3 mj ,133 116b bppn fiioi ,i5bP6 oifip bfi ppbp 3 D W D'3360 pf) ibp
pifiipno 1101 .p'PB T i J i t i p o i'6i ,op'Bi 'lip' si'bn i n * I ' w f B I 3 3 ttft ,316' of)i ,)PP0 361 b"p fim f)0' Di'3 13 HP bi5' .»>jn a i w D K I : I 3 1
i n a n K a i , n ' a a S a i K n i . n ' a n b x K a m . y n i i ,aiitn D K I .f>iP p 3"P) B136 <11D3 lf)3 01lnf)0 03'6 <lf> ,B136 <11D3 (bob 011»6o 03'6 OB
,ii3Bob '36 B136 lb 1P136 Ii66i3 iniB3 31PPP 1311 .prifs n i n i ns-n f)b6 fiBB HlPO f)0' fib bi3' . n w a n i n i H K I I p a n K a i (TO) :():i ftppiB
Oilpl iblP ,lb 06B' PBl .06Bt lOflll t)3 11300b '36 !3136 <11D31 o ' i i 3 3 pifinn PBib inf)3i Ufa) D ' P 3 3 pifinc pi3ii inftj , 0 6 B p of)
Ppbpn IPl' 0'B333 l'f)6 ,0'lDi pBB HP f)b ,JP13 HP .B136 lb p B l PBl pf) finp if)3 <if) 113 DPI P6IP i3'f)6 B"Bf) HIPP pf) finp ibob on (33:3' b'i3b)
liipn .nwB Kb n m i riK-ii :'3P Bi36 <iiob . K 3 ' Ka nm [ ( n n ) ] : P I B I 3 P ,01 fiipn bp inipn 163 pfi , 0 6 B PSPI b"p p» p of) .06IB 13'66 B"Bf) iiipo
lBn6n3 ,131PB' bl3' ,lb 06B' 0» .'3631 116*13 1'3'B3 TO1B3 1»bb fa 01 fib f)0 ,065 0301 Onil .B330 316' Of)l ipf) 31P3b lb O'O P'30 pf) JP31 flbfi
 PARASHAS METZORA 14/49-15/5

house after the plastering of the house; then the Kohen shall declare the house to be pure, for
PuTificaiion the affliction has healed. * To purify the house, he shall take two birds, cedar wood, crimson
of the thread, and hyssop. ^° He shall slaughter the one bird into an earthenware vessel over spring
water. ^' He shall take the cedar wood, the hyssop, the crimson thread, and the live bird, and
he shall dip them into the blood of the slaughtered bird and into the spring water; and he shall
sprinkle upon the house seven times. ^^ He shall cleanse the house with the blood of the bird
and with the spring water; and with the live bird, with the cedar wood, with the hyssop, and
with the crimson thread. ^^ He shall set the live bird free toward the outside of the city upon the
open field; thus he shall provide atonement for the house, and it shall become purified.
^* This is the law for every tzaraas affliction and the nesek; ^^ and tzaraas of the garment and
of the house; ^'' and of the s 'eis, of the sapachas, and of the baheres; ^' to rule on which day it
is contaminated and on which day it is purified; this is the law of tzaraas.

rH ASHEM spoke to Moses and Aaron, saying: ^ Speak to the Children of Israel and say to
Zav and them: Any man who will have a discharge from his flesh, his discharge is contam-
BaalKeri/ inated. ' Thus shall be his contamination when he discharges: whether his flesh runs with
Discham^s ^'^ discharge or it becomes stopped up because of his discharge, that is his contam-
ination, '^Any bedding upon which the person with the discharge will recline shall be
contaminated, and any vessel upon which he will sit shall become contaminated. ^ A person
who will touch his bedding shall immerse his garments and immerse himself in the water,
not necessary. Unlike the purification of a human being, no sive days, has the same degree of contamination as an
further steps are necessary. ordinary zau, but he must also bring an offering at the
conclusion of a seven-day period following the cessation of
15. the discharge.
This entire chapter deals with the kinds of discharges 2. ilty^a 3T — A discharge from his flesh. The flesh referred
from the human body that are contaminated to various to here is the male organ (Rashi; Sifra).
degrees, and which may require offerings as part of the The fluid that the Torah calls ^IT, zou, is similar to, but
person's purification process. different from semen {Rashi, Rambam, Hil. Mechusrei Kap-
1-18. Zav and baal keri/male discharges. Semen or a parah 2:1). Rambam (ibid.) adds that It results from a
zau-emission (see below) that is discharged from a Jewish malfunction inside the body, wherein it had collected.
male is contaminated in itself; in addition, it causes
contamination to the one who emitted it and to others who Kin HYiV 1:31T — His discharge is contaminated. The contami-
come in contact with it. There are three degrees of such nated fluid has the status of nKJpipn aK, primary or source
contamination, depending on the frequency and type of the contamination, and it transmits contamination through i^an
discharges, as follows; Kti/ni, contact or being carried. That is, one becomes tamei
not only through touching it, but even by bearing its weight
(a) """ij? '7J73, a mate who had a seminal emission, whether the without contact. The clothing of this person becomes tamei,
fluid is normal semen or the slightly different zau fluid (see as well {Keilim 1:3).
notes to V. 2). This contamination is the mildest of the three
degrees, and it applies no matter what circumstances The root an appears twice in this verse (Ian ,ai) and is
brought about the discharge. A baal keri [the person who has followed by the word Kjpy, contaminated. The same root
had such an emission] may immerse himself immediately appears three times in the next verse (lann ,'ian ,lana) where
and becomes completely pure the evening following his it is followed by the word "inKntD, his contamination. In this
immersion. The laws of tumas keri are the last ones in this formula, the Sages find an allusion to the difference between
passage {vs. 16-18). a man who has had two discharges and one who has had
three. Two discharges make one a zau, and cause a level of
(b) n|, zau. The discharge which makes someone a zau is contamination that lasts for seven days, but is removed by
different from semen, but a man who has had a single such immersion, without the requirement of an offering. The man
discharge has the same status as the baal keri noted above. who has had three such discharges requires an offering after
A man who has had two such discharges is a zau and has the his seven days are over {Rashi, Sifra).
full severity of contamination, as will be set forth in this
passage. 4. nitti. . .3311*1 — Will recline. . .will sit. From the use of the
(c) A man who has had three zau- discharges, either in the future tense the Sages derive that the uniquely stringent
same day with short intervals between them or on succes- status of bedding and furniture [mishkau u'moshau] applies
 J||fc|||||[j[|
n / ID - UM / T K i p ' l nSlD / 628
V'\^ya nrns
•riK in'an nnui n''3n-nK ntan nnK ir-aa vian
'BriN ns NH's n; Kma ' B T I
Kri'ia n; nijai"? ao'ion ixiynsn ••riii; n^griTii*; xun"? np.^) :vian Ng-i? •'3 n^an m
yavi K.r}K-] Kvm mBV p n i n TBSfnTiij; Dnty) D'TK? ny^in •'Jt?;i t i ^ yj;) ansY j
K-jn Knsy n; ols'ii tKaliw n i n i
n; aB?iKi lyian in 'py tipqi IKS'? TV"n>i: np.^) :n'';'n a^'p-'^v tz;'in-''^5-'?i< nnxn «
ninT yay n;i KaltK m KHK-J KVN
KBia linn; ^latp^i nnm xngy n;i
^21 :?ian 'aai ND'aji Nis^tT
mni D^mn D''J35I nmnwn Tssfn ni3 nnx "750)
KH'a n; ••ST'lai :T5ipi yaif umi •^^BHn b i 3 n^in-nis Nuni ;n'')pi73 vnu/ ri^an-'^j;!: 31
Kngsrai i^iag 'ipai K"isyT KSna
uasrai Kalmai N H K I x^Kai Nri;n
•'jtuai aiKai T-]Kn •j'vai njnn TE)V3I n''mn n^'m^
Kri;n Knay n; n W ' i n :''Tin|
bs naa'i J<^i?n •'SK'? Kn-ijjV »<')?»'?
wnjn "jaV KnniK KTII P?-]') Kri'a
Ktyia'? nn'?i?V) m ^'^EPs'?' K n n ' j p

KpT WJl'Sl Kaijpp Kn1''5 NS^KVU

Tntan Di^ai Knun 01^5 n'nin'? :n'in3^) nngo^) ^
ny ;i "JIVDIK iKnn'jpT NnnlK K^J :nj;nyn nnin nKT
ny i^'Vioa n p i n ^ prjt? DJII ntj/to
'as aaj aaj iln'? imn'n) 'pK-iipi ••i^ iu
iKin aKDip n a n natoan a'Ka in;
n; natoa an n a n g nnalo 'nn K-jia
nrialD nalan natoa n'nn IN n a i i -riN; i%a nn laiT? iriKjpip n^rin nKn :Nin KMU lait 1
V'hs awif' T Nagtun "jai :Kiri a3ty)2n-'73 :Kin inrau tit'"? ''iitya ainoD-iK lait T
:itiin Kjn '751 aKpip ^n'; Kjan
:npi T aajin aNoip ^n; 'n'1'35;
Hiaa ino'i MWia'? yay' naaiwaa n-jm vpn) inja oaa^ laat?/)?? yp iKfif? U/''K) :KpV)' n
'"PT
;ij'i ,Pirop pfmip fepi) .'^p ,pbp pfeip fmpnc Dippp arp t|6 ,P3't f)bf) 'papp to ,waa usaj '3 b"p ,n'3n nK pan anoi f)ap» be
,(p OB pfepp ft'pp P5BP bp TOb .KBD1311 :(p-j:6 fipcio o'3( 3"p) jipp PI b3f) ,P33P aip tol ppiPi PipiP6 P'3P bib 'isa pfw ,'iBaP pfi
•iKp Ell P33t; .P1I1DP P5'3 ]3ibb ppni ,'ipii ,|'iroc bp p53 'nb P»n 3ii n x a i '363 N 3 ' K3 DNl .6TO fnpPP ]31 .'6'b6 P1361 PP'Pl 'lipl Pb'bP
,nii nK niii3 31c ,y-> pcb .aa (j) :(:Pb P7)) paiip pj'fip pi'3 jsto ni3n UN man ' a n w .'ibpi jibp 6b3 PP'P |'f>i ,13P'P' .nitiB K^ mm
ra DPDJi ,P»fo 'B P6 opipi 3P tovc .ninnn IN :bib5 Wve ri \m ,aip of>i . m m Ksai 13 PI36P tjiob aip bi ob . i r a n nN jn3n anui
ilnpi o'Pt; Pi'fn iwfnp 31P3P P>» ,IPTOI .IPICB IPI .1311 PDPP .iniN a u o n m' ^3 (laj :(3' 061 ,D6) P5'P3 ppp6 IIIPP bp 6 T P a33
,li»p ifnpi i:bt; pi'fn ')CP 3IP3P P3»I .ftiP top 1311 nc3» 31 'ftsc ,bm b3 b"p ,1PJ3 pf) <)bp6 PbpiBP f)'im '3f)C bl3' .1P33 pf) <)bp6 D'B' tol
|i,T .f>'P ipfeip i3iro nc3 D'Dpp if) 1311 pf) nc3 ii 13113 ipfeip 'foe ''sf) bi3' .D'733 fepn p66 TObp .3a»n as NBU' :0:P pap D6) ' P '
.luuiBfi ^33 (a) :(.p pb'jn) papb ipp'pro P'cbcPi pfeipb D'PC ,7j'3 'b I'f) .(in piDB) 1'7» pf) 033' P'33 tolftpl b"p .DaC Pb'36 '133 PP6
lib 336 %b .336' acft b"p ,p-ipf) pstonb IPI'P ''of) bi3' .336»b 'iftpp 3316 tol b3l6 to ,33161 b3l6 tof) 'b I'f) .3316P1 b"p ,]'3n 3316 ,b3!6 bib
H.m imp lb onmbi PI to' ,pb T P P 7P1'»P ,33C' a6f) fib6 p»fo pb'Pf) '73 aiP'6 P'b ,33161 b3lfi 'to pnb p of) .P3'a D 3 3 ' 033' b"P ,l'3n
,M;I I'bp 36' •)66 f)bf) •n>b> to 36' .3it" atfK :U:3 paB 3"P) i:P3to» pi'fii nppn Dv Pi'ft .'111 NHun ni'3 main^ (ID WP O6 3"P) oas
"o'b . a s c n a w auiK IB'KI (n) :(.p) P56 ;i 06) pb T P P 7PI'»3 lati^an b"o ,bm ftp' oipn bsn 31 bi3' .ai n^rt'' a (3) :i6npn oi'
,ii'U3 fepb Dif) 6»pb ofeipp 3f) P6P3 PI6 ,P3np jn ainpe 336PP bp fepi 313 finp .)'7b 'P'3i a63b a63 i'3 31P3P pbn6 apfi .n63 b3 toi
ni'pcml i'b3if> bib fepn u'fii ,pf)»ipp 7bi tofi P'ft 336" D'fte BJBPI ,p-3inp pfinip pfepp ,P73 ,pbp p6nip pftnpn f)'06 oipnp P3i pn ,P3(3

lii.l, wearing — such as a coat slung over his shoulder — or
illtvlhing else that someone carries into the house would
I iT.ome contaminated immediately, even though he re-
Mi.iins in the building for only a split second (Rasfii. Sifra).
III. Ksai — Has heated. Only if the stones have been
cirioved and the affliction has not reappeared can it be
considered to have healed {Rashi, Sifra).
4 9 - 5 3 . Purification of the h o u s e . The ritual for purifica-
tion of the house is identical to the first stage of a metzora's
purification (vs. 4 9 ) and it is carried out only if the afflicted
stones had to be removed from the house. If, however, the
affliction disappeared or its color became pale, the ritual is
631 / VAYIKRA/LEVmCUS PARASHAS METZORA 15 / 6-19

and he remains contaminated until the evening. ^ And one who sits upon a vessel upon which
the man with the discharge will sit shall immerse his garments and immerse himself in the
water, and he remains contaminated until the evening. ^ One who touches the flesh of the man
with the discharge shall immerse his garments and immerse himself in the water, and he
remains contaminated until the evening. ^ If the person with the discharge will spit upon a pure
person, he shall immerse his garments and immerse himself in the water, and he remains
contaminated until the evening. ^ Any riding equipment upon which the person with the
discharge will ride shall become contaminated. ^° And whoever touches anything that will be
beneath him shall become contaminated until the evening; and whoever carries them shall
immerse his garments and immerse himself in the water, and he remains contaminated until
the evening. '^ Whomever the man with the discharge touches without having rinsed his hands
in the water shall immerse his garments and immerse himself in the water, and he remains
contaminated until the evening. ^^ Pottery that the man with the discharge will touch shall be
broken; and any wooden utensil shall be rinsed in water.
'^ When the man with the discharge ceases his discharge, he shall count for himself seven
days from his cessation, immerse his garments and immerse his flesh in spring water, and
become purified. ^^ On the eighth day he shall take for himself two turtledoves or two young
doves; he shall come before HASHEM to the entrance of the Tent of Meeting, and give them to
the Kohen. ^^ The Kohen shall make them one as a sin-offering and one as an elevation-offering
— thus the Kohen shall provide him atonement before HASHEM from his discharge.
^ ^ A man from whom there is a discharge of semen shall immerse his entire flesh in the water
and remain contaminated until the evening. ' ^ Any garment or anything of leather, upon which
there shall be semen, shall be immersed in the water and remain contaminated until the
evening. '^ A woman with whom a man will have carnal relations, they shall immerse
themselves in the water and remain contaminated until the evening.
'^ When a woman has a discharge — her discharge from her flesh being blood — she shall
term "rinsing" is an idiomatic term for complete immersion which there is no discharge (Rashi, Sifra).
in a mikueh, just as "washing clotfies" means to immerse 15. vh)j 1331 — Shall provide him atonement. When the vic-
them in a mikuely.. Rinsing with regard to the immersion of tim is healed, he offers a sin-offering to atone for the sin that
people implies that the body must be thoroughly clean, so caused the malady to be brought upon him. Then he brings
that no dirt or other external matter imposes between the his elevation-offering to thank God for having cured him
water of the mlkveh and the person Immersing himself. The (Ramban). The purification process of a metzora involves
reason the verse specifies hands is because it is the hands three animals; even a poor metzora has to bring at least one,
with which the zau would ordinarily touch people or objects. but a zao and a zaoah bring only birds. The sacrificial service
Thus, the sense of the verse is that if the zav touched some- of animals requires several Kohanim, so it is inevitable that
one "with his hands" without having cleaned and immersed the metzora's purification process will become well known.
them — as part of his body — that person and his clothing This would cause him no humiliation, however, because his
become tamei (Ramban). sin and punishment were public in any case. To the contrary,
12. "i^tt*?.. .fefin —Pottery.. .shall be broken. Unlike metal the fact that so many people will know that he repented and
and wooden vessels that can be purged of tumah through became purified is to his honor. But because a zav's sin is a
immersion in a mikveh, earthenware vessels can never be very private matter and God wishes to spare him from
purified as long as they are whole. If they are broken, how- shame, he brings only birds, whose service can be performed
ever, the tumah leaves them. See notes to 11:33. by a single Kohen (Meshech Chochmah).
13.laHM.. .nnp? — Ceases [Wt, becomes cleansed of] his dis- 19-28. Niddah and zavah/female discharges. This pas-
charge. [The word inp'? cannot be translated literally as be- sage is the basis of the' sanctity of the Jewish home, for it
comepure, because he does not lose his contamination until contains the laws of niddah (the menstruant), and niddus, the
he completes the ritual described in the next several verses. monthly period when husband and wife may not cohabit. It
Therefore, Rashi explains that the source of the contamina- is significant that this mitzvah is known as nriBttJan nnnp,
tion, the discharge, has ended, thus enabling him to purify purity of the family. Just as the ritual that binds man and
himself.] The first step is to count off seven days during woman to one another is called fW^p, sanctirication, for
0->-1 / I D yii::)3 nttria N^p''^ nuo / 630

Km bv a n ' n i i ••Kvrf\ ~\y iKDip •'rm

••rm^-±} ygs-; Kjan 'ril'py an^n
:Nty)aT nj7 aKDip n ' l K;i3a mp') ntoa? j7a'3n) a-ij^nnv Nnyi 0^)35 yn")) r m ? 035^.
'nwia'? vay; Kjan npaa a i p n i i
:KE;)pT ly ai<p)j 'ri'i Kjija 'np'}
pm"''5) :a"ivn-ny KIDU) D''!33 fpn) r m a 025^ atn n
yav'i Njjna w a n p n ; n x i n :21?jn-nv Kpu) D^aa Tp-i) inja oaa^ ~iint?a ain
ny aKDip 'ij'i N;na 'np'i ••niiuia'?
'rtl^jj ai37? n Niaiia '731 o ;j<iffipn vi'an-'^ai tKnyi ajn v^y aa^'' -IK7><; aanian-'^a) '-p
n '733 3npn '331^ :3KPKI •<rp, K j j n
Kiy^jT ny 3KPp 111' n i n i n n 'rr;
'DP') ' n w n ' 7 v g y ilnp; 'JIB'-)! "1K7N Vai :anyn-ni; KQUI D''i3a v m i maa oaai K'
"1 Vai K- iNitfipT ny 3 K P P 'ri'i njiaj
Kjua cipto K^ ' n n ' i N33n na 3nf7'
rnm vma oaai n^'aa CIDUZ-K'? rmi atn ha-vi''
1 J- T : UTT : s-/ • ; • rtT - Ij- T i I.TT: X -

'ii'i K;g3 'np'i 'ii'iwu'? y a y i

'•7 tlprjT ]KD1a' :K9PT ly 3KplJ
atn la-yp-ii^K vj'\n--h'y\ saivn-ny xnui Dijaa a'
VKT ]Ni3 '731 nsn? K33n F13 3ifj' laiijp atn inp^-'ai ;n''J3a c^ut^^ fy-''73-'7ai -latt^^ P
Njan ' 3 T 'n«ii> iKjns tiipntu?
Hnu"!^ ]'ipi' ny3ty n^ 'iip'i n s n p
f p i i inj3 Daa) ininu'? n^p; ny?'?' i"? nao)
'tpa n3(£73 'np::i 'nlK/n'p y a y i •'Fit?; 'l^-njp'' •'rnt^n ni^an nnyi D'';in n^'pa ini^a T
7h 3P' nij j'uip Kn1'3i T : ' 3 T I yian
'n':il nj1' '33 I'lp IN l'3'39ttf ]'niri hriQ-^iS nin'' •'3?'? 1 Kai ml'' •'j? \?\^ ix n''nn
l«3i?'1 NJ)?! 131^)3 v-\rh ;^ D-ju^ nnis; in'an briK nwyi :'in'3n-'7N; mn^i nyin "jpN m
i n KjrjS llnp; nsy::)™ INJDSV
'ni'py na3'i Kn^y i n ) NPIKIJO mn'' ''33^ inan r"?!? nsai nVy i n x m riKtbn
V J.. . . I y.. _ jT T •; • : h-r VT V IT : T -
'^^! -|3Hm :FI3)n)p ;) Dip. K:n3 'tyii'
n; N;n3 'np)) »<y-)i n33ty nap p)sn •napu/ iJQn KYn-''3 U/'-NI :i3it)3 m
b^\v iKE'nT ly 3KPp 'n'l m(?;3 '73 ••ja) ta-iynny Kpm inty3-'7a-nK n'B31'nni ynt r
na3tt/ 'ri)'7y 'ii) "i ^tyia ^3) w a ^
ly 3Kp)p 'ri') K;)33 ysuv'l Nyi! D''B3 Dsa) yirnapty i\^y mm-""^^ niy-'^a] nn
nn; 33} a)3W' "i Nnpisin- -.vrnfi
l1n') K;n3 i)np'i NySi n33tt'
-na^c/ nn'N E/'-K aai^^ -lE/hf nE/K) :aiyn-iv KKIDI ^
'Ori '31S NnriK) c :Ntwnn ny l'3Kpn :313?n"ny wipui D^Kia lyrjm ynt
Kyaitf nniuaa Ma)T 'rj) m K3?T
nyaE7 mtoaa nat n''.ni DT nai n^nn-'a hi^Ki o'
P'3 p6c 17B55 ,D'T PD'Pt; pi:b3 3( 5c wu P5'3P JIPPP fi'JBC Pii l'6npp I5I3 Pt 5B PI D'53 BICB ''D6 B33 65 i5'p6 .>^an hi a w n i (i)
i[»an I'jai O') :(P OC) D'TP ro3 'i5» -33^1 656 O'B P 6 ' 3 pBP rmnxa 13 B331 .ainoa atn pT 'at (ni :33CB3 pi (6:3 pps 3"P) 3C1» DIC»
\mti ippft 7D ,3"p3 ''673 ,'i3i mp6B 13 B.13 ''56 5i3' .3in la yji nu^K; 3C' 6>c B"B6 . a a i n n ^31 (U) :(:P3 B73) 6CB3 6»PB pnpc ,16(316
:piBS'C3 .anu' 'ai (Ji) :(3-6:j 6p|:io DC) IPP'P Pt 3ni6 'P i5i33 61BC piipc 13I6PI ,33P)3 D1C13 6BP ,]"I5-J6 p-jipc 6JID 5C pispp 1133 ,I'5B
,3i( n6T 6ic P3'i P6BIPB D'IIOP D'B' PB3C .imrtu^ n'H' nsaw n'rti aiBN ^aa s j u n 'jai (t) :3Cro P6BIP 6BP t6"5'D 6"D] c"'i56
BC6P 6npRC ft'P I5B PTtj .n'aa m m i (m) :(r7:p pis DO pstiT l5i3i l'6i 6BP 13 BjpB 6P'C 331BP 5B 713'5I 63 (6:7 pPD 3"P) 3f 5c .I'nnn
DC) 6IP D'lPDP P'3 BJI3 'IPC BPr P33t3 BJ13 OICB DBPP p6l ,n6'33 P1B6P 53 . a n i N NWUni : 3 3 P B 3 B 33CI33 PI31P 6IPI ,D'733 D133 HBP
p6 PP5J 6'Pi 5"p ,P'-J3'6 53» 7P6B 5I3' .nat mnn 'a (U'j :(>:i pis 6l3PB l6CB ,33PBB1 33CBP1 1'53T 'n'131 IBir P33C1 ipill 131( ,3(P r3B3
:(3:7 6PC1D 3"P) iipno p 63P 656 6BPP D7 p6 (D':3 I5P5) P'»7 iipn 53P 65c 71B3 .nina tiotu )h I'Ti {«') :(7 DO D'733 6BP5 D76
:(.P' P73) D176 61P 3"66 6BP5 31( 'np P3it p6 . m w a a nai rm> m .l'Pl6»1P 533 613PB ,05'3P PDIPBI PB3C ISDl ISltB pDD 15'D61 ,1P6»1BB

only to items that were designated for that purpose (see next
two verses). Even if a zau were to recline on an item such as
a table or a bookcase, it would not become aprimary tumah,
but a first-degree one. A table is not regarded as a bed simply
because a zau sleeps on it, because, in the idiom of the
Sages, he would be told, "Arise, so that we may do our job"
(Rashi: Sifra).
6. atp^ni — And one. who sits. Even if one sits on a pile of ten
blankets, of which only the bottom one has the zau- contam-
ination of mishkau a'moshao — so that he did not actually
come in direct contact with the contaminated blanket — he
is tamei as if he had touched it {Rashi; Sifra).
8. am i3PJ"'ai — If the person with the discharge iuitlspit. The
zau's spittle contaminates if someone touches it directly or
carries it (RasfU; Sifra).
1 1 . eiPW-K^ i n n — Without having rinsed his hands. The
6 3 3 / VAYIKRA/LEVmCUS PARASHAS METZORA 15/20-28

niddah be in her state of separation for a seven-day period and anyone who touches her shall
^"•^ remain contaminated until the euening, ^'^ Anything upon which she may recline during her
Female ^^^^^ ^^ separation shall become contaminated; and anything upon which she sits shall
Discharges become contaminated. ^^ Anyone who touches her bedding shall immerse his garments and
immerse himself in the water, and he remains contaminated until the evening. ^^ Anyone who
touches any utensil upon which she will sit shall immerse his garments and immerse himself
in the water, and he remains contaminated until the evening. ^^ Or if someone is upon the
bedding or the utensil upon which she is sitting, when he touches it, he becomes contaminated
until euening. '^^ If a man lies with her, then her state of separation will be upon him and he
becomes contaminated for a seven-day period; any bedding upon which he may recline shall
become contaminated.
Zavah ^^ If a woman's blood flows for many days outside of her period of separation, or if she
has a flow after her separation, all the days of her contaminated flow shall be like the days
of her separation; she is contaminated. ^^Any bedding upon which she may lie throughout the
days of her flow shall be to her lilce the bedding of her state of separation; any vessel upon
which she may sit shall be contaminated, like the contamination of her state of separation.
^^ Anyone who touches them shall become contaminated; he shall immerse his garments and
immerse himself in the water, and he remains contaminated until the evening. ^^ // she ceases
her flow, she must count seven days for herself and afterwards she may be purified.

19-24. Middah. The first part of the passage deals with a
woman's regular menstrual flow but not with the separate
condition of zavah. As indicated in verse 25, a crucial
difference between niddah and zavah is the time of the
discharge, if it comes during the time of her regular
monthly period, she has the status of a niddah; if it comes at
other times, she may be a zavah.
1 9 . rtii'na? — In her state of separation. Throughout the
seven-day period, she is ritually contaminated to the same
degree as a zau, and she must therefore separate herself
from people or things that are required to remain ritually
pure.
2 3 . 3")yn-iv KBI?? — He becomes contaminated until
euening. Although the verse does not mention immersion in
a mikveh, it is clear that no tumah can ever be removed
without immersion, as mentioned specifically regarding
niddah and throughout the passage of zau, as in verses 21
and 27.
2 4 . Ti^V nri"ij trini — Then her state of separation will be
upon him. For example, if he were to cohabit with her on the
fifth day of her contamination, he would became tamel for
the next full seven days, even though she would be eligible
to immerse herself at the end of her own seven days {Rashi,
Sifra).
2 5 - 2 8 . Zavah. According to the tradition taught to Moses
at Sinai, there are seven days during which a discharge
gives a woman the niddah status of the previous verses.
Under Scriptural law, if there is a discharge during this
period, she counts seven days from the onset of the flow,
and, provided the flow has stopped before the end of the
seven-day period, she immerses herself the following night.
Any flow during those seven days is a niddah flow, and even
discharges on consecutive days would not make her a
zavah.
Only after those seven days can she become a zavah. For
at least the next eleven days, any discharge is treated as a
zavah flow. Once those eleven days have ended, it is
possible for her to resume the status of a niddah. However,
if she had become a major zavah — as described below
in (b) — she can become a niddah again only if there
were seven uninterrupted days with no discharge. Other-
wise, she remains with the zavah status indefinitely — until
there are seven "clean" days (Rashi; see Tur Yoreh De'ah
183).
During the eleven-day period when the zavah laws apply,
there are two degrees of stringency, as derived from this
passage:
(a) n^UfJ ngi, minor zavah. If a woman has a discharge
during the eleven-day period, even if she discharges on two
consecutive days, she may immerse herself the next
morning, provided there was a cessation 6f flow before
sunset.
(b) n^'ni nnj, major zavah. If she has discharges on three
consecutive days during the eleven-day period, she is tamei'
until she counts seven consecutive days without any
discharge, following which she immerses herself and brings
her offerings.
2 5 . ai^l n'Mi — Many days. The plural days is sufficient to
indicate that there must be a minimum of two days. The
additional word many implies that this condition — known
as a major zavah [see above, (b)l — requires a flow of three
days (Rashi, Sifra).
n n i r n v «"?? — Outside of her period of separation. As
 itijj^^i
tWllllittiiflm^fct

ynisM TW1S K"ip'i n a o / 632

n3-3 / Its

• ^ IJ/I I - ^T : • LT - J" - T : T T • ; jv : i- • T
31^^'J^ 'T ta)j rKEJDT 14? 3KDI3
aii'ti ^••^ h-3) aNon 'n? nijinng ^rvhs
aii?'^ ^31K3 .OKD^ 'ri? Tii^S y C ^ . .1112 D33'' H33U7na y3'3n"'731 :KnU'' Vbi! K3
K;n5 Tipii 'mwaV vay? nagif/ng
a i p n '75133 :K\tfnn ly a x o ^ 'rjii
"TIJK •'^?"^5? vian-'^a) a^ji^n-ny xnui D^H? 3=
yai-; 'nfry an^n T NII? "jaa .2^yZ,-aj7 Knyi Diaa ynni vjn oaa^ i^^v ^'J^^
ns aKDC •'ri''! Kjns ^np'i ••nwia'j
^y 1K Kin Kagtua ^y DNIW :KKfpT
-nau/'' ^•'O'l^*? ''^^n-Vy IK wn aaii/nn-by m) >=
na naijjna 'ni'py xan; K'n T Km jj;,^ 3j)if7''a'aii/ DK) anj/rfiy xni?^ i^'^iv^?? T'SJV ">=
aatfJip OKI 13 tKitfipi ly aijoip in;
••n'! ^nf?s Fipini 'rrtii nn; ^^J aiatj/''
'I aaiun ^a? I'^ni'' ny?K> aKon
•"It! KnriKI m :aKpn M? 'nfry aiaif*?
Tiy K^a I'K'JD i'pl' nuT an a n ; IK' nn'l^'^V ''^''? °''^"5 °''PT ii^l ^i^ °3ITI-''3
iw "ja njjim bs anip ns IK n|3in-i P,'j^-,j',pia nnxipu aiT ••^"'73 njp'nr'jy aitn-''a
KaKpn ' n n njjim 'ni'? nnaio an
•ja ••ni'^y anatf'n n Kaat^jp 'pa is :K'n i''^y 3?'^^"""?'^ 33t?;)3n-'73 :Kin nxnip n^.riri 1=
^aj nh 'n; n|7?m aaiBBj n a n 'Bl^ nE/K '•''7?'^"^?) '^k"'^v'7? '"^C^-? 25ty!?3 nail •'•g-'-b^
na8lDa''n?aKpp''nl'?yan'nnK3D
aKop 'n? iina anfjn ''ajis :n|2im na "j7ii3'^"''5? ^'^Ol^ ^J^'??? '^l^l- ^W ''•'^V ^'f^^ "
aKDip 'rr'i KJD? 'np?) 'nwia'? y a ^ i -Qj^T'.3-)}7n-ny KQU) o'^aa ynn) inj? oaai Kny': n^
n a n p riK'a'r OK)m iKE/ipT ly
i^ann la ^na11'nii nyjK; n^ 'jani ,-,-,,^-1 inNi D''n'' nyaty n^ m a m nai-ra m n o

ninn loit b Pi»» 07ijn 6'DC (P':P' 3vfi) iw7')' bspni iw .nmaa
D")P ' b i Di6 tev>n f)i:i <ift p-jn 'b^i D7f) D^npn 6'? Dn '^''^.'^Jg^"!!
aawnn f7y DNI (J3) :(^ Dp 2"n) WIC^T ?'lSi h'ib opf)-) ftli i!)'pf) .nmaa
K^3 :('-l3::) 6DC-)D 5"P) D'B' ncSip .n^ai Dfjai (na) :(.;iS> D7?^^'' ' " ^
<\b 113 6"D1 03 »J) 6i 'Elf) ?3Cin bl5 16 033CJ5 1)15 3CV0 ift 351C0 .Kit!
13IX :(.SD-:3P C575 ;r6:r p-^p 5"P) nn73'»' nwn iW'p ^p^ '"IA ^ ^ 0
m3ii .i^sn bv :D'7J3 PI33 ]i»pc ,lvbBo fnpn3 o^infe o6mp n73 6w
(DC) 03r fj'D If 7p6 DV ?P7)n 3!)PTO .nma hv ribliD D'B'D P K ^ ^nDcni
1>13» 03-5P5C 3?^no bi; Wfi ^3^n wft .KJJD'' I:I iwaa :(ip DO spino P6
,p-?pi D»p; 0J53P P":'PP W11?U W ,^1iO P75 6>1 .ir Cp-JPJ ^^"'^ 1 ^
D7f) bnisn iDjn I'f) 33-)noc ,D'7J3 D133 p»p lyh) ,bw 13 iBjss .'>5o
06n ]'3 PP733 O'OD D'JD' PD3C 6ifl D"p) ?133C PTPD PSIITJ' ' ,iV ,^5
O'IJD f)3 ofic ,oIii"5b oiD' bi3' .r^y n m j inm (na) :(DC) D'7J3 bw'>
b3i: ,07: p|)pni ?7) C]ID p3c ov icu 7pf) it nmos ipi7i .01'" J L ^ A J
yp o»i .D'B' PU3C f'PPi yp ,0Pin3 D'»' pcbc Iib6 6 P P ' tib :)P7:b 'C'np3
:(DP ?7) ;7-3 DC 5"p) 03f fllfJp ibbo DV ^CD 7p63 iniSlPCJ 1 ^^" ' "'^
of laws. The first (vs. 19-24) applies to a niddah, a woman in
Jewish marriage is an exercise in bringing sanC ^ -
her menstrual period. The other passage speaks of a zauah,
human relationship that can most easily becom^ , .
who, like her male counterpart, may be required to bring an
degradation, so the maintenance of this sanctity . ^
offering as part of her purification process.
out the years during which the home is built and ,
The Talmud {Niddah 66a) states that since it is often
brought into the world depends on the constan'' ^ ' ^.
difficult for all but experts to determine when a woman is a
the family and the partners who create it. It is ' , . ,
niddah and when she is a zauah — whose laws are far more
that Jewish women throughout the centuries ioo^ . '
stringent — the Sages found it necessary to impose some
often at great personal sacrifice and hardship, in
regulations of zavah upon all women who experienced a
ing this purity, and thereby building their farn' .
flow. Subsequently, Jewish women, whom the Sages
summit of holiness, (t was because of such deV^ ..,
praised for their deep piety and fear of sin, voluntarily
Ramban could write that the climax of the Exod*^
adopted additional stringencies upon themselves. The
come until the Tabernacle was erected, becaLJ^
result is that the law of n/ddah, as it is defined in the Talmud
symbolic of the holiness of the Patriarchal Jev^' and Shulchan Aruch, is a combination of the laws of zavah
(see Ramfaan's Introduction to E;codus). ,. , , and niddah. This makes it imperative that one not base
CJnlike the contamination of a male discharge, which has halachic decisions on the Scriptural text. This passage deals
virtually no application in the absence of the T^' mple and
female only with the laws of contamination; the prohibition of
sanctities that must be kept ritually pure, tl^ cohabitation with a niddah is given in chapters 18 and 20, as
plicabil-
discharge discussed in this passage still has the ^' are the other laws of forbidden relationships.
ity of the niddah laws. The passage contains two ^ ^
635 / VAYIKRA/LEVITICUS PARASHAS METZORA 15 / 29-33

^^ On the eighth day she shall take for herself two turtledoues or two young doues; she shall
bring them to the Kohen, to the entrance of the Tent of Meeting. •'^ The Kohen shall make one
a sin-offering and one an elevation-offering; the Kohen shall prouide atonement for her before
HASHEM from her contaminating flow.
'' You shall separate the Children of Israel from their contamination; and they shall not die as
a result of their contamination if they contaminate My Tabernacle that Is among them. ^^ This
is the law of the man with a discharge, and from whom there is a seminal discharge, through
which he becomes contaminated; •'^ and concerning a woman who suffers through her separ-
ation, and concerning a person who has his flow, whether male or female, and concerning a
man who lies with a contaminated woman.
THE HAFTARAH FOR METZORA APPEARS ON PACE 1172.
When Rosh Chodesh lyar coincides with Metzora, the regular Maftir and Haftarah are replaced
;;. , , with the reading for Shabbas Rosh Chodesh: Maftir, page 890 (28:9-15), Haftarah, page 1208.
. : / [[ When Shabbas HaCadol coincides with Metzora, the regular Haftarah is replaced
. , ,. , with the Haftarah for Shabbas HaGadol, page 1220. ',.'•. •

-^ ]niD 1"T37 -niplDfi •::. This Masoretic note means: There nature of the Qod-imposed malady of tzaraas, which bears
are 90 verses in the Sidrah, numerically corresponding witness to the fact that the victim has sinned {R' Dauid
to the mnemonic ITy, his witnesses. This alludes to the Feinstein).
 "BBp"'"

j'7-UD / lU X n p ' l 1 3 0 / 634

jnwn ntf 13
AT J" : ! . • • ; J J" : r li-1- • • : - j -
imp; 'nwi njl''?? m t i w V}''^^^)
nay:;i ^ tNjipt pK*? V'nn^ Kins ni^
Nn^ji in n;5 KHNBD in n; Njrrs n''^v SB?) n^'y nni<;n-n^) nxDn nni^rjTii^ \r\3'n
llnpasiDD 'jNni?;') ••J? n; iwignini. •••M-nis nn-i-m) :nr)Kau mm nin' •'JS'? 'p'sn K'. Tc=n
n; imaifDa iinnaxTOa i w w N^I •nt^ DKBD? nnK)?U3 inn; Kb) ummr? bK'W''
K^-j! napE? nin pten nj Kjani •^mr? am -)i)io 3Tn nnin nxi :Q3in3 ntyij •'jstpa ^v
Pigima nnalDi'?ii'; :n3 Katco'? liiT-nN: b|ni nmn hinn) rnn-nNipu"? VTrrnn^u? >•?
-laj^l N3f;j^l 3a-]'? Fiai3 n; a-'K-j^i
:NaKDn Dv anauj? ^ 333 :nK)?p-Dy 331^' ntj/h? I^'-K'?! n'2'p,^b) 191^
•in'D T ' T y .n'pTOS 'ST

5'w sin Dftms 6»vi ,nji to3 615 'IP .STI naat; UMM NSH IIKKI TB pi 0:6 n w ) iinfi niB pi ,vip-)5 6i(i m'i> j'f) .nmmi (K^I)
jniDC jW*-) tic ii33i rv6-) 'cc to .lait HN ami (jb) :(P op 'np cip» fotii) ic m5:i 'is .aiiKnua inn' s'n » : w n'cfiiJ) mh
•M DC) rtBui npilPB xiv WBi ,nn6 n'ftT SB3 .am m i n nm (a^) »5p ppn "JCD) WD

explained in the prefatory remarks, the days of potential 3 1 . inBi K^l — And they shall nol die. As indicated by the
ziuah can begin only after the seven niddah days are over. conclusion of the verse, this "death" refers to /cares, the
Thus the sense of this phrase is that she is now past her spiritual excision that punishes those who enter the Temple
niddah days {Rashi, Sifra). complex while contaminated (Raslu).
6 3 7 / VAYIKRA/LEVmCUS 16/1-4

PARASHA8 ACHAREI
16 ^ pi ASHEM spoke to Moses after the death of Aaron s two sons, when they approached before
The Death HASHEM, and they died. ^ And HASHEM said to Moses: Speak to Aaron, your brother — he
of Aaron's shall not come at all times into the Sanctuary, within the Curtain, in front of the Cover that is
^]^"^y "'^ '^P^'^ ^^^ ^^^' ^"^ ^^^^ ^^ should not die; for in a cloud will I appear upon the Ark-cover. ^ With
Kippur Ihis shall Aaron come into the Sanctuary: with a young bull for a sin-offering and a ram for an
Seroice. elevatlon-offering. "" He shall don a sacred linen Tunic; linen Breeches shall be upon his flesh.
the context of the tragedy. Even if Aaron had been told that the Holy of Holies.
there was a potential death penalty for entering the Holy of 13^3 ""S — For in a chad. The simple meaning of the verse is
Holies in an improper manner, it would not have had the that no one may enter the inner Sanctuary because God's
same effect as the pronouncement that the death he had glory is manifested in the cloud of glory that hovers over the
just witnessed was a Divine penalty for this very sin {Chofetz Ark. The Sages expounded, however, that the phrase refers
Chaim). to the special incense service of Yom Kippur (vs. 12-13).
intt^i ~ And they died. Since the verse began by speaking of After the Kohen Gadol entered the Holy of Holies on Yom
their death, this phrase is apparently redundant. According Kippur, he ignited incense to create a cloud, whereupon
to the Zohar, Nadab and Abihu died two deaths. On^ was God's glory appeared upon the Cover {Rashi; Sifra). Thv
the physical death; the other was that they left no children. interpretation of this phrase was the subject of a majoi
2 - 3 4 . The Yom Kippur service. Less than six weeks after dispute between the Sages and the Sadducees, as explains I
Israel received the Ten Commandments, the nation toppled in the prefatory remarks to verses 12-13 below.
from its spiritual pinnacle and worshiped the Golden Calf. 3-6. The offerings of Aaron and t h e nation.
Moses' long process of seeking forgiveness for his people
3. 'i~\r^ii Kaij riN'ra — With this shall Aaron come. Only when
ended on the tenth of Tishrei. when he came back from he performs the entire sacrificial service listed below ni-iy
Sinai with the Second Tablets of the Law. That day became Aaron, or his successors as Kohen Gadol, enter the Holy ol
ordained as Yom Kippur, the eternal day of forgiveness. Holies on Yom Kippur.
When the Temple stood, the centerpiece of Yom Kippur was
the special service performed by the Kohen Gadol. Many of "iD5 — With a young bull. This verse lists the personnl
its components were performed at no other time of the year offering of the Kohen Gadol, which he purchases with liii
and the day's service was performed almost exclusively by own funds. The offering of the nation is given in verse 5.
the Kohen Gadol. Our chapter is the primary source of the 4. Vf'p ^3"na•na — A sacred linen Tunic. The Kohen Gadol
special Yom Kippur service. had two sets of vestments: One was called 3n| n J ? . golden
For a discussion of the Yom Kippur service, see the vestments, and consisted of eight garments, four of whidt
Overview to the ArtScroll edition of Jonah and the ArtScroU contained gold. The second set was called p"? •'^^5, whUt*
Yom Kippur Machzor. vestments, and consisted of the four white linen garment*>
described in this verse. The white vestments were worn only
2. n:y-'?ag Kn^~'3Kl ~ He shall not come at all tim.es. Even on on Yom Kippur, and even then only for the special portionH
Yom Kippur, when the Kohen Qadol is commanded to enter of the service that are specified in this chapter, e.g., lliH
the i-loly of Holies, he may not enter at all times of the day; sacred incense service that is burned in the Holy of Holit'it,
but only'when he carries out the sacrificial service outlined and the service of his bull and the national he-goat sin-olftir
in this chapter (Sifra). ings. All of the regular daily rituals and part of the Yoil'i
Ramban explains why the Torah states that the incense Kippur service, as well, are performed in the regular goldi^i'i
service was necessary to enable Aaron to enter the Holy of vestments. The order of the service and the garment;! In
Holies without dying. The people had been deriding the which each portion of it was performed is discussed in tht)
incense service, claiming that Nadab and Abihu had died notes. Since the Jewish people had sinned by worshipind o
only because of it {Mechilta, Beshalach). Now they would calf hiade of gold [and that sin remains like a "prosecuttH"
understand that not only was the incense service not demanding that the people be punished {Rashi to ExottHM
dangerous in itself, but it was thanks to it that Aaron would 32:34)], it would have been inappropriate for the Kolitfn
be able to perform the Yom Kipppur service in safety — and Gadol to wear gold while seeking forgiveness foi lliti
even enter the most sacred part of the Sanctuary. people's sins. Consequently he did not wear the goliUiii
i£^"tj3n~'?N — Into the Sanctuary, i.e., the Tabernacle or vestments during the portions of the service that soiiuhl
Temple building. See below. forgiveness for sin. As the Sages put it, IUJD nS^V5 ii^Ui? fit
a prosecutor cannot become a defender (Rash HashnnnU
n?T9^ niatt — Within the Curtain, i.e., the Curtain in the 26a).
Sanctuary that divided the Holy from the Holy of Holies. See
Exodus 26:3T ^5 — Linen. The whiteness of linen is symbolic of lorfllvft-
n-i'agrt -^ip-h^ — In front of the Cover. The Cover of the Holy ness; and the material itself symbolizes the Heavenly »m
Ark is described in Exodus 25:17. Thus, this term refers to vice of the angels, who are described as wearing linen, M II

--=^
^^^B'W' ^^^^^^^^^^
T K / 1X3
T^HK •'35 •'jt^ ni)3 n.qK ni^'w'jN 'mrr' lan^i
b'jv '•n; Kb) iiinK innN ny bVn
mn^ N^l KJlnN "73? T Kniag D-JU^^ xb'] "pKn-'^y •na/K m s a n •'ia-'jK nDis'? rr-an
J : I T IT "^
KWlip'? TnnK '7by 'n^ K-J? 1 iKniaa
nail NnKBoV n i n la Tina
»aV' KWnip KyoT KjinaT iKn'jy^
m p a bv Tin; yia^ I'ppPi
^K o^riiCiT i5'Pi3^i .ipiCD PI .63b b»aT bbc "Jdr DC 'P)'3C 'ibiC 'ubi ,'33»
.nKta (A) :(.j3 bnv ; j ' - \ op) o n i p x DI»3 mppD pyia oft 13 K I I
Nil riKn :(P:6? ^"p'l) pcliT D'3 ')!:!) mi ntm rilin »3^6 ibc hnisn'a
pPODn f]iD3 C"iip»c in? ,DniD50 oi's of) 'D PB b?3 6b it ^161 ."lai prtN
pnpj) 15'nc TJft .'IS113 nana (i) :(i35:ii3 ]bob) nnb niws ' P ' 3 P n P 3
CiCU) -Jia'Pp 1'6C 'Pb ,301 DP3 PP 1^3 DD3 PBPJ) ftlOP D'7a3 P)lBp3 D'3E)b
:(ci:6 p-)S 3"n) p3 bp ibi3i ^pi'-ro p33 :i3?3o63 6b6 (.13 D'S) -JU'JD
PARASHAS
16.
The death of Aaron's s o n s and the Yom Kippur Service.
The Torah introduces the Yom Kippur service by saying
that God spoke to /Aoses after the death of Aaron's two sons,
Nadab and Abihu, which implies that there was a connec-
tion between that tragedy and the Yom Kippur service. In
addition, this verse adds a new dimension to the cause of
their death, by saying that they died when they approached
before HASHEM, an element that was omitted from the
narrative in 10:1-2, which mentioned only their sin of
offering an unbidden incense or fire. From the description
here, however, it would seem that they were punished only
for entering an area that was forbidden to them. This
apparent discrepancy is discussed by the Sages and the
commentators.
Why is the death of the righteous [i.e., Nadab and Abihu]
mentioned in conjunction with the chapter of the Yom
Kippur service? Because just as Yom Kippur brings atone-
ment, so the death of the righteous brings atonement
{Yerushalmi Yoma 1:1). Meshech Chochmah explains that
Yom Kippur is iiyn ny, a time of favor, and is thus an
opportune time for atonement. When a righteous person
such as Madab or Abihu dies and his soul ascends to the
world of souls, the other righteous souls in Heaven rejoice
at his coming. This good feeling above can inspire a spirit of
forgiveness and atonement to the righteous person's sur-
vivors on earth. This is the connection to Yom Kippur.
However, and this is crucial, both Yom Kippur and the
death of the righteous bring atonement only on one condi-
tion. Yom Kippur atones only for people who recognize it as
a holy day and treat it as such; those to whom it is merely a
day of refraining from food and work, but without a spiritual
dimension, do not find atonement on Yom Kippur. Simi-
K•^p•>^ n a o / 636
TO
<v - : v - ~ •• : v v ft T - i." •
pft 6"p] .i"P on ."lAi p n K '33 'aw niw n n x nwn bi< 'n n n i i (N)
obinb ,bpj) ibpin ?ni» ]3 ii»b6 '3T ?'O [.ppft") ^^373 ib in6) on O'B7V IJ6
b6 lb infti inf) 63 .3rip3 33pn bf)i pii b36p bf) ib nnft ,f)5n ibifi D;?3C
.ppf)")? ]n ^pl' inf ?r .pibs pnp p*?? Pinp ttp ,3ni33 33PP bf)i pii bsftp
pHN fjK 131 ?i\ya ^K 'n IMKH jinw 133 law m>3 u n w inf); pb
Kbi (3) :{Ti:fi ftppiD 'in6 3"p) V33 ipnp ino pw 6bc . K 3 I hi<.^ ynn
line DP DP olii) '>f) Tnp 'p .nxiK '|ay3 'D :CDP) pn 61? 63 Df)p .nmi
ACHAREI
larly, those who do not honor the righteous in life do not
benefit from their ascent to Heaven in death.
The Sages in Sifra note that 10:1 speaks of strange fire
and unbidden incense, while our verse speaks only of their
approach before God. R' Yose says that although they had
no right to bring the incense and fire, that offense alone
would not have caused their death. Our verse informs us
that they died because they ventured into the Holy of
Holies, which, as the rest of our chapter teaches, no one
may do except for the Kohen Gadol when he performs the
Yom Kippur service.
R' Akiva, however, maintains that the apparent contradic-
tion is resolved by a third verse, for the Torah states that
they died when they offered a strange fire before HASHEM
(Numbers 26:61). This teaches that it was the offering rather
than the illegal entry that caused their death. Onkelos
translates our verse according to R' Akiva's opinion.
R' Elazar ben Azariah comments that either sin — the
unauthorized entry or the unbidden fire and incense —
would have been sufficient cause to warrant their death.
[For further discussion of the sin of Nadab and Abihu, see
commentary to 10:1-2.]
1. n\n tiDN — After the death. Why did God couple the
death of Aaron's sons with the commandment restricting
Aaron's entry into the Holy of Holies? R' Elazar ben Azariah
compared this to a sick person who had to be cautioned not
to eat cold food or sleep in a damp place. One doctor
merely gave him the instructions, without elaboration, but a
second doctor told him, "Unless you avoid cold food and
damp places, you will die as so-and-so died." Clearly the
second doctor's warning was stronger than that of the first
{Rashi; Sifra).
Here, too, God toid Moses to convey the law to Aaron in
639 / VAYIKRA/LEVITICUS PARASHAS ACHAREI 16 / 5-11

Confession he shall gird himself with a linen Sash, and cover his head with a linen Turban; they are sacred
vestments — he shall immerse himself in water and then don them. ^ From the assembly of the
Children of Israel he shall take two he-goats for a sin-offering and one ram for an
elevation-offering. ^ Aaron shall bring near his own sin-offering ball, and provide atonement for
The Lots himself and for his household.
"^ He shall take the two he-goats and stand them before HASHEM, at the entrance of the Tent
of Meeting. ^ Aaron shall place lots upon the two he-goats: one lot "for HASHEM" and one lot "for
Azazel." ^ Aaron shall bring near the he-goat designated by lot for HASHEM, and make it a
sin-offering. ^° And the he-goat designated by lot for Azazel shall be stood alive before HASHEM,
to provide atonement through it, to send it to Azazel to the wilderness. ' ^ Aaron shall bring near
his own sin-offering bull and he shall provide atonement for himself and for his household; then
he shall slaughter his oujn sin-offering bull.
possible unless the sinner has repented, by confronting his identical in appearance — would not become confused with
misdeeds, acknowledging them, and sincerely resolving to one another, the Kohen Gado! would tie a red woolen strip
change. This is represented by confession. In fact, accord- to the head of the goat for Azazel, and another strip around
ing to Rambara, the commandment to repent is embodied the neck of the sin-offering. When the goat for Azazel was
in the commandment to confess. pushed over the precipice, the red wool would miraculously
That the Kohen Gadol's verbal confession could pro- turn white, to symbolize that Israel's sins had been forgiven
vide atonement for the entire nation is a remarkable {Yoma 39a).
demonstration of the power of a confession that is not a ^tKTS?^ — For Azazel. The name symbolizes Ty, strong, and
mere recitation of a formula, but a sincere declaration of VK, mighty. It is a lofty, hard cliff {Rashi; Sifra).
remorse. People are loath to acknowledge a fact that 9. After placing the lot on the head of the he-goat, Aaron
hurts them more than they can bear. When Rabbi Judah
was to pronounce the words nKun 'vh, a sin-offering to
the Prince died, his disciples declared that whoever said
HASHEM, thus formally consecrating it as the national
he was dead should be pierced with a sword {Kesubos
sin-offering (Rashi).
104a). They did not — nor could they — deny the fact
of his death, but so grieved were they that they could not 10. ^h'nny; — Shall be stood aliue. Or HaChaim notes that
bear to hear it stated. Anyone who could bring such a the goat is referred to here and in verse 21, before the
tragedy to his lips was guilty of an unforgivable desecration. confession, as aliue. After Aaron pronounces confession
So, too, man finds it hard to confess. When the Kohen upon it, however, it is no longer called alive, even though it
Qadol did so with total contrition it was the equal of an would be some time before it would go to its death. The
offering — and had the power to bring atonement (/?' Yosef confession had the effect of placing all the people's sins on
Dov Soloueitchik). the goat, which would then carry them off to the desolate
Azazel. The presence of such contamination on the goal
7 - 1 8 . The lots. The next step in the service was to select rendered it spiritually "dead"; thus it was called alive only
two he-goats: one that would become a national sin-offering before Aaron's confession.
and a second that would become the bearer of all the
people's sins, as it were, and be pushed over a cliff in the i''^V "'55'? — To provide atonement through it, i.e., the Kohen
desert- Gadol recited the confession for the sins of the nation, as set
forth in verse 21 (Rashi). After that, the goat was dispatched
7. niiyiyri ''i^ — The two he-goats. This term indicates to the desert, as described in vs. 21-22.
that the two goats are likened to one another. They
1 1 . "133) — And he shall provide atonement The Kohen
must be similar in appearance, height, and value {Sheuuos
Gadol confessed again — using the text given in the
13b).
notes to verse 6 — this time for himself and his fellow
-\ "lith ~ Before HASHEM. The two he-goats were placed at Kohanim, all of whom are called his household (Rashi;
the eastern end of the Courtyard facing west, toward the Sifra).
Sanctuary (Sifra). 1 2 - 1 3 . The incense service. The Yom Kippur incense
8. nib-iA. . .Ipai — Shallpiace lots. Aaron is to place two lots service was unique in several ways, as described in Mishnali
in a box, one marked "nb, for HASHEM, and the other marked Voma 4:4. Among others, it could be performed only by th(' .
'^tKtjj^, for Azazel (see vs. 20-22). O n e goat would be at Kohen Gadol, it was performed only once a year, and it was
Aaron's right and the other at his left. He would draw one lot performed in the Holy of Holies, the sacred area of the
with his right hand and place it on the head of the animal at Temple that not even the Kohen Gadol could enter i\\
his right, and take the other lot with his left hand and place any other time. The incense mixture was the same as th.il
it on the other goat (Rashi). used all year round for the twice-daily service, but the day
In order to insure that the two goats — which were before Yom Kippur it would be ground again so that il
I^„^,ll,l.'i

Ki-n / i u nn>5 ntpna X i p ' ! "130/638

tarn KnBj^w np! K y u i Kijipoji

'npii i«K KWmp •'(tfn'p nu/na n n ;

fly •'TDy nf ^5'' ' ' ( ? ! ? ' ''53T

IT : LT ••• • J~ I rtT - : I . - ^" - : i- : b

nS3'i n^ 'T NPiNunT Knin n; i^nx ini?3 "iBDi l^~nv7>5; riKunn nB-nij; T^q^s =i''li?n') •
i n n n; aoiii inn'^a t i i s '^yi •'ri'6s •'jDynnK TTpj/m DTvti^n ''^^^"nt^ ni?^) tin*'? n^ni •
pttfn Vina ;;d-!j^ I'm);!; aip'Ti'Tsy
l'-)'ay inri 'jy ^^HK ip'in :Kmi DTVti'n '';i.i7"9v nrjis lp5) nj^i^ ^HK nng mn'' i
nn K3"7yi fT KDI?'? in Na-ij; f g i v
T N"j'av n; prjK aiij^'iD i^ixiyV
nnpni :VmT^^ nnj*; ^nia) nhn^h im b-ju ni'^n'^ -
pinay:!! T~I X''}^^ K?13? 'ni^y P'^P np''^ ^tl*>^n T'^v -^^V ^ ^ ^ Tytyn-n^ I'nrjK
'ril'^y p'''?p n K-i'DYV iNnxpn
;^ Dii?, •'D 13 npri^ '^tKiy'? KaiJ?
'jjKis'j nn; nVttf'j 'nlVy Kisa"?
Klin n; i^qx ai|j''iK' iKiSinV
1^-'^\^^? nKtpnn nQ-njs; inrjis ^ ^ R H ) :nnnn)3n
B3K Vyi 'nl'7i) i33''i n'? 'i Knupni
in'? '1 KnKuni xTin n' D'I3''1 an''3 :iy "i\i^is riKianrt ng-nij: unti?) in-'^ n^:;i in^/s n§Di

piS ,Dcpi tB -0? f)W ."jiKtiJ :(.pi> fwr) l)t6r»l) nSiPcn b(f)H?i is sip^c
.riKun intt?yi (O) :(:ID to') O^IPP (3? piD? jboi) imfj pfi '63C ,?i3J
.in nwy^ C):(:»,.i5l) to') pfipn 'Pb inilSi ot ib 6^l^5 via I n w n'jnc?
itiif) nbpb 'f)>p 'Db ,b"p ?».'P 73 Dpp' ww^Pl ,D'^pf> 'T bi; ,'n inuv in^
'n iPTPB ,'P 7P»' •jnfi; i^b ,0"ni oft DP'PIJ D6 iPii'p P7v '3'fii bi6i»lt
vbD PiiP'c .y^v 133^ :H:3 6PCID 5"P) op'nb iPib'CP l^^n ,pbppi: 7i:
n y a 1331 (Ki) :I6P piDD ib^b) vin PUPPI S'P^I^ (:n ,:il) fmv ;t op)
fippiD 3"P) iP'3 D'np DbD DPC cfin bnv) D'??DO vpf) bci vii) '>p 'iTi. 'Ui
onDDPn D')?3C!p ]f)DJ5 (D"i:':?bp D'b?p} I'uil'? pf) 1513 i^pft P'3 % (6:3
m: ,vp-;pi pipj) pftisip 1)B libf) PJ'fi tlp^D^ h"0\ pop? b^i .13
.ip6-)3 p'3' ,o'pn3 P'p' inia-3P3 .cja^i:(' op) p7pp bp» I'P'P . w i ^ i WJip
cib'31: iiDp DTo iPi6 .Dina y m i :D'PPPf)i (Tp:pb p'pfna) i7S3 DSPI IM
D'J5 P713P» <]'bP» ?'0 D'»P5 P»P1 (.3b 6ni' ;3'"fl' DP 3"p) VPlP'bP bD3
bp31,3Pr '7:3b ]3b '7A3ni pb '7i3b 3Pt '7S3» P3pni ,D')5b p p m pp P713Pb
:(Dp hm ;r?:i pip :>":>) ^V3P ]» D'bi^l D'T 'cnp 'spi Pb'3p JIDP ps'bp
ibpnc \h:> n7»bi,(: pipD) pbpnb ^lnf)?,[fllPl .ib nwK nwunn ia nn (i)
P7iPn .ini31V31 n y 3 I B S I :(:J to'';3:3 6pci5 :"P) "oisi bpp fibi 63 fii:)
law bs7 priN inai (n) :(:ib 6OT ;S-3 DP P"P) IP'3 PWPI VPPIP vbp
bppi ,'&bp31'7' 'pp iPPi ,b6ppb 7nfti p ' b 7 P 6 T P P P .ni':ia ainisjurrr
pfsi pDpb f>w Dpb 13 31P3P pfi .Dp'bp iPPi bf)np3 nspi i'n'3 biij

were {Ezekiel 9:2). The four white vestments symbolize the
lour camps of angels that serve God {R' B&chya).
The custom to wear a white kitiel on Yom Kippur
originated from the white vestments of the Kohen Gadol.
The Sages taught that a white garment is also symbolic
of the Jews' confidence that God will accept our repent-
iince on Yom Kippur. When Israel face God's judgment,
Ihey dress in white, as if going to a celebration, in
confidence that God will accept their repentance and
lorgive them.
Dltfa"?!.. .yn"!! — He shall immerse himself.. .and then don
ihem. On Yom Kippur, whenever the Kohen Gadol changed
into his regular vestments or into his white ones — a total
of five times — he immersed himself in a mikaeh. In
addition, before and after each change of garments, he
washed his hands and feet with water from the "I'l^'g,
Lauer, that stood in the Sanctuary Courtyard. Thus, he
immersed himself five times and washed his hands and feet
len times {Rashi, Sifra; Yoma 32a). In the course of the
chapter, we will indicate which garments he wore for the
various services.
(i. ai'lj^ni — Shall bring near. The Kohen Gadol was to bring
Ihe offering to the northwestern side of the Altar, where he
would later perform the slaughter (Ralbag).
i'j-nWK ~- His own [lit., which is his]. This term indicates
that the Kohen Gadol purchased this, his own offering, from
personal funds, unlike the offering of the nation, which was
brought with communal funds {Rashi; Sifra).
nEi3"i — And provide atonement. The Kohen Gadol gained
atonement by pronouncing the confession for his own and
his family's sins (Rashi; Yoma 36b).
The text of his confession was: "! beg of You, HASHEM, 1
have acted wickedly, rebelled, and sinned before You, I and
my household. I beg of You, HASHEM, forgive now the
wicked acts, rebellions, and sins, for 1 have acted wickedly,
rebelled, and sinned before You, I and my household, as it is
written in the Torah of Your servant Moses (16:30): For on
this day he shall provide atonement for you. .." (Mishnah
Yoma 3:8).
«^§ Confession.
The primary atonement of an offering is effected by the
blood service, not by the confession (see below, 17:11), but
the confession is an essential part of repentance, and hence
of atonement (1:4; Yoma 5a). It is one of God's greatest gifts
that He permits a person to erase the sins of his past so that
he can begin a better life, a life unhampered by the
corrosive effects of past sins. Such a new beginning is not
641 / VAYIKRA/LEVITICUS PARASHAS ACHAREI 16 /12-19

The ^^He shall take a shovelful of fiery coals from atop the Altar that is before HASHEM, and
Incense /^,-g cupped handsful of finely ground incense-spices, and bring it within the Curtain. ^^ He
^^ shall place the incense upon the fire before HASHEM — so that the cloud of the incense
shall blanket the Ark-cover that is atop the [Tablets of the] Testimony — so that he shall not
die.
^^ He shall take some of the blood of the bull and sprinkle with his forefinger upon the
eastern front of the Ark-cover; and in front of the Ark-cover he shall sprinkle seven times
from the blood with his forefinger. ^^ He shall slaughter the sin-offering he-goat of the
people, and bring its blood within the Curtain; he shall do with its blood as he had done
with the blood of the bull, and sprinkle it upon the Ark-cover and in front of the Ark-cover.
^^ Thus shall he provide atonement upon the Sanctuary for the contaminations of the Children
of Israel, even for their rebellious sins among all their sins; and so shall he do for the Tent
of Meeting that dwells with them amid their contamination. ^' Any person shall not be in
the Tent of Meeting when he comes to provide atonement in the Sanctuary until his departure;
he shall provide atonement for himself, for his household, and for the entire congregation
of Israel.
1^ He shall go out to the Altar that is before HASHEM, and make atonement upon it: He shall
take some blood of the bull and some blood of the he-goat and place it on the horns of the
Altar all around. ^^ He shall sprinkle upon it from the blood with his forefinger seven times;
thus shall he cleanse it and sanctify it from the contaminations of the Children of Israel.

atone is that ofvufi^^ ^^^i?'? riKniD, contamination oflhe Sanct-
uary and its sanctities, meaning that someone entered the
Temple or ate the flesh of offerings while contaminated
(Rashi).
DnK^rr"'??'? nri'iyu^awi — Even for their rebellious sins among
all their sins. The offerings atone both for sins of contamina-
tion that were done intentionally and for n''i<;un, sins that
were committed unintentionally.
• • •'!^PP^ 151 — And so sljall tie do... The Kohen Gadol was to
sprinkle both bloods — first that of the bull and then that of
the he-goat — in the outer chamber of the Temple, just as he
had sprinkled them inside the Holy of Holies. In the case of
this latter sprinkling, he whipped the blood with his finger
toward the Paroches, the Curtain that separates the Holy of
Holies from the rest of the Sanctuary (Rashi).
As in the case of the sprinkling inside the Holy of Holies,
it was not required that the blood touch the Paroches, merely
that it be whipped in that direction {Yoma 57a).
ariKWU T^n^ n^]f. p ^ r r — Thai dwells with them amid their
contamination. God's Presence [the Shechinah] remains with
His children despite their spiritual contamination. Had this
Presence left the Tabernacle completely, no atonement
would be possible; only so long as the essence of its holiness
remains in the Sanctuary can Israel's sins be cleansed from
it (Rashi, with Sefer Hazikaron, Maskil L'Dauid).
1 7 . . . .n'lN-'jDi — Any person. The Jerusalem Talmud
(Yoma 1:5) states that during the Kohen Gadol's inner
service, not even angels were permitted to enter the
Tabernacle. Recanati and R' Bacliya explain that on Yom
Kippur it was necessary for the Kohen Gadol to approach
God, as it were, in utter and complete privacy, without any
intermediary between them, and that the Divine blessing is
most efficacious when it is received in quiet solitude.
1?ipi — He shall prouide atonement. This verse refers to the
incense service, which atoned for the sin of ynn \W^ [lashon
hara], euil tongue, i.e., slander and gossip. The Sages say; Let
incense — a service that is performed quietly — come and
atone for lashon hara, that is spoken stealthily, behind
someone's back (Yoma 44a).
The Chofetz Chaim noted that this shows us the serious-
ness of the sin of lashon hara. The Kohen Gadol comes into
the Holy of Holies only once a year, and his first service in
that awesome place and on that awesome day is to seek
atonement for the sins of gossip and slander. Those are the
sins because of which the prosecuting angel condemns
Israel, and for which Israel must have forgiveness before its
other sins can be forgiven.
I S . KV!! ~ ^^ shailgo out. The Kohen Gadol leaves the area
in front of the Curtain, where he had sprinkled the two
bloods.
He then mixed the two bloods together and performed ii
new blood service upon the four corners of the Golden Altai.
This Altar was called the Altar that is before HASHEM, because
it is inside the Temple, unlike the outer Altar that was in thi-
Courtyard (Rashi).
1 9 . vhv nin) — He shall sprinkle upon it. The Kohen Gadol
cleared away incense and ashes from the Altar top until pail
of its gold surface was exposed (Yoma 59a). Then hi-
sprinkled blood upon it seven times (Rashi; Sifra).
W^yf) ^"inpl — Thus shall he cleanse it and sanctify it. Thi'.
service cleanses the Altar from past desecrations and
sanctiries it for the future (Rashi; S^ra), so that the offering-.
; |H"'tl""'

v-y ITU nnx rwDts K•\p1^ 1QD / 6 4 0

'nusn i^ni ;i ni^, p Knain •'iVvp

TJD bill) Pf?'i?l ptppQ n-!l3i?
rr'M N'lnri') n^^T wizv n")t)j? T-jpn KV)?! nin''
•ay Kjnpia mtof? n; IOTI- iKng-jo'? I nop'] nin'' •'JD^ ^{<0"'7V n•^l)i?^-n^<; ipji :riD'n3b ^
tv K.T\~\vj> Kjjs; •'sni ;^ ai^b t<.tvst<.
•.mn) Kb) Mnnnp ^3? T Kri-)33 N"?! nnyrc"?}/ iivj^ nnsan-n^ n-)Uj?n 13J7
^3? nyayj?? ^^1 K'lini KOTI? SD''! T nnsipn ''J?"'?^ ij?5VJ<5 nTni nan DTO nj?^) tnra;; ^
IT Kn-iM •"IK'.^I Knnp KniSD 'SK
DlS'lm :nvayis;3 KBT p I'Jipt yaip V.T - I - u- T : - (V !•;- .. - _ J,. . . . T : ft-

n; 'pv;i KayV 'T KriNPOT KTav "^ k n m Dv^ "nyj<; nKunn -i''Vti;'"nis: unii?] :1V?V?? "
pnpi n; lay^i Kria'i?'? vjnb pnai
Fin; ^ ; i KilriT Kai'? l a y n xna
laa'Tio :Krins3 tn^b) u n i a a ^3? :n-)33n •'MV'! ri-)'33n-'7j7 in'K njni l i n nn"? nwy
•pK-it?;' '33 nasiBp xiyiip '73?
l a v ! 131 TiniKpn '75'? iin^iisni nn''3;E75pi '^K-itz;': '•n nxnipn lylpn-^v IBDI m
u? imps' •'"i^T KJW laif'S'? Dm i5V^n nyto •po'i?'? ntoj/i p) nnN'tan-'pD'?
laKJipa '0'! Kb u'jK ^55 r ;iinna»<;lD
13) KWiipS K133'? n^sjn? Kjipi nyin "jriK^i i n^nr'^''' D1^"'^5') :DD*^'?V T I ^ ? >'
nri'3 ©3JJ 'jy) 'ni'^y isa^i njjsn •irT'5 ij7?i 'nya ng?] inN2f-ny lulipa -IBD"? iK'ia
pia'ir,' bKrw-i-] Kbrji? ^3 '7V1 .
3B':i •'ni'757 i 3 3 ' i ; ; Dijj 'i Knain'? ••ID'? "nr/K n3T)an"'7K Ki''r;'7Kity b'nv-b:^ ^^v^2^ n^
jv -: - y : • - T T : i- T : • j-l: T t- :
'73? iri'i NTavT KOTKH Nnln-j Kipin
'Till' iilnp l i n p Kn^in naiiJ
1'3)P! vattf ny^vfj? NaT p 'ni'^y inji "T'vtjrn D^jpi hsn n-jn np^Pi v^v "^S^l nin'^
Aijnta' '33 na>(1Bn naw^jj'i naaTi

:^Knu;i •'35 n"K)?ti)p

'"PI luz-ipi innu) ^'PV? ^^W
VJJB (3') :(:JI'-:5' PIPUP ;rp piDD) 'ui Pi6mpn P7p:i to ID^I '6)P
D5C1 Dbunl) pn6 o'JD3 DD')Cn DfPt: DW .lyiM VriK^ nuriJi p-i KDO 3"p) '3ipn 7i fipi nPDCi '3Dbp 7in .-n laa^ya :(:Pn hm jii'DCi .nsmn
:(:i? 6ni') wnb wci nbuDb Pn6 owpn pnsn PD^DP in wn p ,opj5ii ,6'0 op7 P^ippP b: 6boi ?p7 V'p PP .npT :(:n3 D'psr ;::in br>v ;i:a piD
:(.o DC) D?';'3 W5P D'ftnp ODC '5 bD tlf) .bniNHio iina nriK piirn DV 3-)»np ,Dp7r ]n DpT f)?pp f)b6 (ib:b pinp) p7o D5J5P ppnpi -jnfjsp
yp DDi .byo3 'zi '5Di lii?p 3w;p wm ?r .'n laa^ I\I7N naran hn. (w) •11P3P .urxn w (Al) :(:i Pipn? p-p op :!"p} pppsnb riTmn D'D DHIP^D
Pi3pn3i ,DtDi D'^Dbi n3WD p iBBi p^HDD bi3 wfir?? ofop 'Si ,f)i'i tov ;f)' Dp yp) op'B 3"n wpp3 ?f)pp.6b of) 6? .ms'' Kbi :;:)pnj)n
piD ?"p) p'iipi p'mm ppfi b'np'i ,ppbi P3fi5:i ]» pWb ip'pfp nsrn? '•jri ,yaw mi maan laabi :P»P»3 np6 ofitp .lyaafio ntm ai) :(.j)
mm nan m n npbi OP'JP^ 1^'^ ?KI .i'"?!? "IDDI :(:P) ftm' p-i:T bp -iDDP iDop ?Ki .nyb IWK (IU) :(.D? DP) ?)p»b P3C1 cibpnb pnft
p nbj; mm (Di) :(:33 bm' ;DP P"P) W iipb oi p^^J3» ,niX7tt;n :Dpb b-3iJ0 I'bp ;pbpp "3'Ppn fipi (.f)D op) b1^^p' bp TPP? iprsn DPD?O
3"p) laj !>» Difit? MP prj} vpinp to ii35i63 Pi?pn ]P>p ID6 .mn nwiaun (ta) :W5 fjpv) opnb P3PI Dbpnb pn6 .nart m^ myji i\yio
:(v Dp 3"p) 63!) TPub .itytpi nsBp ™J5 .nnoi :(.p)-:n; frni' ;y DP b:jb ipfijp ,iiD3 Dob i?7p 6bi olSnips C7p)5b ]'D333:) bp .bwiiz?'' 'aa
would be rr^-nn ip nj?^, /inest of the fine (Kereisos 6b). in the Holy of Holies (S/bmo).
Very briefly, the Kohen Qadol would scoop a shovelful of 1 4 - 2 8 . Blood service of t h e bull and he-goat sin-
burning coals from the outer Altar, and then fill his hands offerings. Following the incense service, the Kohen Gadol
with the specially ground incense, which he would place in a turned to the special blood service of his own bull and the
ladle. With the heavier shovel in his right hand and the people's he-goat. Like that of the incense, its service is
lighter ladle in his left, he would enter the Holy of Holies, performed in the Holy of Holies.
where he would pour the incense onto the fire and remain
there until the incense cloud rose and covered the Ark. For 1 4 . lV3:^Na mm — And sprinkle with his forefinger. The
a full description of the service, see ArtScroll Mishnah Yoma Kohen Gadol would dip his right index finger into the blood
ch. 4-5. and sprinkle it eight times toward the Ark with a whiplike
motion. He would aim upward once and downward seven
12. np^i — He shall take.. . After having cleansed himself of times [see notes below], but it was not necessary for the
sin through confession and the slaughter of his personal blood actually to touch the Ark.
sin-offering, the Kohen Gadol becomes worthy to appear 1 6 . Mf-fpr}-b)3 IM") — Thus shall he prooide atonement upon
before God. At this point, therefore, he may offer the incense the Sanctuary. The sin for which the bull and the he-goat
 B^m

643 /VAYIKRA/LEVIircUS PARASHAS ACHAREl 16 / 20-25

The He- ^'^ When he is finished atoning for the Sanctuary, the Tent of Meeting, and the Altar, he shall
Goat to /,nng the living he-goat near. ^' Aaron shall lean his two hands upon the head of the living
he-goat and confess upon it all the iniquities of the Children of Israel, and all their rebellious sins
among all their sins, and place them upon the head of the he-goat, and send it with a
designated man to the wilderness. ^^ The he-goat will bear upon itself all their iniquities to an
uninhabited land, and he should send the he-goat to the wilderness.
Removal 23 Aaron shall come to the Tent of Meeting — he shall remove the linen vestments that he had
of the worn when he entered the Sanctuary, and he shall leave them there. ^^ hie shall immerse
Shouel and
Ladle himself in the water in a sacred place and don his vestments; he shall go out and perform his
Conclusion
own elevation-offering and the elevation-offering of the people, and shall provide atonement for
of the himself and for the people.
Service 2^ And the fat of the sin-offering he shall cause to go up in smoke upon the Altar. ^^ The
one who dispatched the he-goat to Azazel shall immerse his clothing and immerse himself
in the water; thereafter he may enter the camp.^'' The sin-offering bull and the sin-offering

testify in their favor.
2 1 . I'lriK "H^Dl — Aaron shaU lean. As noted in 1:4, the
individual who brings an offering must lean upon it and
confess the sin for which he brings it. Communal offerings
do not require leaning, with the exception of this one and
the sin-offering for an erroneous ruling of the Great
Sanhedrin(4:15).
nriKlan"^?'? — Among all their sins. This verse makes no
limitations on the sort of sins for which the he-goat of
Azazel atones. Consequently, the Sages derive that this
he-goat provides atonement for all sins, grievous and minor
{Shavuos 2b).
QriN "[JiJi — And place them. The sins are removed from the
Jewish people and "sent away" never to be recalled again
{Ibn Ezra).
"•nv VJfK — A designated man. The man who would lead the
he-goat to the desert was appointed the day before Yom
Kippur (Rashi).
2 3 . Removal of the shovel and ladle.
firtK K31 — Aaron shall come. Although the verse would
seem to be saying that Aaron entered the Sanctuary in
order to change his clothes, it is inconceivable that he
would have undressed there or that he would have left his
clothing there indefinitely, as implied by the last phrase of
the verse (Ramban). That is why the Sages explain that this
verse speaks about two events performed at different times:
(a) While wearing his white linen garments, the Kohen
Gadol entered the Sanctuary for a purpose not specified in
this verse; and, (b) after having done so and having left the
Holy of Holies, he removed the white garments and put
them away.
Why did he enter the Sanctuary? Upon leaving the Holy
of Holies after his incense service (v. 18), he had left the
shovel and ladle behind while the incense burned; the first
part of this verse tells us that he returned there — wearing
his white vestments — in order to remove those utensils,
after which he would undress and dispose of his white
vestments.
The reason for this departure from the chronological
sequence of the day's service is because the Torah
prefers to continue listing all parts of the service that he
performed in his white vestments. All the services described
from verse 4 to this one were done in his white vestments,
including his entry into the Holy of Holies to remove the
shovel and ladle. Thus, rather than describe the day's
service in strictly chronological order, the Torah completes
the description of everything that he did in his special Yom
Kippur vestments, and then, in verse 25, proceeds to whal
he did in his regular eight golden vestments (Rashi;
Ramban).
au* nniani — And he shall leave them there. After he took oil
his white vestments for the last time, they were put awiiy
and never used again by anyone, even by a Kohen Gadol on
a future Yom Kippur (Reishi; Sifra).
2 4 - 2 8 . Conclusion of the service. As noted above, tln'
service described in this passage was performed before thiii
of verse 23. Everything described here was done by Ih^'
Kohen Gadol in his golden vestments.
2 4 . avC iJ?5i n y ^ ^^^^ -- And shall provide atonement /i -i
himself and for the people. An elevation-offering atones fm
improper thoughts and makes both the Kohen Gadol <IM<I
the people worthy of their exalted status (Sforno).
<^§ Additional offerings.
This chapter does not mention all of the offerings of 11 iii
day. In addition to the two tamid [continual] offerings lli.il
are brought every day of the year, including Yom Ki|-iinii,
there are offerings that are brought as part of the Yoin
Kippur mussa/" [additional-offering] service, which are li'.li'il
in Numbers 29:8,11.
2 6 . inaa oagi — Shall immerse his clothing. Even thouiih
the he-goat itself is not tamei —• since no living aninicil • .ut
be contaminated — the Torah decrees that the man kiin in HJ
it to Azazel becomes tamei as soon as he leaves the WMD'
around Jerusalem, or, in the Wilderness, the outer lin iH • i|
the camp [Sifra).
mUHHW

n - 3 / TU Nn;?'! l a o / 642
nnx nwia

'nn^ I'ri-jn n; priK 'iiinp'i K3 -.ivn ""^V li:; ''5^''rii<: I'nnN Tinp) •.••m T^iyn-nj*: nnijn) ^
^3 ri; inlSj! •'ii'i Kjn NTB^T u?n ^v
'?5'? iin'3ln '75 n;i ^N^ito' '53 n^i^
NTSV twn 'jy iinjp; )rfl) iin'Kurj
:K-J3IB'? 7)0^^ f a n ^3S "i!3 nVio'i
lin'gin Va ri; 'rilVy Nn'sy "jlu'iaa
K-j's^ n; n^iy^i Nap; KV-I KyixV
Vli!".li3 ;(J<-i3ii33 K"3) N-jg-in'?
'Wn'? n; nbwyt Kjpi pwn'? TnrjK
NW-jip'7 n^yi33 K/sV T Nyi3 :nu7 nrcam ]u^'pr[-bK iKnia tz;^'? n\^K ign n^B
Kjng anp3 n; 'np;^na rian liav?¥;i
pla'l ' n w a ' ? n; wg'?') IO'^B inti;a inj^-riK li/g^i tiding aif?n5 Q"')35 intj?:?"n]>i; f nn) -.D
nsS'i N1337 n'75; n;i nn^y n; nsy;! n3;:?i inV3 "i§?l tD^n n^V"nN:Vin'7V"nN: ntir:^;) Kiji ny'^iy*
K3-in n;inD INHV 'jyi 'n'l'jy
n; 'j'ginii 13 -.KtiTinb pp; KnuuDT n^^ynni tnnnTTpn TUf?;: nKunn n^n m) * :nvn irD-n^Vi
' J W ; P nnai K;n3 m p ? n;
int^^-n?f fnni injn 035? ^i^J^!? S'>vt^n-nK

'"m
DVb onw Di53"56 jmfis cnpp 6I)i ^m psiupc iBbn .niy amam :ix6
Dinb nipnb .-ui nura nw y m i (na) -.(.T:? ft»v;( DC ^'n) ^nft onici^
pup ]3l> '-733^ 301 '7wn wcR ftPKC (7 pip5 b'lji) Dw!)! np3 p6 Tmi»
'7« Pbl ^PC bP TBP P"713U p3 731>n 301 '733 PCD Ob'SP DPI63I:] ,ol)'3P
nb'3P pnp 30f nasi) pi 'lasn wen fiiopp P7nb i^^i uovo P7i3i5l) pb
pp'? f)'Oi ,0'7i]3 Pti7p3 C7ipnr .wnp nipna :(:3ii 6J)1' p"! ot 3"n)
bins PP'D ?:it:6iD b3f> ,Dvb 03in Pif)3P Pib'3P v:i-)f> p) ons? n'3 ja3
•73IU 61PC D'VW DJiRC . m a n ni< tcra^T :(.6b f)m' ;n Dp / p ) Eb'n3 fi"Dl
riK nu/jri :DC obiso n3rnc ^5pp bfi b3'?P JJJ -Kir'i IPJW PW b3 p3
riM :(a piDD) 'ui pD6 ft3' pfio ,obu))b ^infip sbmb b'f)i ^nh^'s
piDP) 'ui bfjip' 03 P7» p6m ,:)biinb iw^n Dbwb ivh b'f)i .oyn n b w
psm bi; .nnamn Tusp'' :T»I:I OD n w 6 .nwunn a^n riKi (na) :{o
:(p:b Pinc) cip)»i Dbi»i o^r p-)Pp vbu ibup 6b 3'P3 'n'3D3 ib'67 ,iii'p;i
Kai (13) :(:iD ftnv ;P:7 ftpt^D DC) biDpft DVP pb pino .iny ur'K (iO)
DDp i)p)i ,w 6-3pn be inipp or j'fin P'P13-) nn6 .^yltt hr^n hn. p n w
of)'3» pp ,n7DP bu P")P6) obi3 PPP^I b3 n))6i (.3b) 6»i' P3D»3 o:in37b
pp3 D'CBsn TBCi IP nwb pippPi D13P PbiDi ipbiD P"t:p I P 6 6'0i: if
6*iPb ^snB SriN bx Kai ,pb nj3 psibi IPCIDI t;7pm b3ipi ,3?r '7S33
:(bn 6PV ;3:i p^D ?"p) Docbi 'spb p-)pp:i 03 TppDC OPPPO P6I 90 P6
.O's^pD )'3 be TPPb 30( '733 C3ibi ^ofj'ipc "5pft .Tin n a i OK DUTBI
p-oppi D'P'550 TiJpi IP PiuiJi ,3Dr »7J33 ^PC bc 7mp .PI713]:P 17D wn
9 pf)ipi ,301 '7333 I'PDino Pipni DDP b'fti ib'6i ,13b '7333 PPPP bc
P3f» bpc b^'oo p-3ippi D'3ipp p bc 7'npi I'pwno n'Ci ,l3b '7333 OPPPI
-p pni3Po ^7D 'pb P^6^pnp 1701 .(oc bnv p op 3"P) 3or '7333 'P':PO
'IJI IpblP Pf) 0CP1 iii'l '131 D'B3 nC3 P6 IP-JI ."3371)3 TPPP Pf) Pbpi -ftlO
631 p nn^i .osppp b6 ft3' p npf)i 7p OPIPP b3i /i3i pf)pp:i 3bn pfti

that will be brought upon it will be accepted by God
{Malbim).
2 0 - 2 2 . The he^goat to Azazel. The commandment to send
a "scapegoat" to Azazel is described by the Sages as a pn, a
decree that is beyond human intelligence. Indeed, the
concept of an animal carrying away ail the sins of a nation
does seem incomprehensible. Nevertheless, the later com-
mentators have attempted to offer rationales:
(a) The ritual of the scapegoat inspires the Jews to repent,
for it symbolizes to everyone that people can free them-
selves from the burden of past sins and remove them as far
as possible (Rambam).
(b) Two identical he-goats are used for this process to
demonstrate that every person must choose between good
and evil, and that no one has the luxury of being neutral.
Those who do not choose to move toward holiness are
inevitably pushing themselves toward a wasteland of spiri-
tual destruction (R' Hirsch).
(c) Rambam, as explained by R' Munk, likens the ritual to
the case of a servant preparing a banquet for his king. The
monarch orders him to set aside a portion for a loyal
follower. Obviously, the meal the servant gives to the
follower is not a tribute to him, but to the king who issued
the order. Here, too, the Kohen Gadol presents both
he-goats to God, Who, in turn, uses the lot to assign one of
them as a gift to Azazel, a place that symbolizes the forces
of evil. This apparent preoccupation with evil teaches that it
is not enough to be sure that we have God's forgiveness and
love — we must also recognize and repel the hostile forces
that surround and tempt us. There are many examples of
such behavior: Though J a c o b had complete trust in God, he
sent a lavish tribute to Esau to appease his anger. Despite
Esther's faith in God, she invited Haman to her table as part
of her plan to thwart him (Zohar).
Thus, the scapegoat is a reminder that God wants us to
guard against the threats of our enemies by recognizing
their existence and appeasing them. Pirkei d'R'EUezer
teaches that this tribute on Yom Kippur would cause the
Accuser to desist from his condemnation of Israel and
 iiiiilii^^

645 / VAYIKRA/LEVITICUS PARASHAS ACHAREl 16/28-17/2

he-goat, whose blood had been brought to provide atonement in the Sanctuary, someone shall
remove to the outside of the camp; and they shall burn in fire their hides, their flesh, and their
dung. ^^ The one who burns them shall immerse his clothing and Immerse himself in the water;
thereafter he may enter the camp.
The Eternal 2^ This shall remain for you an eternal decree: In the seventh month, on the tenth of the
Command- month, you shall afflict yourselves and you shall not do any work, neither the native nor the
ment of
Yom
proselyte who dwells among you. ^^ For on this day he shall provide atonement for you to
Kippur pi^^ify you; from all your sins before HASHEM shall you be purified.
^"^ It is a Sabbath of complete rest for you, and you shall afflict yourselves; an eternal decree.
^^ The Kohen, who has been anointed or who has been given the authority to serve in place of
his father, shall provide atonement; he shall don the linen vestments, the sacred vestments.
•^^ He shall bring atonement upon the Holy of Holies, and he shall bring atonement upon the
Tent of Meeting and the Altar; and upon the Kohanim and upon all the people of the
congregation shall he bring atonement ^"^ This shall be to you an eternal decree to bring
atonement upon the Children of Israel for all their sins once a year; and [Aaron] did as HASHEM
commanded Moses.

17 ^ l-j/\sw£M spoke to Moses, saying: ^ Speak to Aaron and to his sons and to all the
can judge the sincerity of one's confession and repentance.
Yom Kippur is a day of total rest so that one can concentrate
on this primary task (Sforno).
Yom Kippur provides atonement only to those who repent
and purify themselves before they come to God to request
forgiveness. If they do so, then God Himself will cleanse
them {Kli Yakar).
From this verse, R' Elazar ben Azariah expounds that re-
pentance and the Yom Kippur service can effect atonement
only for sins before HASHEM, meaning sins against God,
which have not harmed other people. But if one has sinned
against his fellows, God will not forgive him until he first ap-
peases the person whom he has wronged (Sifra, Yoma 85b).
l•^^lprl...^D3l — Prooide atonement... he purified. This verse
implies that there are two aspects to the removal of sin:
atonement and purifying. When someone transgresses
God's will, two things happen. The sinner earns a punish-
ment for disobeying God and, in addition, his resistance to
further sins becomes weaker, because sinfulness becomes a
habit, and once someone commits a misdeed, it becomes
more likely that he will sin again. Atonement removes the
liability to punishment, but to the extent that the habitual
sinner has become a worse person, the effect of the sin re-
mains. From this encrustation of evil, the sinner must be pu-
rified (/?' Gedaliah Sctiorr).
3 1 . |inaW n3!t^ — A Sabbath of complete rest. Unlike festi-
vals, when the preparation of food and related work is per-
mitted, all labor is forbidden on Yom Kippur. The Torah de-
scribes the other festivals as pnaw, day of rest (23:24,39),
while it calls Yom Kippur llngw ngw, a Sabbatti of complete
rest.
3 2 . in'K nif'^viii^ii: — ^ho has been anointed. The verse tells
us three things about the Kohen Qadoi: (a) Although the en-
tire chapter mentioned Aaron by name, his anointed succes-
sors are equally qualified to perform the Yom Kippur service
[In'K nii/aviV^l- C^) ^^ the event the anointment oil prepared
by Moses is not available, a Kohen Gadol assumes his office
merely if he has been given the authority by virtue of wearin<i
the eight golden vestments of the Kohen Gadol [N^KI? 'WH.
nj-fiK]; this condition prevailed during the waning years ol
the First Temple, after King Yoshiahu hid the oil, and
throughout the Second Temple era, when High Priests wen-
not anointed, (c) Finally, the verse indicates that the Kohen
Gadol's son is first in line to succeed him, provided he i-.
qualified [T-^K nnp] (Rashi; Sifra).
3 4 . 'H niar "lu^if? — As HASHEM commanded. Despite the higl i
honor and prestige of performing the Yom Kippur service,
Aaron was selfless; he did it only because it was God's com
mand {Rashi; Sifra).
17.
1-9. Service outside the Tabernacle. The general rulr i'.
that offerings must be slaughtered and their service pn
formed in the Sanctuary area, while non-consecrated iiiii
mals may be slaughtered anywhere except in the Sanctum \
area. In the case of offerings, they may not be offered elM-
where, even if the service is dedicated to God. According l< •
Rashi and Sifra, this passage refers to animals that have hen i
consecrated as offerings, and it commands that their set vl- <
must be performed in the Sanctuary.
Baal HaTurim and Kli Yakar offer similar though iini
identical comments on why the Torah gives this prohibll Ini i
after the commandment of the Yom Kippur service. ()in
might have thought that if it is required to dispatch the Ymii
Kippur he-goat to Azazel, then it should be equally perm l--il
ble to bring offerings outside the Sanctuary, or that it sin iiild
be permitted to bring offerings to alien forces. COIIT^
quently, the Torah stresses that all such offerings are foi I lii I
den.
 a / r - na / TO nnx ntt^ia Kip'i nao / 644

^3?™ T KHKUDT KT3V m tyipan35yDOT-nKK3inntyKnK6nnn''j7C7mj<i

•.' : JT I •; •• T J : IT : \: -: 1- i~ 1 j • •.• v -

j !iln'^5K m iin-ipa n;i iin'3\?7B

: ^lv? p i n a i Kjiaa a-ipa n;

yp-i'i i n n 055^ DHK iTi;K7ni .•nt'-ia-nKi nntya na
• n^v Q-RV l^^V 'Dnioa ;Nnnt?7n'7
: KCT'? '<"3'4'V3 ™v'3ttf KI7"7!3
i K^ NT3V "'?) lto'ntt'?a n; ii3vi;i
layn lyTn"? "iiti/va •'y''DE'n u/Tnn a'piy npn'? DD"?
J - : V - T IV • • : - V J - ^T IJ~ •-. : kv T
ilto'ra n a p n K-il»ii Na'Sf! i n j y n
nijan^ 113''?3? "is3^ no KKH'S ns •^ nan) nnfKn it^/i/n K^ ngK^p-^ni nn^nV/Drnx
:iwiri ;; onjj lia''3ln '^'ata i'i3ip;
n; iiavpi I'ia'? K'H Kriatp naipK'^
DDipis 'irTi?^ ^^''^y "^T!?? HTn ni^5"''3 iQ^^in^i "ijin b
Kjna ^3^'l3'7 :n^v n^ja ila'nioaa in'^n nspi :n^iv np„n nn-'riti/prnjff umv] nfj^ ^^^ '
ni wa'?'! •'ni3N ninn K.WB\iJb
vnK nnn ]n2b ITTIIS Kipn*; nu/KiiriK n\i7)p^-n\^K

m KmT isitfn n;i Ki{73ip i£'3pi3 n;

Kay 'as ^s?i Kjarja 'av) ^s^^ Kri33S
D^gb 113"? K3 'npin'j n33;i K^n|?3
'ajn ^K3ip' '33 '75? N^ssV D^y t^vh n3ti75 npK DmiDn-'^sjp VK^U;^ \-!?"'^V ^i?V
n Kns 335fi Kntes N3D lin'3ln
ni{«3 Qy ;; ^'VHIK ^ntoto n ; ; ; Tiag
:nu7>3-nis nim my nt^Kp
'nlJ3 nyi puK ny ^^n^ nn^ia'p

i7»np D'bnj? D'w?? I;3 DDI (DP yp) 'ui IT pf) 61>j5' ^pf)i yp ,pj5 D'IJI3 1V!K tnan naai (af?) :D')D1)I 'jDbi bp'ob .DMT ON Kain larx (ta)
nnJi p a b :(:3: f)nv) oncn? inn be P'mbi oi5J) vo'sc ,il!'fti wpf)')) 'si .(.Jir) 6»i') bnj pD3 61)f) P I P ? P;'6 DniD3? ov bp if P":D? /wi niirni
wy'i (nf?) :(:i DP y p ) onb bi Diip ftir iBipn P6 65)5» i;3 ofip 7))l>i .nax ?"p) Pi))3 6P'P vipb 63P bn-T p?3 -)nib p i p ppf)3 PPIPP b? P-3))6:P
P3nn ^iDPCOT pp3 picnp 61)6 ^b yb [bi^^p] .n^ HK K ^ B I -nym :(1:P p-:D

2 9 - 3 4 . The eternal c o m m a n d m e n t of Yom Kippur. Hav-
ing completed the Yom Kippur ritual, the Torah states that
the commandment to observe Yom Kippur is an annual one
and that, in addition to the Temple service, which has been
the sole focus of the chapter up to this point, there are addi-
tional commandments to fast and to refrain from work.
2 9 . natnUfarriK najrri — You shall afflict yourselves. The
Sages expound that the expression afflict refers only to ab-
stention from food and drink (Yoma 74b). Wherever Scrip-
ture associates E>Q^, self, with affliction, it refers to fasting.
This is how the Sages derive that our verse requires fasting
rather than some other form of affliction (Ibn Ezra).
It is noteworthy that, in giving the laws of Yom Kippur,
Rambam does not speak of fasting or affliction. Rather, he
writes: There is a further positive commandment on Yom
Kippur. It is to rest from eating and drinking. It is forbidden
to bathe, to apply oil to the body, to wear shoes or to cohabit.
It is a positive commandment to rest from all of these just as
It is commanded to rest from eating (HU. Sheuisas Asor
1:4,5).
Rambam's choice of words Is significant. He states that on
Yom Kippur, one "rests" from the listed activities, which in-
dicates that the purpose of fasting is not that one should suf-
fer, but that he should transcend the normal human limita-
tions that prevent him from functioning properly unless he
eats. On Yom Kippur a Jew is like an angel who serves God
without need for food. In the Yom Kippur Machzor, which
proclaims that teshuvah [repentance] is one of the means of
deflecting evil decrees, the word my. Fast, is superscribed
over the word Teshuvah. The superscription's implication is
plain: Fasting's greatest value is when it is associated with
repentance, and the purpose of the fast is to elevate Jews,
not to cause them physical deprivation.
3 0 . "135? ntn nlo-13 — For on this day he [i.e., the Kohen
Gadol] shall provide atonement. The affliction and cessation
of labor mentioned in the previous verse combine with the
service of the Kohen Gadol to achieve atonement. The day's
sacrificial service can serve only to ameliorate one's sins and
make God receptive to one's personal repentance. Then it is
up to the sinner to improve himself and become worthy of
God's forgiveness. Only through personal repentance and
self-cleansing can a person "be cleansed of all his sins before
God" (S/brno).
n n o n 'n las'? — Before HASHEM shall you be cleansed. Com-
plete purity and forgiveness is possible only before HASHEM,
for He alone knows what is within man's heart, and He alone
647 / VAYIKRA/LEVmCUS PARASHAS ACHAREI 17 / 3-12

Service Children of Israel, and say to them: This is the matter that HASHEM has commanded, saying:
Outside the ^Any man from the House of Israel ivho will slaughter an ox, a sheep, or a goat in the camp,
Tabernacle
or who will slaughter it outside the camp, "^ and he has not brought it to the entrance of the Tent
of Meeting to bring it as an offering to HASHEM before the Tabernacle of HASHEM — it shall be
considered as bloodshed for that man, he has shed blood, and that man shall be cut off from
the midst of his people. ^ So that the Children of Israel will bring their feast-offerings that they
have been slaughtering on the open field, and they shall bring them to HASHEM to the entrance
of the Tent of Meeting to the Kohen; and they shall slaughter them as feast peace-offerings to
HASHEM. ^ The Kohen shall throw the blood upon the Altar of HASHEM, at the entrance of the Tent
of Meeting; and he shall cause the fats to go up in smoke for a satisfying aroma to HASHEM.
^ They shall no longer slaughter their offerings to the demons after whom they stray; this shall
be an eternal decree to them for their generations.
^ And to them you shall say: Any man of the House of Israel and of the proselyte who shall
dwell among you who will offer up an elevation-offering or a feast-offering, ^ and he will not
bring it to the entrance of the Tent of Meeting to perform its service to HASHEM — that man shall
be cut off from his people.
Prohibition
"^ Any man of the House of Israel and of the proselyte who dwells among them who will
Against consume any blood — I shall concentrate My attention upon the soul consuming the blood, and
Eating I will cut it off from the midst of its people. ^ ^For the soul of the flesh is in the blood and I have
Blood and
the Com-
assigned it for you upon the Altar to provide atonement for your souls; for it is the blood that
mandment atones for the soul. ^^ Therefore I have said to the Children of Israel: "Any person among you
to Cooer it may not consume blood; and the proselyte who dwells among you may not consume blood."
he allows himself to be Influenced by the same bloody char- offering sacrifices to the n'i''Vty, demons of the fields, after
acteristics that can cause people to commit murder. Thus, which they used to stray (Ibn Ezra).
his act is considered as bloodshed, since it is his bloody in- Dial — Stray. Someone who worships demons, thinking that
stincts that have taken control of him {Kli Yakar). they have independent power that must be appeased and
MTtri tt^iKn nnpii — And that man shall be cut off. As noted in that can benefit their worshipers, is straying from God, Who
the commentary to 7:20, there are various interpretations of alone should be the focus of all human service {Ibn Ezra).
m ? , the Heavenly punishment of excision. According to
Rani.ban, who comments that the form of the punishment 10-14. Prohibition against eating blood and the com-
varies according to how the Torah expresses itself, the /cares mandment to cover it.
of our verse means that the offender will die an early death, 1 0 . tn'h^ — Any blood. Although the next verse seems to
but not that he will lose his share in the World to Come. This imply that the subject of the prohibition is only sacrificial
is indicated by the term li'mn, that man. Since the Torah does blood, the word ^73, all, is an amplification that includes even
not say that the W?^, soul, will be cut off, the implication is blood from unconsecrated animals (Rashi; Sifra). Even the
that dnly the physical man will be affected. blood of fowl and kosher species that are unfit for offerings
5. D'lni^l on -ilffK — That they haue been slaughtering, i.e., that is forbidden {Kereisos 20b).
they had been accustomed to slaughter up to now {Rashi). ns iJinai — / shall concentrate My attention. God says, "1 wHl
The stringent punishment for this sin was necessary to break turn away from all My other pursuits in order to punish him"
the people of the ingrained habit of slaughtering offerings (RasW)-
wherever it was convenient for them to set up an Altar, a prac-
tice that had been followed from the days of Noah and the 1 1 . Kiri nna itoan W^r^a •— For the soul of the flesh is in the
blood. Because life is dependent upon the blood, God desig-
Patriarchs.
nated blood as the medium that goes upon the Altar for
•nb DNtarji ri^ipn '•a^-bv — On the open field, and they shall atonement, as if to say, "Let one life be offered to atone for
bring them to HASHEM. The verse seems to have two goals, one another." Consequently, it is not appropriate for it to hv,
negative and one positive. The people should withdraw from eaten (Rashi; Sifra).
the open field, which implies a lack of restraint, and excessive The life-giving force in animals is borne by the blood,
freedom. Having done that, they should bring their offerings which is why blood is the appropriate agent of atonement,
only to God {R'Hirsch). not because God has any desire for blood perse, but because
7. Tw insitrK'31 — They shall no longer slaughter. The people it represents man's dedication of his life to God's service
shall no longer follow the practice they learned in Egypt of (Sfomo).
i»#l«(f*

3''-l / T nriK Tw-i's Klp'-l ISO / 646

—\v}K nn^n ni Dr!''?i<; nnnKi bk'w-', ''j:!''?? '"7!^)

13} 1331 nn^n'? ^^ Tpa 'i rajris
1K niai? IK Tin D13' T hK'w'> rr'315 un\?/'' nii?J5 ^'^1^''. Jn''5K) 'U/^'K U7''K n)2K^ nin^ m:y ^
K-jBij D13' 'i IK Knnitfna K;V y m p uni^'' -ic*K IK n3ni33 TJ^-IK nt^g-iN niii?
K^ KJB! 13WI3 Viri'?'!! :KnnaKl'5
nnfjn'? k''5n K*? nvto '7riK nnr'^fs) •^)!Q'Bb i ^
D-JJ3. ;^ o n e NJB";;? ' < 3 1 B ' ? '^f)S
Kinn N13J'? 3\ynn': nm ^^ Kjgi^n kinn \y''K'7 nii/n;?, DT. nin'' ]'2\i;p •'y^b nin^^ lani?
up Kinn KWiK •'xwii''!) lEJK HOT li'K'ivfi'? iiJav ^-jip.n Kinn U/IKH mD;) tiaiy DT n
n; "^Kito' •'33 iin;i 'i ' ^ n ? " ^niav
n'jijn '3J5 b:i i^nsi II3K •'i i w n ? !
DTI3T nn -iwf? Dri''n?rnK "^Kntyi •'33 iK'ifij
tvh Kmi isipKi yiri'? ;i u-]^b \-]im nvTO "jriK nng-V^ nirr'^? DKnrii nnwn •'B-'TJ;
ji n i j I'lzJiip T i s i iina-j'i Kins
inan pnn :CiniK mrvb ••'uW ••ri^i in^n in'sn-Vi;!;,
'^y Kiai n; King p n i ' i i ni'^?;
pB^i KM i3\?7n vij;ia ;T KPISIB T-uf^n) 157113 "pri'K n n s nin'' natp-'^s; b•^^•n^<;
K'JI 1 -y] u-jis. K55I13 KVai^pK"? K3-)n •riK hii; in^p-K'?') :nin''^ nrr'; nn.b n'^nn t
113K ''n n s ' ? i i m n a i n; i l v i i n s i '
lin"? KT '01^ n^y o^j? p r i n n a ivu
D^^iv nip.n nnnoN n^'ji dn ntt7i<: nTyti^b •^''051
iT'an -135133 -in'n iin'71 n iiinni'? \y''K u;''K "inKn Dn'7Ki tDm^"? nn"? ••tynn
••1 113''5''3 T i n ' l KlI'S IPI SiKlSU'
yinVio tK^iiiiip nD33 IK Kn^y poi
nn; isyia"? aan^l K^ Kjijt pipn 13N''5^ K"? n3;ta "^riK nna-'pNi ;n5riK nVv «=
:nB3?ia mnn KWJK ''?f''r«?'''l !^ niE
Kii'j pi '^Klto'' n'3P 133 1331'
tt7''K) :T'i35?p Ninn jy^'Kn rroi) nfi-h in'K nltoj;^ v
S'DK'' iiyht; DDln? ijn Sin^ini bk'}^'^. rT-sn tt7''K
'X'WKi Km n; Vu'iiT KiyjKg n s n •'niDni nin-nij; n^DKn Wah •'W •"nnai n j ' 7 3
K1513 K")D3 lygj HK K' :Piny Un nnj
KnjiKi b's ]\::h nn3n^ Kbsi KM vnny i k i Kin n i a nwan toar'-B :n)3V mpn nn'K K^
Kin KB! nK ita'nE;?] '35? Kias'p Kin D'T.n-''3 DD-'nu^^r^i; "125^ n5|73n-bv b:?b
'p'? nnntf 13 "jya- nB3)3 Kuipag
Km '713':; K'J 1133P mti ''3 '7K3toi
u;Qrb3 ^Knt^-? \3i^ '''ni)?K 15"^V nan"; ^535 D^
;Kpi bn''-<, Kb ii3'3''a laWT K-JI'SI

.maai (U) :(.ip cnsr ;r \>-}v 2"p) 1'3"P DO':C n>3n O^DDI 7nf) ppt D6P
ftb 'i\y ,(f>' pPEJ) "!22* CW3 ^J565C 'cb .m ba c) :]'m?) vn'i m?) w-)i
'fop MS i n n n :(3:n f)PC-3? 3"n) 01 ):> ) " ^ ,D'C7pm:i D7 bi? Wfi 3"P lio'
D'-)2 1>3 be . I t t f i n tt?D3 la («••) :C7 DC) 13 pDiri 'pDP !)?» ')fl ?31D 'bp
I P : P I tP> 6i3r) .G-yft:;! CDs bD ip^b P3m:i bs VPW p'sbi ,D'ibn frD 073
[:0 DC) D'sppo bu D'bnj TODb .nan tt^aa ^3 (ai)] :CP3:I bD
IK ^ny untt" ityn ca) :0 DO ibn? P T U D^'pns ftbf) it^bnab iC3ib''? fibc
.nan>aa :(?:i fepp y'm l3-)p 3npob ^n^^c p37J5 31P?? I'CTpws .awa
ni3-)b .'lEmr m :iCDJ3 S^PPDC D7ftp DT ipicp .atcn'' m (^) to^fDb pn
Pi3(b D'b'^T DO -)Cli .ainat an ^VJH. (H) :Up D'PSO pP3 D'»7 piifo p6
piP 3"P ;f)3:3' O'UC'} OC npT D'TCCi ID? ,D'7Cb .niiyiyb (t) :(:ip DC)
,lin3 WCP pn3 Dn3'lS Tppnci bn 3»pb .n'jis; fibui ityK (n) :(P:P

2. la'^D ni — This is the matLer (lit., luord]. Moses conveyed
the commandments to Israel in God's own words [and then
elaborated upon them according to the teachings of the Oral
Law {Chofetz Chaim)]. This was true not only for this com-
mandment, but for the entire Torah {SiFra).
3. naniaa — In the camp... Whether near the Sanctuary, (in
[he camp), or very far away (outside the camp), it is forbidden
to slaughter consecrated animals anywhere outside of the
Courtyard.
4. a(uni D^ — It shall be considered as bloodshed. Until the
time of rSoah, man was forbidden to kill animals for his own
needs; it was only after the Flood that God's covenant with
Noah gave man permission to kill animals for food (Genesis
9:3). But in an instance where man is not permitted to kill an
animal — such as slaughtering a consecrated animal outside
the Tabernacle — the act of slaughter reverts back to its sta-
tus before Moah, and slaughtering such an animal is indeed
tantamount to bloodshed (Ramijan), although, of course, the
death penalty applies only to the taking of human life.
When a person kills animals without a legitimate purpose,
 ''"|l»ttlHUui||,

6 4 9 / VAYIKRA/LEVITICUS PARASHAS ACHAREI 17/13 - 18/4

Couering ^^ Any man of the Children of Israel and of the proselyte who dwells among them who will
Blood trap a beast or bird that may be eaten, he shall pour out its blood and cover it with earth. ^"^ For
the life of any creature — its blood represents its life, so I say to the Children of Israel, "You shall
not consume the blood of any creature; for the life of any creature is its blood, whoever
consumes it will be cut off "
^^ Any person who will eat a fbirdj that died or was torn — the native or the proselyte — he
shall immerse his garments and immerse himself in the water; he shall remain contaminated
until the evening and then become pure. ^^ But if he does not immerse fhis garments] and does
not immerse his flesh, he shall bear his iniquity.

18 ^ H^SHEM spoke to Moses, saying: ^ Speak to the Children of Israel and say to them: I am
Forbidden HASHEM, your God. ^ Do not perform the practice of the land of Egypt in which you dwelled;
Relation-
ships
and do not perform the practice of the land of Canaan to which I bring you, and do not follow
their traditions. "* Carry out My laws and safeguard My decrees to follow them; I am
words were emanating fronn his mouth. Mornnally, Moses'
face was covered with a veil, because the people could not
tolerate the holiness upon his face (Exodus 34:29-35). When
he conveyed the word of God to the people, however, he
would remove the veil, so that it would be clear to everyone
that they were hearing the Divine command. Thus, when he
said, / am HASHEM, it was obvious that the Godliness upon
him was addressing the people (Ramban).
The opening words of this chapter are similar to those of
the Ten Commandments (Exodus 20:2), R'Hirsch writes that
this similarity to the Ten Commandments demonstrates the
supreme importance of morality in God's scheme for the
Jewish people. Just as the nation cannot exist without the
acknowledgment that Hashem is our God, so it must accept
upon itself the laws of sexual purity contained in this chapter.
3.15733. . .Dn:yn — Egypl... Canaan. These two lands, the
one where Israel had dwelt for 210 years and the one to which
they were going, were the most morally decadent in the
world. By stressing the parts of those lands in which the Jews
dwelled and to which they would be brought, the verse im-
plies that those areas were the worst sections of the respec-
tive countries (Rashi; Sifra). God specifically warned the
Jews to be alert to the challenge of their past and future
homes because people must be especially alert to the lures
of their environment. It is tempting to justify sin on the
grounds that "everyone" does it.
The deeds of the Canaanites and Egyptians were the most
abominable of all the nations. The apparent implication is
that there is no harm in imitating the foul deeds of nations
that are not evil — but this cannot be so. By singling out
these two nations, the Torah teaches Jews never to think
complacently that as long as they do not commit the vulgar
and obscene sins epitomized by Canaan and Egypt, they will
not be corrupted by lesser sins. By focusing on the worst na-
tions, the Torah indicates that sin is a progressive process:
"Ordinary" transgressions inevitably lead to more serious
ones, until the sinner descends to the morass of Canaan and
Egypt. Thus, a Jew must scrupulously avoid even the first
step on the road to corruption (R'Moshe Feinstein).
ariiri]3ri;?i — Their traditions [lit., //le/r decrees]. Israel is en-
joined to avoid the deeply ingrained customs of the nations,
such as attending theaters and stadiums to watch gladiators.
R' Meir says that this refers to the superstitions of the
Emorites. [Modern equivalents of such superstitions would
be that a black cat or walking under a ladder are "bad luck"]
(Rashi; Sifra; see Shabbos 67a). Sifra adds that the prohibi-
tion includes attempts to make oneself look like the nations
and to imitate their promiscuous practices.
The exhortation not to follow the traditions of the nations
is couched in terms of ar;''n'i?n, literally their decrees, the
same term that is used to describe the commandments of the
Torah that defy human logic. It is common for people to
think that a nation's culture is predicated upon a set of ratio-
nal norms, and that any "civilized" person must accept them,
unless he is demented. The truth is, however, that culture is
an accumulation of practices, many of which are not in the
least logical. This explains how different societies have
widely divergent cultures, and how so many of them can con-
sider other societies to be comical, primitive, or even bar-
baric. The difference between Judaism's "decrees" and the
"decrees" of other societies is simply that the former are God
given, while the latter are devised by man and canonized by
his habits. Therefore, the Torah cautions us to avoid falling
into the habit-forming, mind-molding trap of imitating th(t
practices of alien societies (R' Shlomo Wolbe).
R' Hirsch (Horeb para. 505) summarizes the laws of thiii
commandment: "You may imitate the nations among whon i
you live in everything which has been adopted by them im
rational grounds, and not on grounds which belong to thcii
religion or are immoral; but do not imitate anything which \u
irrational or has been adopted on grounds derived from tfi'-ir
religion, or for forbidden or immoral purposes. You may ru ii,
therefore, join in celebrating their holy days, or observe <::U'.
toms which have their basis in their religious views. You
must not, however, do anything which will disturb their Ixily
days or mar their festival spirit; and do not parade your ridii
participation in their holy days in a manner that might arouv
animosity."
4-5. '•n]?n. • .'UEit^n/My laws... My decrees. Laws are pi."
tices that would be dictated by reason even if they were i n il
IjHBljB^jtliitlMii!

T/m- AW r nrtK niwna Kni7'i ^aD / 648

N-iW 1)31 ^K-iii" 'J? IB na? ^3J1l• nisr; "itpN niin? -iin San-ini '^K'nt^/i mio \u-'k \u-'k) v

ni; ^K"]tj;i •"jaVinxi hn fen im "ity3-^3 E'sr''3 ^

DT Vx-ii?/? 'laV nnuNi Kin riEfga?
K-jpa 'p3 ws) n{5 n'^S'ri Kb Nnpa-'ja ••73 Kin lOT nE73-^ U733 IS i'73Kn K"? nto?""??
nn|i?a nanpi h^n^ ^pKn nil/hi; tt/sr"731 :nn.3i T-JJ^K TO
K-ll"}?! Na''!f 3 K-j'3lpl K^'3? ^la'^ n
3NDn ••m K;g3 'np'i 'iiiE'a'? V3x'i nnu) 3-)j;n-ny NMU) n'?i33 ynni rnis D331 -ini
yay; N^ DNlra :13T1 KlyP"! ly :1J^V Nto31 VnT" Kb n t o m D33'' N"? DKI ID
;; 'j'i'B' K !fi3ln "jspi 'np:i K^ rnp3i
bk'}\p-' •'33-'7K SaT nnN^ ntt?'n-'7it<; nin'' nsn^i a-^ n**
n51j;3i :l13^^^^5 ;' NJS I'in'? nn'ni nnyn-yiN ntoyna ;n3''n'7K mn'' '3N nrbH mnKi >
n3 iin3ri? n nnynT KV"?^"! Nny • y- : • I V IV I " - : •-• : ••.• " • v: J K- -. AV " -: >-* : - ix :

NyjKT Niay nniyai in3yn K^

' j n n; T :ii3rrip Kb jln'oln'Hi in3yn

:o5?n K'^ nn"'n|:n:?T iti/^fn KV m^ n^m K•'nn'•';I^^:
NJij ling •qnia'? inian 'n;i? n;i ingyn

DP'IJD f)3 p'Db ,b->is '»'3 (7 DC) Dini33 ppsb piPC V3Db »n'i 'ibj ,-)nifi
(S) :(o DC) 13C Dit:l> 1^6)1 i3-)prl) p ,DD'!!» nna >» ID7 ,D?\I1)6 'O '>f) ,p-3'fM
Si5» D'bpiipD D')i?:: l>p Dnin be Dci'punp 7'JD .nn^^n y n n nuririaa
K'an laK ^tt;N :(i op) bsD ]»bpbipn ift-^p 13 i5P'C oipn ^p^b^ ,pTOi6r)
:(r DP) DIJDB -JPT D'bpbipn bfj^P iP35p ]'n!5D jpiftp T J B . n a w oariK
Dn3"7 ,plip PiDw; ii>6 6bn ,'5)5fi ttp SIP?;:) nw PJO . l a ^ n nh nninprtai
DBp nwfto ':iT ibfi imf) Tfi» 'i .Pifr7Pi6i pi6'V"013 pa^ ,D?b I'pipw
D'-7in6o D'-j^T il)6 .iurs?n ^UDiyn riK n :{i: Dp yp p"f):fD P3P) D'wn
Dn37 . n a t y n ' n i p n nm rpniftb '673 vo n»63 ftb il>6p ,pipcw ? I I P 3
I'3'pn obiBO PTO161 ,]")J5ipi) lib onb DCI'SD 3'CR mip oS'p ,il)nci pTfa DDP
'Piij -n 'iK 'fo pb .p6pn 'n Pirpi opup pp'sbi Trn P1)'P6 pa? ,p'liD
Dp ?"p) DPD'b 'fip") ?P6 'f) .DD'bi) 'pifa '^6 6"D] ^l^D'i o'lSpo D P 6 '6 ,DD'1JD
7nl)6i ^l)(^ ,l>6'op' pnsn 'P7RI) intip 6bc .D?inn ^ P D P % .arra n a ^ ^ :('
,7'i )i"r> ,pn I'I)u^^Pl j'nif) []u? p7»iiM p7ii)] ,7i:i ftift 'b yb .mari "IBTK (a^)
p^D D"P) p6f wntPS 6b6 i p s bsft' 6bp ,7ii' ipf> inftj P»b ]? D6] DipB b^n
iWDaa im (^l) :(a op P"P) D'6npb VJ^ .^3«^ ttt'K :[{.72 pbin ;3:6'
.Kin im "iwa ba uraa '3 :i3 D'lbn pwop .posn oipw ib 6P im .Kin
nbaa b a ^ n niyx (ID) :P3p3 ppb PD: ,-)?f ppb ip3i D7 .D7O 6'P P5)D
p'35 pr>b35P oups ftb6 nfinip rb p6p ,3IP?P 1^1 ^ipp <im nb353 .nQitn
ifo Diinfi:) 0D1P1 .[Dans o6npn n5'6ij DPb':63 Dftwnp 16? ivnbi .oD'bso
yp ,?p'I)3o P'33 o6))p» ftnp qii5 pbs? 6CIP bi?' P'ap p) .pn7b 6b6 D3P:5 6b
:(i:3' p^D Dp ?"p) nt>'>\i P'»3 l'6p 6np i^in 6i' , P P I P P ' » 3 P'P '»,r5ipi
P16JJIP iftp b?3 It o6nip bp 3"n P7p»I) D»' if) p7p bp6' D6 .laiv Kwai (TD)
D13? bpi ,P05 ppp ina p i ' m bp -lais: Kwai y n i ' K^ n w a i :(7' Dp)
(3:3 pinp) '>'D3 'p-)»6p 6w of) .nainbn -n IJK (D) :(a' op) pipbP3 D'7a3
'3T .[a:r p-)p 5"p) 'pnia ibsp OPDP ,'pipbp op'bp onbspi y?'ib 'P '3)6

13-14. Covering blood. The Torah commands that when a
Jew slaughters any species of kosher birds or non-domesti-
cated kosher animals, he must cover part of the blood. This
commandment does not apply to cattle, sheep, or goats. The
Chinuch. explains that since the soul resides in the blood, it
is not proper to eat the flesh of an animal while its blood is
still exposed. The species used for offerings are exempted
from this commandment because sacrificial blood is never
covered, so the Torah did not impose the requirement for
them.
14. Kin Wpi^i in"! — Its blood represents its life [lit., its blood
is in its soul]. Since life is dependent on the blood, the blood
may be said to represent life (Rashi). Noting that the word
tt7Q: is sometimes translated as body, Ramban renders the life
of any being is the blood in its body.
15. nanoi n^aa — A [bird] that died or was torn. Both terms
indicate that the death took place in some manner other than
through a valid kosher slaughter.
16. IJis? Kt^ai — He shallbearhis iniquity. The "iniquity" is that
of eating meat of offerings or entering the Temple before
purifying himself. The term Ulv Kto^i, he shallbearhis iniquity,
always refers to kares (Rashi; Sifra).
18.
^^ Immorality and forbidden relationships.
Withtheexceptionofabriefpassage in Chapter 21 dealing
with the physical blemishes that disqualify Kohanim and sac-
rificial animals, the balance of Leuiticus does not deal with
the laws of the Temple service.
This chapter is the first of two that deal with the laws of
immorality and the forbidden sexual relationships. In it the
Torah sets forth the prohibitions, in line with the principle
that in'niD p DK ^"71^ pt^^lv v^, they do not punish unless they
give a warning. Once the "warning," i.e., the prohibition, has
been set forth here, the punishment is related in Chapter 20.
2. 'n laK — I am HASHEM. In using this phrase, Moses seems
to be speaking of himself in the first person as if he were
"God." In the simple sense, Moses told the people that he had
been commanded to speak to them in God's Name, and then
quoted the words that God Himself had used. Alternatively,
it was not necessary for him to make such a declaration.
There was nothing confusing about his use of the first per-
son, because it was clear from the circumstances that Godly

I >'<'"
651 / VAYIKRA/LEVITICUS PARASHAS ACHAREI 18 / 5-10

HASHEM, your God. ^ You shall observe My decrees and My laws, which man shaU carry out
and by which he shall live — / am HASHEM.
Forbidden ^ Any man shall not approach his close relative to uncover nakedness; I am HASHEM.
Relation- "^ The nakedness of your father and the nakedness of your mother you shall not uncover; she
ships
is your mother, you shall not uncover her nakedness.
^ The nakedness of your father's wife you shall not uncover; it is your father's shame.
^ The nakedness of your sister — whether your father's daughter or your mother's daughter,
whether bom to one who may remain in the home or born to one who must remain outside of
it — you shall not uncover their nakedness.
^^ The nakedness of your son's daughter or your daughter's daughter — you shall not
relationships are the key to Jewish holiness. As the Sages women (Rashi; Sifra).
state, wherever one finds safeguards of chastity, there one
'Tt iSK — / am HASHEM. I can be relied upon to reward those
finds holiness (Vayikra Rabbah 24:6). This concept is ex-
who obey Me (Rashi). Although Rashi commented on verse
pressed in the first step of Jewish marriage, in which the
4 that this declaration is used for commandments whose
groom betroths his bride and says, -h ni^'^pp ]JIK nrj. You are
reasons are unknown, it may also be that the Torah looks
consecrated to me. The formula speaks of consecration
thousands of years ahead to times when immorality has
because, from its outset, Jewish marriage is founded on
become the norm of "sophisticated" people. To such peo-
holiness.
ple, the Torah's strictures regarding morality may well
The name given to these illicit relationships is mny •'i'7a, seem like inexplicable decrees.
ttie uncovering of nakedness or shame. Sfomo comments
that it would have seemed logical to permit close relatives 7. ^nN nT}V — The nakedness of your father. One "exposes
to marry, since they would be suited to one another, and his father's nakedness" by cohabiting with one's father's
their common values and similar personalities would be wife, even if the woman is not the mother of the perpetrator,
likely to produce good offspring — witness the union of i.e., do not live with any woman who was ever married to
Amram and his aunt Jochebed, whose children were Moses, your father {Rashi; Sanhedhn 54a).
Aaron, and Miriam. That would be so if both partners to the The word ntinj? can be translated either nakedness oi
marriage were dedicated to noble goals, but, human nature shame. Although the primary translation is nakedness, in
being what it is, the great majority of people seek pleasure, the sense that immorality "exposes" something that should
not challenge, and they would use the permissibility of properly be covered, where the context dictates it, we ren
close relatives to indulge their lowest instincts. The result der it shame.
would be not spiritual greatness, but promiscuous hedo- 8. iii^KTil^JK — Your father's wife. The apparent repetition
nism. Consequently, close relatives are forbidden to marry of the prohibition stated in the previous verse teaches a new
one another. The Torah classifies the levels of forbidden law: Even after your father's death, when she is no longci.
closeness in terms of blood relationships, and it regards married to him, she remains forbidden to you (Rashi; S,in
husbands and wives as having the same level of closeness. hedrin 54a).
Therefore, for example, even after the death of fathers,
uncles, and brothers, their widows remain forbidden to their 9. ^i^aK'na — Your father's daughter. Even a daughter bf)rti
former in-laws. out of wedlock (Rashi).
R' Hirsch notes that the name uncooering of nakedness or JTia JTi^m — Whether bom to one who may remain in thi-
shame is well chosen. Sexual relationships among animals home. Literally bom in the home, this is a euphemism foi u
are purely physical, instinctive, unbridfed acts. For human sister born out of wedlock to a woman whom the fatln-r
beings to sink to that level, however; would topple their would be permitted to marry according to Torah law. Thu-i,
relationship from the pedestal of holiness and cast it down if she and the father chose to sanctify their relation:ihi|i
to the slime of nakedness and shame. They fall from the through marriage, the mother would be permitted to re/ji.i'n
human to the animal. in the home. Conversely, the next phrase of the verse, wlil^ h
In the case of the forbidden relationships listed below, no speaks of a sister bom to one who must remain outside < >/ n
marital status can exist; even if the two people were to carry refers to a child born to a mother who would be forbiddm ii>
out the entire marriage ritual, it would not be binding and marriage to the man who fathered her child, for exampl<- i
none of the marital obligations would apply. They are living mamzeres (Rashi; Yeuamos 23a).
in sin and are not man and wife.
1 0 . 'naaTia — Your son's daughter. The case here is th.ir 111.
6. Iltoa iKt(> — His close relative. This is an introductory parent of this forbidden granddaughter — your son or ih mi
statement that refers to the long list of incestuous relation- daughter— w a s b o r n t o y o u o u t of wedlock. The verse i> ml-'
ships that follows. not be speaking about a granddaughter born of a legit In ml'
la-ipn t<h — Shall not approach. The commandment is child, because that prohibition is found in verse 17, whl-1
in the plural to teach that it applies equally to men and states clearly that a man is forbidden to live with a won
 i-n / m nnN nuT^B
"•^.n linn in;!! x t ^ j ^ tino; "i5V^ "'T
^•"II? ^^V ">5A ~i5?i-' i^ ^ 3 ^ ^ P ^ y
\i;"'K :n'!n'' IJK nnn ''HT nnKn nn"K ntj/^^i; i
J(JK K n n y HNV^"? i n ^ p n Kb n i p 3 •^jK n n v ni'p^'7 i i ^ p n K'^ inw? "IKUZ-'^I-^K W'^K
•"^^j;! j<^ "ni?!:^ nnv"? 1^^^ rinvi :;^ ^)3K nVan Kb ^J3K n n j / ) ^I-^DK n n y :n'in-' T
nn3?n ;nrinv ""^^^ ^^ ^Ti T ^ K
iK'n -qiiK n n y ""^^O i<V "Hi^i? n n x K'"? TiiDK-ni^K n n y
•]^^T}V ""^^ip t^'? nCiK 13^^ "qiax
'"CT
.'yoK rniyi :(.7) imwo) vsfi pcfi t!i: c|6 V56 PCfi pb ?n (6':3) ?b3 vsf)
PU'D ^n6I) Pi3ili .I'^iN nwK mix; (n) :(Dp) vsf) pcf) PJ'ftC inft f)'3nb
IK ji^a m'jDa :(:3? niny) DUCRS oDDft P3 <)6 . I ^ K na (o) :(DC)
pftft pf> 6ip ii onmb^ I'si :infi pf) D"p I'sftb li onniftt; ]'3 .yin mbin
31PD? iPDisfJB 1P33 .'ui 133 n3 n n s (>) :D:'P) I6 mm» p? (.» nins')
]:i3 in^JC ,ciP3i ?cf) pni3j) pni i)6 ippftn IP3 P31 IP3I (.in p7?5D) i37n
1>P -133 na nns7 :(:35 Piw) ^P^ p'lij) f)'?c i'3 isnn f)'rp p P1>JP f)l>
commanded by the Torah, such as the prohibitions against
robbery, immorality, idolatry, blasphemy, and bloodshed.
Decrees are those that are unfathomable by human intelli-
gence, such as the prohibitions against the consumption of
forbidden meat, wearing mixtures of wool and linen, and
the laws of the removal of contamination. Because these
laws are beyond human logic, the verse ends with / am
HASHEM, Your God, i.e., these are God's decrees and it is not
for you to decide whether or not they are worthy of your
approval (Rashi; Sifra).
Many commentators have noted that the word pn is
derived from ppn, to engrave into metal or stone. This
implies an unyielding permanence that is impervious to
changing ideas or conditions. Thus, the Torah's decrees are
eternally valid, understood or not. By juxtaposing the logi-
cal laws with the metalogical decrees in this verse and the
next, the Torah implies a similarity between them, as if even
the laws are not subject to human logic. R' Yosef Dou
Soloveitchik explained that a person commits himself to a
chok he cannot understand because the inner tzelem Elokim
[image of God] within the Jew recognizes that there are
truths that are above the limited human intellect. Many of
life's most important decisions — such as the ideals and
people one will love and sacrifice for — are based on
considerations that may be called a "light from within,"
considerations that reflect the person's true inner self. The
same sort of commitment is required for a proper accep-
tance of the Torah's "logical" laws, because human intelli-
gence is not a reliable measuring rod even for such parts of
man's legal code. For example, no law is as universally
accepted as that against murder, yet "logic" can permit
people to nibble at the fringes of the sanctity of life, by
arguing that a fetus is less than a true life or that suffering or
impaired people are unworthy of life or that human life is no
more worthy of preservation than animal life. Consequently
^ ^ L ^ ^ ^ ^ ^ ^ ^ —
Knpii nao / eso
tnnnj? n|75i;i K"? Kin n
DCisr 'pnpT ihc pi3ii .mipn nx a m n w i (n) :(6' DO Pinifi? nn^p
DTDpl ,D'plpl) ?»pl31 :n'np IP'i ,1P!i -337 .(3' DP) [DP3] 31P3a p^D 61)p
PTBpi D'i55pj3l> a"PD 61)6 IP} 6I)P '5l) (':p 6PP^D Dp) o'pDpni o"ppi
pn 6 P iPiD 6bDi f"aiP3 nnftp D6P ,3"PIP1) .nna ^ni :(7 piDP b'»l)) D'pml)
i?D 03p5? Twnb .i3-ipn vh (1) :(DP) ipp Qipb ph /n 'SK :(DP 5''P)
n n y (t) :(3 op) osp Dbpb i»65. 'n IJK :ih:y piD DP) D'31 pSi inbi pi
p n c jbpi -jnftji ^36 pnp i6? nnfts o^npn^ 6i6 P ' 6 I6 .736 pp611 .y:ii<
the Torah stresses that one must accept the Divine origin
and unchanging nature of the Torah's laws with the same
faith that one accepts its decrees.
nMWn. . .iwyn — Cany out... safeguard. Cany out means
to perform the mitzuos as commanded. Safeguard implies
the responsibility to take any necessary measures to avoid
the possibility of transgression. Carry out also has the con-
notation of performing positive commandments that re-
quire active performance, while safeguard refers to negative
commandments and the need to refrain from violating
them.
5. ar;a ••ni — And by wtuch he shall Hue. Ramban writes that
the term by which he shall live refers particularly to the
"social commandments" between man and his fellow man,
such as the laws governing property and debts, and those
forbidding murder and robbery. Only if society adheres to
this body of law can life be peaceful and stable.
The Sages derive from the expression by which he shall
live that the commandments were given for the sake of life,
not death. Therefore, if the performance of a command-
ment may endanger life — such as the familiar case of a
patient who must be rushed to a hospital on the Sabbath —
the need to preserve life supersedes the observance of the
Sabbath. The exceptions are the three cardinal sins: idola-
try, forbidden sexual relationships, and murder; and cases
where violation of commandments would cause desecra-
tion of God's Name (Sanhedrin 74a).
Homiletically, Chiddushei HaRim interpreted this com-
mandment to teach that a person should not perform
commandments apathetically. Rather, we are enjoined to
find in the commandments our primary source of joy,
enthusiasm, and life — you are to live through the com-
mandments.
6-18. Forbidden relationships. The laws governing sexual
653 / VAYIKRA/LEVITiCUS PARASHAS ACHAREI 18/11-23

uncover their nakedness; for they are your own shame.

^ ^ The nakedness of your father's wife's daughter who was born to your father — she is your
sister; you shall not uncover her nakedness.
^2 The nakedness of your father's sister you shall not uncover; she is your father's flesh.
^^ The nakedness of your mother's sister you shall not uncover; for she is your mother's flesh.
1'^ The nakedness of your father's brother you shall not uncover; do not approach his wife, she
is your aunt.
^ ^ The nakedness of your daughter-in-law you shall not uncover; she is your son's wife, you
shall not uncover her nakedness.
^^ The nakedness of your brother's wife you shall not uncover; it is your brother's shame.
^'' The nakedness of a woman and her daughter you shall not uncover; you shall not take her
son's daughter or her daughter's daughter to uncover her nakedness — they are close relatives,
it is a depraved plot. ^^ You shall not take a woman in addition to her sister, to make them rivals,
to uncover the nakedness of one upon the other in her lifetime.
^9 You shall not approach a woman in her time of unclean separation, to uncover her naked-
ness. 20 You shall not lie carnally with your neighbor's wife, to contaminate yourself with her.
^^ You shall not present any of your children to pass through for Molech, and do not profane
the Name of your God — I am HASHEM.
22 You shall not lie with a man as one lies with a woman, it is an abomination. ^^ Do not lie
Sodomy
and with any animal to be contaminated with it; a woman shall not stand before an animal for
Bestiality mating, it is a perversion.
may marry the surviving sister (Rashi). Sforno explains that Molech is more contemptible than
Tn^l? — To make them, rivals. This phrase indicates the rea- any other form of idol worship. The Jew who serves Moiech
son for the prohibition. Sisters should live in love and har- may bring his animal-offerings to God's Temple, but his chil-
mony, not rivalry and strife. That is why the prohibition is dren — who are the most precious to him — he brings to
Molech, thus demonstrating conclusively where his loyalties
removed upon the death of the first sister (Ramban).
are.
19. nnK^^j niJa — In her time of unclean separation. This law
applies to both the regular monthly period and to a zauah, T»3j;rr^ |nn~N*b — You shall not present.. .to pass through.
as discussed above in 15:19-30. According to Rashi, the worship of Molech involves two sins,
one by the parents and one by the priests. The parents hand
2 1 . Moiech. Molech was an idol whose worship, as de- their child to the priests, who, in turn, make two bonfires ar:(l
scribed below, was prevalent in Canaan. It is the only sin in walk the child between the fires. Rambam (Hit. AuodahZanth
the entire chapter that does not involve sexual conduct, but 6:3) maintains that the parents present their child to tin-
it is included because, like immorality, its practice contami- priests, who then return him to them. Then, the parent;i
nated the Land and led directly to the Divine expulsion of the themselves pass their child through the flames. Ramhun
Canaanites (vs. 24-28). Molech is mentioned here as an ex- agrees, but adds that the child was actually burned to death
ample of the idol worship that made the inhabitants of the and consumed by the flames.
Land so contemptible in God's eyes {Ramban). It may be that
^^nn N^i — And do not profane. The service of Moiech is .v i
Molech was juxtaposed with the chapter of immorality be-
egregious profanation of the Mame, because gentiles will
cause its worship involved children; like immorality, it
findit incomprehensible that Jews offer animals to God, bni
demonstrated people's readiness to debase future genera-
tions to satisfy their own passions. offer their children to an idol (Ramban).
2 2 - 2 3 . Sodomy and bestiality. The chapter of immoniliiy
R'Bachya explains the juxtaposition between Molech and
immorality. Both the idol worshiper and the person who en- ends with two forms of sexual perversion; homosexuality iin-1
gages in immorality are similar in that they are treacherous bestiality. The harshness with which the Torah descrihuN
to the one entitled to their loyalty. In forbidding idol worship, them testifies to the repugnance in which God holds thn-if
God refers to Himself as ajeaious God (Exodus 20:5). The who engage in these unnatural practices. ,
concept of jealousy refers to the outrage someone feels when 2 2 . naj7ln — An abomination. None of the relation:ihl|<''
another person takes a thing that is rightfully his. The Torah given above are described with this term of disgust, be<;iiM»*
uses the term to describe God's anger when someone trans- they involve normal activity, though with prohibited niiiitN*
fers his reverence from God to an idol, and also that of a hus- Homosexuality, however, is unnatural and therefore ahuril
band when his wife is unfaithful (Numbers 5:14). inable.
 illirli It

la-K'/ m N i p ' i n a o / 652

nnx ntwna

1>? Ni'V'T ^WK nnm na nnj?><'

••^311 nb iiHK nriK n n y i- :K'n •qiaK

ani?n K^ nnifiKV ' ^ w K^ l i a s nnj? :Kin ^JJIK 'IKI?/-'3 nbxr;\ i<

N^ "inVa n n y TO : N V ^lax nt< nnx
:nn'-)5; '^jn K^ N'H •^33 nnx 'Vw
'Tiaa TWK nbm K^ ^nVa n n v
I: • V c" A " - : J vl ! IT - J - : -.-
:Kin w.•

K^ nrinai KnpK n^-jyi- :K''n •qint?

N^ f f 13 03 n;i rra na n; 'Vjn
ngK n n y ;Kin ^TIPTN n n y n^j^i K"? ^
nyy pax p n g n n n y n x ^ j ^ aon
Kh nnnN oy KnpKin- :K''n pKpn hipn Kb nm-na-riKi nh-naTiK nbw ^'7 nrini
n^5f n n n y nijj'}'? ngvK'p aon nnnN;-'?^ ns^K) :Kin nat nan n-ji^iE/ n n n y niVj'? n^
nngiD p i m g KnriNVio' :Kri';n3
npK'jia :nn;-jy nij^j'? anfjn K^ naJN-^Ni iH'nna n'''7y n n n y ni^i'? n'ny'? npn K"? O'
Kyil"? 'iri3aE7 inn N^ •^-jjn ht^K-'?^) i^njij; niVj'? anf^n K"? nnmv mn a
inn K.b 'T'laniKa :na KaNnDNV
mp ni '7^nip K^J ^^ta'? KiayN'?
^jfllKii :n3-nKjpy'? ynt"? ^ri?5V wn'^V •^n'')?j{ •"
xh K-iia^ n;5a3 :;i KM '^riVsT '^''[ibK ni£/-nK ^|n3;i K"?) IIVBV T'^VDV Ipn'K'V
:KTi Nnaym NnnK 'aau/n aiaitfn
•^naaiL' inn K^ KTy? '^aaiu
Dipti K'J Kni^iK) na naNnpis'p
:Kin N^an na vbvinb K";'y3 Diij

niw) 0D3 fic'S' ^nm ?p6 Dsf) bafj .on'p ]ICIJ iro p:>)) ^nb pfti ocft nft np'
•jiDV p5'p ,i'f)pp PJD mwpp ,oii3 .nnt :ifi ir pi3np .nan niKU/] :(.fi
D6 mc^b r-)i ptb .'nir^ :l:31'pnp) p n b p'PC .nmnN bw (n'} [:f>n:nl)
(na) :D"P3 6'op ]»(b^ OPIP6 pfi hv h'i P P J D6C TJn> .n^na :irl) oii if
1S3 ^plnp :)p'7i3» fr? in (.'TD ]'T7O;D) ibw oncp II'D ci-Dr P^UU .")^K)'?
pfip pnnn 'PC p f vba-53] pp P6 ]'T3i5ni P)))1X pnnn 'Pt p w i onm^lj
p-)3DD ir •I'jja^ Tasin"? :(DC) D'-jm^l) iPTOn frp ir -inn nb :(nD op)
O'DP) DP'bP ii) 'P6I ]?I ,^if)')i pnm cip ]ipi .Kin h^n {A3) :(DC) cfio
(.a) PW3' P3pn3 Pip Pifjp pn»ii ]'7P JD p'Pin I'lSp 'pi filifi ,-]D3S> -jmri
ipinf) bi? 3"n D'ftp ^J3'b . I ' S K nwK na n n y {K') :[(.P) nipn? f5"Dl
<|f) !)i3' ,f)iip •i'36b D'inifjp ,pp P7l>in pbpnb ^nf)p 'DM .P'I:?)! PP&PB
(T) :U3 Piw) I'PH'pl) P'i6i3 73/1 PC6 P3 -jpf); 131) [,pn?)i ppspn
CIO) a i p n i<h inu/K "JK .inni? 6'P DBI .nban xb TaK inw n n y
(.fi PTO3') ?Di36I) 1515 ,P3 pip'ft 1)3^ p'P3 61)f) 'p-)j)6 fib .*c»n i^a nt?K
31P3D 10b 61) .nnai rittfn n n y (p):(':' p^5 o'pnp 3"p) pn3)i PPDPI
^^f) ,p3mp pDl) pi .PP'p ]ipb ,npn K^ infis i^i ,P5lpl^^P '6ip3'"» Wf)

and her daughter or any of her grandchildren. Such a grand-
daughter is forbidden to her grandfather (Rashi; Sanhedrin
76a).
11. ^OK niyK-na — Your father's wife's daughter. Since verse
9 prohibits even a half sister born out of wedlock, why does
this verse speak only of your father's wife? The Sages ex-
pound that the mother need not be literally married to the
father, but she must be eligible halachically to he your fa-
ther's wife, meaning that if the mother is a non-Jew or a non-
Jewish slave — neither of whom can contract a valid mar-
riage to a Jew — her daughter is not considered a sister to
her consort's children, and would not be forbidden under this
prohibition (Rashi; Yeuamos 23a).
•^igK n~ibln — Born to your father. But you are permitted to
marry your stepsister, since she is not your sister, either by
your father or by your mother (Ramfaam, Hii IssureiBiah 2:3).
1 2 . TiiaNTilnK — Your father's sister. In both this and the next
verse, half sisters have the same status as full sisters {Yeua-
mos 54b), as do sisters born out of wedlock. The same ap-
plies to the Z>rofher of verse \Q(Rambam,HH. IssureiBiah2-3).
1 4 . Nin ^n*!"! — She is your aunt. Even after your uncle's
death, she is still regarded as your aunt and remains forbid-
den.
IS.Kin^ian ni^K —She is your son's wife. By specifying that
she is the son's wife, the Torah indicates that a man is forbid-
den only to a woman who had been married to his son; if they
lived together out of wedlock, shewouldnot be forbidden to
the father (Rashi; Sifra).
18. PinTiK'^K nu'Ki — A woman in addition to her sister. As
the verse states below, the prohibition applies as long as the
first married sister is still alive, even if she had been divorced.
Upon the death of the first sister, however, the ex-husband
 *^'%li ^ ^ ^ t s ^

6 5 5 / VAYIKRA/LEVITICUS PARASHAS ACHAREI 18 / 24-30

The ^^ Do not become contaminated through any of these; for through all of these the nations
Holiness of ij^^i / expel before you became contaminated. ^^ The Land became contaminated and I recalled
its iniquity upon it; and the Land disgorged its inhabitants. ^^ But you shall safeguard My
decrees and My Judgments, and not commit any of these abominations — the native or the
proselyte who lives among you. ^'^ For the inhabitants of the Land who are before'you
committed all these abominations, and the Land became contaminated. ^^ Let not the Land
^• disgorge you for having contaminated it, as it disgorged the nation that was before you. ^^ For
,, : if anyone commits any of these abominations, the people doing so will be cut off from among
their people.
3^ You shall safeguard My charge not to do any of the abominable traditions that were done
; ''" ' before you and not contaminate yourselves through them;! am HASHEM, your God.

' , , ' ' THE HAFTARAH FOR ACHAREI APPEARS ON PAGE 1173
•], During non-leap years Acharei is always read together with Kedoshim. The Haftarah for Acharei is then read.
During leap years when Erev Rosh Chodesh lyar coincides with Acharei, the regular Haftarah is replaced
^ with the Haftarah for Shabbas Erev Rosh Chodesh, page 1207.
,: i When Shabbas HaCadol coincides with Acharei, the regular Haftarah is replaced , ,
;': ,:, i '; ,, with the Haftarah for Shabbas HaGadol, page 1220. : ,' : '
-'• '.' ! ' :• See note on page 1173 for further exceptions. -'-i--'' ': > •' [•

commandments in Eretz Yisrael, even before the Torah was
given. Thus, Jacob married two sisters in Charan, and as
soon as he and his family arrived in the Land, Rachel died.
Because of her righteousness, she was privileged to die in
the Land; because of his righteousness, he did not live with
sisters once he had arrived in Eretz Yisrael (Ramhan).
2 5 . Kpni — And. .. disgorged. Although the expulsion of
the Canaanites had not yet taken place, the verse speaks of
it in the past tense. Once a person or a nation has reached a
point where God's wisdom determines that an outcome is
certain. Scripture speaks of it as if it already happened. It is
in the nature of prophecy that it looks to the inner spiritual
values that determine future events.
2 6 . Dl;i^ ain-^Wtf*l — But you shall safeguard. The suffix on
means you; thus the word nriK, you, is superfluous. The word
is directed at the courts and the leaders, placing upon them
the responsibility to prevent others from sinning. Alterna-
tively, the word you offers encouragement to the Jewish
people, as if to say, "You are the ones who lived in Egypt, a
land that was awash in debauchery, yet the purity of your
family lives remained unimpaired. Surely you can maintain
your purity in your own land" (Or tiaCtiaim).
2 9 . in^aa) — Will be cut off. All the sins mentioned in this
chapter incur /cares, even those that are subject to the death
penalty. The death penalty is imposed only if the sinner was
warned that his act was forbidden and that it was a capital
offense. Otherwise, if he committed the act intentionally, he
is punished by kares.
30.'>P1M\f'a-nKa5i"l)3tifi~ You sfiall safeguard My charge. It
is incumbent upon the local courts and the Sages to impose
any restrictions that may be necessary to prevent transgres-
sion of the Torah's commandments. For example, in order
to prevent violation of the forbidden liaisons of this chapter,
the Sages forbade the nl''"ilf^ ri'PVfJ, secondary arayos.
Among them are: a grandmother, a grandfather's wife,
great-granddaughter, etc. The complete list may be found in
Euen HaEzer 15.
d5''rrbK 'H 13K — / am HASHEM, your God. But if you
contaminate yourselves with these sins, I cannot be youi
God; you will have cut yourself off from Me. What pleasure
can I have from you? You will deserve annihilation. There
fore, Scripture stresses, / am your God (Rashi; Stfra).
•«§ .^U'D V'lv ."[niD h":i I'O .u*p^vti '3 — This Masoretic noti-
means: There are 80 verses in the Sidrah, numerically
corresponding to the mnemonics b-o •'"D and rnir.
The first mnemonic means "for everything," because thin
Sidrah includes the extremes of spiritual purity — which in
achieved on Yom Kippur — and spiritual contamination,
i.e., the immorality that can cause Israel to be expelled from
its Land. The second mnemonic, mv means "strayed" in
Aramaic, an allusion to the sin of immorality (/?' DauUt
Feinslein).
 '''''''"(itifflftiti'i'"ii'iii""''''"'»"iatii"-

nriK nana Nipn -I3D / 654;

fV^^ '755 n(< I'VN ' J 3 5 lOKnpn N^ la

nnvpciKy-jK naijnpK) na-.ito'n-jjj, i|PfiKi yiNH NQprii :nD''5?n n^u/n ""jt^'nt^t? na

:Nnai3; n; K V I S ra^pn) nbv nam nriK nniioi^i :n''3\i7'^-ni<; ynKn Ki^ni n'-^v i^S'iJi «
K^i ' r i n;i 'n;!? n; imN inpniia
Ka'^} li^Kn NnajJln b'm i n a y n
n'nyinn Van iii;vn K'"?! •'uaiyip'njf) "•'npn-ni<;
^3 n; nisia iiia'j'a nsfT-T K-II'JI -•pB-nfs iB^ :t!D5in3 nan ~\m} nn^i^n n^xn «
'•1 K¥")K ^ms n a v T^NH Nnasiin
K^lna :KV"!J< naKriDKi lia'a-jij,
Nnpm arias'? -iiui<; y")Kn-'U7?is; ifc/v ^KPI n':3}7inn
Kipa Firi; pa'abjoa lian; KV"II< i p n n nriK QDKJaua QDHK VIKH KVri'K'"?! :y~iKn n^ TDBD
ftT Lv ~: 1- I- ; V : •: I -.• T T !<• T I : 1 v IT T

fVisn Knajim Van nayi T Va

:lint33; iin i n a v n Knwai iwpit/'i nwvn niu7pari in^Da) n^Kn n:iyinn Vgp nt^^,i
KVT ''•'la '•T?''!? mipn n; i n o n i v
iTavri^T Kriaj/ln 'pinian laya'?
^••Kn!5 ima iiasnpn Kb) X\:i''Knp„
iTiari^S

-in^'D T'T.v .p-'D "^''D TO .n^ioa 's

.'>mnwn riK amnun (b) :0:i3 bnpiD 5"D) I?»I;»3 PSpwi ^5(? K^I (na) :o»?3 »-)(i oif) a'^r ,3l3^3^l nb'b pcb 6w bsp [,f)"ii .(w:'
.nain'^K 'n 'JK arts iKntan K"?! :{3D:3' p^^ DO "[3 b» p p'3 TOfDb VBn3 TDIID ]'f)p ,Dif5n isi wil>'pf):i[: ibn pb bpn .MIIK yiKH K'pn
DP6I D33 *b c D63V1 ?»I ,'-)nf)n D'bpS) opfii oD'obfi '>'6 ifiBpr D6 h:) (T:3' piP o'cnp 3"D) n'3i5 n3i» pn"p» ?j'li bfjic^ p61^ .if)'p» 6bf)
:(oi;) D:'obft '0 '>f) "infe pb .?"b3 D'3"nrij) .nty^n nwaan (ua) :D?» nnSD ?p'^n ^ppn jicb ,ipnp fibi imaiPi

2 4 - 3 0 . The holiness of the Land. The concluding verses of
the chapter provide an important insight into the nature of
Eretz Yisrael. The Land's holiness is such that it cannot
tolerate the sort of sins described in this chapter, and it was
about to vomit out its Canaanite inhabitants because they
persisted in these activities. In Rashi's parable, the Land is
like a prince, a young man with a delicate constitution, who
was given spoiled food. He cannot digest it and so he
disgorges it. Similarly, the Holy Land cannot abide sinners
in its midst and, as the Books of the Prophets proclaim, when
the Jews themselves began to indulge in such behavior,
they, too, were disgorged.
It is illustrative that the Egyptians, despite being as
corrupt as the Canaanites, were not spewed out of their land.
Though the sins set forth in this chapter apply everywhere in
the world, their perpetrators are not expelled from Egypt or
any other land. Only Eretz Ybrael expels those who contam-
inate it, because the immediate guardianship of Eretz Yisrael
is not assigned to the heavenly forces. God uses such
intermediaries as the conduits of His providence to other
lands, but Eretz Yisrael is God's own province, and as such it
demands a higher standard of behavior.
This explains why the Samaritans who were resettled in
Eretz Yisrael {see II Kings 17:26) and continued to serve their
idols were punished by God. Although idolatry is forbidden
to gentiles, they were not punished for it in their own
homeland, only when they did itin&et2 Yisrael. Ihe sin was
the same, but the holiness of the place was different.
The Sages teach that the holiness of Eretz Yisrael is so
great that someone who lives outside it is regarded as if he
had no God, in comparison to someone who lives there
(Kesubos 110b). For this reason, too, the Patriarchs recog-
nized instinctively that the holiness of the Land required a
higher standard of behavior, so they observed all the
nnHiHium"
'S57 / VAYIKRA/LEVmCUS
PAI^SHAS KEDOSHIM
19 ^ J-lASHEAf spofce to Moses, saying: ^ Speak to the entire assennbly oftiie Children of Israel and
Holiness, ^^U ^^ ^^^'^' ^o" s/ia// he holy, for holy am I, HASHEM, your God.
Parents. ^ Every man: Your mother and father shall you revere and My Sabbaths shall you observe —
Sabbath, j gp^ HASHEM, yow God, ^ Do not turn to the idols, and molten gods shall you not make for .
yourselves — / am HASHEM, your God.
people.} The injunction to be holy calls upon Jews to avoid
the illicit relationships described in the previous chapter,
because wherever there is a separation from immorality,
there is holiness (Rash/; Vayikra Rabbah 24:6).
Ramban maintains that the concept of holiness is not
limited to the observance of any particular category of
commandments. Rather, it is an admonition that one's
approach to all aspects of life be governed by moderation,
particularly in the area of what is permitted, in Ramban's
memorable phrase, someone who observes only the letter
of the law can easily become nnlnn m\y"i3 V53, a degenerate
with the permission of the Torah, for such a person can
observe the technical requirements of the commandments
while surrendering to self-indulgence, gluttony, and licen-
tiousness. But God demands more of a Jew than obedience
to the letter of the law. The commandment to be holy tells
us, as the Sages put it, T\b "inn? ^ m v 'E/'ni:, Sanctify yourself in
what is permitted to you (Yeoamos 20a), by refraining not
only from what is expressly forbidden, but from too much of
what is permitted.
3. nun'ri IIDNI IBK — Your mother and father shall you revere.
Reoerence or fear means that one should act toward his
parents as he would toward a sovereign with the power to
punish those who treat him disrespectfully (Ramfaam, Sefer
HaMitzuos; Chinuch). Specifically, this commandment pro-
hibits a child from sitting in his parents' regular places,
interrupting them, or contradicting them [in an abrupt or
disrespectful manner]. Honor, as mandated in the Ten
Commandments, refers in general to serving one's parents.
Such as feeding and dressing them, or assisting them if they
find it difficult to walk {Rashi; Sifra).
^^n)2VJT^ 'irins.'^Titf,) — And My Sabbaths shall you observe.
From the juxtaposition of these two commandments — to
revere parents and to observe the Sabbath — the Sages
derive that if a parent commands a child to desecrate the
Sabbath [or to do anything else in violation of the Torah],
the order must not be obeyed. Thus, the flow of the verse is
as follows: You are to revere your parents, but My com-
mandments take precedence over the wishes of your par-
ents, because / am HASHEM, and all people — you and your
parents alike — are required to respect Me {Rashi; Sifra; see
Veuamos 6a).
The Torah equates reverence for God {Deuteronomy 6:13)
with that for parents, because all three — God, father, and
mother — are partners in a person's existence {Sifra). When
someone honors his parents, the "third Partner" says, "1
consider it as if 1 had lived among them and they had
honored Me as well" {Kiddushin 30b).
•"nhsny — My Sabbaths. The Torah speaks of Sabbaths in
19/1-4
the plural, a very unusual usage. The Zohar {Terumah)
explains that this alludes to a "higher" and a "lower"
Sabbath. In addition to its mystical connotations, the
"higher" Sabbath alludes to the holiness of the Sabbath, the
day on which God permits His Presence to be more appar-
ent and accessible, so that the Jew can unite himself with
Godliness. The "lower" Sabbath is its practical aspect as a
day of rest, when the Jew can forget the cares and demands
of his workday life and devote himself to higher pursuits.
This verse likens Sabbath observance to the reverence due
to parents, because the same two aspects are present in the
relationship of children to their parents. The "lower" aspect
is that a son or daughter who respects a parent can expect
care and respect in return; and, of course, parental sacri-
fices for their children are too obvious to be recounted. In
addition, there is a "higher" aspect, for parents are the
conveyers of God's tradition. The Sages say that the Torah
likens the honor due to parents to that due to God HimsoJI,
and the Talmud states that when R' Tarfon heard hiji
mother's footsteps, he would say, "The Divine Presence i;i
coming" {R' YosefDov Solooeitchik).
4. n'jt^Nn hn ^inn-hn — Do not turn to the idols. Havimi
exhorted all Jews to show regard for the three partners - •
God, father, and mother — who brought them into beinti,
the Torah forbids anyone to add false deities to thirt
partnership.
The prohibition against actual idol worship appciiii
above {Exodus 20:5); this verse prohibits even the vciy
thought of such worship {Rashi, as explained by Mizrac.hl,
Gur Aryeh). According to Rambam. this verse forbids tin-
study or discussion of the rites and philosophy of idolaliy
(Ml Ovdei Kodiauim 2:2>. Panim Yafos adds that this prohi
bition extends even to someone who seeks to learn aboiii
idols only to disparage them. Human nature — and histoiv
—- demonstrate that many people have thought they wt'i'-
strong enough to control their thoughts and desires, only hi
become ensnared by the very creeds they railed against,
naon ''n'?Ki uhthKn — The idols and molten gods. The woul
for idol — b-'VK ~ contains the syllable b^, not, or nothin;i.
because these gods have no power and no value. But il
someone is foolish enough to turn to idols, he will begin i»i
respect them as if they were truly gods (Rashi; Sifra).
5-8. Piggul/Rejected offerings. Offerings can be disqu.ill
fied by improper intentions at the time of the service. I hii
teaches that it is not enough to carry out the comm.nul
ments mechanically; one must perform them with the ii||lil
intentions, as well {Sforno).
Every offering has its specified time limitations for b(;ii i; 1 •
eaten or burned on the Altar. This passage deals with Iwn
 iiiymiUj^^^^HH..
hiiillllliilllllli
TK / \f
oy ' j ^ s a ;"in''i3'? nii'D n v ; ? '^''Vni K
Tin"? ^ n ' n l '^K-ito' ' p T Knttfi? '75
ilian^K 1) KM »'n|3 ' I S x<ni} f ti/n;3 ••aK \uiip •'3 Tinn u^vj'-ip nrbn maKi b'Kiiy-'ja
I.--: IT J- /, :
n;ir'?DTlln!;iMi3KiipinBKiKn3?i
;p3n^s :;^ K3J5 inipn 'Vn K^S® ' W '
'"pi
•)iip3 pi ,ib »ncn iib nsc? pft iin "p mh^ ob ,36 f^-jw bu Tmor^p D"r>6
"I'3f)i nnf) .DDin^K 'H laK :(.3b I5"3 ;.r:o pm3';» oc 3"^) niin:i b3
sc 6b f)-)TO ppf) .n?7 pf) bi33b lb wtP W p'Db (oo ni333 D'3"n
n'3bn vippm b'36n -7133 iot'6i .ms"? pf) -JIPD' f)bi wipn3 isr ftbi wipn3
.ai^i^Kn ha i3Dn ^N (n) :(:6b j w p ;Dp 3"p) 6'5im p':3» b'njm
D'b'bf) jpb'PP .naon in'^Ki :3ICP f>v f)b3 bf) iicb cb'bf) (oc 3"p) D73i)b
6b .nys wnn K"? :(6' 00 PiPb6 iPicisb IDID onnph ?JID PP6 D6I ,DP
onn6 b36 o^nScb ICBP f^b p"f)'i .(3' DC) wb Dnp6 6b\ Dnn6b itup
:Dnp6 bp 6bi ibn 6b (a:3 Pinp) ^b ?'?' 6b •)n6i -333 no ,D3b pciB
PARASHAS KEDOSHIM
19.
1-4. Holiness, parents, Sabbath, and idols. It was God's
will to rest His Presence among the Jewish people so that it
could rise to its calling to be a holy nation of His servants
{Exodus 19:6). In order to make this possible, Israel was
enjoined to avoid the spiritual contaminations that would
result from the sexual and religious practices listed in the
previous several chapters. This Sidrah begins by explaining
that the reason for these prohibitions was to maite it
possible for the nation to become holy by emulating its
Creator as much as possible. Furthermore, the purpose of
this holiness is for people to become elevated in their lives
on this world, and the way to do this, our p.?;ssage teaches, is
by scrupulous adherence to the commandments found on
the first tablet of the Ten Commandments — but these
commandments demand more than minimum observance,
for as one makes his required climb up the ladder of
holiness, one must elevate his concept of what the Torah
requires. Thus, the Torah teaches here that respect for
parents ordains not only that they be honored through
personal service, but that it be done in a respectful manner.
The definition of Sabbath observance goes beyond the
seventh day of the week and includes the seventh-year
!iabbatical of fields and loans, for they, too, testify that God
is the Creator and Master of the universe. And we are
exhorted that the prohibition against idolatry includes not
only acts of worship, but anything that shows them cre-
dence or respect, even when there could be some persona!
advantage in doing so {Sforno),
2. ^K'ipyi;:^ Jili?"'?? — The entire assembly of the Children
of Israel. The regular procedure of transmitting the miteuos
lo Israel was that Moses would teach them privately to
Aaron; Nadab and Abihu would join them and Moses would
N-^P'I n S D / 6 5 6
tj-j
I- r I: ^-v " - ! JT : - IT : M- T : • i- ;
3np '35» b?pP3 ir ppiD ?nn6JC inbn .bK"iiy» 13a ms? 'JS ^K nan (3)
pmnn ]» D'pnD iiD .linn D'wip :(6:6 6PCI5 3"P) ^3 i"ibp cniP 'DU
obbni P)ii ? P 6 ^c^PHp 6iw PP6 ? n » 17^ 6Ji)) ^P6C oipn b3P ^DTsn? jni
D'pnp] .(IP DP) ip"7p»'? '36 i»-:r bbp' 6bi .(p-r:63 ibpb) D5p"7pn 'P ':6 'ui
03J3 7P6 b3 .iKnin i^aKi IMK W^K ci) :[(n oc) 'lai obbpi wit PP6 ,VP'
•)m6 6iPC3 ,pn Dp6 ,P'6 6b6 'b )'6 ,lp^7m .ipipp Pt .m6i 1'36 I 6 T P
op6 b36 Pippb n'3 pp'D P'6op ,p'6 ^B6> :^nb ]3 D6 . o p ]63 no I6TP
D6 D'7p:i 163 .iNi-Ti n a w inn :(:b I'pirp ;> DC 3"p) D'bp Dnn6 DIPT
pwp) D6b 36 onpp 713331 ,w6j5 ipv i'36 P6 by pPC v^rb 'ibap 'sb 36b
D'-3373 ipb7pnp 'ipn ,V36J5 "JPV 1)56 p6 735n I3?p vJDb 'ibat 'sb (3':3
repeat the teaching; the Elders would enter and Moses
would repeat it again. Then, finally, he would teach it to the
entire nation (Eruuin 54b). Here, however, the order was
changed; Moses assembled the entire nation and taught this
chapter to everyone simultaneously, because the majority
of the Torah's essential laws are contained here, either
explicitly or by allusion {Rashi; Sifm). Maharzu explains that
these essential laws are the Sabbath, reverence for parents,
the prohibitions against stealing and taking revenge or
bearing grudges, and the commandment to love one's
fellows.
In the case of the other commandments, it was not
required that every Jew come to listen to Moses' teaching;
they were free to rely on the Elders and leaders to teach
them, or to answer their halachic inquiries whenever they
came up. Here, however, because of the extreme impor-
tance of this chapter, everyone was required to attend {Sefer
HaZiicaron; Panim Yafos).
Alshich explains that Moses called all the people together
to impress upon them that the mitzoos are incumbent upon
everyone equally. Judaism does not subscribe to the idea
that "holy people" are obligated in commandments that do
not apply to "ordinary" people, or that they have a greater
responsibility than others to observe them scrupulously.
Thus the command to be holy applies to everyone, and this
being so, it is axiomatic that every Jew has the potential for
holiness.
2. linn ani^^p — You shall be holy. [The root tfip connotes
separation due to a difference in kind from something else.
On one end of the spectrum, the Sanctuary is Wj^, holy,
because it is on a different spiritual plane from the secular.
At the opposite end, an immoral person is called a vj'y^,
because his spiritual degradation sets him apart from mora!
 iia

659 / VAYIKRA/LEVITICUS PARASHAS KEDOSHIM 19 / 5-12

Piggui/ ^ When you slaughter a feast peace-offering to HASHEM, you shall slaughter it to find favor for
Rejected yourselves. ^ On the day of your slaughter shall it be eaten and on the next day, and whatever
enngs jrQrnains until the third day shall be burned in fire. ' But if it shall be eaten on the third day, it is
rejected — it shall not be accepted. ^ Each of those who eat it will bear his iniquity, for what is '
sacred to HASHEM has he desecrated; and that soul will be cut off from its people.
Gifts to ' When you reap the harvest of your land, you shall not complete your reaping to the corner •
the Poor of your field, and the gleanings of your harvest you shall not take, i" You shall not pick the
undeveloped twigs of your vineyard; and the fallen fruit of your vineyard you shall not gather;
for the poor and the proselyte shall you leave them — / am HASHEM, your God.
Honest
Dealings '' You shall not steal, you shall not deny falsely, and you shall not lie to one another. ^^You
with Others shall not swear falsely by My Hame, thereby desecrating the Name of your God — / am HASHEM.
example, a peace-offering may be eaten only within the of gleanings in the field as it applies to vineyards, i.e., the
walls of Jerusalem — it becomes disqualified if the Kohen poor are entitled to take one or two grapes — but not three
has in mind that it will be eaten elsewhere. However, the — that fall during the harvest (Pe'ah 6:5,7:3).
Sages derive that there is no /cares in this case (Rashi; Sifra). la^i — And the proselyte. Poor proselytes are singled out
8. Kty* ^3iy — Will bear his iniquity, i.e., he will surely be because their lonely plight calls out for compassion
punished (Onkelos). As the verse concludes, this punish- (Sifra).
ment is kares. nn'N a"t57n — Shall you leave them. These gifts to the poor
bbn — Has he desecrated. A person who disregards the laws must be left in the field or orchard, for the poor to take as
that specify when an offering may be eaten implies that he they please (Sifra; Chullin 131b).
considers the sacrificial meat to be nothing more than a 1 1 - 1 5 . Honest dealings with others. Stealing, robbery,
means of gratifying his appetite {Haamek Davar). false oaths, and so on are never the norm in an entire nation;
9-10. Gifts to the poor. We have been commanded to if they were, society would break down. But there are other,
emulate God's holiness to whatever extent humanly possi- subtler manifestations of such sins. It is not at all uncommon
ble, to honor parents. His "partners," and to respect His for a society to be lax in its ethics. People may look for ways
sacred offerings. This passage continues the progression. to deceive others in business, to deny obligations that
God is merciful and charitable, so it stands to reason that He cannot be proven, to invoke God's Mame to convince others
should command His people to display the same sort of that lies are true, to underpay laborers, or to seek personal
kindness by setting aside part of their crops for the poor. gain through unctuous flattery. Such conduct is wrong, even
This is why the passage regarding gifts to the poor ends with though the courts may not be able to deal with it. By using
the words / am HASHEM, your God. Then, the Torah the plural in condemning such practices, God implies that
continues with the laws of honest business dealings among He wants Israel as a whole to look to its general standards ol
all categories of people, between the authorities and the honesty and upright conduct (R' Hirsch).
people, and the social relationships of love and consider-
ation {Sfomo). 1 1 . nairi Kb — You shall not steal. The prohibition applies
not only to the person actually committing the sin, but also
A Jew must discharge his responsibilities to others before to those who abet it or make false accusations, such as: a
he regards his crops as his own. Even at the moment of his witness who remains silent though he has seen a theft or •
harvest, when a full season of labor comes to its climax, he knows that someone is withholding property, and someone
must leave part of his crop for the poor before he takes it for who falsely claims money that is not owed him, or
himself and his family {R' Hirsch). unjustifiably demands an oath [Ibn Ezra).
9. n^ari Kb — You shall not complete. An edge of the field
ni7i?ri-K'?i n^^rran-Kb) — You shall not deny falsely, and you
must be left unharvested, and the poor are to be permitted
shall not lie. Do not deny that you possess property that
unhindered access to take the leftover produce (Rashi;
someone has left in trust with you, and do not lie, by backing
Sifra).
up your denial with a false oath (Ramfeam, SeferHaMitzvos).
^iniir;? ti;?^! — And the gleanings of your harvest. If one or two The progression of sins listed in the verse illustrates th<!
ears fall to the ground at any one point during the harvest, defense mechanism of human nature, which takes control of
they are gleanings that must be left for the poor, but if three a person once he allows himself to sin. If someone steals, h«
or more ears fall together, the farmer may retrieve them will seek to defend himself by denying that it ever happened,
(Rashi; Sifra). and he may well go so far as to swear falsely to cover up his
1 0 . bhMiT\ K'h — You shall not pick tlie undeveloped twigs of guilt (Rashi).
your vineyard, i.e., single grapes that have not formed 12. na#~nK nbbni — Thereby desecrating the Name. Some-
clusters (Rashi). one who swears falsely demonstrates that he has no respect •
^ uiDi — And the fallen fmit. This is the equivalent of the law for God's Mame (Ibn Ezra).
a i - n / 01 ffttrnp TW1B K n p ' l ISJO / 658

NlSl'? T.^li. K^I^P fiP3? 1™?'^ 'IM n

^3{i;ni DawT Knl'ji inaoan jti'?
Nnl' ny nNnitiK-ji 'ni-imT Kial'ni
K^DKlpN QKli niJW N-11J9 rtKniVip K'S Kin '7U3 ••tt7''7ii7n ni'3 '?DK'' ^'DKH DKI :q"iE7''
'n^ N^ Kin pn-iip nKrii'?n Kni'g ^JOT^ J I. J • IS" • : - J - I." r I" J T |-- u- ; I I" T •

n; 'IS ^3p n3in n3'?3'ni n iKiyn'? V^n nin'' vj-fp^-nif.-':? H'^-' 15IJ7 VVDN] :nyT
Kinri Kiyjti; 'ynty'l 'jpK ;?T KEiiip
ItasnKT N-iyn n; ilai^oij^io s a y n
KUij'pi nxriij'? ^^pDi KriKB 'yCT K^ ^1''2fp ui?^) TYj?'? '^ito riKEi n^5ri K"? Q ? ^ ^ ^
•j^vin K^ ^msi'iUfi^n K^ TOOT
':;5i''? ug^n Kb •^mDi K ' I ™
uip.^in Kb g)p"i5 u^Qi V^ivn K*7 ^'V?~}:?) :Uii?.bin ><•'?
:luri^K ;; KJK ilnri; plaii/n nl'j'?' n'3iri K^ :n]3''n'V><; r]]w •'jis nn'K nij;n hj^i •'^y^
jnguin K^i iai3i;i K^I i q u n N^K'
'Ditfa iivaFiEfri K^ja^ ^nnang IZ;3N
lyniyiTK''?! iininya U/'K npu/n-K'?! lE/nan-K"?!
J : ir • I : ' • —. r J- vl: - : i : J ": | - : • :
0' sjK ^n^KT Kas?; n; 'jnni KTpiu^ tH'in'' ""JK ^•'n^K nu/TiK rhbn) ^^wb '>'g]iJ2
'"CT
ppb p'6 cbc bf) ,0'pc 16 nnft ?Tip nijw oncwn cbsn ."ii's^p op^i bD 6b6 iPn'3f 6 ? P 6bp 7nbb 6b6 it OP^D D-)n63 6b / n i m a i n i3i (n)
1)D PibiiD ppf) pns') pi D3C PiiSiiD biPP to .b^is?n «f? {') :(:i:i 060 '•OP ob'36 ]nf DPb Di3pb D6P (6:6 \>'}t> 3"p) DP )MO 1^3 b?6pb P5»
D'3)i3 naij . i m a UIQI :n:f pfe p:;i p-jr 3"n) <)p3 toi qp^ to to n6c .innatn naa^nb :(fi3:r b'to) 'i:i i33-)p n3i PSIS I6 -i?; D6I ^n6) 135
,DiDto i"7 .na^n^K -n i3>i; m DC :if)D p DC P"P) DTSS P»C3 onciw P3pnn I'bn UPPP D6P ^iii^b D:)b 6:i'P nn PPJ v>r> bu 6PP iPP'3f pbPP
U3pi D3n 3'T 'D '3 'wi b7 if JP 1)6 -jRtoc ,PiCD5 to6 D5n :i3i3 ':'6i nnb i;'Pi3-5i .ipipD 'Db wr .p"5n»D6 .naa^ib :'3Db D^'bi; oiT 6b biDD
3)iJil! D-3rr6 .naAn Kb (W) :(r DC :!"P p3-35:33 'bw) PD; o^'ijsp p6 Dva (1) :(.3' I'biP) pippb I'lpp'p T"^^P ,D'P7p3 biDDp pDupnb )6pn
,i)':uj3 ito:) 137 ,mcp3 3;ij!! p-jntf) PTOTCI mnwn suin 61) b36 ,jinn (t) n3P oto 'PP3pp pf pr psn bis Pipnpp ipipsrpps .'jafti aanat
cnsi 'ton 'Db .iiynnn K^I :(n n P 3 fjpb'^w 7"3 PP'B vie ]»3"PC •53'7 bD6p D6I "5156; "^33 '-IPP o^nfb ppb pi3 P ' 6 D6 ."IJI ^DKI bsKn DNI
iCP^p 61)1 yp pY) ^loih ,n:iD i37)3b (73,33:P b'ub) nmni pp obcn :i3 D'P3r ;7 Dp 3"p) mipnb ppb pn P S P {D':( b'»b) 'ui i'»bp P3r -jpsp b?6'
nnim pp Dbp ^pc b]3 M K I iBft^n 'Db . n p w n K^I :a:3 6nnD P"P} 6pp P)i» i))5p pbpiftp PD5P1 b"p ,iPb'36 bi3 p-5? i'3"n VP' bi3' .(:P:I-.P?
iiynan K^I laain nb :nppp 6bi V'p pn P"5W6 ,pjiu v-rnb (Dp b'to) :OPP D'p3i) impto pp P3ppn3 PPPJP 6i' ,n'3Pn 6bi wn (n':f b'Pb)
nsc'b iDip ,-3pcb iDiD ,pn3b IDID P3)J D6 .IWU/JI K^I n p i y n N ^ I .Ktyi ^3^v vh^M (n) :O:PD P'ISP') DP'b3 D'bir p^ni i»3 3inpn . b u s
6PP 6b 'ht 'Db p»63 oto .'nty^ wiityn K*?! (m) :(o oc 3"p) "jpcb IPD'P •033P Wipnb pp PPPW b» p-)? PDP P'6l] .•)37P 31P3P rJinj •5PP3
I'jn .ipvno Dp br) 6b6 3"n 6:5' 6b bin' «::? PTOP) 6ipb 7to6 'o DP n6 :pip pnran lonnb (.p) pip'n^ PPDMI [,")37n •oinji I P P 3 ion .3ipx
:(i op ?"p) 'b p'C DP b3 ,^ppb 'np3 IC3PP 6bi b"p .p'lWP bp Pisib :(js:6 P6D ;' op 3"p) iP7p qiDS P6D P'J'P .inty HKS nban K^ (U)

disqualifications: (a) If at the time of the service the Kohen
has in mind that the offering will be eaten or burned after the
proper time, the offering becomespig^u/; its service may not
be continued. If the blood service is concluded, one who eats
the flesh of the offering is punished by teres, (b) If the Kohen
has in mind that the offering will be eaten or burned in the
wrong p/ace, it becomes disqualified, but the punishment for
i:ating it is not /cares.
Only during one of the four parts of the blood service can
iin offering become piggul. The four parts are; slaughter
[nu'rn^]; receiving the blood in a vessel as it flows from the
slaughter cut [n^gp]; bringing the vessel to the Altar [np^ln];
imd sprinkling or throwing the blood upon the Altar [njjnfj.
Once the blood service has been concluded satisfactorily,
the offering has achieved its purpose of atonement and is
not subject to this disqualification.
The law of piggul teaches an important ethical concept.
There are other violations in the procedure of the sacrificial
lervice that render an offering invalid, but piggul is uniquely
lerious in that one who eats it is liable to kares, or spiritual
(•xcision. The Talmud teaches that an offering cannot
liecome piggu/ unless every part of its service was performed
jiroper'y, with the exception of the improper intent that
invalidated it. This is an illustration of the axiom that the
more sacred something is, the more serious the Torah
regards an infraction. Thus, only an offering that was perfect
in every other way can become piggul. People should
conduct themselves with this in mind. The better a person's
reputation and the more responsible his position, the more
he must guard against even the slightest infraction (/?'
Yaakov Kamenetsky).
5. naairni? — To find favor for gowselves. An offering must be
slaughtered in such a way that you will find favor in God's
eyes, but if it is slaughtered with the improper intentions
described above, the offering is rejected.
6. nariat n l n — On the day of your slaughter. This verse
cannot refer to the actual time of eating, because that
requirement has been given in 7:16. Rather, it means that if
the Kohen intends at the time of the slaughter that it will be
eaten after the deadline, it becomes disqualified immedi-
ately (Rashi; Sifra).
7. bsKi h^sTf DKi — Bui if it shall be eaten. The Sages
interpret this verse as referring to a different, but similar,
sort of disqualification: that of a Kohen who has in mind that
the offering will be eaten in an impermissible place. For
661 /VAYIKRA/LEVITICUS PARASHAS KEDOSHIM 19/13-18

" You shall not cheat your fellow and you shall not rob; a worker's wage shall not remain with
you overnight until morning. ^"^ You shall not curse the deaf, and you shaU not place a
stumbling block before the blind; you shall fear your God — / am HASHBM.
'5 You shall not commit a perversion of justice; you shall not favor the poor and you shall not
honor the great; with righteousness shall you Judge your fellow.
1^ You shall not be a gossipmonger among your people, you shall not stand aside while your
fellow's blood is shed — / am HASHEM. ^"^ You shall not hate your brother in your heart; you
Love Your shall reprove your fellow and do not bear a sin because of him. ^^ You shall not take revenge
Fellow a^(j yQu^ sfiQii ^Qi j^QQf a grudge against the members of your people; you shall love your fellow
as yourself — / am HASHEM.

'?'i"''3P Kwn~K*b — Youshall not favor thepoor. Do not say that
since the wealthy man is obligated to help the poor one, it is
proper for a judge to rule in favor of the poor litigant so that
he will be supported in dignity. The Torah insists that justice
be rendered honestly; charity may not interfere with it
{Rashl; Sifra).
^riiipSI uatt^n p"t3<a — With, righteousness shall you judge your
fellow. In addition to its simple meaning, the verse teaches
that one must always give people the benefit of the doubt
(Rashi; Shevuos 30a).
R' Hirsch notes that the apparent contradiction — that
judges must be objective while members of society as a
whole should seek to justify their fellows — is no contradic-
tion at all. A judge may not consider extraneous factors that
explain why someone acted as he did, but do not absolve
him from payment. But in the social sphere, we must be
careful not to condemn. That someone acted improperly
and is liable for it does not necessarily make him worthy of
rejection by his peers.
1 6 . 's''?"! -^^n-K"? — You shall not be a gossipmonger. It is
forbidden to tell someone what others have said or done be-
hind his back, if there is even the slightest possibility that it
may cause ill will.
The word b"'5") is related to "751-1, peddler, because a gossip
goes from person to person and house to house "peddling"
his slander and gossip (Rashi).
Qossipmongering is a great sin and has been the cause of
much bloodshed. This is why the Torah follows up this com-
mandment by warning against standing aside while some-
one's blood is shed (Ranxbani, Hil. De'os 7:1).
^V1 ni-by ^Yl5?n tih ~ You shall not stand aside u)hite your
fellow's blood is shed. If someone's life is in danger, you must
try to save him (Rashi; Sifra). Although one is not required
to endanger his own life to save another, he should not be
overly protective of his own safety {Choshen Mishpat 426:2;
S'ma; Pis'chei Teshuoah).
1 7 . ^aaSa.. .Katon-K"? — You shall not hate.. An your heart.
The verse speaks of your antagonist as your brother. Even
though he wronged you, think of him as a brother and do not
fall prey to hatred (R' Hirsch).
NOn ^^^b^ Ktf'n-Kbi — And do not bear a sin because of him.
Although you are required to reprove wrongdoers, you will
be sinning if you do it the wrong way. Be careful not to em-
barrass them (Rashi; Sifra).
R' Simchah Zissel of Kelm noted that the Talmud teaches
that one must reprove over and over. Often it is unwise to tell
someone bluntly how utterly wrong his actions have been.
This will only embarrass and antagonize him; it will
boomerang. It is wiser to break up the criticism into a hun-
dred small parts, going gradually, a step at a time, to draw
him closer to your point of view in a palatable way.
1 8 . l^r^-Kbi npn"K*^ — You shall not take revenge and you
shall not bear a grudge. Revenge consists of retaliating
against someone who has displeased you, by attempting to
do him some harm, or by refusing to do him a favor that you
would normally have done. Even if someone does not retal-
iate, it is forbidden to bear a grudge, by saying, for example,
"1 will lend you the tool you need even though you refused
me when I needed something." God wants us to purge the
insult or misdeed from our hearts (Rashi; Ramban).
'^ Love your fellow.
^ina •^yn^ rii^nKi ~ You shall love your fellow as yourself. R'
Akiva said that this is the fundamental rule of the Torah
(Ras/u';Si/ra).Hillelparaphrasedthe commandment, saying,
"What is hateful to you, do not do to others" [Shabbos 31a).
The Sages based a variety of rules on this verse, illustrating
the sort of sensitivity that is demanded of all Jews. For exam-
ple, this precept requires that the least painful death be used
for capital offenders (Kesubos 37b, Sanhedrin 45a); and a
husband may not put his wife into situations that might
make her distasteful to him (Kiddushin 41a; Niddah 17a).
Ramban explains that it is impossible for all but the saintli-
est people to feel literally the same love for others that they
feel for themselves. The Torah does not demand that; in fact,
if someone is in danger, his life comes before that of some^
one else. Rather, God demands that we want others to havd
the same degree of success and prosperity that we want for
ourselves and that we treat others with the utmost respecl
and consideration. It is human nature to say that we wish otli
ers well, but we want less for them than for ourselves. Thr
Torah says no. A Jew can and should condition himself lo
want others to have the fullest degree of success he wants f<»
himself.
R' Auraham Yehoshua Heschel of Kopitchinitz used to Siiv
that the commandment to love your fellows does not rm-au
to love saintly and righteous people — it is impossible no/11 <
love such people. God commands us to love even peopU
whom it is hard to love. '
The A/tero/'Siojbod'/ca said, "The commandment is to hivn

W]
n''-X' I 01 n'tt?np ntp'ns K i p ' l I S O / 660

Kb c a n xh) T j n n n; plitfjin K ^ I -
:K-i9y nj; •;]By K T J S T mniN vi'-^ry
Kb >m K ' J I n i g i viaw K ^ T m ' j p K^ T inn N^ "lb '33'?') c/nn bbp_r}-i<h nj^'a-ny ^px ^
Siy w:^n-i(b •.m-' '•m '^T'^'^N;?? HK'IJ'I b'^^t? »
'SK 3Dri K^ Nana ^i^!^ j n g y n N^m
p'ljfB "7173 ';i?) -mr} Hb) W-'?? NterrK^ DBK/BS
-b'^j nnj;n N"? ^'')3:y3 ''7''3-i '^^n'K'V •'^rpn^ u'styri m
;;' KM TinnT NMT ^y mpi;! xb ^isya
n 3 l n KnaiK la'?? •^intf n; 'nt^n K ^ K nmn •xi:ib'2 ^'•nK-riK KJU/n-K'? :nin'' '3K ^ivi D'I r
K^ n':Kaln Fi^n'^jJ^agpN^IH-inn n;
('»'? K-i) '33 n; 133T n u n K ^ I Qlpn
ni^n-Kb :Kpn T'^:y KwrrK'?'] :iJii'')2j7-nK n''Din m
iH'in'' •'3N ^'im gjfn'? mriN) ^IKJV ^^^'ni^ n'un-N'?)
'"CI
toi; ,'i3ib D'fni .iBb3 W B " " D P 6 oi'n '3bio ,b'PT obia o'fipp) ,pit3 bB 3pln B3p3 )lCb .J'fjn K ' J : ( P DO T 3 C 1 3 C C313B Bt .|JW»r xb (.it)
bn31 PtPS b'PT 'PbO ,b'3-) ibP 6b . P 3 * licb3 31PP |*C Plb'Sl B'i» IBI p'Db ,BBP BBpCCB lpfl'5'C ,P3-;B 31P3B DV -|'3C3 . n p a fV :BblBSB
13 31PP I'f) BIB ]lCb Ifici .[U':fl' to) l i e BbjB b'31 iblB] ,(P3:1 B'BT) (1P:13 D'131) CBCB I'bc fll3P fibl IBlf) fllB inf) DipB31 .Pb'bp b3 n3C '13J
P 1 3 : B llCb ,(3:3p DC) P'BI jlCb ,(a:f)p O'bSP) IDBT 1 P B 3 PCbB iBP'bB 1-)3C '133 JBI p'Db ,1PC5 IIBB pbB'CB IpblBD PBbCBC ,Bb'b •3'3C3 131B
,b"B'M PpbP) ii'sBC ,bJiBi ibiB [|icb) iipbac -)nif) '5f) i3b . 0 : 3 ' oB Pibnj :P1BB Cp3b B31B P'3P bB3b l»t Blip B3P3C 'Sb C'p C"3 ; 3 ' DC 3"P) Ol'P bs
b"n'Jl ,[!"131] ft D3 p"'3 .113 ir PlDbpPB ITrh OipnB OB'ftbmC Pl'PlflB baC ibn 6b yim b"B ,oib b3 pi3ib pn , C I P 6b6 'b \'b . o n n b ^ p n xb n > )
bfllBC) p 3 B 3 b n ' l pi ,'"l53 l"'n [ ( " ' i n ,7"»b3 f i l l ,tl"33) (|"lpl C|"33 6IBC b3 <|6 D"R3 61BC mi'B C"3P BB ,C")P IVbl BPb p D6 (t3:33 PIBC)
,bpn pi U:lB D'bBP) BlCb bs bjl tt 131 .BB-) 'bB -JBftb BB 1P1 bn (P3:P' 3 '3Db .bvosn j n n xb my 'JD^II :«• DC 3"P1 D " P 3 13'6C P B B 65' , 0 " D 3
DC bB ,D'C3B D33 PCpPpb D'BP3 ISIBB b31 ,B1!PD bj ipfl b n n i IPIBB IIBP li Ppl l i e 113B 1 » 6 P b6 .lb P331B B3'6C B 5 B pp 6b 1313 6 B 1 P B
ib3fti 1B3.1'biip bi3'P fib w m p i .bin iwb b3n ftipj p n " B 3 TOP I I P B C 13>6 BtB 13TOC 'Pb .^lrt^)NM n N T l : 0 ' DC) BB'B BbP131 I'bB <|piB Bp6l
B'BC 'J'B3 B6n) (.m Plp-13) f)3bB '3 ftbllp bsfl (R:J bft'W) frilB' '1 pB'ilp B31Pb IBlbl PBCBb bl3'l ,BBlb l6 B31Bb BI bc 1PB7 D6 BTb Pl'P3b IIDB
V-I3K pltp IBJ fllBl ,BBBbB 01c On'137 b3pBB B'33 bljflb OPDCB IIDBO •331 b3 pi .TP13CnB TPBB ,TBb6B p6-3'l 13 •3»63 13'9b ,'P3113P3
p i p pCb ,l'5llp Pb'3f) Pfnpj BBBbB BPlfil .PBflB bB DTOB'l 0'B"ip» DC) TBb6B P 6 T 1 13 P B 6 3 ,13 p n ' 3 B P1'13B •36c |'6l .IBCIBB D'76 bC 13bb
)Plb'3-) '•331 timbl DB'3'B3 Jllpb b ' : l '3blB b3 -pi pC (J':l 'bCB) l'J'B3 ' n p pa P6 bpbpBB |"7ac TObB .Doipiaa bis wsn xb (ID) :(T:t pis
bip' BPfti ipp'B3 Pifiib .yj-\ m hii imvn xb ID'BBICB -)6C P ' 3 ' fibc '3 inhi a3Bip ' n p biBBC .(6:1 p i p DO B 3 B I P I D I P ,ipiCBi 'i63C ,biB
•.us I'llBJD ;n:l p i s :"P) I'bB D'63 D'PDb if> o'Pi ,->m3 B31B |1J3 ,ib'5Bb 6bi '3C Dim jpc ' ' n p B3Bipai (ip:a3 D'i3i) biB a c i s ba '»i 'a B 3 B I P
l'3bp db . N u n I ' t o N w n K ' J I (ti) :BiDDb tofpi 13P obcb pfis . ' n ' a n xvn xh :(i3:t DO 'iJi «5pCP IpC iBi»3 D I P p " a i IP'3 b6 B 3 B I P 6 ' 3 P
, l b » 'Jb'fiw lb IBfi . n i p n xh (ni) :(;ip J ' S I B .DC 3 " P ) 0'3-!3 i'5B pfi D31BPB 6 5 B 5 ! p3 P3t6 .IDSISb 3"p I'CBBl Bt 6la '3B 1»6p 6bC .bl lis
6bc p i 3 .ib'ftCB '5'f) lb ipf) ( i B i n p 'ib'fiCB lb iBft ippb .ifib ib infi D'bnj | 3 ,at 6ia T C B I B 6 P 6bc .bra >is i n n n K ^ I :(3 o c 3 " P ) Pi'p33
.16b lb ->r>b , i n m p ')b'ftCB ib mb , B T P J frp ir'6i .PB'ps f>>B it ,'3PbftcB '3D T?ap 6bl 1 B 6 3 pb .1373 C C31B ,1PC133 a 6 l 6 l BC"36 l6'B ,ai 6ia
6'P It .'JpbfbfB ftbC 1P1B3 '5'fll ,-t> flB lb IBfl ,lb3n 'jb'flCB lb ISf) lP»b l i ' 3 P P6 P 'IB , I P 6 137.1BBCB3 . i n ' n B DiBttin p n i i a :(3 DC 3"P) b n j
: ( . » tev ;6' DC 3"P) Dpi) D'flC 'D bB t|fl 13b3 B3'flB 1BBC ,BTP> D'37B 'pbCB bPC DC bB IBI6 '36 . i l 3 T l ^ n xb (TD) :(7 DO P13t ((sb
:(3> DC 3"P) B11P3 bnj bb3 Pt 63'pB '3T 1Bf> .^1M3 l ^ l ^ J n a t l K l IBDb BI IBBP an 16 BI I 6 T BB bjib DB'BI 'P33 D'BblB BIB JlCb '1DDB1

1 3 . p^j;p"k^ — You shall not cheat, by depriving a worl^er
of llis earnings {Rashi; Sifra), or by deceitfully or forcibly
withholding anything belonging to another person, such as
an article that was left for safekeeping (Rambam, Sefer
HaMltzoos).
1i?a*14r — Until morning. If a worker was hired by the day, his
employer has until morning to pay him; if he was hired for
the night, he must be paid by the next evening (Rashi; Sifra).
The prohibition applies from the time the wage becomes
payable; thus, if a worker is hired by the week, his wage is
payable at the end of the week, not on a daily basis {Choshen
Mishpal 339:3-5).
14. l£''in — Ttie deaf. Even though he cannot hear the curse
and be angered or embarrassed by it, it is forbidden to curse
him. Surely, therefore, it is forbidden to curse those who are
aware of what is being done to them {Ramban).
11V »a5bl — Before the blind. [In addition to the literal mean.
lng,j the verse means allegorically that one should not give
bad advice to an unsuspecting person, particularly if the ad-
visor stands to benefit from the other's error (Rashi; Sifra). It
is also forbidden to cause someone to sin {Rambam, Sefer
HaMltzvos). The message of this commandment is that we
are responsible for the welfare of others and may not do any-
thing to undermine it.
^^irt'^Kla riK"!'!— You shall fear your God. Someone who gives
bad advice can easily hide his perfidy by saying he was sin-
cere and meant well. But the Torah warns him that he cannot
deceive God. If he was indeed treacherous to his friend, God
can be trusted to punish him {Rashi; Sifra).
One who preys on the deaf and blind should beware, for
God can punish him by making him deaf or blind {Ibn Ezra).
1 5 . b'SJ ^''v1Jn-Kb — You shall not commit a perversion. A
judge who rules falsely is guilty of a perversion of justice and
what he has done is an abomination {Raslu). But if litigants
deceive the judges by lying, they are responsible for the per-
version of justice that they will have caused {Or HaChalm).
663 / VAYIKRA/LEVmCUS PARASHAS KEDOSHIM 19/19-26

KiVayim/ ^^ You shall obsewe My decrees: you shall not mate your animal into another species, you
Forbidden gf^^n ,^QI p/anf your field with mixed seed; and a garment that is a rnixture of combined fibers
Mixtures , „ •. ^
shall not come upon you.
Shifchah ^° If a man lies carnally with a woman, and she is a slavewoman who has been designated
Charufah/ fQf another man, and who has not been redeemed, or freedom has not been granted her;
Maid- (here shall be an investigation — they shall not be put to death, for she has not been freed. ^^ He
^^'^iv^flW
seivant
shall bring his guilt-offering to HASHEM, to the entrance of the Tent of Meeting, a ram guilt-
offering. ^2 The Kohen shall provide him atonement with the ram guilt-offering before HASHEM
for the sin that he had committed; and the sin that he had committed shall be forgiven him.
2^ When you shall come to the Land and you shall plant any food tree, you shall treat its fruit
as forbidden; for three years they shall be forbidden to you, they shall not be eaten. ^^ }n the
fourth year, all its fruit shall be sanctified to laud HASHEM. ^^ And in the fifth year you may eat
its fruit — so that it will increase its crop for you — / am HASHEM, your God.
^^ You shall not eat over the blood; you shall not indulge in sorcery and you shall not
:)nnna — Your animal. Any two species of animals, the fourth year are holy and are to be eaten in Jerusalem.
domestic or wild, may not be mated. [Although, in general, all land-related commandments
X\'^ — Your field. It is forbidden to plant mixtures of seeds apply only in Eretz Yisrael, or/ah is an exception {Kiddushin
(unless the different varieties are separated by a fence or are 36b-37a), by a tradition taught to Moses at Sinai (ibid. 38b)-]
far enough apart so that each can draw its own nourishment Ramban suggests a reason for the prohibition. The first
from the ground without impinging on the other) and it is fruits of a tree should be used for the holy purpose of
forbidden to graft a different species onto a tree, praising and thanking God. Since the first three years' fruits
tsuyuj — Combined rubers. The fibers in question are wool are not yet mature enough to be worthy for that purpose, the
and linen, as specified in Deuteronomy 22:11, and the word Torah ordains that none of the fruit may be used until the
shaatnez indicates fibers that are pressed or woven together fourth year.
in the same piece of cloth or garment. 2 4 . BJ'i'p — Shall be sanctified. This word teaches that •'V?~?,
2 0 - 2 2 . Shifchah charufah / The designated maidservant. fourth-year fruit, is treated like the second tithe; it must be
This unusual "decree" is unlike any other commandment in safeguarded against contamination and eaten in Jerusalem.
several ways. Briefly, as elucidated by the Sages, the verse If the owner lives outside the Holy City, he may redeem the
deals with a non-Jewish slavewoman owned by two partners. fruit for money, which he must bring to Jerusalem and use'
As a slave, she was forbidden to live with a Jew, but her to buy food, which he and his guests will eat there {Rashi;
master was allowed to have her live with a Jewish or Sifra).
non-Jewish slave. When a Jewish-owned, non-Jewish slave 2 5 . iriNian Q 3 ^ ciipin"? -— So that it will increase its crop for
goes free, he or she automatically has the status of a you. In the merit of observing the commandment to deprive
full-fledged proselyte. Mow, this woman was freed by one of yourself of the profits and enjoyment of your crops for four
her masters, meaning that she is half free and half slave. years, your future crops will be increased (Rasht; Sifra).
Because she has been made half free, she is prohibited to a 'n 13K — / am HASHEM. Although 1 have promised you
non-Jewish slave, but because she is still half slave, she is increased prosperity in return for your performance of this
prohibited to an Israelite. How, a Jew — slave or free — commandment, do not perform it for that reason. Fulfill all
marries her, but since she is not completely free, such a commandments because / am HASHEM, and you wish to do
marriage does not give her the full status of a married My will {Haamek Davar).
woman, so that there is no death penalty for "adultery" with
her. This passage teaches that if a Jew cohabits with her, and 2 6 . ibgKn i<h — You shall not eat... In its literal meaning,
both of them are aware of their sin, her penalty is lashes, and the verse refers to a practice of sorcerers, who would gather
he is required to bring a guilt-offering. blood in a ditch, and, by means of incantations, would
foretell future events {Ramban).
2 0 . nn-iw ah — And who has not been redeemed, i.e.,
no one has purchased her freedom and she has not been The Sages {Sanhedrin 63a) derive several laws from the
freed by both of her masters. Had she been freed by both, phrase tj-in'bv i'7DKn Kb, you shall not eat ouer the blood.
Among them are: (a) After shechitah, one may not eat an
she would have the status of a Jewish convert, and would be
animal's flesh as long as there is some life [blood] left in ii;
the full-fledged wife of any Jew who would betroth her
(b) sacrificial meat may not be eaten until after the blooil
{Rashi).
service; (c) a beis din must fast on the day it pronounces n
death sentence (see Rashi).
2 3 - 2 5 . Orlah/The first three years of trees. All fruits from
the first three years of a newly planted tree or its grafted viimn KS — You shall not indulge in sorcery. Do not base you i
shoots are forbidden for any conceivable use, and those of decisions on superstitions, such as the belief that black cal:.
 "liaili!;':

13-D' / V D'wnp nlp^a Xnp'l ISO / 662

Kyi! ngai? unpK dji 3i3\£;i ns hriQc; Nim yni-nn^E/ nisKTiN niiE?'''''? vj-'k) 3
Ni733nKi ^33'? KiTiK Knax K'ni
K^ Knnn IK Kspa? ngngriK K^ r\b-]n; ab niysn IK nniQ? i<b mm) vj'>kb nannj
'rin Kri-ijp3 nyw? a^ ns^n'riK
'n^]lK3 :m-!ni;iN N^ n?5 iinipi' K^
teu7j<;"nN; K'-nrj) :nty3n N V I ? irwpr K^ n:;rin ni]?? K^
Kjipi isttjn v i n ^ ;? Dig nnteK n; p a n r^yn^Di :nu;N 'P'^'K nj?in "^riN nng-'^is; •n\n-'b 3D
n^p3) Kun -)u;>i; iriKun-'^v n\n-' •')^b btyKn '^•'N?
lan T nnginn n^ papi?*''! an :Kuri nc?N iriKunn 4
I^N 'pa iiastni Nynx'? ii'jyn
n^n naK n; Nijn-i iipnnni 'ja'm DpViV,! "^^^P yj?"''? nnyy^i yiKn^'pK •^tv-huj
N^ Kiax^ PCT? l^a'j 'n' I'JK; ;'73N;', N"? D''^-)i7 D3^ n;;n;'. m\u \ubv; insTiK in'^nv
'73 'n; K n y a i Knwgina :':'3Si;i'
Nrittjaina i;i nij; ^naiun wii? nsN
KBDIKV PiaK ri; li'^a'Fi KriWnri
K^i3 ;ll3rj^4? ;' KJK nn'?^5i jla'?
K^l IWnj);! KV Km 'jj? li'73'n Kb"] itt/njn K'i? mn"'7V I'^DKn Kb •.Q2''r\bK

"iiyK inKunn i^ n'soai (aa) :(:P DC 3"P} ? P ' » []']3"DI j'cn'p o'cn'p
.^nb^J; nn^^J7l {A3) :(.p mpn^ ;t Dp D"n) jaip Tmi? pf) pi3ib .Kun
03^ nirT' aijtt; tyb\y :):>w PUD'in DPP?I DIP6 f)D' .ipn'pf) onnisf'i
•7P6I) iD')io D6 bi3' (J:J f)Pp-3D ^'n) IPD'P) nrcn ,1!) ?;in 'pn'lSn . a ' b i y
.unp ma ba mni (na) :(7 op) 6P' I P " P 3 ,?'?' y'ti ,ipm 6:1' o'jp pip
'pi D'iibo pr 1311 .p pr ^ift JTTW ftli^ O'ipn' p»mb pn b56: ii*6 '?p -)pu)5
03^ tjitjinb (na) :(.pb pisis ;u op 3"P) D'BP!) bbpbi n3pb DP I6PI)P ,f)iP
113)3 '5f) P13P3P ,IP6I3P D?b f Dpb o'PP n^ppp p6iP Piinp . i n m a n
i»6' 6bp ,»1P i i ' •?j;3 PIIP DI3"; loif) f)3'pD '3T P'P .PI^'B^P PITD D^b
3"p} ip6i3p D?b ^'pipb inlij p'Db ,Djn 13 iDi^iJ) ':f5 op issift np Dili
•jy ib3i<n Kb (13) :'Dr)p3P nnpb pb>^ p bp n'P3i3P 'P ')6 .'n IJN :(DP
•)C3n b3f)' fibp PIPT6 (6:1 pis P"P ;.;D) piPJD3 p-37J D'JP P3iPb .n^n
7mi ,pp23 MPP D I P pbin PRPSJJ b3ilib PIPI6I ,D'm ppni 'jpb D'p7p
pbDj ipD (3 Dp 3"p} piDiwi P7biP3 j'pPJDP ib6 pjp ."nynan nh :P31P
ib6 D'pn .'ui 01x^3 y n n K^ iriMni p ib6i .nMBfJi ijipn nx (Of)
DPijp P3bp 6b 'f)?p 'pb pnb) onb .a^N^JS i i a i :-337b DDP p/jp ibn p n n
t'5D .7J3 b"p ,1PPD 'i'5(ii i»J v> C3b' f)b bi3' (6':3: D'-)37) n p ' D'PPDI iPi
of) imf)l .(D':7 pID 3"p) fDl 'lip 131P fjlPp 137 ,1313^1^ b"D ,D'73bP m3lb
p'67 'f6;b i"fn in? ,f"»b3 i"'ppn ,n3Pb pr DP or iifpi bbwp 137 jipb n;
w>r> ''P j>p£P jipM .fi'Spp^b:' ,cw:> ppb J ^ I D » i>fjp (:3^ P"TO) IIP3
lb 357V '3'6i p'f)b P7prai n7ni'n .UTIK^ n a i n a (3) :D'PPDI mi pisnn
'13D 73Pb PDIlfJBP ]'nn P3 ''iPl PDDP P'iPP P'?15J3 PPDP31 6lpJ)3 jVP7
. n m s j nh m a m :(.fi' PIP'ID ;3:P pis 3"n) i37n 31P3P PPDP3 IPIPP
:(Dp} 1PP3 .nvran w :{Ji Dp / p ) ^P33 IV7D Dppi .P'liD P^'fii P'17D
I'fti ,rTtt;3n nh 13 ,pp'n P3"Pb fibp 137P ip3b p7 P'3 bp p' .nmn m p a
,p6np3 b:>P ,Pipbn3 6'PP \boi) i7Pb I)'PI311 .piipj ppiTp P'piTp
1P13B Pf) 'p f)b2Pi 'iji Pippb iippp 6b of) Ppibp bp p i p ppbpp D';"7PP
13 :(Dp Pip'i3 ;7 Dp 3"p} hv 6bi Ppib 6'P .ninn :fprp::n3 Dn37} 'ui
ppsm Df) f)p ,i'pn'p p'piTp i'6c Pp'p P'bp 3"p pf) p'sb .niyan xb

others ^ilna, as you love yourself. Just as you love yourself
instinctively, without looking for reasons, so you should love
others, even without reasons."
««^ How to love another.
HaKsao V'HaKabbalah offers a list of realistic examples of
how one can fulfill this commandment in ways that are
possible: (a) Your affection for others should be real, not
feigned, (b) Always treat others with respect, (c) Always seek
Ihe best for them, (d) Join in their pain, (e) Greet them with
friendliness, (f) Give them the benefit of the doubt, (g) Assist
Ihem physically, even in matters that are not very difficult.
(h) Be ready to assist with small or moderate loans and gifts,
(i) Do not consider yourself better than them.
19. Kirayim/Forbidden mixtures. The prohibitions not to
I rossbreed or to wear mixtures of wool and linen are the
I luintessential •"'pn, decrees, i.e., commands of the King for
which man knows no reasons (Rashi).
Ramban clarifies the above point. God surely has reasons,
but since man cannot know them, he cannot feel the same
satisfaction in performing these decrees that he has when he
performs precepts that he feels he understands. In the case
of kil'ayim, Ramban offers a reason. God created the world
with certain distinct species, and His wisdom decreed that
these species remain intact and unadulterated. For man to
take it upon himself to alter the order of Creation suggests
a lack of faith in God's plan. Moreover, each species on earth
is directed by a Heavenly force, so that the earthly species
represent profound spiritual forces. To tamper with them is
to cause harm that earth-bound man cannot fathom.
It should be noted that these laws of mixtures are lim-
ited to specific matters, and do not limit the infinite number
of alloys and combinations that are so much a part of
modern life. To the contrary, man is duty bound to im-
prove the world and, in a sense, "complete" the work of
Creation.
 <iiMU

"'11 665 / VAYIKRA/LEVITICUS PARASHAS KEDOSHrM ^9/27-36

believe in lucky times. ^^ You shall not round off the edge of your scalp and you shall not destroy
the edge of your beard. ^^ You shall not make a cut in your flesh for the dead, and a tattoo shall
you not place upon yourselves — / am HASHEM.
2^ Do not profane your daughter to make her a harlot, lest the Land become lewd, and the land
become filled with depravity.
^° My Sabbaths shall you observe and My Sanctuary shall you revere — / am HASHEM. ^ ^ Do
not turn to fthe sorcery of] the Ovos and Yid'onim; do not seek to be contaminated through them
— / am HASHEM, your God.
^^ In the presence of an old person shall you rise and you shall honor the presence of a sage
and you shall revere your God — / am HASHEM.
^^Wften a proselyte dwells among you in your land, do not taunt him. ^"^ The proselyte who
dwells with you shall be like a native among you, and you shall love him like yourself for you
T^ . ^. were aliens in the land of Egypt — / am HASHEM, your God.
and ^^ You shall not commit a perversion injustice, in measures of length, weight, orvolume. ^^ You
Measures shall have correct scales, correct weights, correct dry measures, and correct liquid measures
29. ^^np-^N — Do not profane. Rashi and Sifra comment requirement for a wicked person (Voreh De'ah 244:1).
that the outcome of such treacherous conduct — njm-N'bj '^ttlhK'n jnN"!;i — And you shall revere your God. The
ynKn, lest the land become lewd— is that the earth itself will commandment to show respect is an easy one to violate:
become guilty of harlotry, in the sense that it will be One can simply pretend that he did not notice. Therefore,
unfaithful to its people. Instead of producing bumper crops the Torah cautions us to revere God. He knows our trun
in the Land of Israel, the earth will give forth those crops intentions. This fear of God is invoked when a mitzvali
elsewhere. This is uniquely true of Eretz Yisrael whose depends on the intentions within someone's heart (Rashi:
holiness cannot tolerate immorality, as in 18:25-29. Sifra).
30. iriniiW — My Sabbaths... The Torah speaks very
3 3 . ^a — A proselyte. It is forbidden to taunt a proselyte by
frequently about both the Sabbath and idolatry, because
reminding him of his non-Jewish past and suggesting thai
both are reckoned as equal to all the commandments of the
this makes him unfit to study God's Torah (Rashi; Sifra). A;,
Torah. Idol worship is a clear denial of God. Sabbath
the next verse states: Who, more than a Jew, should
desecration, too, is a denial that God created for six days
understand the hurt felt by an unwanted stranger? (Sifra).
and rested on the seventh — the eternal reminder of God as
the Creator (Ramban). 34. ih Jn^nK) —• And you shall hue him. Aside from t l v
commandment to love all Jews, proselytes included, then'
INIiri iiyrrjjKn ~ And My Sanctuary shall you revere. One is
is a special commandment to love proselytes. God, Himsell,
forbidden to enter the Sanctuary area with his walking stick,
has a special love for proselytes (Rambam, fiil. De'os 6:4),
wearing shoes or a money belt, or with the dust on his feet
(Rashi). 35-36. Weights and measures. The Torah illustrates tin-
31.n''a!t;'i?rr-^^ini'Krt-^^ WDn-^K — Do not turn to the Ouos great importance of proper weights and measures with H
powerful comparison. The passage begins by exhortimi
and Yid'onim. These are magical practices that purport to
against a perversion of justice — a commandment that i:.
foretell the future. The punishment of the practitioner of
generally directed toward judges, as in verse 15, above -
these acts is s'kila, stoning (Mishnah Sanhedrin 53a), and if yet our verse applies this principle to the businessman in 1 li-i
there were no witnesses or warning — kares (see 20:6); the shop or the farmer in his field. Thus, the Torah liken;; .i
penalty of those who consult them is lashes (Sifra). person doing business to a judge, and someone wh^
'IT'JK — I am HASHEM. Be aware Whom you are discarding in falsifies weights and measures is like a judge who perv(;ii'>
order to pursue knowledge of the future by turning to the judgment. Furthermore, Sifra, as explained by the Chofri.-
prophets of Ou and Yid'oni (Rashi). Chaim, notes that the passage connects the commandm<Mii
32. nait7''3Eii3 —In the presence of an old person. According of weights and measures to the Exodus from Egypt, !<-
to Rashi, following one view in Kiddushin 32b, the two teach that one who falsifies them is considered as il li<
halves of the verse explain one another, meaning that the denies that there is a God Who sees all. Such a person, 11 H
commandment is to rise and honor a sage who is both suited him, could also deny God's intervention to save Isi ufl
elderly and righteous. Others hold that these are two from Egypt. It is noteworthy that the Chofetz Chaim's l i r j
separate commandments: to rise for and honor anyone published work was an anonymous pamphlet on weifihi'
over the age of seventy, even if he is not learned, and to rise and measures, which he composed in response to nci|tl
for and honor a sage, even if he is young. The halachah gence that he witnessed personally in the markets of lil'i
follows the latter view. All agree that there is no such own town.
l'7-I3 / B'
a'tt^n? nipia unp'l 130/664

nxg riN rTinu/n Kb) o^yJiC} H K ? lapn K"? :i33ivip ta

^ n h l na i^Ji^ii NriNS n; 'janri KVJ
I'tpipni i t o i p a ? l u p n tth n^ip ^:B K"?Vjjyp.n5'n?ini-iiynabnn K'"?U/??^tj-jty] :^3J7T na
N^iia:;' NjK 1133 l u p n K^ princj
•N'pi nniJtn'? ^ip^'riN '7^nj;i-'7N :mn"' ""JK D!3B -unn oa
n; •> :VKpn n y y NVIK '^^rini K y i s n'nu/n •'nnaty-riK :n)3t y-)Kn HK"?}:! ynKn njTn '7
'ttfipn n''3'7i i n p r i 'V'T Kjaw ''131'
nna jusrin K^ K'J ;;? Kif? ]''bm ]lnn
-'7^;') h'n'Nn-'?^ i3fjn-'7N imn'' •'i^ ^K^yn •'^'•npni ^.b
K^ijripK'? iW3riri K^ ni3-)i f i ?
napT D-jij ina'J iiian^s;? KJIJ iing
Nap '3K Tinrii Pipn xmixa
:i''n'^KH HKn;;') 1^.1 ij? rnin) mpn nn'-ti/ •'j^n a-^ r
^aI;l? ^>^ti^\:,h :ii KM •qn^Kip '7n"?ri'i 'ya-i
:nn; ]uin Kh iiajfisa unl'? il3ipv E'lyti?]
m r i ' T Kil'i 113'? 'ri; 1133)5 Ka'3f!3 ib DDV n^n'' nan nnji^? :inK nain K"? nDV")i?<? i^i i''
V"i!T ' I S 'nnis Fi^ nnijpi l U ^ y
n n j - ' B ^iina \b nnriK) niujiK nin 1 njn
;^ K3K D'nvpi KvnK3 iin'in
l'n3 -ip_\p i n a y n N^nb nian^x iti/i/n-K"? tDD^'pf'?}:? nin'' \3i5 nn^i^n T I N ? n n ^ n n^
:Kn'?3n3i NVi?n8? KnriU7)p3
l^'3n pwrjT fisK oisijfjT iiJlKto*
•'JlK'n :n'nit£/ip3i h^\^n'^ n'iip? UB^/jpg "75571^
113^ lin; pwgi i'3'ni PWfj-i n^b nj>)i piY iTii p i v ns'-K pii-i^nN p-jy

: ( : P D ' . P D ] ' 1 I P 5 B : ' o c 3"p) 1 3 1 B DSBSI VD iipb B I T P B P I : O'P OSB D ' ) 3 B
')f)l ')Bb pftBP'P DPft 03 ipOBPR OftC 03 D'plBB Pl'Ob . I W p a n ^K
:(DB 'B31'B'bPB DPft 'B Pft 1B7 . n a ' r t ^ K 'M '3K :(ft' DC 3"p) 03pft 3BPB
BB3P D3pt: ftbft ipt I'ft ,ipr b"p I'ftBCft ipt bi3' . m p n n a ' w ' l a n ( a ^ )
iir f t b u iBipB3 S B f t b ,-im locft .ipi ' l a m i n i :(:3b p P T p ; 3 ' O B
pflTl lBft> pb ,lpftT ftbC '133 1'3'C 0 ' 3 B ' bl3' .l'-)37 pft 11PB' ftbl [lBipB3
IIPBP131 b31 ftlP ftbft 13 T3B fftp IPCIB bC 13bb IIPB P( 137 'IDC ,TPbft»
i»ftp fti D ' i 3 i pfoifi . « i n OT (ifj) -.(T ot 3 " p | TPSftn pfti'i 13 '63 3bb
011330 'DB 03P3e 011P llBbb ft3 Opft l'C3Bl Oil OTOB 1 3 ^ P"0 Cnft lb
OB ii3Pb iBftp bft pc DIB . n n " n m n i 'a (.-6) -.cm B " 3 ;3:n p i s DO
oft . o o w n a ' J I B W B n Kb {nb) :'3ft I'Obfti TPbft .na'ri'jK -n ' 3 N : ( : P 3
,lf)3 '13C0 POCB lOBl (IP plB5 b'Bb) )3SCB3 blB ICBP ftb 'ft3 133 '10 P'lb
ftlO '10 0TO3 I p C OftC ,1"7 ftlp3 niBOC TObB .OIlCBOl bpCBOl 01B0 ft'O
D'131 OCBpb D1131 ,P3B1P1 DIP JpiCBl 'iftsC bll3 'iftipi .piO Pft bpbpBJ
pft b'DBl 03'3eO pft piDCl DPO pft bbPBl p f t o pft ftSBB ,]"73 O'llBftP
:(i OC) pfto P1B It . m i a a :(o oc 3"P) oSiftB opift objBi 3 i n 3 bftiB
0 0 . p i s '3aK ( A ) : [ p ' o i l pbn P I B f t ' O . m i o a a i : I B B C B 3 .fjpwjia
:pbo P1B ft'P i( . I ' n :C3'P P I B ft'o . P I B ' K : ( D B 11333 pbpicc PibipcBO
DV IBlftC PIBB P131B 'b . l U I S n N ' T ! ICOP pilDSD) 1113 ip'DDD '35 I'SB
ah (ta) :(OC I'nosB) pftJb ocp P'3ibs OBC ,03ftbB b'ppob OD' '3)b5
ftiB31 a P13B) IPPISbl l)lft 'lipftb I'BIJ OICBO 0( .nalBK"! HKS I S ' p r
HKB : P 3 1 P I ' B I J B obBBb 11BC 'IpB V3lft 'lipft bBC ,3'3B bl3B ICfti <ipO
ftlOC CftiO bbft obBBb 'Pbl 'Pb b33 D'PC ,CBP pi .l'bl331 IptO <|1B . l i p i
:(.3 DB I P ' D"pb0 '3C 113n DipB nB3D3 PBBb ppftl .plftp 'PC 13 C'l 3P1
:PB OOb PBC3 D1C3 ppiCn Pl'ob 0"11Bft be 1311 p . © 3 3 ^ BIWl (na)
f t p ) p n » 3 i B p s p n c (OSiBb pPC3 o'ftc o i p p p p m o o 3 P 3 .sipBp n a n a i
0 : 0 3 13TO3) DPlft BplOl 'b .BpBp :(.ft3 P13B ;' DC 3"P) oblBb TPCB
I'piPB lftSB31 OP'bB DPlft I'blpl pft3 JB p p l p .(l:ft3 3 bftlBB DlJEpiOl
. n t i i s i n b i n a O K W n n ^ N (ua) : i Bb3 P 3 " ) D I I S ,Bpip3 1'31PP1
Nbi :(.1B I'nosD ;ft:t p i p 3 " P ) I'Cn'p Dcb ftbc oft'3b o'i3D 1P3 I B I B 3
ipft oipB3 jpiCBb o'Pii'D pft 03rB pfto p PC1B opft oft . y i x n n 3 i n
(^) : (1-3 DC 3"P ;3:3 O'BI') '13) D'3'31 1B3B'1 IBlft ftlO pi 035lft3 ftbl
l'b31 b»C p3ft31 lP151Bft31 lbB3B3 ftbl lbpi33 ftb D33' ftb . I K T I l ' B I p B I
niBCP 'P1P3C pft CIpBP bB O3T0IB 'jftC s ' W l (.13 P1313 ;B DC 3"P)
bK i33n bx (.Kb) :(.i P I B 3 ' ;< oc 3"P) P3C n n n CipBO P'3 ]'33 pft
')iBTi .I'pcn 13TO0 oiP'D or 3ift bB3 .'31BT1 3ift bB3b oioift . m a i K n

c r o s s i n g y o u r p a t h o r t h a t w a l k i n g u n d e r a l a d d e r will c a u s e the entire beard.

bad luck.
2 7 . lapn Kb — You shedl not round off.. . Rounding off
refers to the removal of hair from the sideburns area — the
edges — of the head. One is forbidden to remove this hair,
thereby making a straight line from the hairline behind the
ear to the hairline at the front of the head. Were one to do
so. the hair at the top of the head would look as if it were
rounded off. [One transgresses upon removing at least two
hairs from this area] {Rashi).
n'nitfn Kb) — And you shall not destroy. There
edges of the beard, each of which it is forbidden
(Rashi). But as a practical matter, since the exact
these edges are not clearly defined, it is forbidden
It is forbidden to remove the sideburns even by means of
plucking or with scissors. Regarding the beard, however,
the Torah forbids one to destroy it and to shave it (21:5).
This is interpreted by the Sages to mean the use of a razor,
meaning an implement that both shaves [ni^3] and "de-
stroys" by cutting to the level of the skin [nnnWn] (see Yoreh
De'ah 181:3,10).
2 8 . visib U"ltf71 — A cut. . .for the dead. It was an ancient
custom for people to cut their flesh in mourning for the
are five dead. In Deuteronomy 14:1, the Torah states that this is
to shave forbidden because. You are children to HASHEM, implying
areas of that it is disgraceful to God for His children to inflict wounds
to shave on their bodies as signs of mourning.
6 6 7 / VAYIKRA/LEVITICUS PARASHAS KEDOSHIM 19/37-20/9

~ / am HASHEM, your God, Who brought you forth from the land of Egypt. ^"^ You shall observe
all My decrees and all My ordinances, and you shall perform them — / am HASHEM.

20 ^ HASHEM spoke to Moses, saying: ^ Say to the Children of Israel: Any man from the Children
Punishments of Israel and from the proselyte who lives with Israel, who shall give of his seed to Molech,
shall be put to death; the people of the land shall pelt him with stones. ^ I shall concentrate My
attention upon that man, and I shall cut him off from among his people, for he had given from
i^oiech his offspring to Molech in order to defile My Sanctuary and to desecrate My holy Name. ^ But
if the people of the land avert their eyes from that man when he gives from his offspring to
Molech, not to put him to death — ^ then I shall concentrate My attention upon that man and
upon his family; I will cut off from among their people, him and all who stray after him to stray
after the Molech. ® And the person who shall turn to the sorcery of the Ovos and the Yidonim
to stray after them — / shall concentrate My attention upon that person and cut him off from
among his people.
'' You shall sanctify yourselves and you wiE be holy, for I am HASI-IEM, your God.
^ You shall observe My decrees and perform them — / am HASHEM, Who sanctifies you. ^ For
any man who will curse his father or his mother shall be put to death; his father or his mother
has he cursed, his blood is upon himself.
2 - 5 . Molech. In giving the punishment for serving punishment of /cares is imposed only upon the sinner —
Molech (18:21), the Torah discusses at length the evil of inK, him — not upon his relatives {Rashi; Sifra).
the sin. iiot only has the perpetrator sinned against God, 7-8. Dtilt'l|?ri^'1 ~ ^ou shall sanctify yourselves. According
he has profaned the sanctity of the Jewish people — "'u^'ii^P, to Rasfii, this commandment refers to the previous exhorta-
My Sanctuary — which the Sages interpret as God's tions against idolatry; one who refrains from idol worship
holy nation (v. 3). Ramban comments that the degraded sanctifies himself.
worship of Molech deprives the Jewish people of its
The sequence of verses alludes to the teaching that the
holiness; therefore, the Torah stresses that it is the
very thought of idol worship — he merely turns to it (versti
nation that bears responsibility for executing the death
6} — is regarded by God as if someone had actually
penalty against the one who has harmed it so signifi-
worshiped idols (K/ddus/iin 39b). But how can someoni-
cantly.
control his thoughts? Therefore, the Torah teaches that
what is incumbent upon a Jew is to attempt to sanctify
2. VT^C °S? — The people of the land. By using this unusual
himself by performing the commandments and by avoiding
term to identify the people, the Torah suggests why they
evil to the best of his ability. God promises that in reward
should have the particular responsibility of executing the
for the Jew's sincere efforts, D'-iy'nfJ ni^^ini, and you will he
sinner. A father who offers his own children to Molech has
holy; God will assist him in cleansing his thoughts (BeVr
brought contamination to the land,
Yitzcholi; Meshecli Chochmah).
3. in'K iniarr) — And I shall cut him off. The punishment
9. 13 — For. This conjunction implies that our verse
has two tiers. If the transgressor was properly warned
gives the reason for an earlier commandment. It refem
and witnessed, and beis din imposed the death penalty, he back to the commandment to revere parents (19:3),
gains atonement for his sin. If, however, he sinned inten- and explains that one who shows gross disrespect li>
tionally but was not punished by the court, God imposes parents can incur the death penalty. Alternatively, the woid
kares. •"3 should be translated therefore, meaning that because it i'.
4. nr^'iaiV'nN •. • in''^V! O^Vd — Avert (lit., avert they will God Who sanctifies us — and a person's father and mottn'i
auert] their eyes. The double expression teaches a moral are His partners in bringing a person into the world — Gmj
lesson. If the people avert their eyes once, they will avert decrees the death penalty upon those who curse thi-m
their eyes again. If the court attempts to discharge its {Ramban).
responsibility, violators will protest: "You did not punish the hbf! liaKi lUK — HI'S father or his mottier has he cursed. TI \>'
last violator, is it fair to punish this one?" Only if the courts repetition teaches that one is liable for cursing his parent'i
and the people are consistent can they function properly
even if he does so after their death (Rashi).
{Rashi;OrHaChaim).
la V'on — His blood is upon himself The Sages derive ih.il
5. innai^'BDl — And upon his family. The family is responsi- this term always means death by stoning. In its simpli-
ble if it was their influence that shielded the sinner from meaning, the term means that the violator brought tlir-
punishment by the court (/?' Bachya). Nevertheless, the punishment upon himself {Rashi).
u / a - i"? / u ' a'wnp n«riQ Knp'l ISO I 666

panj nv?*!; '1 I'lan'jK ^•^ K315

^3 n; pn^pniib :Dnyn-j K^-fim
KJK iini;i; i n a y n i ^3^ Hia n;i 15;;?
•xv\rv •'a^<; nn'K
'jKnt^" 'jaVl K-j) VVnri bK-jt^;'' 135
pi 'jsiU''' •'5at3 na? "laa hig^n
nnKFi ^Knt^i ''j3-'7i<i nnKV nufn-bt? nin'' laT?]
n v i i p ini '•! bisit^'a T . j m Knl's
nia Kay "jufji;!' NVVi?"?' ^'?^'?
n ; intii KJSI 1 :K33S3 aaiaiT VK-jt;;'' q^Ki i n n n i VISO °3^ '^S^"' """P 'iV'?'? iV")^'? W
up nn; ^y^ipK^ v.v.r\ K-aaja ' n n rt - vlJV • % J- - : • : - y -r -t ;• \v •; • —.1-
b n a 'l'?^'? arji FijJlin ns ruaj;
KUttJ n; KVOK'JI •'ttJii^n n; NaKoV
hbrfy^ •'\?;'ni7n-nt(; KKIU iiyn"? TIVKI'? ini ivnra •'3
KBS l^aa^ itiaap ni<in I'ly'iip"!
Kinri K"jaj p lirT'3'3? n; '^N'ato': n'a
K^T '3'15 I^'D'J n5;i!n an:;ia ••nbnb i^V'?'? 'iVI^'? 'i'?'^? ^'''^'3 i ^ ' W P 'DO''5''?I!
innBii'P^i Kinn E7->K3 •'.33-ni<: ij^t; •'nipto] nn'K ninn n
fin; '^''WKj iriflvpai Kinn Knaja
i;fa nna •'ypn'? 'nn^ia ivvT ''a n;i
T^Vian nqj? n^yf? i n n x D''itn-b31 nKi inK '•rn^ni
T'la "ina lagn' ^ uiasji jilnpy up •'7J<;i n•iKn-'7^<; nian -v^i^ wmn) ;DQ:y ai^jn 1
' i i n n; itiKi Tinnna 'yup'? m a i l Kinn vi^y^ '•'is-nti; '•nnji nnnnK nyih d''ivi'n
;Fip:u Up nn; •'ifciKi wnn Kaasa
;•; Kis ns fW^;? ilnpi iwi^jpnii n''v;'ni? nn^'ini nri\?7^i7nni ;i)ay m-jgn in'K ''n'l^ni r
inayrii 'p;i? nj inipnin ipaq^is nn''tyj;i ••n'pn-nK bn-)Ki\;;i •.nD''n'7K
13} •xs. nNo ilUWli^p ;i Kits •\trav
KbufiiaK npK !!:;•) 'nias n;; W ' J ' T I-1-: V -: J- • 1-.- : • 1- ; i. j - - : AT

:a;n K^^i? u^ npKi Tinij '7^?i?l?•' :i:31'lnT 'jVp 1)3 Ki inK nw nin iisK-nKi I ^ K

in'bu'C cjip p>pp mojp iD'bBP 06 .(' DC 3"p) B3ia on3i3 wbB'C 1>3 D'a5»3 'P)P3a '>h f)"i .0 oc) p PSP bs .nanx 'nKi:in -IIBK
,af)pp an apDCn '3i c"i infi .innsBiaai (ti) -.(fr on abna 'iia>p vpibppp impp '»» Basab i»foa 'ifii ai33 bp oj'fip apub ai33 bp asB
I'BPP Dbl3C ,VB3in Obo ptlC P3TO 03 P'P npBCP lb pflC lipbb ttft hta (3) -.cfiB fiB'in 633) Da3 OTSP pfip pi'a3a pfi puiob nbp3
1PPDCP31 'foe 'Db ,'fo anb .iniK imDni u.lsb DIBOI: ;V DB vbB pf) ofii ,pi P'33 .rmi> nin :piaatfio bB ppm .nnt<n bK-\v> iia
p-)3a3 aPBpjo b3 tti Pi3a3 ipifi .ipifi b"p ,pa3a3 BPSCDO b3 la' bi3' DB .ynun nsi w ftppas 3"P) pifi pB"P» pfia DB pa P'3b P3
op) ail aii3c ifip Pi3ib •I'jinn 'irw nuib -.(T DPI piip'3 fibfi ibba Pi5n '"o ]->fx> pfi pa'b pTPBp DB ,apfi a3a .pfia Pfia3) ij'jsp
aii3B pip'as II .nniinprmi (i) SPTOB it pfi ib'Dtii 133 ai3BC (TO DP) 13 pPlBl 'pPB b3» ')tl aSlD ,'bp 'fl)D .113 OK IHK W :(0P)
piasB) ap'p ipfib pi3ab .'j^p mm I'ln (O) -.(3:' pas op) aai .iSn'j ins wira '3 :vpa3) ai3to b3 pfip (OP) ai353 ftbi .IBIK3 :(a
(13 vm) 'fop oipn b3 pi « op 3"p) ab'pp ii ,ia i<m :(:aB '3 b"p ,p)» 1P3 pi 153 p (':p' D>a3a) pfo 1P311)3 a'3Bn 'flip 'sb
03 Oa'm Oplfl IBJT pfo 003 'fop 'JIBTI 3lf)» ISlBbl ,03 OO'OT isinbl :(n 3"R) ibinb warn IPP3 b"D ,)'» bipp BPI .ibinb ps main
ipf)a3 im ii>3 ftapn bp luiesi .(.o piP'as ;3>:i3 pap 3"p -,13 piop )bab) pf) bbP' foi pcba ,'b ppaipn f)'ap b6ap' PP5P pft .lunpM nn KMD
:jaa'P inbBb oaa f)iap ,fiia fibfi IPP'P bp P3B> \'b wj B P O c|iD ipf) a3a3 iB'bBa of) .im'js' a'jsn DKI (i) t:(a3:f)3 ibab) 'papn
3 6 . 051^1? inK^ln-IV^K ~ Who brought you forth. 1 took you / am HASHEM, Who has given you the laws. By definition,
out of Egypt only on the condition that you would be honest therefore, you cannot improve upon them. Vou may neither
in your business dealings, Alternatively, lest you think that add to them nor subtract from them (Sfomo),
you can be dishonest and go undetected, think back to
Egypt. There, when 1 killed the firstborn of Egypt, 1 20.
recognized the difference between the firstborn Egyptians ^ Punishments.
and others. So, too, 1 will know if you have false weights,
and 1 will punish those who use them (Rashi). The Torah does not decree a physical punishment for a
sin unless there is a negative commandment enjoining us
3 7 . a^'lHltfl — You shall obsewe. . . If you study the not to commit that deed. Chapters 18 and 19 contained a
commandments you will realize that they are perfect, and long series of negative commandments, and this chapter,
then you will surely observe them. Recognize, however, that primarily, gives the punishments for those sins.
669 / VAYIKRA/LEVITICUS PARASHAS KEDOSHIM 20/10-21

Penalties ^° A man Loho will commit adultery with a man's wife, who will commit adultery with his
f^'' fellow's wife; the adulterer and the adulteress shall be put to death.
'Relation '^ "^ "^^^ ^^^ ^^^^^ ^^^ '^'^^ ^^^ father's wife will have uncovered his father's shame; the two
ships of them shall be put to death, their blood is upon themselves.
12 A man who shall lie with his daughter-in-law, the two of them shall be put to death; they
have committed a perversion, their blood Is upon themselves.
13 A man who lies with a man as one lies with a woman, they have both done an
abomination; they shall be put to death, their blood is upon themselves.
^^A man who shall take a woman and her mother, It Is a depraved plot; they shall burn him
•' and them in fire, and there shall not be depravity among you.
1^ A man who shall lie with an animal shall be put to death; and you shall kill the animal.
1^ And a woman who approaches any animal for it to mate with her, you shall kill the woman
and the animal; they shall be put to death, their blood is upon them.
^ "^ A man who shall take his sister, the daughter of his father or the daughter of his mother,
and he shall see her nakedness and she shall see his nakedness, it is a disgrace and they shall
be cut off In the sight of the members of their people; he will have uncovered the nakedness of
his sister, he shall bear his Iniquity.
1^ A man who shall lie with a woman In her affliction and has uncovered her nakedness, he
will have bared her source and she has bared the source of her blood; the two of them will be
cut off from the midst of their people.
'9 The nakedness of your mother's sister or your father's sister shall you not uncover, for that
Is baring one's own flesh; they shall bear their iniquity. ^'^ And a man who shall lie with his aunt
will have uncovered the nakedness of his uncle; they shall bear their sin, they shall die childless.
25 A man who shall take his brother's wife, it Is loathsome; he will have uncovered his brother's
shame, they shall be childless.
against the natural order of things for a father and a son to people say, "This animal caused a man to be stoned"
live with the same woman, just as, in 18:23, it is against the (Sanhedrin 54a).
natural order for a human to live with an animal. This is the 1 7 . ^drt — Disgrace. Literally, the word means "kindness,"
sense of Rashi, who explains the phrase in terms of a strange term in relation to incest. It is intended to answci
"shamefulness" and "mixture." the question, "If it is immoral for a brother and sister to livt-
1 4 . np? 11{JK — Who shall lake. This term refers to marriage. together, then why did God permit Cain and Abel to many
Only if someone was married to a woman is he forbidden to their sisters?" The answer is that it was a kindness for God to
live with her mother or daughter (Sifra). allow that, so that the human race could go on (Rashi; Sifni),
According to Radak, the word "rpq has two meaningii;
K^7^ nwt — /(is a depraved plot. The same term was used in kindness and disgrace. The two are related, because tiic
18:17 regarding a relationship with one's wife and her disgrace of immorality is the product of overindulgence!.
daughter. The similarity of terms \p.W nnn] teaches that both Someone who is too anxious to give pleasure and is reluc
offenses incur the penalty of death by fire (Sifra). tant to discipline herself or others is in danger of lapsing inli i
inn?;"! — And them. The plural implies that more than one the sin of immorality. [See ArtScroll Genesis pp. 371-3.|
woman is put to death, but the man's lawful wife clearly is Ntyi 13157. . .nBj) ija lifjjh — In the sight of the members ofthvii
not punished because her husband sinned with her close people.. .lie shall bear tiis iniquity. The consequences of tin-
relative. Rather, the plural form teaches that the penalty sin will attach themselves to the sinner in the form of a serii -i
applies to the mother-in-law and her mother, should they of misfortunes that will make it obvious to the members nl
both sin with him (Rashi; Sanhedrin 76b). their people that he has incurred God's wrath (Ramban to v
9).
1 5 . nantr?! nnnifiri-nKi —• And you shall kill the animal. The
animal is removed from the world because it was a source of 1 8 . 7\yn ntiJK — A woman in her affliction, i.e., during hci
enticement that caused a person to sin. Surely, then, a menses.
rational person, who causes his fellow to sin is worthy of 2 0 . '[nfn — His aunt, i.e., the wife of his father's brotlici
punishment (Rashi; Sifra). Alternatively, the animal must be (Sifra). The wife of a mother's brother is prohibited Rabblnl
killed so that it should not walk down the road and have cally (Yeoamos 21a).
 ^^

K3-' / a ffWlip TVS71S ii•\p1^ ^ ^ D / 668

N5;s bvp^ry} x^upriN n-iiri nnx

nu7K-ni<; rjw^ IWK U/"'N ni^K-n^ qN?'? nwK U/''K') '
nriK DV aiBi?') •'1 na^K' ixrign] -n^h?!?/^ -1U7J5 K/iK) :n3K3n') fiKan nnT'-nin inj/i K'
N^ypnK •'hx ' n i a x i Kriny Tjiaij
13113' ;f3;n x^Uf; llrpiin li'jpi?!?^
nn'-ri'i nn'-aiy wnTjTiin n^i inK n n v T"??? ni^N
l^ijiji;!! N^DRipx nn^3 oy a a t p ' ^
;l'3;n K^D;? n a y x^an iln^i-jri
13314*13 xnaT ay aiatf*'; 'T l a i i i '
n^i^n '"iDrnff DSS;/'' "H^/K IU^'K') :n3 on'-nT ityy ^'
linTip njy xrisyin xnpx
•an -.' ;f3;n xVuf) iiVyjji;!' NVVRC"?
I'Kipn nyy n n x m x n n x n; 30' T iD")t?7'' C7N3 Kin ni3T ngK-n^l ni^K-nK n^:>. -iii^K
irip N^i Ipn;) i^D; l^n^'ii Nnu3 x'ri IP': -n^K uriK') :nD3in5 nm r\jj}r]-Kb) iriiiK) 'in'K «
llji iij "13Jim ;1'I3''313 TKUtl nxy
n;i ''Oj?!?! xVoiJnN x ^ y s s ngsjiw
'jab a-tjjrn xnrixi 10 ;iiVi3i?n K-iiy3
NnriK ni "piupni na vkpoi x ^ y a
x^Dfj li'^iPi'ri? K'jafjiptit x-jiya ni) ^•'K] -m Dn''D'n innT' nin nnnan-nKl rvgKn r
na a n n x n; 3B^ n i3Jii. ;i'a;n
XTii tin;-iy n; 'IQ;] niais ina IN 'rnas -nis nkn) iHN-ni'iN rajj-m innK"ni5 ^i?J•'^^^^f
lijcri?*'! Kin xj^j? Finny n; n n o •'yv^ inn?3') Kin npn 'ini");;^!}*: nK")ri K'-n') n n n y
nam liij Finrjx n n ? piTpy 'J? 'J'S?^
xnpx ay a a w ' i-i lajin- i^sg^ nB^/intyjs ly^'K) ;Kii?i ij'ij/ nVi in'nK n n y DMV ''35 n'
% ni^i? n; Finny n; i^jii xas?)?
liyiriipi) Knnij n a s t o n; '^3i;i x'ri)
Niii) nnj/n nnpjp-nK nniny-riK nVii niT nu/K-nK
IBx nnt? n n y i »• ilinijy un iiniinn :n}5J7 y^^p tiO''?^' ^^1??) 0''131 "'^i?'?"^^'? '^DV^
M FtanB "3 '"IS '^Jn Kb ^lox nniji
nnx n; siaif*' n 33ji = :ii'?3i7i iri3ln
mi^-HK•'BnVjnKV•^•'^KniriKi^JSKmriK n n y ) D'
lln3ln 'Vi ' i i u s nx n n y i r m s nx n n y inn^-nK 'lai^'' niuK ^'''K'! iiKiyi mil? nnjin a
n 13?! K3 nimn' 3^] x^3 iiVajj;
xn xjjnnB n i n x nnx; n; aoi nEL'' 'WK vj-'k) Jinn;; nnnj? IKE/'I DK\?n nVs inn xa
•.]tn-; 3^1 x^a •'ii n i n s i x n n y tT'n'. Q''-ini? nVi ITIK mny Kin m? i^-nK nwKTiK
'"CP
6c) I'p P » 6 P D6 ,ieP7Pi .fiiiDP (T:7b R'CftP3) PDPP 'Pi6 pcb .xm 3Dn .B'x n o x nx qxji i w x :(:3> I'Piasp ;P oc 3"p) ppb PPD .KUNI C)
;j:PD o'bapi D)3' 7PP DbiB 'ft)C ,BnP iPbiB pis3b Dip»a acB IDP ,ipip6 ,lb 'P3"P C'6 PC6 it'6 bBi .pciTp ppb l'6c PlPb .(DC) pp PC6b PPB
i"'iai ,ftia 'ibJ DiPB pcb b3131 ,abj . m y n (m) :(:p) pnajD ;b' oc 3"P :'ijb I'tn'p i'6c Pinb .(DO 'u PC6b PPB ,in»3 n o x nx CIXJ> -WH.
aipft pi (p:a ippfi) Bt 6bi [Dp ftbil pptjp aiBt ins ,i:ii DCb a3'B3 PIPI' pjp 6b6 aj'6 DPP apiP3 apip6a aP'P b3 . n a x u n i tixun n n n niM
11 D'-jpifr PI CPC Pp'CJ It D'ppift p ,«'Pi3P as ipbp) It afrPBai .nb P3tjn 'aawB (11) :13a Bpt3 36a BPI pbsbsn 6"b .'6)i .loy ban (a') :(DC)
p3ai63 31P30 ajc .'U13nx ninx n n u i (Oi) :(:a> Piny) PPPB PD)3a pnib bi3' ap6 '6 . i n n x i m x lanwi ( T ) :PPDIDC3 MPPPB P'JBP .nt/x
» i'3 36a in infti i'36 PIP6 bB i'3 p'bB laiiac ">nib U'-3':p' b'Bb) an6i ac6 6b6 .I'bn app6) 6bi PP'a3 a6C5 'Pac ,IBPP a)ic6pa ipc6
)P i'36 'R6 Pt6 bB 6bft PDiia 6b i'3f) 'P6 PC6 P D B b36 ,Dfta jn p'Pi'Pfi 1'6 D'PBi6c D'Pi3Pn pi .an6i ipinp P6 6C>C ,PiP'6b )a'PC 163 pi3iP3a
P13 bB ipbb 63 aia 63pnP . i m n nx a a w nwx (3) :(:•» piP3') 36a :(;iB I'piajp) PP6 p ,61a '>i' pcbi .pn PP6 P6 ,ppft lani ,ipinp 6b6163
lb a»ni .:bi 6b3 ,inmP3 . n n n y : ' T I B P3'ba C)IB3 6iac abcnb Pin6a a63C ' » p 6b6 ,D6pn a» ana3 6 P P Dt6 D6 . i m n n nnnan n x i (lo)
D')3 6b3 pp D'53 lb 1'6 ,p31p D'>3 lb P (3:1P P'C6P3) 'TIB iblP '3)6l 31P 1'3 l'P3ab OTl'C Dlflb l"p ,bpDP 31P3a P»6 p'Db PT bP pbpp Dl6b
0'T3B .I'a' D'TPB ,ipin' D'TPB ,lb6 Pl6-)pn '5C3 aSC pb (1:3' pPS 3"P) pm6 OP6 P373 65i'3 .(a:6' pPB 3"p) B T 3 » pi3Bb iT3Pi asp DPUI ppb
,TO' O'TPB .1"P3 p31pC '5b ,Pin'C3 lb I'P' 6b a T 3 B PCC3 lb I'D' D6 .IPIP' l'6ip p'ftc Pi5b'6 an i"p D'P3'7 'pa (3:3' O'Psi) pinipna bp p6 pisftp •736
(K3) :(.P) P1P3' ''B) VC3B fjiaC in3 I'P' bP P'P' a T 3 » PCC3 lb 1'6 D 6 C P6 apna ,ab3i <)1PC PPCP apip app6 or bp abpp B63C bs .pppic p'6i
53 s6PBa pipfcb iCTi «'Pi3P! .apiftpi 6'a aiwn R6ia aypca .xin mj (11) :(.a51'PiPJD ;i DC 3"p) appi a»3 PP6 bB ap'n 'ppib o"P p i n IP'3P

1 0 - 2 1 . Penalties for forbidden relationships. The follow-
ing passage sets forth the punishments for the transgres-
sions that were given in 18:6-23. In many cases, the relative
Inws have been explained in the commentary to the previous
passage.
1 0 . niani-nltt — Shall be put to death. The Sages derive that
this term indicates the death penalty of pin, strangulation
(Rashi).
1 2 . iti7y ban — They have committed a pewersion. It is
671 / VAYIKRA/LEVITrCUS PARASHAS KEDOSHIM 20/22-27

The Land ^^ You shall obsewe all My decrees and all My ordinances and perform them; then the Land
_ ^^^ to which I bring you to dwell will not disgorge you. ^^ Do not follow the traditions of the nation
Immortality
that I expel from before you, for they did all of these and I was disgusted with them. ^'^ So I said
to you: You shall inherit their Land, and I will give it to you to inherit it, a land flowing with milk ^
and honey ~ I am HASHEM, your God, Who has separated you from the peoples.
2^ You shall distinguish between the clean animal and the unclean, and between the clean
^"^ bird and the unclean; and you shall not render your souls abominable through such animals
and birds, and through anything that creeps on the ground, which I have set apart for you to
render unclean.
^^ You shall be holy for Me, for I HASHEM am holy; and ! have separated you from the peoples
to be Mine. ^^ Any man or woman in whom there shall be the sorcery of Ov or of Yid'oni, they
shall be put to death; they shall pelt them with stones, their blood is upon themselves.
THE HAFTARAH FOR KEDOSHIM APPEARb ON PAGE 1174.
When Acharei and Kedoshim are read together, the Haftaiah for Achatei, page 1173, is read
When Rosh Chodesh lyar coincides with Kedoshim, the regular MaftiT and Haftarah are replaced
with the readings toi Shabbas Rosh Chodesh- Maftir, page 890 (28.9-15), Hattarah, page 1208
See note on page 1174 for further exceptions

f r o m t h e nations in order to be His, and to accept His
sovereignty upon myself!' " (Rashi).
R' Chaim of Volozhin used to c o m m e n t that if Jews
sanctify themselves, t h e n — as this verse guarantees —
G o d w i l l separate us f r o m the nations to be His. W h a t w i l l
happen if we do not sanctify ourselves? T h e n the nations w i l l
separate us f r o m their m i d s t — f o r persecution a n d
expulsion, God forbid!
In a similar vein, a Jew once c a m e and l a m e n t e d to R'
M o r d e c h a i of Lechovitch t h a t his Russian l a n d l o r d , w i t h
w h o m he had always h a d ' a very f r i e n d l y relationship, had
begun t o hate h i m a n d was constantly persecuting h i m . T h e
rabbi answered, " Y o u s h o u l d have m a i n t a i n e d a distance
between yourself and your l a n d l o r d . Y o u are a Jew and y o u
have the responsibility of being holy. Y o u wanted to be l i k e
h i m , so now he is separating himself f r o m y o u . "
2 7 . ^aVI? IN 31N — Ou or Yid'oni The chapter ends w i t h ilii i
sin because it symbolizes the difference between Israel ..ind
the nations. If Israel serves G o d properly, it w i l l deserve in
have prophets a n d have no need f o r these m a g i c a l w a y . < il
f o r e t e l l i n g the future {Baal HaTurim).
^ g - l W D 3 " m •'"U •in'pti rr-aai .n-fpiDQ T - D •— T h i s M a s o r f l l i
note means: There are 64 verses in the Sidrah, numeri<:iillv
c o r r e s p o n d i n g to the m n e m o n i c s n-aii a n d 3"m •'•"a.
As Rashi c o m m e n t s at the b e g i n n i n g of the Sidrah, 111'
m a j o r i t y of the T o r a h ' s essential laws are here, whii.li i
a l l u d e d to by the first m n e m o n i c , w h i c h means glotn
i.e., spiritual luster. T h e second m n e m o n i c means "wlini
g o o d is g o l d , " for, as Rashi (to Genesis 36:39) c o m m e n i
s o m e o n e can be so r i c h t h a t g o l d becomes meaninglcn
S o , t o o , g o l d pales beside the wealth of the T o r a h (R' Diii'i< I
Feinstein).
 *-!,i

n-33 / 3 aitynp nuna K i p ' i n a o / 670

v'l b3 Tm ')3;i? ^3 n; inipniaa

NV")K lUip; li?nj;i K^i linin; i n a y n j
inn 3in)?'7 ]m l u n ; '3379 KJN 'I nDHN Knn •'k ~\VJK y-iKn bDriK N V ^ ' K " ? ! DHK
KjK T Kjiaipy •'DiKi'na lianj;) K^1I= '3^^;-^ty^l; ^lin rtpm b"?:! Kh) -.m ^•^vJb niav; ^3
ItoV n'ni3!5ii3 :iin5 nip^ia pmn)
n?"? nawN •'SKI nnmKTiK IWTFI npK nfi^
niin'^K mn'' ^JK tz/Dii 3b n rot T I K nnx nE/n"?
KTV? I'a iwnariTiia :»<;)3)py 1)5 •pn nliVi^n) :n'')3vn-p D D ^ ''n'?'j5n—H^K ns
K3KD!p Ksw pai KaKonV N;5T
Tnu'? Knun qiyn-pni nxiptpb n"in\?n nnn^n
-IC;N 'VD^I qivni nm^^ ofcniyfij-nK lyjpii;;^-^'?')
]ini;iii3 IKIKD'J itob trtunSK ^
W-13K1 ;i NbK tf-ip_ ' I S ptii^p •')3"!ij
"llyK HMnKn ty)3"lFI 13
pp-;^, f ti'?3 -"lopV Kjpnj? IP 1130;
1K n3 lin? 'HI nK KnijiK IN n3?i 13
Kb5K3 ll'i'lJiJln' K'?Ui3!;il< ni3-J
IK DiK dnn n^nr''? nii/K-iK E/^'KI S'-V m^n"? ^
:Ta;n KVUR linri; I I D J T 3Q3 :n3 nrfnT DHK rani I^KS innv nin •'lyi';
.p^D 3' nt -"'n .p"'D n"Am .n-'piDQ T ' D

Pip 'CD) Difl ipfl' ftbC p i ) ,•)»* P'lH) )3 lIBbfl '3") .VT3P1 lJ)7D13;
0'PC3C '3ftl PCnft pm ,'CDf) IDfl' b3ft , 0 ' t o ClSbb 'C6fl * ,TtP •!C33
.'»Cb DPP D3Pbl3P fipPC ,'b Bl'Pb D'DBP ]» 03pfi bn3ftl b"p ,'bB PU
aiK n n a nw 13 ( n ) : ( ' DC) D ' W piDbn biB vb» b3p»i P T 3 B O p CPID
,Pb'pD3 pfiPPPl D'7B .P13 0 piDD) PbBpbl PP'P DP3 PPftj jftP . ' U l
053 PPfoC PIP'P '3"P bP3 )D1 -PfiPP DWJCl ,PP3B3 PftPPP to I'TO
:PP5
:(.7) DTO3' ;P' piDS b'Bb) PPDP PPip" Pf" . ' 3 PCIIDP pfllBPC ,P1>3
«iro3 IP fllPC Dlfl3 0n;l3 D'Cfn3) "P5 'Pbp WD ,Dlfl'P pCb .VpW (13)
Tib I'fi .riNBD^ minon nnnan I'a nnbiani (tia) :c;:i3 ppD 3"p)
,i> PfWpb lb PPIBC I'3 flbfl ,DP p3)l ]'b731D 'IPC PlPPb PPD 1'3 'jmb
:(( DC) PPBC 6bB ,i'5pb i3n p PPDI .I'ip pPC5b pv be i3n pnoc |'3
in nanN (naxi (la) :(p DC) PiDfib .Knob nab <n'jian -wv.
be DP6 ifib Dfti 'be Dpft '10 DPI) o'bisin Dpf) D6 .1^ ni'n'j a'nyn

2 2 - 2 4 . The Land and immorality. Having given ttie
penalties for tiie relationships tliat were proilibited in
Ciiapter 18, the Torah repeats the message of 18:26-30,
that the sanctity of Eretz Yisraet cannot tolerate immorality.
Thus the gift of the Land is conditioned upon the people
maintaining their high level of sanctity.
25-26. Holiness and kashrus. The chapter concludes with
an exhortation to avoid forbidden foods, as a prerequisite of
holiness, as set forth in 11:44.
2 6 . iVni'ri^.. .aariKS^aKl — And I fmue separated you.. .to
be Mine. If you keep yourselves apart from the nations and
their ways, you will be Mine; otherwise you will belong to
Nebuchadnezzar and his cohorts. R' Elazar ben Azariah
taught, "Do not say, '1 cannot stand pig meat!' Rather you
should say, '1 would like to savor pig meat, but what can I do
— God forbade it, and commanded me to separate myself
673 / VAYIKRA/LEVITICUS 21/1-7

PARASHAS EMOR
21 ^ J-IASH£M said to Moses: Say to the Kohanim, the sons of Aaron, and tell them: Each of you
Laws of shall not contaminate himself to a [dead] person among his people; ^ except for the relative
a Kohen ^jf^Q (^ closest to him, to his mother and to his father, to his son, to his daughter, and to his
brother; ^ and to his virgin sister who is close to him, who has not been wed to a man; to her
shall he contaminate himself. ^ A husband among his people shall not contaminate' himself to
one who desecrates him.
^ They shall not make a bald spot on their heads, and they shall not shave an edge of their
beard; and in their flesh they shall not cut a gash. ^ They shall be holy to their God and they shall
not desecrate the Name of their God; for the fire-offerings oftiASHEM, the food of their Qod, they
offer, so they must remain holy.
' They shall not marry a woman who b a harlot or has been desecrated, and they shall not
marry a woman who has been divorced by her husband; for each one is holy to his God.
people," meaning that other Jews are there to assume re- skin as signs of mourning for the dead {Rashi; Sifra).
sponsibility for the burial, then a Kohen may not participate Kli Yakar comments that one might have thought that the
in it. But if the corpse is isolated, with no one to care for it [nn death of a Kohen creates a vacuum in God's entire commu-
myp], then even a Kohen Gadol is required to stop every- nity, and this might be taken as sufficient cause for otherwise
thing and bury it (Rashi; Sifra). forbidden expressions of grief.
2. nKi£*b — For the relative who is closest to him, i.e., his wife vhx] K'h — They shall not shaoe. This is a clarification of the
(Rashi; Sifra). prohibition stated in 19:27. The prohibition against remov-
3. vhtt, nnlii?!! — Who is close to him, i.e., a sister who is not ing the beard applies only to shaving with a sharp blade;
married [even if she is nw'nirn, betrothed (Rashi; Sifra; see however, facial hair may be removed with scissors [or a
notes to Exodus 22:15)1. ^^ 'ong as she is unmarried, she is scissors-like shaver] or a depilatory (Rashi; Si/ra).
still part of the Kohen's immediate family and he is required 6. I'll? D»tt'•^p — They shall be holy. The concept of holiness
to participate in her funeral, as he is for all the relatives implies abstinence (see notes to 19:2), and is particularly
enumerated here. Once she is married, however, she is con- relevant to Kohanim who are forbidden from contaminatinc)
sidered part of her new family with regard to the laws of themselves from the dead and from marrying certain women
contamination. (Ramban).
4. This verse refers to a Kohen who has entered into a
^hbn] Nfji — And they shall not desecrate. Although Kohanim
marriage forbidden by verse 7. Although the marriage is
have many responsibilities and privileges beyond those oi
forbidden and he is prohibited from having marital relations
other Jews, they do not have the right to "resign" from their
with his wife, nevertheless, it is legally binding and can only
position or to give up their prerogatives. They are servants of
be dissolved by divorce or the death of one of the spouses.
God, and for them to neglect or derogate their role is n
Therefore, he is forbidden from participating in his wife's
desecration of God's Mame (Sfomo).
funeral. This verse, however, puts a limit on the prohibition.
If she is amon^/lis peop/e when she dies, i.e., there are others The Torah indicates that a Kohen who falls short of holi-
who can attend to her, he may not contaminate himself. But ness is guilty of desecrating God's Name. This is a reflection
if she is not among his people, i .e., there is no one else to bury of the axiom that more is demanded from people of emi-
her, then even a Kohen must do so (Rashi; Sifra). nence. Because a Kohen is the servant of God, he must bi^
scrupulous in his behavior; when he sins, it is regarded by
The respective laws of a Kohen, Kohen Gadol, and nazir onlookers as a desecration of the One against Whom iw
differ regarding contamination. All are forbidden to contam- transgresses. A similar responsibility applies to all Jewii.
inate themselves for the dead, yet only an ordinary Kohen is God's Chosen People — and especially those who are privi
permitted to contaminate himself for close relatives, while leged to be Torah scholars — must hold themselves to high
the other two are not. The reason for the difference is that a standards of behavior and ethics (R'Aharon Kotler).
Kohen's holy status is not earned; since it comes to him only
by birth, he honors his family by participating in their burial. 7. nal —A harlot. The definition of a harlotv/ho is prohibited
A Kohen Gadol, however, must be personally worthy of his to a Kohen is quite limited: It is a woman who has lived with
exalted status, and a nazf'r accepts his holy status upon any man who is not permitted to her because of a negative
himself voluntarily. The family tragedy, therefore, may not commandment. This includes not only relationships punish
interfere with their required ritual purity (R' Avraham of able by death or /cares, but also living with a mamzer or ,i
Sodtatchou). non-Jew (Rashi).
5. in-ij^rK^ — They shall not make a bald spot. The verse n^r'ni — Or [a woman who] has been desecrated. This term
refers to the practice of making bald spots or gashes in the refers to any woman who is forbidden to marry a Kohen or a
rn I N3 x n p i l ISO / 672

tjibpaiK

3(<;rip' nh n'D 'jy jlnV ^n'n^ iirjK

I'lpK •'35 D^arjan-^i^ -^a^ TV^'f^-b^ Win'' "inK'^i K K3
n'? anuT nnnj?'? pVtSa ^nijyg inKt^/V'DK •'3. IT'Sj;? KJSUI'-KV ^^i^ nr\bK nnnx) 3
KanijT Kn^O? anrrN^ii I'nins^i
:T'nK'7i inn"?! ip"?] T'iK'pi IBN"? Ti^N n'ngn
K^n :2Nnp' FI^ 12)^ nlD N^ 'T H^ nin^n-K'"? "lE/t? r'jN ngnjpn n^in?n in'nK^?) J
K'jn :nni'7nK'? nBV5 KaT axrip'
pnafjin Knxai iin^/na onii iiu'i)?'
D%5fn in|a^ Kb mj?} nKpi nti/K'i? nnig nrnp''° -
I'^'pn^i K"?! nmrr'^N^ vrv, mty'ni? :ni?niy iu~ityi K'^ n
pn'i pani?5 113N iinr!^>f la-jjp on nrfn'?!;? no^ nin'' ''K'N'nN: "•'3 nn''n'7>? DE;
fh KVVDI?' N;VV8 N O W I :r'?'''7iJ
Kb n^yan Kp-jnnT xnriNi paB'
nt^K) mi?' K"? n^^ni mt nt^N •Mi'p, vn) D3nj?n i
tnn^N Qijj Kin wnj? ^?5 iiatj'

OlpB I3 ,BBC»3 Cfc-IB bs jbPb <l6 Pftip b3 jfo OP (DC) Dp-)p bftlC'S
:(.3 P13B ;J-3:f) p-)S 3"p) pn bB |f)3 <|(b pp bB [bnb api ,c6i3 Pip'C
rapb bi3' ((3:i5' b'Bb) p'PCP fibi bfnP3 'foe 'Pb .mbji nb aapt H K S I
CI Plba 'npB 131 bB ttf) 3"P B'flC ,lPbj' tt IPft) 13b ,WS11 BpbB3
itnii" j<b m w a a i :(.fo P P P ;7:I pis D'pnp 3"p) I B P nil ,BPRI:5 13
CBR pie bi3' (P3:B' b'Bb) DPP f)b tpjb Bid bfnP3 -fflfoc 'pb .ncTOi;
oB'ic b3 bB 3"nb ,mit iBir' 6b b"R ,np6 ftbfi 3"n 6B' 6b PIP'^C
3iP3b lb B'PC .cmb 6'n P T P ' it PS'PC CP PIPB ;7:6 pip P"P) np'ici
P'3 oipip' 0PP3 bB .I'm n ' w n p (I) rppic 6'PC BIV '561 i p i c 6b
'3"P lUP ,5b 11D6D bftlC Pb'B3 pbB3JC .HJH (t) :(1 DC 3"P) p3 |'T
D'biDBP IB 07bi3C .nbbn :(:6D PIB3' ;t 00 PIBB 16 I'P) 16 PIP'^P
pi ,pnp ppB [Piibpi] Bcn; P3 16 bm ppp P)Pb6 P3 jup ,P5IPP3C
:(:tB-.iB I'cn'p) sjippb o'bipBO jp 7P6 P6'5 'T bB PJDPP ]B nbbnp3t
P1P3') D'scpn bB O'bm P'oiab PPB6I PTO6 .nurtan ^K niBN (»<)
:(6:6 6pCPP P1B6 p"P) o')535 ppib lipbp ,o'bbp bi3' . p n N '3a :(.Tp
;DC) pp6 P133 6bi . p n x 13a :(DC) BPCP3 )'BIP 'bB3 1)6 .priN 13a
DC 3"P) Dlbn PP 65' I'BB 11P3 PP5C 11B3 .KMBa KMBl K^ :(:3P PBID
POTb . n a n p n (i) :0 oc) IPC6 6b6 n6c ]'6 .nmh nj< 'a (a) :(3
DC p"p) 33CBb .v»h n n ' n K^ I W N :(.P PIP3' ;3' 00 5Dn6p p6
b»a KBW Kb (1) :(.p o'P3i ;3' 00 niJB .Kau< nb :(ot Pi»3' ;6'
ipics pi -iPB P71B3 B3 bbiPB 6cc PbiDB ipc6b 6BB' 6b .•htirh I'nsia
a3'6c l'P3ip Ob C'C I'BB 1)P3 6'PC 11B3 l-l6C3 bB3 6»P' 6b ,6ppB bC
3"P11P31D3B 6ip bbnPBb .ibPBb 6'BC IP163 , ' P I P 6 -ihx. Bt'631 ,BI5B PB
6b6 ,-p bB nBtiB b6PC' <l6 ftbBi .pp bB . n m p i m p i th (n) :(1B DC
,C6-!B '}0 bB 3'P 6B' 6b blP' (6:T D'P37) 03'3'B 1'3 b6PC'3 PB63C 'Pb
ibBb IPftjl BPPp )63 PB63 ,Bie aPtJ3 D'JBPBB b6PC' llpb'l .DWKia b"p

PARASHAS EMOR
21.
1-9. Laws of a Kohen.
The previous Sidrah dealt with the commandment that the
entire nation should strive to become holy, and with the
broad range of activities that brings one to this exalted state.
Now the Torah turns to the Kohanim, whose Divine service
places upon them a particular responsibility to maintain
higher standards of holy behavior and purity {Ibn Ezra).
1. ri'^MNl. • .1)3^ — Say. . .and tell them. There is an appar-
ent redundancy in the verse, since Moses was told twice to
say something to the Kohanim. In the plain meaning, Ibn
Ezra comments that the first statement to them was the
recitation of the previous chapters and their interpretations,
because the Kohanim, as scholars and teachers of the Torah,
would be responsible to safeguard it and preserve its in-
tegrity. Then Moses went to the special commandments to
the Kohanim that are the subject of this chapter and the next.
Ramban maintains that a double expression indicates that
a commandment is being stressed due to its importance or
because it involves activity that runs counter to the prevalent
habits of the people. In this case, the Kohanim would have to
alter their accustomed activities to comply with the special
strictures against contamination.
However, the Sages expound the apparent redundancy to
imply that the Kohanim were to convey this teaching to
others, who would otherwise not be subjected to this com-
mandment. This teaches that adult Kohanim were cautioned
regarding, the children, for the adults are not permitted to
cause children to become contaminated from the dead
(Rashi; Yeuamos 114a).
On the above dictum. Rabbi Moshe Feinstein commented
homiletically that the Torah cautions adults to ^egulate their
own behavior, because the example they set will have an
effect on the children who see them.
pHK '3a n'3narr — The Kohanim, the sons of Aaron. "You are
Kohanim by virtue of the fact that you are the sons of Aaron."
Since your greatness is hereditary, you must take care to
convey to your children the importance of their lineage and
their responsibility to be worthy of it. Consequently, you
must teach them even as children not to contaminate them-
selves from the dead (R'Hirsch).
TMya — Among his people. If the dead person is "among the
 iiiifcH*

675 / VAYIKRA/LEVmCUS PARASHAS EMOR 21 / 8-21

^ You shall sanctify him, for he offers the food of your God; he shall remain holy to you, for
holy am 1, tJASHEM, Who sanctifies you. ^ If the daughter of a Kohen will be desecrated through
adultery, she desecrates her father — she shall be consumed by the fire.
Laws of 1^ The Kohen who is exalted above his brethren •— upon whose head the anointment oil has
the Kohen J^QQ,^ poured or who has been inaugurated to don the vestments — shall not leave his head
unshorn and shall not rend his garments. ^ ^ fie shall not come near any dead person; he shall
not contaminate himself to his father or his mother. ^^ He shall not leave the Sanctuary and he
shall not desecrate the Sanctuary of his God; for a crown ~~ the oil of his God's anointment —
is upon him; I am fiASHEM. ^^ He shall marry a woman in her virginity. ^'^ A widow, a divorcee,
•"' 'a desecrated woman, a harlot — he shall not marry these; only a virgin of his people shall he
take as a wife. '^ Thus shall he not desecrate his offspring among his people; for I am HASHEM
Who sanctifies him.
Disqual- ^^ HASHEM Spoke to Moscs, saying: ^^ Speak to Aaron, saying: Any man of your offspring
ifying throughout their generations in whom there will be a blemish shall not come near to offer the
food of his God. ^^ For any man in whom there is a blemish shall not approach: a man who
is blind or tame or whose nose has no bridge, or who has one limb longer than the
other; ^^ or in whom there will be a broken leg or a broken arm; ^^ or who has abnor-
mally long eyebrows, or a membrane on his eye, or a blemish in his eye, or a dry skin eruption,
or a moist skin eruption, or has crushed testicles, ^i Any man from among the offspring of

nation must recognize the sanctity of Kohanim by showing
them respect and giving them precedence. This is why a
Kohen is called to the Torah first and has priority in leading
the assemblage in Grace after Meals {Rashi; Gittin 59b).
9. Y\\y\h -— Through adultery. All agree that this verse does
not apply to a single woman. The Sages disagree on whether
the daughter of our verse is a fully married woman who
committed adultery, or whether she had accepted kiddushin
but not yet completed the marriage through chappah, in
which case she has the status of a married woman regarding
adultery (Rashi; Sanhedrin 50b; see notes to riumbars 30:7).
n^^n)3 K'-ti rri3K-n^ — She desecrates her father. Those who
see her say, "Accursed is the one who gave birth to her;
accursed is the one who raised her" (Rashi).
10-15. Laws of the Kohen Gadol.
1 0 . Itj-nK K^Mi — Or who has been inaugurated. A Kohen
Gadol assumes office in one of two ways: by being anointed
with the oil of anointment prepared by Moses (see Exodus
30:22-33) or simply by donning the vestments of his office.
This is derived from our verse, which speaks of both anoint-
ment and the wearing of the vestments-
i7-iai i<b 1tt7K*i-nN — Shall not leave his head unshorn. One
lets one's hair grow for thirty days and rends one's garments
in mourning, but a Kohen Gadol is forbidden to engage in
these practices of mourning at any time (Rambam, Hit Kiel
HaMikdash 5:6).
1 2 . Kyi K"? — tie shall not leave. The Kohen Gadol is forbid-
den even to follow the funeral procession of a relative (Rashi;
Sanhedrin 84a).
1 3 . rt'^inga nu*K —• A woman in her virginity. This verse
implies that a Kohen Gadol is forbidden to marry anyone but
a virgin, but this does not mean that he is required to marry.
The next verse is a positive commandment that the Kohen
Gadol must marry (Ramban).
14.v\zV'n —Of his people. As long as she is a member of the
Jewish people, a Kohen Gadol may marry her; she heed not
be of a priestly or Levite family (R' Hirsch).
1 5 . bhfr3)~t<h) — TAius shall he not desecrate. A Kohen Gadol's
children by any of the women specifically forbidden to him
are •'''?'?p, desecrated. A son may not perform the service or
eat terumah, and he may contaminate himself to the dead; a
daughter may not marry a Kohen (Rashi; Kiddushin 77a). The
same applies to children born to an ordinary Kohen from a
union with a woman prohibited to him because of his priestly
status.
1 6 - 2 4 . Disqualifying blemishes.
1 7 . nip'? K^ — Shall not come near. This verse forbids a
blemished Kohen to perform the service; the identical
phrase in the next verse gives the reason for this prohibition:
[t is not proper for him to do so (Rashi with Mizrachi).
1 8 . nnri — Whose nose has no bridge, i.e., the bone at the to| >
of the nose, between the eyes, does not protrude, so that ln'
can apply a cosmetic to both eyes with a single stroke (Rashi;
Sifra).
:ynii^ — One who has one limb longer than the other. One cyi-
is larger than the other, or one shin or thigh is longer than thr-
other (Rashi; Sifra).
2 0 . ]aa — Abnormally long eyebrows. They are so long tho!
they rest on his face (Rashi; Sifra). According to R'Saadlii
Gaon and Radak this is a hunchback.
I3*:ya ^^an — A blemish in his eye, i.e., a white line thni
extends from the white of the eye into the iris (Rashi).
•"Ulillllll"!"" iilii

K3-n / l O IIMK n i P l B x n p ' l IDD / 674

Kin TjiibK la-jjj n; ••-IK nait/'igpin iy'nj? in;?)? Kin ^''n'?^ °ri'7'n>i; ''3 irn^lp) n
;; K3{f KJ^g ns '^^ Kn' wii? aijja
^nnn •'•IN ina naj naiD :Ti3i?;iiJ)p in'3 uz-'N n5i iDDi^ipp nin'' •'3N iwing •'3 'n'j'nin? <=
N^nnf? K-'n Knujj ngifJip 'yTO^ E/K3 n b | n n ten h^iKTiK niji'? "^nn •'5
Na-joN"! Kbp31' HiJinn K^IM?
mvn nit/n '73? p-jri' 'T 'ninijia -bj7 pvii—ii^N TiriKQ ''i'lsn'inari') :qn.?ri'
in; tea'?);'? nja-ii? n; aii?'! KrnaTi -riK u;'3'7'? iT-nis: NVKII hrn^nn iJpu; 1 WK-i
y n s •'3T K^ nWT n; Kjiwa"?
nit/33 '75 by]K' -yu-] Kb 'nwia"?! '7^') :D-iQ'; Kb v^rff] via'' N^ 'lu^KTrii^ D''7.J3t' •<'
K^ riiais'31 'niats^ "3151'; N'J Kriia :K)3U'' K"? IKUS"?! IIIN"? N3:; K"? ng nV/^rbs
Kb) ptei K^ K'i'lpia pi 3' :aKnij'
'j''?? ns nn^RT Kiff'ii^ia n; '30:1 •'^ vnbK u/'jipn riN bbw^ K'b) Ki";. Kb'm];?)?r[-]m =••
:;^ KJis TTlV^ nnVK-j xnia") nieia m^K Kirii •.r\)r\'' ••in. vbv VTib^ nnii^n i^iy n|f ^
K^lpnS 1- OB' KH^ll^a KnijlK Kim !•
K^ ybK n; Kjyipij K^^D) Kanri^i n^KTiff nit n'7'7GT hiun^i njn'^K -.n^^, n'-bm^n ^
iKnpK aoi nBjJip Kri'?ria ]rtbK ao' '7Vn''-K'7i :n\i7K npi v n y n n'7in3-DK •'3 nip'' i<b m
;; NIK nK naya FIJJ-)! ^n^ K^)™ J- - : > : IT • I— I.T'= .•• jT ; • y KT- J

:^l3•'l5^ mfa Dv ;; ^'"3131 IB iHu/ngip nin'' -131^1 :W1i?'? ^P'' ''^t? •*? •'"'95^? 'iV?!'°
Tl'ban naj nn-'iaV 1'IDK DV bb^sv
anp' K^ KpiD pia 'n; ^ linn'i'? %1T}3 ^•'K TKiNbi TnnK-^ 13T n^pK;? n;y)3-'?t<; P
7a '"]K rr' :Pin^K Dij? Kjaip Kanjj'? Do^ ^nf^n"? nnj?'' K"? mn Hn n^rr;" "II?K tDn'nn'?
Tiy naj anp' K^ Kiaiia na T naj
IKD- :3?'-ito 1K n n n 1K T j o IK 1K nijj K/''N 337^ K*7 mip lanii/N; ly'-K-'jD •'3 :T'n'7K n'
IK K^n -i5i;i na 'n; i-i l a i •jjn-15U; 13 n2ri;!""i\^K vj'>k IK tynty iK nnn IK riDD D'
p'pn IK KgT IK I'aj IK= : K T ^a);l
mip 1K i|m IK l a i j 1K npya IK bna 1K 'i3''y3 "^^sn IK pTiK i3riK :T n?\u IK a
Kvira KBin Pia 'T laa '73 «= :inna v i i n mn 13—I^/K v-'k'b^ UIVJK nl"i)? 1K ns"?^ Ka
'"CP
183'ipa 1B3,3ip'c I'l 15'ft .3ip> fh nm la nwN WK ba la (m) :(ft:a DC 3'p) CPJ'C IB iBpp'i ippba CPJb aip ftb Dftc ,iPP3 bB .inanpi (n)
i'3'B 'PC bpiac D'J'BP 'PC 1'3 Bipc IBPIPC . m n :(p:ft '3ftbB) iBpsb ft) •lP3bi P31 b33 pcftP PiPDb ,Bcnp 13 Jip) .^b nw lonp :(:PD P1B3' ; j '
D'B .n'3BB bnJ 1'13'ftB ipftc . » n w :(:3» Pni33;n:! ftPCPS 3'P) ppftp aP'PC ,pi>i 'T bo bbPPRCP .mnb bnji la (B) CP) pp'j) a7iBP3 pcfn
(a) :(:B-.B Pni33) apP3PB asnft ppft ipic ift ,a)i5P ppft D'BI abnj ppft ipbp) 13'P13P1 (rpT DC 3"P) l'ftlC)P IB ift I'DlTfia p ift BPJtl bB3 pp't B3
C'C .?11K :WB DC) 33ICI inft pec l')'B ')'3JC I Cb3 C"b'iPlC . p j IK K'n n»aK nx :a'PB3 3ir3p P3T ftbc O'lio bpai (.ft) ppia)P) P313
•)37 .bban IK :(33:B P'BC) pn3 apija IB3 ,ft"b"B j'Pipc pn 1')'B3 ib DC) bi3 lie Pnft lb' lie pnft I'bB D'PBiftc ,17133 pft Bpt3i pbbp .nbbna
<l'pBa bjiB ftiac ,ftTD3 poisi pba p ic»)a pb PIP pap ,|'Ba pft b3b3Ba BPB blTJ IPt'ftl (J:3 ftPCPD 3"P) b3ft bB BPD b7J' ftb .SIS' K^ (>) :(.3)
ompi .11PC3 p)33i biiBB pft ppiB ara pipai ,ft"b'>nD O'ftiipc PIPCB pft nwoj :PBP baft3 . n n nwsi ba bvi (N») :(:33 ppiajp) DI' D'CbCB ppv
bftic 'B3P iBD'p pi ,Bipa iPift PBbiPb BBH ftiac liibp pcb rb'P bib3P raKb :(.i pnajp p DC 3"P) baft3 ftppBC PBP JB OI P'B'SP ft'sab .nn
DC) DP ppc ')'B .nsb'i a a i :(:nb-.Pb Pni33) 3)'B CP) pibp PI33P 'mi)3 tni (3'):(:!» Ti) ;oc 3"p) P)5B PB ib Tpab fibft ft3 ftb .xnui nh inKbi
BBbl .P'liBB P'dP ft'B .PDb' :pP3Bl D')D3B C3'a ppC ,Dlpa It .3PJ :(.ft» |ft3B iiBi (.P' ppipjp ;a DC 3"R) apBa ppft -jbip i)'ft .NX' Kb iinpnn
.D>>D3B C3'l I1R3B pb ftlPl ,BP'BP DV 7B PPblBl PBBbCC PDb' pftpp) raft IPB oft t|ft ,1BBCB pi (.P5 D'P3I) |)lft 3'PpB blU p3C «'P13P llBb
BPP31 3PJ31 IBftjC ,D')B3» C3'l pp3B pbP fPCb 3PJ ftPlp PPft DlpB31 .wnpn nK bbni Kbi :a7i3B 731B ftbft ,cipBa p pftib TP5 D'ft isfti
PBb' bbft IfW ftlBCPl ,3PJ PDb'b ftpip DPP bift 3P3 11BDC3 .(t3:P3 D'P37) bbp l>ift 13BC Pi'ia p3 fta ,3iP3a ib P'Pac ,a7i3Ba pft p3 bbPB B'ftc
D'PB oijppa 'Bb .iiBK n n n :(.ftB) pno33 OIBB 13 .3P) pppb ftpip fta .•av bbni Kbi (lo) :a5iP3 'biDDB aibpc .nbbm ( T ) :(i oc 3"p)
31'ft) i m p I'IPB ' T J )B3 piPD .J'PIPS ibC 0'S'3C D'PDIPB I'IPBC piPD m :(:iB pciTp) a)iB3 Pcnp piB bbp ajB'a iBPt pibiPDP JB ppft ftc) oft
Hfr.i pPD 3"R) pBlB Pftc Pi31b .Bin la -\VK » ' K ba (Ka) :«':» bft'Ji) 33 Dpb 13E i»3 ,Dpb B'lpp aiiBDpl bp .vabft bpftB .iwbK Dnh

Kohen Gadol, but lives with him, i.e., a divorcee with a
Kohen, or a widow with a Kohen Gadol (v. 14), and any
daughters born of such unions {Rashi). If a Kohen marries
one of these women, however, the marriage is binding (see
notes to V. 4 above).
8. ini^lpl — You shall sanctify him. The Kohen is not merely
an individual; as a representative of the Sanctuary, he is
responsible to the nation, and the nation is obligated to
compel him to remain true to his calling (/?' Hirsch). There-
fore, the community must force him to divorce any of the
women mentioned in the previous verse {Rashi; Sifra).
^b'l^ i^^ip — '^e shall remain holy to you. The rest of the
677 / VAVrKRA/LEVITlCUS PARASHAS EMOR 2\ 111 -221 i

Aaron the Kohen who has a blemish shall not approach to offer the fire-offerings ofHASHEM; he
has a blemish — the food of his God he shall not approach to offer.
^^ The food of his God from the most holy and from the holy may he eat ^^ But he shall not
come to the Curtain, and he shall not approach the Altar, for he has a blemish; and he shall not
desecrate My sacred offerings, for 1 am HASHEM, Who sanctifies them. ^^ looses spoke to Aaron
and to his sons, and to all the Children of Israel.

22 ' j—|A5W£M spoke to Moses, saying: ^ Speak to Aaron and his sons, that they shall withdraw
Safeguard- from the holies of the Children of Israel — that which they sanctify to Me — so as not to
ing the desecrate My holy Name, I am HASHEM. ^ Say to them: Throughout your generations, any man
Sanctity of
Offerings from among any of your offspring who shall come near the holies that the Children of Israel may
and sanctify to HASHEM with his contamination upon him — that person shall be cut off from before
Terumah Me, I am HASHEM. ^ Any man from the offspring of Aaron who is a metzora or a zav shall not
eat from the holies until he becomes purified; and one who touches anyone contaminated by
a corpse, or a man from whom there is a seminal emission; ^ or a man who touches any
swarming thing through which he can become contaminated, or a person through whom he
can become contaminated, whatever his contamination. ^ The person who touches it shall
be contaminated until the evening; he shall not eat from the holies unless he has immersed his
body in the water. ^ After the sun has set he shall become purified; thereafter he may eat
from the holies, for it is his food. ^ He shall not eat from a carcass or from a torn animal,

hhn'^ ab) — And he shall not desecrate. If a blemished Kohen
performs the service, the offering becomes desecrated, and
must be burned {Rashi; Sifra).
2 4 . "jKntf;? m-'js-'?!*). . .ntirmaTi —Moses spo/ce.. .and to
all the Children of Israel. Even though the commandments
related only to the Kohanim, Moses taught them to the
nation as well, because the courts are responsible to assure
compliance {Rashi).
22.
1 9. Safeguarding the sanctity of offerings and terumah.
The people are enjoined to avoid the contamination of sac-
rificial meal and terumah [the prescribed portions of crops
that are given to Kohanim].
2 iTra?'! — That they shall withdraw. Whenever Kohanim
become lamei [contaminated], they must withdraw from all
aspects of the service, lest they contaminate and thereby
disqualify the offerings that the Jewish people have sancti-
fied. The penalty for those who serve while contaminated is
Qiniy T-jig nn-'p, death by the hand of Heaven (Sanhedrin 83b),
Although the verse does not specify that the Kohanim are
contaminated, we know from the context that this is so,
since contamination is the subject of the next verse
{Mizrachi).
The word r^'\v^ comes from ITJ, crown. The verse alludes
to the great people of Israel, those who are crowned with
distinction, and cautions them to be especially careful to
avoid desecration of the Mame. Such people are prone to
think that they can allow themselves liberties not permitted
to "commoners." To the contrary, the Torah tells them;
their responsibilities are greater than those of others (the
Apter Rau).
3. aiiiJriV*? tt'"'^"'?? — -^ly man... who shall come near.
The Sages derive exegetically that the punishment of spiri-
tual excision [kares] applies only to a contaminated person
who eats from the offerings. If so, why does the verse use
the term come near? The term teaches that /cares applies
only after the sacrificial parts become eligible to be placed
upon the Altar — to come near — which is after the blood
service has been completed (Rashi; Sifra).
The /cares of this vers^ applies only to a contaminated
person who eats from the meat of offerings, but not to
terumah and'')^j-wyti, the second tithe. Verse 6, which gives
a negative prohibition but does not mention kares, forbids a
contaminated person to eat terumah and the second tithe
[•^:i^ -itoJ/Jp]. For eating terumah, the penalty is X2m\u •'•n^n nri"")?,
death by the hand of tieauen (Sanhedrin 83a); and for eating
the second tithe, he is in violation of a negative command-
ment (Veuamos 73b).
lafl^n — From before Me. This expression alludes to why
the penalty is appropriate. By eating from the offerings
while in a state of tuinah, this person ignored the presence
of God's holiness on the offering. It is fitting, therefore, that
the sinner's own presence be removed from before God (R'
Hirsch).
5. 1'?-Knpt "lUfK — Through which he can become contami-
nated. He touched remains of a human or of one of the
crawling animals specified in 1 1:29-30.
7. Kin iianb ta — For it is his food. Even in cases where the
cleansed Kohen is not permitted to eat sacrificial meat until
he brings an offering, he may eat terumah at nightfall [riKy
Dnai^n], for it is his bread, i.e., the food that the Torah ha.^
assigned especially to Kohanim.
n / aa - 33 / N3 "11MK ntt7ia x n p ' l nSD / 676

n n ^ s I3"7i?== :K?li2'7 3^t?' ''V

i'jO". KJIIillp l)p1 KJEJlIp It'll"?
•'iy'ii7nTiK''7^n^ K"?) 13 mn-'3 tz/p K"? naf )3^-'7^5•)
n; 'i'D; N^I na Kiam ns ai;?' K^
T'3a-'7i51 TinN-'pK nf)2 -inn^] :Du/'ii7?? nirr" •'3^5 •'3 ID
'35 ^3 DVi 'ni]3 nyi pr\i< DV tiip'n
nn'ia'? nK7'n DJ; ;^ 'J'VBIK :VN"!(P'
vh-bNi T'nriN-'jN n3i nnx^ nu/n-'^Js nin'' -i3n^i 3-K 33
n; ii'jn? K^I ^K-ito^ '331 Kjwiipn ••lyii? uvj-m I'P'FD'? N"?! '7K-it^''-'33 ••to'iiPp \-\m
'T 13J '73 113TiV I'ln'? list! J :;^ K3K
U'y'r&ih nr}bii -im •.n)rf •';K •'b wm^^y^ an I^TN ,
pw^pi 'T Njw-iip'? il3-'33 ^3p anp' -[•^^wm^rj-hif. D5y-ir'73n 3ni?''-ns^K i ty'-K-Vs
ipii'^S? nn3KDi ;; n-jjj S-Kni^/' •'33
nrn33i i'''?^ inxnui nin'''? VKity-'n wi'p-<
;;' NiK •'iri2 p Kinri Kiyjs •'!f'Pt£;'i
T i p Kini TiOST KVira naj naji T^nK ynjn U/'-K vj-'tt. :nin'' ''JN; •'jaVn Kinn u/Qan T
T ly '713'! K^ N;iy"]V3 a'N"! "IK n n y "«£/?!; n^ '^DN'' N"? b^'iyig'S nj IK VI^V KIH)
-laj 1K Kii»93 NI31? ''S? 3^p^l •'3-;''
•••1 naj "IK n ;KV")! n33tp Hjij pisn T laan Kijn-nu/N E;''K IK E79rK)3tp-'735 Vi'^ni
IK n^ aJsriD-: 'n K ^ D T ''33 3'np-'
-KMU'? "IWK n\y"'73? Vl'' liyK V'-K-IK :V'irn55K' "
innaKD bai n'j 3Nripi 'T ^93453
13? 3Npia --m pia anp' 'i 1^3^! nwK u;a5, tiriKnu VD"? I'i'-Knu'; nii7>f b"jK? IK l"? i,
in^^ Kjwiv IK) "jw; K^i Niuipn ••a n-'U/ipn-m ''73K'' Kb-\ myn-ny nnnui l3-van
NttOpw ^y)53ii iKjiaa nntoa 'npis a- • ir IT: - I • - < : v ftT T - I,T : IT , i

ns Kjtoiip IP "313':: 13 "1D31 'a-]'! '7pK'' hnKi inyi u^mri K31 :D''}33 into? yp-n-OK .
b2iC Kb na-iui n'73a :Kin innV 15 n'u/nijn-in n

li3 pb'Dftp bB PPP PBft3 nPC ,PB'33P bo 3"nC PBlb PCDft 'ftl (.PB P1B3')
p i l P fib 3"P 0B'J3S bB Oftl (ft3-3:l b'Pb) H bbfi It PIP'IP 'PC ppft Pft
b"p PB p oft ,3"P BJ13 r '31 ( i n ftPCPD) 3"P3 CP13 pi -Pb'Sftp bc 13"pb
.I'TPB mp p Dfi ftbft PfiBlB DlCn I'bB )'3"n I'fiC ,31pPb 1C3'CB ,3Pp'
ppft (.t) P1B13C 'DB3 1CP13 P3P (PBb D'3P3 pftBlB3 P1P'P3 CbC PPftP Oftl
31P3P PC33 blP' .I'bB Olftp pfiBlPl .•An i n x n O l :'131 PPDb PPftl bbsb
IPPP bB ,-3318 31P30 ftBPO pfi bpftC 11PP31 ,1'bB PC3 bC IPftBlPl ,13713
D'P3( ;P DC 3"P1 P3713 31P3P PBB PP11D IPftBlPC 'B3 7Bb ppfi 1BBC13B
ppp' ,Pr 75b PI 75B bi3' . • « ! f i m a a i :pb'3P3 P I P P lb PC oiftp ipii mn
hoi (1) :(' DC P'P) '3ft DipB b33 -n UN b"p ,'3Pft DipB3 3C"P'l IBlpBB
.-h N»B' iiuK y n w b a n (n) :0:7 pps 3"P) BB3 fiBP3C ' B 3 .if ai KMO
KfflB> nwK :PB3 . m n a IK :(.ft' P J ' J P ) PC7B33 (7 oc) ftppb 'iftip PIB'C3
P3I1 313 B313 P13Pb .UIKMID 'ja^ :(ft:3 Plbpft) P'I3 IPIl ftnpb niB'CP .*
(T) :ibbp o'ftBPP |B 7Pfi3 .la s i n -WK w s i (i) :(7 oc 3"P) D7bi'i P73
31BP3 pbpfib PP113C PBnP3 (:7B) pin3'3 CP73 .nUBipn 113 ':aK< n n s i
h3ic< Kh n a i m n ^ a i (n) :lD'C7pP b3 ftbi . m u n p n fo 3'PD p b ] CBCP
b3 .l>n^K n n ^ :(1 DC) PC3 IBlB P 3 B Dft ftp blPP 13 IBIB 71B3 .« DIM
niBipn iBi iD'cipP 'C7p ibft .D'Enpn 'wnpn (aa) lonb 'iip bpftn
oft .D'bp D'C7p IPBftS PBb D'C7pP 'C7p IPPftS oftl .D'bp D'Clp ibft . b a x '
PCB bsftc lib nPlPC 13'5nC DIB bB3 b3ft' D'C7pP 'C7p3 -jnifi 'P"P PBft3 ftb
,1P3 pblP -I! 13'5B fibC bPft' ftb D'bp D'C7p be plCl Pm3 b3ft .D'ftlbBP 1C3
pKPb . n a i a n hx-^x d a ) :(:ftp) D'P3(3 CPIPB p .D'bp o'C7p nsfts pb
CPiDBi 3D3pb 1PP51P Da'3Ci ,Ii5'PP . n a i n n hm :B315P bsc PiftiP B3C
DC) bpppb pbblPB 1P713B 73B ofiC .llBlpU UN bbn> fhl :(' DC) P"P3
ija ^a 'jNi '111 p r i K ^K :P6)P PI5BP .niun n a i ' i n a ) iciB Pni33 ;ft'
ftbft PTt31'ft . n n n (a) :(3' oc 3"P) D'3P3P bB |'7 P'3 TPtPb .^xntB'
p"p ;7:ft P'BC) PiPft ni!3 (t:7' bftp(P') 'IftftB lO'i iBifi filP pi PC'PD
PCft bfilP '33 'C7pB ni3'l [ft"7] .)pfi»lP 'B'3 D'CIpP p 1CP5' (ft:7 ftpCPD
n ' w n p n n m B N :IPCP71 ftppBP p i p 'C7p DC pft ibbP' fibi 'b D'C'7pB oo
P3'ip I'fi .anpi -\WK w'K ^a (i) :(DC P"P) IBSB D'3P3 'C7p Pi3Pb .•>h
b33 ,PB'33 ]icb3 pftBlP3 D'C7p pb'Pft PIPtft PPBftSC 13'5B pi ,pb'3ft ftbft It
iftC'pPB fi"P] PIC PI'tlB )3'P13P onBbl bslftb PPPtft (7:3' b'Bb) B5P ftb C7p

2 2 . baN'' — May he eat. Although a Kohen with a blemish
may not perform the service, he has the privilege of eating
meat from the sacrifices.
2 3 . N^i xb — He shall not come. According to Rashi, the
verse prohibits blemished Kohanim from performing the
blood service, either to come toward the Curtain, as on Yom
Kippur, or on the outer Altar. Rambam (Hil. Bias HaMilndash
6:1) interprets the verse literally, as a negative command-
ment forbidding them even to enter the areas near the Altar
and Curtain.
 jijffiii;;

679 / VAYIKRA/LEVmCUS PARASHAS EMOR 22 / 9-21

to be contaminated through it ~ / am HASHEM.

^ They shall protect My charge and not bear a sin thereby and die because of it, for they will
have desecrated it — i am HASHEM, Who sanctifies them.
•^^ No layman shall eat of the holy; one who resides with a Kohen or his laborer shall not eat
of the holy. ^^ If a Kohen shall acquire a person, an acquisition of his money, he may eat of'it;
and someone born in his home — they may eat of his food. ^^ If a Kohen's daughter shall be
married to a layman, she may not eat of the separated holies. '^ And a Kohen's daughter who
will become a widow or a divorcee, and not have offspring, she may return to her father's home,
as in her youth, she may eat from her father's food; but no layman may eat of it. '" If a man will
eat of the holy Inadvertently, he shall add its fifth to it and shall repay the holy to the Kohen.
^^ They shall not desecrate the holies of the Children of Israel, which they set aside to HASHEM;
^^ and they will cause themselves to bear the sin of guilt when they eat their holies — for I am
HASHEM Who sanctifies them.
Blemished '^ HASHEM spoke to Moses, saying: ^^ Speak to Aaron and to his sons and to all the Children
Animals of Israel and say to them: Any man of the House of Israel and of the proselytes among Israel
who will bring his offering for any of their vows or their free-will offerings that they will bring to
HASHEM for an elevation-offering; '^ to be favorable for you: fit must be] unblemished, male, from
the cattle, the flock, or the goats. ^° Any in which there is a blemish you shall not offer, for it will
not be favorable for you. ^' And a man who will bring a feast peace-offering to HASHEM

slave, however, is not his owner's property; he is an inden-
tured servant who is obligated to serve, but is not owned by,
his master. Therefore, he is not permitted to eat terumah.
10. Vi'p — Holy. In the context of this verse, holy refers to
terum.ah (Rashi; Sifra).
1 1 . l i r a T"^'! —And someone born in his home. If a child is
born to a Jew's gentile slavewoman, both she and her off-
spring are the property of their master {Ras/i(;5(/ra).
12. fna-nai — If a Kohen's daughter. As long as she is single
or married to another Kohen, she retains the privileges of the
Kohenite family, and she may continue eating Lerumah. If
she marries a non-Kohen, she becomes part of her new fam-
ily, and may no longer eat terumah. If that marriage ends,
through divorce or her husband's death, and there are no
surviving children, she returns to the status of a Kohen's
daughter, and may eat terumah. But if she has surviving chil-
dren — who are themselves Levites or Israelites — she re-
tains her ties with her non-Kohanite family and her status as
a member of that family (Rashi; Yevamos 67b-68a).
13. ia b3K>-K'^ i r ' j a ' i — Bui no layman may eat of it. This
apparent redundancy is stated to indicate that the only dis-
qualification for eating terumah is being a non-Kohen. Thus,
a Kohen who is an onen — i.e., a person on the day of a close
relative's death — may eat terumah, even though he may not
perform the Temple service {Rashi; Sifra).
14. ln»i£/nn — Its fifth to it. The sinner adds a quarter to the
principal, meaning that he pays five quarters; thus the addi-
tion to the principal is a fifth of the total payment.
li'lPH- • •\r>)'} ~ And shall repay the holy. Rather than giving
money to a Kohen, the penitent gives him food that takes on
the sanctified status of terumah. Thus he has replaced what
he ate {Rashi; Sifra).
15. ^bbw ah) — They shall not desecrate. The Kohanim shall
not desecrate terumah by feeding it to non-Kohanim. If they
were to do so, they would be causing the Israelites to bear the
sin of eating what is forbidden to them {Rashi).
16. nMi?JK ]ls? — The sin of guilt. Although this verse dis-
cusses someone who ate terumah unintentionally, his act is
described here as p:y, which means an intentional sin. The
inadvertent sinner who fails to take advantage of the oppor-
tunity to gain atonement shows himself to be indifferent to
sin. Because of this attitude, he incurs the s/no/'guj/t, as if he
had sinned intentionally {Or/YdC/iaJm).
17-25. Blemished animals. Just as Kohanim with bodily
blemishes are not permitted to perform the Divine service,
so blemished animals are invalid as offerings. God wants
perfection from His servants in the spiritual and moral sense,
and from His offerings in the physical sense. Even though a
blemished animal may be larger and more valuable than an
unblemished one, it is not acceptable, for God does not mea-
sure perfection in monetary terms {Sforno to v. 27).
18.Qrila-ia.. .ann-ja — Tl-ieiroows. . .their free-will offerings.
Avow is a personal obligation: "1 obligate myself to bring an
elevation-offering." The nature of the undertaking means
that if the owner consecrates an animal and it becomes lost
or blemished, he has not discharged his vow and must bring
another animal. A free-will offering is a contribution: "I con
secrate this animal for use as an elevation-offering." The
owner's obligation is to offer that animal, but if for any rea-
son that cannot be done, the owner has no further responsi
bility to bring another one {Rashi; K/nnim 1:1).
19. ~13T Qinri — Unblemished, male. The verse specifies only
animal elevation-offerings; birds, however, are acceptabU;
even if they are female and blemished. They are disqualified
JO-D / 3 3 "iiMK n i t n a N l p i l latS / 678

K5in 'ri'i'^y li''?!?' x^l 'T?'S mi?5

;^ Kjs Fij'jn^ nis na inmwi :nty^i7}p nini liK inb'pn'; •'3 ID inni Kipn V'^v
- J I,- T : lu" J- •.•1|\ - J i,T T :
K^ NTJisn NjnsT tcariln Kttfiip
itfa? '3i?' n t j 105) K- :Kiuiip ^13'; T''7''113 "j^N^ Kin I3t?3 i;'jp WEI5 nji^i-iB in'3) •Mi'p, K-
nn'a T ^ ' I na '7«''. Kin aaipa mp
ns lua naia' -.nnrj^a p^a';; paK
~iT, U7''K'7 n^nn •'3 insTiii :toi7'?3 I'PDK'; nn ifr'a a'
rBi:Ci?t53 K'n 'aliTi na}'? ••nri njnn •'3'in'3-n3i :'73Kn Kb ••"iz/iB'.n npnjps Kin >'
' n p n s ina nai r I'^na-'ri Kb NJIUIV
annni n^ irV ^31 Ka-jri^i K'^pits
mnbr? K^Jnn'a^^ KniaK n'a^ !l3 "^DK^-Kb •ir'73) "^^KFi n''3N DriV)? n n w i s
iVii^a Ktjiip 'jia^i ins l a i i i - :n5
ipa] r'^v 'in^'wipn C^D;;') njii^3 ^"i^ '73K'''-'3 wk] T
n; Kiriab in'T •'n'1'757 niuQin cipl'i 'i'N-jic/i m •'u/'jgTn^; I'^'pn^ K'?') ttuiijn-nK ins"? m
•'na'i KjWinp n; ]ivn-< K^i™ iNWiip
li'79P'l ID !;^ mp, iittf-jsn n; hvnw''. n)o\?/N Tij; bniK wtoni tnin''^ mnynii/K riK m
xasiD? iinVaina fain) ijiy I'ln''^^
;Tinii*ipi3 ;•; Njs ••"!« iin'ttJiip n;
bhran' nn^'is'? niy'n ay T, ''''?Oii' •b^l T^n*<"^ 13"^ :'^>?K'? ntt/'Q-'jK nin'' ~i3n^i n'-r'K'pw
'ja '75 uv) Mi33 DVl piJK nv
r r a n laa -133 iinV in'rii bt<.-«p'',
K;''K WK nn'?i<; ninKi ^K^to^ ''??"''3 hif.) vh
aipi 'i.^Knto'a Knl'j ipi hK-w''. 'laang nn;?:! •^4?^<; "^Nntu^ai lan-ini "^Knty^ rr-in
f n r a i ? ba'pi l i n n i a 'paV naaip
nin^^ onpri^*!? nn'Q"]r'73'?i nqnir'??'?
KnijKa n i n a KniaT x^^bvi I'la'? :n''IV31 n''3U;33 ~li733 13T WyZPi n3?'Y"l'? t n ^ v " ? o'
lia-jijri K^ KMta na 'T Va a iKnyai
najiKa ipa'? ini KisfiV K^ ns
liy-)"? K"?-"? i3ni?n K"? mip 'isntr/Js Vs a
;; o i p K'lpiip nD?3 aig^ ng nTT' xa

K'J at bai :(.ID-:1B P1B3') D"p Biiac pi b3 aBnp3 aiipfi UBB Bit
fibi lb 'P1B6 pnt ,annp3 ipipc pi6a pf) fi'iiab fibfi fi3 fib .la 'jaK'
131 .wnpn nK p a b i n n :aniip .iitip baK' la ( T ) :(:B DO pi>')f>
asnp I'CB) pi pbip be PiTD bib PIBB ib BUD ij'ftc ,cip Pi'ab 'iftia
pf) .nniK wvm (ID) :D'iib ob'afiab /m ibbm xbi (lo) :(:3b D'PDD)
iip6)i icipi a s n p DCb ib73iac anironp nn nbaKa pB DBB' DBSB
IKlWnl :[p IBllP piib flbC f)36lD3 pab3'l)3 OJIPC I3lbp)lflll Oa'bB
oifi3 D'i3TOC aiiP3 c i n bfiBBc '31 a'PC D'pfi 'x> inb at .nniK
131 ,i»jB P6 6'3' 6ia iy:\ 131B3) iPifi fi'3' nu 'B' pfibn DV3 pi IBSB
:(3b flC)) '1SD3 C n j 13 .IBiB Pfl 13p fna Onb 0'131) ')3 IPlfl l U p ' l
ifi'3a .naiiinS (ui) :(.n ab'JM it 'la .nnianj :'bB 'la . n n m i (IT)
'ifiia lai'fti .t"Bb3 P")B"D6 .piib D3b fia'C '5Db D3P6 pibib 'ifiia i3i
piBP T i i I'f) tjiBP pbiB3 b3f) .nnsai aiawaa -ipaa nat m a n :ii5ib
:(n31'CiTp ;3:i 6PCID D"P) I3fi inpp3 fibfi DIB3 baoj iJ'fii .PiiDii
ab pfic n a p tjiB pb3J b3f) ofic ,163 I'aia afiBipa l'>Bb .na riKMo':
bl3tt llDfl (3' DC 3"P) a»'b3a P'33 ab'36 pfimp 6bfl flCBl BJB pflBlP
1)'B3 I'flC fl»P <)1B Pb3) fl5' PBIP P'B3 C'C 'B aDlPl IBlb I'lSl] D'C1p3
annp bisftbc . ' n i B i u a nx n n i u i (O) :[(t:3' piD 'ipfi 3"p) asip
xh (1):(.» pnaJD) D'BC 'T3 ap'B fi'oc uiBb .la mm :t|ija PfiBip3
ina aroin :(:» DC) a3131 i')Ba bsc 131B 3iP3a aBiiP3 .wnp baKi
lai'fii .pi3i 6iac 'Db PPD lip) at 3CIP 13'Bb ,n'3Cl ps be 13C1P .Taitii
tC3 fiSi'c D')C i'5p 'Dp at ,T3c lat'fii .b3i'a is ib 'Dp fiiac B5I5 at ,3cip
blafib I'Jnflb '15p IDIJ pflC lfl3 IIBbl 31P3a fl3 (.B P1B3' ;l' DC D"P)
ibfi .ima Tib'i :isub 'Ppc ')»53 13B . B B J mpi 13 inai (W) :iPBnP3
;fi:a fiPCiD 3"p) aia fiippa p aBnP3 pbpifi pj PCfii .piPDCa ')3
'iji iP'33 n a p b3 ipf) fiipsB iBb iiBi ,isD3 i')p fj'a ibi co poips
(11) :(t DC D"PI b6iC'i 'ibb .nt v-vh (31) :(pp pip) '1DD3 (f)':P' 131B3)
ab p Df) fia .n3ii;i :I)B» .nh I ' K s i i i -.iia cfia p . n t i n a i mnhx

9. 'n"inif>n — My charge. Even though terumah is the prop-
erty of the Kohanim — and they may feed it even to their
slaves and animals — the Torah calls it My charge, for God
expects the Kohanim to treat it with the respect due some-
thing that is God's. The Jewish farmer works the physical
earth and shares its largess with the Kohen who works the
spiritual earth {R' Hirsch).
DUi'ipKi 'n '3N — / am HASHEM, Who sanctifies them. 1 have
sanctified the terumah, because 1 have sanctified the Jews
who sanctify it {Sfonio).
1 0 - 1 6 . Terumah. Terumah, the approximately one-fiftieth
of a crop that is given to a Kohen, may not be eaten by any
non-Kohen, for he is a ^i, literally, stranger, but in this con-
text a more accurate translation would be layman. The mem-
bers of a Kohen's household — including his Israelite wife
and gentile slave — are permitted to eat terumah. A Jewish
'I'!
681 /VAYIKRA/LEVIirCUS PARASHAS EMOR 22 / 22-32

because of an. articulated vow or as a free-will offering from the cattle or the flock, it shall be
unblemished to find favor, there shall not be any blemish in it. ^^ One that is blind .or broken or
with a split eyelid or a wart or a dry skin eruption or a moist skin eruption —you shall not offer
these to HASHEM, and you shall not place any of them as a fire-offering on the Altar for HASHEM.
23 An ox or a sheep that has one limb longer than the other or unsplit hooves — you may make
it a donation, but it is not acceptable for a vow-offering. ^'^ One whose testicles are squeezed,
crushed, torn, or cut, you shall not offer to HASHEM, nor shall you do these in your Land. ^^ From
the hand of a stranger you may not offer the food of your God from any of these, for their
corruption is in them, a blemish is in them, they will not find favor for you.
2^ HASHEM spoke to Moses, saying: ^^ When an ox or a sheep or a goat is born, it shall remain
under its mother for seven days; and from the eighth day on, it is acceptable for a fire-offering
to HASHEM. ^^ But an ox or a sheep or goat, you may not slaughter it and its offspring on the
Desecration same day. 2^ When you slaughter a feast thanksgiving-offering to HASHEM, you shall slaughter
and Sancti-
it to gain favor for yourselves. ^^ It must be eaten on that same day, you shall not leave any of
QQ^'g it until morning; I am HASHEM. ^^ You shall observe My commandments and perform them; I
Name am HASHEM. ^^ You shall not desecrate My holy Name, rather I should be sanctified among the
in your Land means that it is forbidden to do so to every raised such a person." Conversely, there is no greater degra-
conceivable species of animal in the country, whether or not dation for a Jew than to act in a way that will make people
they are acceptable for offerings or kosher as food (Rashi; say the opposite (Yoma 86a).
Chagigah 14b). This verse is the general commandment to give up one's
2 5 . ^ a n 3 "i^Mi — From the hand of a stranger. The stranger life in order to sanctify God's Name, when the Halachah
of this verse is a non-Jew; He is permitted to bring animals to requires it, such as when faced with idolatry, adultery or
be offered in the Temple, but not if they are blemished. murder as the only means to save one's life. But one can
2 6 - 3 3 . Eligibility of offerings. Following the physical dis- sanctify God's Name in mundane situations, as well. If some-
qualifications, the Torah goes to the requirements of mini- one sins merely because God's will does not matter to him,
he has desecrated the Name, and if he does so before ten
mum age and various other rules of offerings.
Jews, he has committed the far more serious sin of desecrat-
2 7 . 'JiMiyn D1»MI — And from the eighth day. (Jntil its eighth ing the Name in public. Conversely, if someone withdraws
day, there is still a possibility that the newborn may be from sin or performs a commandment not because of
premature and unviable (Chizkimi). money, pressure, or honor, but solely because it is God's
Just as a Sabbath must go by before a boy is circumcised, will, he has sanctified the Name. Of a person who obeys the
an animal must live through a Sabbath before it can be used Torah and whose general behavior brings credit to his Jew-
for a sacred purpose. Because it bears testimony to God as ishness, God says (Isaiah 49:3), "You are My servant, O
the Creator, the Sabbath gives spiritual validity to the entire Israel, in whom I take pride" (Rambam, Hit. Yesodei HaTorah
universe (Tzror HaMor; Zohar). ch. 5; Yoreh De'ah 157).
2 8 . iaa"n,^i in'N — It and its offspring. Despite the mas- If a Jew is faced with a situation where he is required to
culine pronoun inK, this prohibition applies only to the give up his life in sanctification of the Name, he should do so
mother and her young (Rashi; Chullin 78b). The masculine without expecting a miracle to happen. Rather, he should
pronoun refers to the species, not the individual animal actasChananiah, Mishael, andAzariah did (Danfe/3:17-18).
(Ramban). When Nebuchadnezzar threatened to have them hurled into
2 9 . n3air'ib — To gain fauor for yourselues. The offering a furnace unless they bowed to his statue, they answered
should be slaughtered in such a way that Qod will find it, and that God was surely capable of saving them. They did not
you, acceptable. The next verse, as interpreted by the Sages, know that He would, but they were prepared to let them-
selves be burnt to death rather than transgress (Rashi).
goes on to say that the Kohen must have in mind at the time
of the slaughter that it will be eaten within the assigned time. .. .^hbn^l tih\ — You shall not desecrate. Desecration of the
Otherwise, it ispiggul, as explained in 19:7 (Rashi; Sifra). Name is the most serious of all sins and the one for which it
3 2 . Desecration and sanctification of God's Mame. The is most difficult to atone (Yoma 86a). If one has trans
primary privilege and responsibility of every Jew, great or gressed, one must attempt to sanctify the Name in a mannt-i
small, is to sanctify God's Name through his behavior, similar to his sin. One who slandered others should study
whether among Jews or among gentiles — by studying Torah [using his gift of speech to utter the sacred words];
Torah and performing the commandments, and by treating one who used his eyes to gaze at forbidden sights should
others kindly, considerately, and honestly, so that people weep; one who committed "bunches of sins" should perform
say of him, "Fortunate are the parents and teachers who bunches of mitzuos (R'Bachya).
3'7-33 / 33 ni»K nunn Kip'i nao / 680

1K nina Nnnii'? IK KniJ KWn?'? liin'p h;;!;!;: ••'nn IN'^3 IK np,35 ninj"? IK n-irK^s"?
'n; K^ Nnm ^5 KIJJ'I'? 'D; •'•?!{/ Kay 5
1K i^g? 1K p'ps IK Tan IK Tiy 33 m-IK vnn-iN -nitt/ IK n-jjj; :i3-njri;! Kb nm?-^3 aa
;; Dig; f ^N li^liJO '^^ IIW "< I^IS nii/K) np''!? n^K innpn-K^ n?!^ IK b"iA IN n^g^
Kn37n h's imj)? lufin K^ Kja-ij^i
Toni Tw ^BKl imiiD ;;; D-JE; vnto n&i -iliy) •:r\)rvb natan-'^v nna lanrrK"? la
••n; K^ K-i7?'?i nn; layn Kraii rnriDi •^IVKII :ny"i,^ K'^ -ii^^UnK nty:^ri hni? uibij?) -la
ir'i'u/ 'll D'p-) n) onKi ni 13 :KiyS'?
llayjK3i;; diu ya-^Vi K^ "I'T? ni :ityj7n Kb" nDy-iK?! rmh a n p n K^ nn^i pinji
K^ i'lpipy 13 jipina ;inayn K^
ns l^^K '7313 lianas laii? n; pa-^jjip nVK-^aa n3''n'^|;? QO^'DK innpn Kb l i r ] ? Tipi na
Kiyn^ K^ lin3 Nnin iins pn'^ian -13111 -xdi ^^•v, Kb na mn b^ii nnn^/n ia n
nn'tiV nufta ay ;^ ^'^nin :Tia? 'ri'
•vm T V W ' nt! Kjy IK -\-aK IK I1n 1= ^^^^ ''3 iy"if< ^fS'''^^ Ti'?' :"•''?><*' ntr;)3-'7K nin' ta
nKPipip Kioi>)pi m)3fnn3 TPI1 Ky3W nKWi '•'3''nt^n ni^ni IBK nnn D^n; nj/aty rm]
1;? Di|7 Kja-ip Ka-ju'j ly-jni Kj'n'?!
KV niaV) n^ sn'to IN KPiiinir^ lig-riKi in'K nto-iK nitp) •:r[)rvb nu/K laij?'? n y ^ na
npaj iibari ntfioa nn Kia'i-'a 110311 njvb nnm-naj. inaTrr''?! nnK nin lOD^^n K"? 03
;nip3ri jia'? Kiyi'? ;; nig; Kniin
in^wn K^ ^ 3 W Kinn Kars^ lagn n'nin-KV b'^Ki kinn ni^a iinajn naiv"!^ ^
inianix^ :;^ KJS K"!9V ly nan nnK Dn''t?/vi "•nlyn •.^•int?;i inin^ •'jhi; -ii?'3-i3? K-^
K^ja') p; Kit? linin; in3yri) nipa
IA3 K^'nistiK) 'ViipT KHW n; ii^Vc"P Tjina •'ni^ipii •'ti^ii? nu/Tit*: i'7ynri K^i -mrv ••JK a:'>

PB'BP b3ft (.(PPIBP) P13'ipp ftb PCB3P P3rBP bp b3ft ,pnC3C PB33 P3P13 |ipb3 jiiiB oiB bp 137 OC . m i s (33) :iii3'73 P'lBPb . m l »hsh (Na)
O'llBP O'PSJB Pft P13Pb ,C'ft P'ft (B' piBS) PbcBb PBftj IPb ,OPB lb3pP P7D3P )'E bp B'l . y n n :P'B» ftb .iiaw IN :PIIB bp DIB 13 ftp' ftbc ,B3p3
PD3b .03^1 IXT f6 :|ipbOT .nnnwM :(:J' I'biP) bftpp3 pi373i D'n3 .nbai :(.pb op) PBJBI ift pp7D3C IPDC pi (.rb PII133 ;3' DP P'P) DIBJC ift
:(:pb j'bip;» ftpCPD 3"p) pn ftbvb pps .-hv >a (ia) :(3' op 3"p) D3'bB D'PBIC) [ICBC Psb'l 1B3 ppb' JlCbl .PDb' pi B'lm J'B .311 :l"Bb3 p"ftm
3P13 13'ftl ,P3P ift |3P1 Oftp PlPPb PlDftC ,P3p33 W13 .113 nW I f l K (na) .D'BBB cbc . l a n p n N'J :pftiBi pb I'ftc ,PP'B DI' 7B 13 Piinftc (P3:(P
<lft .113 riKi inK :(:PB I'bip ;3'-ft' oc 3"n) )3Pi 3ftp Bippb PPIBI ,D'P3<3 •lann K^ niuKi :(:i PUBP) IB7 pp'if bpi pp'PC bBi pipp bB I'PiPb
Pbnp .main vasfh (D3) :(.3D pbin ;Ti:n piP 3"p) B»CB3 ipifti 133 ,vhp :(.B P11D3) n'3nB bni 13ft .sniw (la) :(oc) pippp piptft
p'PtPb ft3 ftb .^3K' «inn nua :ji}pp IPBI .opb pi ftnpc nptp ojpp'jt vh :p3tBb .niibi :P'3P p73b .inK niosn nam :(oci nipibp I'PIDIB
13 13CnP oftp ,PPBb ibPftb P3B bB IPlPDPP bft .p P3B bB PP'PP ftpPC ftbft (13) :(i:r pis 3"P) n3r»p cipp p( iBift 'ip nibib ft3 P7pp PI 'ft .ra-f
)ft3B .DPPBlb DPSlJPb Ppft P37 .(ft:B plB P"P) p5Pb Dpb ftp' ftb blPB P3CnB i'i'3 .-\vra :(:pb P11133 ;p DC) TJ3 ift o'i'33 . n n s i pinii ninai iiSMi
,0'B' '3Pb D'b3ft33 PIBP 'B bB t|ftl.(.!' J'blP) D'Pip P)3'nC3 blBBC pDBPBb O'Pip ipBDic 7B 7'31'cibp .pini :iiBBB ipv D'C1P3 .nin3:7'3 piBB
Ninn nm ih) :l3»t3 jbpftb P3B bB 1PP'3( ftppc 7pft oi'b |'b3ft33 PPBI iin 'bP3 I'PllJ .nn31 :CbP3 ftb D'PPI D'3P 11P3 OP D'31P3 b3ft P3 0"lbnC
133 pb'Pft pt Pb B13pb oftp ,p P3B bB PP'BC ftppp ftbft TPrpb ft3 ftb .bPK' llCb ,P'»lft3 PlCb pr [PllBl llBB] .P'lB '71 IBUIP .IWMl] :D'33 piBl
bp' bftl 13VP bB 1(3 'B BT . 'n UN :(lD:r b'Bb) 'in VCbC P71P P3r 1P31 3'P3 PlB'p3 (ft':l BIBB) D'D'Dl bniP P'3P 1B3 ,D'D1 '71 IBlllP .ninPl :PC'P3
:(DP) PPBBP PI .nniiBVi :(i op 3"p) PSCBP 11 . a m a u n (Kb) :T3'B3 01c Diob PI 137 .iBs;n Kb DpanNai [:(:s n3C) DDIIPP pip pi ,pip7
b"p p» ibbnn ftbi inftsp BBCBB .p'ro 'i3i bp ii3Bb .Abnn N^I (3^) .OP5lft3 left b3 B13lb (:7' Pl'lP) D3ilft3 IPftl 13b ,pftBP ib'Bftl P'Pl pnP3
IDlB ftlPPPl .bftlC' '33 11P3 b"n ,TP'3 be .'BP P7pi IBJB IIDB ,'PC1p31 bPl ,ftlP <|1JP P3in DllD 'IPC ,pft3 ftbft BllDP bB 11P53 ftb IBlb ICSft 'ftp
,D3 lb I'PIB I'ft D3P P3B bB IBiB IBIPP bPC ,mi5b PSB bB 1B5B IIBB' IBbB .131 p i>ni (n3) :(:ib |'Ci7'p) •ph'> PJIBP p pft3 p Bipii (jup n3!n
B'T ,ftb pi 'ft3C ,B3P P3B bB piB llBB ftbC P'KBl bftP'B P'33n3 13'iB pP bB3 lb [IPlft] 13'lpP ftb ,D'BCb 13'ipDb p3 [I'b ft"P] T3 p i p ft'3PC '133
:(PT DP P'P) '111 lb 'ipb B'T ,b'5B ftbl b'bB (P':l bft'37) 'HI ft3bB lb ftlpb Pfti ,13ft 'IDIPB 13 oft ftbft n3 '33 JSipb O'BIB 'bB3 nDft3 ftbC s"Bftl .DIB

only if they are lacking a limb {Rashi).
2 1 . llJ-N^a^ — Because of an articulated uow. In order to be
valid, a vow must be formulated clearly. If it is worded
vaguely, it is not binding (see Nedarim 5b).
INlra — The flock. This Hebrew word, which has no exact
translation in English, includes both sheep and goats.
13-n^n^ K"? aiH-'?3 — There shall not be any blemish In it This
is a negative prohibition not to inflict a blemish on a sancti-
fied animal (Bechoros 33b).
2 2 . naiif — Broken .i.e., an animal with a brol<en limb.
2 3 . In'K rttujrn n a i l — You may make it a donation. A
blemished animal may be contributed for its monetary value
for the upkeep of the Temple (Rastii; Sifra).
2 4 . WS7ri Nb aasiNai — Nor stiall you do these in your Land.
The blemishes listed in this verse are forms of castration,
which is forbidden in Eretz Yisrael or elsewhere. The phrase

^P'
 683 / VAYIKRA/LEVmCUS PARASHAS EMOR 22 / 33 - 23 /10

Children of Israel; I am HASHEM Who sanctifies you, '^ Who took you out of the land of Egypt
to be a God unto you; I am HASHEM.

23 ^ H ^ s ^ ^ ^ spoke to Moses, saying: ^ Speak to the Children of Israel and say to them: HASHEM'S
Festivals appointed festivals that you are to designate as holy convocations — these are My
appointed festivals. ^ For six days labor may be done, and the seventh day is a day of complete
rest, a holy convocation, you shall not do any work; it is a Sabbath for HASHEM in all your
dwelling places.
'' These are the appointed festivals of HASHEM, the holy convocations, which you shall
designate in their appropriate time. ^ In the first month on the fourteenth of the month in the
afternoon is the time of the pesach-offering to HASHEM. ^ And on the fifteenth day of this month
is the Festival ofMatzos to HASHEM; you shall eat matzos for a seven-day period. ' On the first
day there shall be a holy convocation for you; you shall do no laborious work. ^ You shall bring
a fire-offering to HASHEM for a seven-day period; on the seventh day shall be a holy convocation;
you shall do no laborious work.
3 HASHEM spoke to Moses, saying: '^ Speak to the Children of Israel and say to them: When
you shall enter the Land that i give you and you reap its harvest, you shall bring an Omer from
the newly visible moon and upon the responsibility of the Sabbath bears testimony that God created heaven and earth;
Sages to add months when necessary to assure that Pesach the festivals, which recall the miracles of the Exodus, testify
will always fall in the springtime. Thus, God shows the signs that God controls nature and can change it at will. Both
of His presence in nature, and Israel responds by declaring concepts are fundamental. It is heretical to think that Qod
the months and, through them, its devotion to God's service. created the universe, but then "stepped back" and left it to
This process expresses the mutual love of the Creator and the unfettered laws of nature or control of angels or constel-
His chosen people (R'Hirsch). lations. Likewise, it is heretical to believe that the world came
U?"ij7 iKni?!? — Holy convocations. The festivals are days on into being somehow by natural means, but that God began to
which the people are "invited" [n-'Knp] to assemble in prayer rule it thereafter {/?' Moshe Feinstein).
and thanksgiving, and to celebrate with fine clothing and 5-8. Pesach.
festive meals {Ramban). 5. '[•itt'K'in u^ina ~ In the first month. Although the new year
God desires only festivals that are observed in the holy, begins in Tishrei, the month of Rosh Hashanah, the months
elevated spirit of these are My appointed festivals. On these are counted from Missan (Exodus 12:2), as a constant re
holy days, Jews desist from their mundane involvements of minder of the Exodus.
the week and devote themselves to the Torah and sacred
pursuits — such days are God's festivals. But days that are npQ — The time of the pesach-offering. The festival begins in
dedicated exclusively to gastronomic and physical pleasure the evening, but the pesach-offering is brought during the
are not God's — they are human concoctions that He de- afternoon of the fourteenth. In the Torah, the word pesach i;i
spises (S/bmo). used exclusively to refer to the offering. The festival, as in tfu^
next verse, is called niYKin jn. Festival ofMatzos.
The purpose of the festivals is spiritual elevation, and the
special foods and festive clothing are to help people achieve 7. rfiay JI^N^IP — Laborious work. No English translation
that goal. By giving honor and distinctiveness to the day, we can capture the sense of this term. According to Rashi (v. B),
focus our minds on it and thereby foster a realization of the it means work that one regards as a necessity: "essenti.ii
spiritual opportunities it offers us, if we but utilize them prop- work that will cause a significant loss if it is not performeeJ "
erly {/Va/Csau V'HaKabhaiah). According to Ramban, the term means work that is a bi n
den, such as ordinary labor in factory and field. Only sudi
3. finaif/ n^'iy •— A day of complete rest. The Sabbath is
work is forbidden on festivals, but "pleasurable work," i.e.,
mentioned with the festivals to teach that anyone who dese-
preparation of food, is permitted.
crates the festivals is regarded as if he had desecrated the
Whatever the interpretation of this term, all agree that tl ic
Sabbath, and anyone who observes the festivals is regarded
preparation of food, including such labors as slaughter iu i< I
as if he had observed the Sabbath. The festivals, as days of
cooking, is permitted on festivals that fall on weekdays.
rest, fall under the category of the Sabbath, because it is the
holiest and the primary day of rest {Rashi, as explained by 8. nu>« — Fire-offering. This refers to the mussa/-offei'in'i
GurAryeh). that is detailed in Numbers 28.
The Torah introduces the chapter of festivals with the Sab- 9-14. The Omer. Before any grain produce of the new cm|'
bath to show that the lessons of both the Sabbath and the may be eaten, a measure of ground barley must be broughl
festivals are equally essential to the faith of the Jew. The to the Temple on the second day of Pesach as a m<nil

I^lfl
 lllillli!!!!

• / s a - a"? / a n -I1MK nw\s Nnp'i nao / 682

113'? 'iqip"? onyjpi KVIKKI IIDI;I;

AD
'jj-jVP pnri; iwivri 'T n K^ai I'ln'?
I'pl' KniWi :'3ipi inaK I'VN ^'''^^
•'K"jj?jp nrjK w"ipri'"it^>; nin'' n.^i)3 nri^K nnnK)
mw riKvgif' KDi'si Ni'av lajjriri
K^ NT^v '75 lu'^u vnyn Kn3\£*
b^? ;; n-ijj KTI Kraiu i n s v n
'JjnVKl J'T NJipi I'VKT :113'35l;ita
illn'SQia linn; ^1y^vn T Wng
Knif/y n3)5")K3 nKmjj K n ^ j n
:;' mjj KnpB K^WIJIW fs Knn;'?
nn Kiji;^ *<'?•'' KliCV nj?/pn3i. ^nn|nu;7t7Vninwvnwpn3i:np"'^npsD'?3nvn T
I'nv NV?© ;; oiij K n ' u g i Kjn
y i y n nijn-ji? K D I ' ? . :ii''?'n T B S
llti7Knnbi^B :ib5Kn nivn a-'p;; n^^ii/ nin*'^ ni^K)n t
N^ irr'7B n i p v ^3 113"? 'n; vi'>^p_
11 075; Kia-jg in")iJi;iin tin^vtJ

iingyn N^ in'?3 riTsv bs w<-np_

•V 'p^n- nip'-n'? ni^b nv ;; 'p'^nio
li'^yri i-iK iln'? "iip'rii ^K-)to' '35
invrrni lis'j 3n; KIJ;; 'T K'^ltii
u;n K-jipiy n; liirni m:xq n; rvMJin "i)?V"^^ ^D^^O.! 'T?.''^!?"^^ '^Sl^i?^ °?^
p i p nsop? / n b non :(f):ft' pis on piunbi piuc CCR . n u i y n i^a (n) (3) :(DC) 131: Dbpb ]»f): /n lax :{i DC) ]3 P5» br) .aariK j<i::;i>an {:h)
DPSD Pc-}D3 onwto pDDinp 00 .'111 nufN n n n i p n i (n) :npp mcc ,DP3 p'jnibn bftif TO'P PHEW PCI> /n n y i b 'Wi hiffvuf laa ^K ^ 3 ^
,"nb rttcK a n a n p m mr P6 of i'33u» j'DDinn I'ftc li imb i^s n»63 onbi 3"P) ii3';iP f)b i"7pi bjib PibBb D»ip»n npssp prba b» wpo T>b D'i3»np
:(P DC) D'C33 f)3? D'b'ftl D'lD pft Df)l O'b'ft ft3D DHP J'ft D6 ,Dlpn bpJ5 bi6 P3C pD PJ) .Qini nu;ty (a) :D'bpiTb (3:6 p7PJD 'nbpiT ;ft:p f)PCiD
.f"Bb3 6"5"pc D'j)' be D13C ,61:1 -537 DC P133C infoc DipB 1)D .01)31 nystc; b3i P1P3CP t>b bbp ibb vbc ]'b»p nnnin? P6 bbnpp b3C iiwbb ,pn3Mn
pi3icnp PiDfjbn ib'Df) .miDS? n a x ^ n :pcic pcnn PCC PM»C pcb bs pi nbx; (1) :(r op 3"p) PIP3PP pft D"p ibft? I'bu ]'b»n pnwnp r>b D"pj3D
PIIPJ) 'P)30 p .TihXi -)3"7 ]1J: ]pbp Cibp33 P'P pIDP C'C ,plil PIISI^ DSb :(f):' piD DP) p7no pi7p3 i37n jft^i ?;p ii3P3 •)37n Pbi:)ib .'n n y i n

d?ii*i;3n 'H »3K — I am HASHEM Who sanctifies you. If you
dedicate your lives to My service, I will devote Myself person-
ally to you, by regulating your activities Myself, and not
through an intermediary (S/bmo).
3 3 . aariN K"»lr^Mn — Who look you out. ! liberated you from
Egypt on the condition that you would sanctify Me (Rashi).
By saving you from slavery, 1 made you Mine, and 1 have a
right to make demands on you {Ramban).
23.
^ § Festivals.
The festivals, including the Sabbath, are referred to contin-
uously as nnifia, appointed times, because they are special
days when Jews "meet," as it were, with God. As R' Hirsch
(Horeb ch. 23) puts it: "Moadim, appointed seasons, summon
us to submit ourselves entirely to the contemplation and
inner realization of those ideals which lie at their foundation.
Just as Moed in space refers to the locality which men have as
their appointed place of assembly for an appointed purpose
[such as the Ohet Moed, the Tent of Meeting], so Moed in time
is a point in time which summons us communally to an
appointed activity — in this case an inner activity. Thus
Moadim are the days which stand out from the other days of
the year. They summon us from our everyday life to halt and
to dedicate all our spiritual activities to them. From this point
of view, Sabbath and Yom Kippur are also Moadim.
"The Moadim. interrupt the ordinary activities of our life
and give us the spirit, power, and consecration for the future
by revivifying those ideas upon which our whole life is based,
or they eradicate such evil consequences of past activity as
are deadly to body and spirit and thus restore to us lost purity
and the hope of blessing."
2.nriKiKn|^ri"iWN — That youare to designate. According to
Sifra, this designation refers to the Sanhedrin's regulation of
the calendar, by means of proclaiming the new months. The
festivals must be based on the calendar, as fixed by the court,
and this requirement is symbolic of the relationship between
God and Israel. The calendar is based upon the sighting of
685 / VAYIKRA/LEVITICUS PARASHAS EMOR 23 /11-21

your first harvest to the Kohen. '' He shall wave the Omer before HASHEM to gain favor for you;
on the niorrow of the rest day the Kohen shall wave it. ^^ On the day you wave the Omer, you
shall perform the service of an unblemished lamb in its first year as an elevation-offering to
HASHEM. '^ Its meal-offering shall be two tenth-ephah of fine flour mixed with oil, a fire-offering
to HASHEM, a satisfying aroma; and its libation shall be wine, a quarter-hin. '"* You shall not eat
bread or roasted kernels or plump kernels until this very day, until you bring the offering of your
God; it is an eternal decree for your generations in all your dwelling places.
The Omer You shall count for yourselves — from the morrow of the rest day, from the day when you
Count and lyfi^g tJxQ Omer of the waving — seven weeks, they shallbe complete.Until the morrow of the
seventh week you shall count, fifty days; and you shall offer a new meal-offering to HASHEM.
^ ^ From your dwelling places you shall bring bread that shall be waved, two loaves made of two
tenth-ephah, they shall be fine flour, they shall be baked leavened; first-offerings to HASHEM.
^^ With the bread you shall offer seven unblemished lambs in their first year, one young bull, arid
two rams; they shall be an elevation-offering to HASHEM, with their meat-offering and their
libations — a fire-offering, a satisfying aroma to HASHEM. ^^ You shall make one he-goat as u
sin-offering, and two lambs in their first year as feast peace-offerings, ^o The Kohen shall
wave them upon the first-offering breads as a wave-service before HASHEM — upon the two
sheep — they shall be holy, for HASHEM and for the Kohen. ^ ^ You shall convoke on this very dai /
ted all five species of grain for general use, grain of the new calendar, but as the fiftieth day after the Omer-offerin; i
crop could not be used for Temple offerings until the Two Beginning on the second day of Pesach, when the Omer i:.
Breads-offering, fifty days later, described below (Menac/ios brought, forty-nine days are counted, and the next day — tin-
68b). fiftieth — is Shavuos. This recalls the days in the Wildernci
By its very nature, physical work in the fields leads one to immediately after the Exodus, when the Jewish people ext il
forget his spiritual nature. The Torah, therefore, surrounded edIy counted the days, each day improving and elevatiri/|
the farmer's chores with commandments, so that he would themselves, so that they would be worthy of receiving lli"
remain conscious of his true purpose. At the beginning of Torah. The fact that Shavuos does not have a calendar diil*-
the harvest, the nation offers the Omer and the Two Breads. of its own, but is attached to Pesach by the seven-w((i'lt
When he harvests, the farmer must leave the gleanings and a count, symbolizes that the freedom of Pesach is significml
corner for the poor (v. 22), again making him realize that the as the prelude to the giving of the Torah. The count does i n il
crop is not his own. This explains why the latter command- beginonthefirst day of Pesach, becausethat day is reserved
ments are included in this chapter, which, otherwise, deals for celebration of the Exodus and its miracles, for that evrni
only with the festivals (Meshech Chochmah). established undeniably that God alone controls nature i\\\'\
\ 1. naif/n niliip^ — On the morrow of the rest day, i.e., the changes it at will to suit His purposes (Chinuch).
morrow of the first day of Pesach, which is called a rest day 1 5 . ng^ afi"i3Di — You shall count for yourselves. E.K li
because ordinary work is forbidden on it. Although the word individual must count every one of the days separately -ind
nauJ ordinarily refers to the Sabbath, this cannot be the case
audibly (Ramban).
here, because the verse does not specify which of the fifty-
two Sabbaths is meant (Rashi; Sifra). This term became one 1 6 . rttt^-irjnnjn —A new meal-offering. The meal-offering ul
of the major points of controversy between the Sages and Shavuos is called new and first-offering because it was Ih"
the heretical Boethusians. They interpreted the term liter- first Temple-offering from the new wheat crop (the Onici
ally, as referring to the Sabbath, thus claiming that the Omer offering of Pesach was of barley).
had to be brought on a Sunday, the mon-ow of the Sabbath 1 8 . wfpl^'hiJ— With the bread. These animal-offerings com
(Menachos 65a). plement the Two Loaves [they are independent of the /UfCi
saf which is described in Numbers 29:26-30] (Rashi; Sifut )-
12. tyaa — Lamb. This lamb accompanies the Omer (Rashi). 2 0 . ariK, . -ci'jni — Shalt wave them. The Kohen shall w.iv<>
It is not part of the Pesach mussa/service, since it is not listed the two lambs mentioned in the previous verse, but not Ih"'
with the mussa/'-offerings in Numbers (28; 19-22). otherofferings mentioned in verses 18 and 19. That only th*?
1 3 . QiJit^JJ ''yv) — Two tenth-ephah. This is an exception to two lambs are waved is stated explicitly later in this v<iirt"
the rule, since the meal-offering of a Iamb is normally one (Rashi).
tenth-ephah. The wine-libation given below is the normal 2 1 . rrifH Dl'n D^JJ? nri-'<1i?i — '^ou shall conuolce on this unit
quarter-hin (Rashi; Menachos 89b). day. Shavuos marks the culmination of the seven wet^kd i'>f
1 5 - 2 1 . T h e O m e r c o u n t and Shavuos. Unlike all the other growth that made the Revelation possible. This explains why
festivals, Shavuos is not identified as a specific day in the the name of the festival is Shavuos, literally Weeks, rnlfwi
KD-Nl / J3 niMK nipna K n p ' l 1 3 0 / 684

Nay Knl' inaip ^ID'? Ki^n^ ;; D-IJJ

aDsijrj Di^a nn'-iyyi :]ri3n i3D''r naiyrj nnnan
^3 D'^ip -i)3N K-jpw n; ilariin-jsi °inn3m •.mn-'b nVv'? in^Kz-p o'-nn tons nn'yn-riK
] n n nnnaipip :;? Dig Kn^y^ npty
Kaa-^i? nwipa K^'BT NHVO i'?ni?'y - ft - J" 1. 1 - JV • I :• v: - JT : •.• j • : -,• -• ;

Niipn nap;-) Kij/ns K^aurnsV;; D-JJJ ib^an ab "^n-igi i"?,?) nrj^i q-'nr} n^''?-) i^;! nap?)
NV p n s i 4 p i arj"?!-!' tKjin nwa-i
i ¥ m n xnl' iig n y p'ja'n DD''n'7><; i3"ii7Tii^ Q5^f•'an nv nin ni^n b:yy-ny
o^v n;i? llarjVg IS^i? n; ito'Nln^K
pa^ luiprii 10 :Tia'5aipin ta? iian-jb
Dri"j3cn :n3''mi£;>p "^ria ni''n'"]n'? b^iy nip.n
n' iia'Kln^N Ql>)p Kau Nnii inaip nmi^n "DpV'nfj; a5^!;•'5^J ni'i? naK/n nnnan DD^
fsnaiy KV5W Nnin-jN-i K-jipw
Nnyiaw i n a n nvio :i;i0; T P W
h|iE7n riinjap nv :n3'',';rTri nbipri ninau? yauf
panjjpi ]')?l'' I'tt/ian piiari Knv'ai? nn^n Dr!?'3i?n') nv w\sm n s p n ny'-atfri
pa'aanlBDr ;;' dig; urnrj N n n ^
(lixn?) i^n-jn Krnn-jt? nnV |in;n

b'V iianjjnin.;;' Dijj i n i a a i;9Kip' bn'-ari n-'tona nyau/ Dofn-'py anaipni :mn''^
Kiw '33 TaVto T'TpN KVatt' ft'?'?^
p T n p ingni n o 'Tin l a mni
hbiJ m} nijif D^'-KI nrjK "ip,3"i? "ip^ i^^^ ^^^
pn[3 imppj) pninri wi;? nng Nn^y ;n'in''|7 n r i T r i n HE/K nn''3tp3'} bnn^ni nin''^
inayniD< ;;; Dig Kiyia 'jagpipT
innN i n r n KriKun'? nn 'ly la Tgy
n^E/aa ^3tt;i riKun'? inK D''jy"T'yt?7 nn'-tyyi
N n a t3'Ti 3 iNjitf-iip np??'? Kip '3? "Vy nn'K i inan ci''ani in'-n'?!^ naj'? m^y ''33
" niij NniD-js Kniaa mbb:g flnri;
" d i g ]in; Kij/iip i n ^ N na '^y
n''fe733 •')\ij-b:j r\\n-' •>)^b nai3j;i n n a s n DD'?
I'Ti Kpl' n a a iwiyriira iKjna"? njn Di^n I nyys nriKnpi :in'3^ nin''^ i^ri? t^lj?

,icnB 101 '36 iBifti .013'PpP D'CBDO oi'3 .'H^ Monn n m u o n a i p n i
DPIDB 6ipBl ,nDDP D'CBP Dl' 6lOC P'B'3C0 P3C0 P1PBB 7B IPICD b36
'•JO iBftp Dfti .C7P0 p 06310c o)ic6io 0P)B0 fi'o .nwin nnsM :6io
m :D'11BC0 P P63 6'OC ,P1P3B0 bo •36C3 03'6 ,0B1B0 PPJB D3ip
PBnp DPb .!iBi3n n r t :(6:3> piB 3"p) p6b OJIPB 6bi .aa'niaiBinn
bob .03ic6'3 . n n i a a :obBBb oniB6o ociRo OP3BO 6'O m ,0133 DCb DOIBO
'PCb Dllp Cmo ]B 31pP 6b .D'llBCO p 0630 Pl63p PP3nb tp ,P1P3B0
:0 DC o"P) DBbb 031P ,Dpbo bb33 .oubn hv (m) :(:7B PIP3B) Dpbo
,0'3P3 PC753 0B03 b03 D'COIDBD 0'3D31 0P3B PDCBO .nn>3D31 n n m n l
'iP O'ODSOl .0P3D0 6'P II C30b inCBl b'6b D'SnCB '3C1 IPb D'jnCB OCbC
nmwBi (D') :(ip-6:ip •337B3) C33b j'oo P'B'311 b>6b poo P'Pbci osb foo
TCCOl D'COOO PB3C 05 ]63 D'P1»65 O'BCOl D'C30 0B3C blO' .D'tB TBlf
.05 |3'6 D'b'6l O'lD bi6 B'3B OP6C3 ,(b,l3:P0 DC) D'71pD0 CB1P3 D'P1B65
DC 5"P) pPDlBb lb6l ,DPbO bb33 13Pp lb6 .pbBb lb6l pbsb lb6 ,OPBB •)1B6
.0"PB OD13P pjiBPt 7»bB .noisii omx jnan q'sni (a) :(:DB PIP3B ;I
'Bbcc 'sb .i>n< t n p :(:3D-.3P PIPJB ;P DC O'P) D'C35 '3C bB b"p ,Dbi3 bio'
tl'WNT (') :'101 0713B P06bB3 0»6 6o' 7B1B bC iblP ^6 blO' '3Pp7 ,D'350
•p OB'6o P'TCB .nnw :«:' 6PC")D o"p) p'bpb 03icfn 6opc .na-i'xp
6'3Bi I'biB OBIJP bo .ti'sm (N1) :(P':rp PIBC) ')B1B3 niB'i iBO ,OBe oP'o
:D'B-) O'bbP Olil3b TOIBI ObCB ,Pmi Pipn OlbBb 6'3B1 TblB .7'11B1 obBB
P1PBB .nawn m n i a n :03b jibib o'O' oto BBCB3 i3'ppp D6 . a a s s i ^
3"P) 15t'6 B71' 5P6 '6 R'C603 P3C OB* 0P6 D6C .PDB bC IIC60O 3» DV
PP3B .inmai m :63 610 onisb 03ip .waa .nn'wvi (a>) :(7:3' pop
•linn iTSJiaT i" I3D31 :((:' 6PCOD DO OP'O obiB3 .n'sncsi '3W :V3D3
PBp Apt (T) :(:PB PIDSB ;P 00 D'blD3 V3D3 ]'6 OblB3 1PP3BC B"B <|6
baa :c 'b"303 poipc Pi'bp p . b m a i :oi3p31P16 )'e3"BC V io""" ''&'
C'l ,p6b 051P3 3013 C7P0C160B i7Bbt c ,b6oc' 'BOP 13 ipbp3 .naTiafn
1C33CB 53'C'l OCIO' 0P6b 6b6 C7P5 bB V13i) 6bC 7»bb 6b6 63 6b 0'0Bl6
:(6:3' piB 3"P) 31P DV poPBB .nawn m n a a (lo) :(.rb pcn'p) ipbpi
:(i DC) oiB'BR 13'6 p 6b D6C 30B3P 031B1 b'PPBC 7BbB .n3"nn niB'nn
nawn m n a a iv :6PB'3C 6PBI3C IBI30PO .nBOBn nawn (lu)
ai< D'tuan :DV OBCPI D'B3O6 joi ,bb03 7B 6bi . n a o n nsj'awfi

offering, symbolizing that the prosperity of the field — de-
spite the backbreaking labor that is required to wrest it from
the soil — is a gift from God, and we thank Him for it. This
offering is known as the Omer. Once it is brought, all grain
that had taken root prior to that time may be eaten; later
grain must wait until the next year's Omer is brought. ISowa-
days, in the absence of the Temple, the new crop may be
eaten when the second day of Pesach is over.
10. OMV — An Omer. Omer is the name of a dry measure,
containing the volume of 43.2 average eggs. It is the amount
of flour that must be brought, and is also the name by which
the offering is known. Although the Omer-offering permit-
6 8 7 / VAYIKRA/LEVITICUS PARASHAS E M O R 23 / 2 2 - 3 f .

— there shall be a holy convocation for yourselves — you shall do no laborious work;; it is an
eternal decree in your dwelling places for your generations.
^^ When you reap the harvest of your land, you shall not remove completely the corners of your
field as you reap and you shall not gather the gleanings of your harvest; for the poor and the
proselyte shall you leave them; I am HASHEM, your God.
Rosh 23 HASHEM spoke to Moses, saying: ^^ Speak to the Children of Israel, saying: In the seventh
Hashanah month, on the first of the month, there shall be a rest day for you, a remembrance with shofar
blasts, a holy convocation. ^^ You shall not do any laborious work, and you shall offer a
fire-offering to HASHEM.
2^ HASHEM spoke to Moses, saying: ^^ But on the tenth day of this seventh month it is the Day
of Atonement; there shall be a holy convocation for you, and you shall afflict yourselves; you shall
offer a fire-offering to HASHEM. ^^ You shall not do any work on this very day, for it is the Day ol
Atonement to provide you atonement before HASHEM, your God. ^^ For any soul who will not be
afflicted on this aery day will be cut off from its people. ^° And any soul who will do any work on
this very day, 1 will destroy that soul from among its people. ^^ You shall not do any work; it is m i
:,, , eternal decree throughout your generations in all your dwelling places. ^^ it Is a day of complvU •
rest for you and you shall afflict yourselves; on the ninth of the month in the evening — from
evening to evening — shall you rest on your rest day.
Succos ^^ HASHEM spoke to Moses, saying: ^'^ Speak to the Children of Israel, saying: On the fifteenth d.iy
and
Shemini of this seventh month is the Festival of Succos, a seven-day period for HASHEM. ^^ On the First d,iii
Atzeres Is a holy convocallon, you shall not do any laborious work. ^^ For a seven-day period you sluill
in its way to the holiness of the festivals. ministering angels.
2 4 - 2 5 . R o s h H a s h a n a h . The T o r a h speaks of Rosh Hasha- 2 7 . ^iK — But. The w o r d "^y;, ijuf, always implies a l i m i t a l i i n
nah both here and in Numbers as a day of s o u n d i n g the sho- A t o n e m e n t is available to those w h o repent, but not to tho'
far. The shofar is a call of repentance. As Rambam puts it, the w h o ignore the o p p o r t u n i t y to earn forgiveness by repenl M i
shofar calls out: " A w a k e , y o u sleepers, f r o m your sleep! (Rashi; Sheuuous 13a).
Arise, you slumberers, f r o m your slumber! Repent with con- Ramban adds that, in the s i m p l e m e a n i n g , "qK w o u l d I
t r i t i o n ! Remember your Creator!.. .Peer into your souls, i m - translated as surely. Even t h o u g h Rosh Hashanah is the 11-
prove y o u r ways and y o u r deeds. . ." (Hii Teshuuah 3:4). of J u d g m e n t , there is surely an a t o n e m e n t on Y o m Kipjm
2 4 . Ilnstt* — A rest day. T h e Sages expound that this w o r d is and therefore people must fast on that day.
a positive c o m m a n d m e n t that enjoins rest on all the festi- nj;iiavi — - ^ n d you shall afflict. T h i s is the Torah's t e r m d
vals. It has the c o n n o t a t i o n that one must avoid even exces- fasting.
sive w o r k that is not a forbidden labor. For example, to rear-
2 8 . n 5 K ^ p " b 3 ) — A n y i o o r k . . . T h e flow of the verse sug<i<''
range furniture on a festival is not technically a forbidden
that the reason for the p r o h i b i t i o n is the very fact that il i-
labor, but it is surely a failure to rest (Ramban).
day of atonement: How can one t h i n k of w o r k i n g on a i i.
n ^ n r i p i a i — A remembrance with shofar blasts. A c c o r d i n g when he can repent and be f o r g i v e n for his sins? (Sforno)
to Rashi(see also Rosh Hashanah 16a), remembrance alludes 2 9 - 3 0 . iri-|5Krri.. .nn-ia?) — Will be cut off.. .1 will desinn
to the verses recited in c o n j u n c t i o n with the shofar blasts, Rashi, following his view that all punishments of/cares arc 11
w h i c h call upon G o d to r e m e m b e r Israel for g o o d . T h e s/io/ar same (see c o m m e n t a r y to 7:20), c o m m e n t s t h a t ••ri-igNiii.
blasts recall the supreme loyalty of A b r a h a m and Isaac at the will destroy, teaches that every /cares involves destructioi i [•
Akeidah (Genesis 22:1-19). The shofar — a ram's h o r n — the soul and premature death]. A c c o r d i n g to the view Hi.
symbolizes the r a m that A b r a h a m offered in place of Isaac. not all forms of/cares are the same, Sforno infers f r o m the i'"
Ramban explains that a r e m e m b r a n c e before God is needed expressions that one who works on Y o m Kippur, i\\wy
because Rosh Hashanah inaugurates the ten-day period of w h o m the Torah says he w i l l be destroyed, is ludged mt-i
j u d g m e n t and repentance. harshly than one w h o eats, about w h o m the T o r a h says en.
t h a t he w i l l be cut off. O n e w h o eats is treated m o r e lenici ii I
2 6 - 3 2 . Y o m K i p p u r . Moses came d o w n f r o m M o u n t Sinai
because he is m e r e l y a g l u t t o n w h o cannot c o n t r o l hi:i ' I '
on the tenth of Tishrei w i t h the second Tablets of the Law,
sires, but one w h o w o r k s shows that he is c o n t e m p t u o n ' . •
signifying that G o d had forgiven the nation for the sin of the
God's wishes.
G o l d e n Calf. Because o f that, G o d m a d e t h a t day Y o m Kip-
pur, an eternal day of forgiveness, when the Evil Inclination 3 2 . K/"!ti^ n^JlfJna — On the ninth of the month. The simp
loses its grip on Jews and they are elevated to the level of the m e a n i n g of the verse is that one begins fasting a t t h e e m l
 ib-sa / u
niMK nitrna
in'?3 ni'3v ^3113'p 'ri; to'^p v i v p lE/yn i<b ripif n3K^n-'73 n i ^ mn;! Wn]7-K"3i7ip
l)3':3riln ^33 ci^v °-i? in?¥ri x^
Kiyrj n; i'i37Yn)a3ia3 :li3'3"!'7 n5"?Vi7?1 :D3''n"l'l'? •3''mi^11?"'735 D^IV n j 7 n 33
l^pn'7 KriK3 'y'ton Kh i135;3K"j
ug.^ri K^ •^ivoT NUB'?' nvos? mn'' i^K nriK iTyn SJVI •'jy'? Di?'7n Kb ^TVp
;^ KJK iinip; pn^n nl'i"?) '55;'?
:3)3'i3'? nteta ny ;; "j'^jaii^ :il3nVK
Kn-)i3 ID')?'? '?K-jtp' '33 ny 'p^)3i= 'pNnt?/'? 'M"'7f<; 131 nnN"? m^a-'?}*: nin'' nan';] na-in"'
Km luV 'n; Nnii'? 303 nN:s;'3i? Tiri3U7b3'7 mn;: K/nn^ nnf<;3 '•ynif^n t^in? I ^ K ^
m ' 3 5 ' ' ' ? na ^W'^g 3I3V)3 K3a^ P 3 1 3
Kjs'^i? ii33i?i;)i in5yP ^^ '^JO'?? K"? nnjnj; n5K^)3-'73 •.vj'f^-K-Tpr? n57np in?t n3
;3)2'i5^ niu'n Oil I] b-^im-,^ :;; Dng nin-" -131^1 tnin^^ r\^H nn^npni ^'^JfP "
I'ln ni<y'3t£; Nn'i::'? K3to5;3 03313
'n^ w^ij ynv'? '^''^ Knwg-j Kiyf
Di^ njn •'ynE/n Vln"? Titov^ ^IK :"TnK^ ntyn-"?]^ a
Ii33i3r)i il3'niy33 n; iiayni 113'? -riK nn''3y') n^V mri?. W-II^-K")!?)? NIPI n n s s n
ah K3'35; '731 na :;; DliJ K333i3 K"? ngK^jp-"??) :nin''|7 nf is ari3ni7n) Qginv/?? n3
NHl' ' n s r i n Kof 1333 i n a y n
;; n"]i? lU'^y K-JSSV Kin Nni333 n5''^j7 ^a3'? Nin n n s s ni^ ''3 ran ni^n nyj;? w y n
'syii' Kb '3 NK;3{C '?3 '31503 :ii3n^K njyD-K'? -\0K 'K753n-'73 ^3 :D3''nV?<; nin'' •'3?'? m
'?3i'7 -.fi'mm 'yrit?''! r j n Npl' 1333
K)3l' 1333 K3'3y '33 33y! '3 KIUJN
niyiS iy3in-'73i :n'')3y)5 nn-i53l ran ni^n 0:^5:3 >.
inipy \m xinn Kiwaij n; 3aiKi p i n -HK ••mnKm ran ni'in nyys nix'^n-'^s hiyyn
•J- : - -: I" : /," - j - •; Z\- : T T : T V -: |-
D^y Q^i? in3yn KV Ki'ay 'PBK'I
naipa^ ilta'jaipta '?33 113'33^
ngn iti/yn Kb n3K'7ip-'73 :n>3y 3-)i?.)p Kinn u?3|n >^b
Ii3'r)iff33 n; i«yini 113'? Kin KPISK; km iinsii' n3E7 :D3''n'3\^>p b:?^ °5''n'-in^ b^iv 3':.
Ku;)?3Ki Kiu)p33 Kri3;'? nywri3 3nj73 Wnn^ nyti/na na'-nw^rnK njn''3yi D 3 ^
'7'^)aii^ :113D3 linui;) Kij;n3 3y
'33 ny '?V)3n'p ;3n')p'? n\ui3 ny ;' :D3i;i3K/ iraiyn 3-!j7-nv 3nyn
K131' K3i?;y Ktu)pn3 iffvb '?K3ip' bKW-; ' 3.3"'7K n3i intaK"? n^'n-'^is: mv "13T1 *-A 'WV;
K;Vy)33 Kjn f i n nKy'3i« KII-};;'?
K)3l'3n'; :;' D3g |'nl' ny3i£/
An njn '••yat^n lynn'? DI^ ntyy nt/ans -inKb
'|n'?3 n3'3y "73 \a-<-ip_ y3ya nK)33i? u/njj-Knj?)? Titt/Nnn DI^3 tnin''^ n^n;; ny^u; ni3on n^^ •
11331?);) T)p1' KystuA :li33yn K^ i3ni7n n''K)i ny3ty titoyn Kb n p y n3K'7)?-'73 i-,

(113) :(.l)3 DC) b'fi )'PPP 31pC pp5' PTpD D3i P)3li ( j i 5"l) P)15)C IIP . n 3 3 l r p 3 1 ( 3 3 ) ID'Cip ' t i p DOC 113S ' B t o IBli ppIlO O'Jp D'Clp T P '
(13) :()-fcp3 331153) D'HpPP CB1P3 D'DPftp D'PBIBP .nWK a n 3 1 | j m ['B)' '313 B)5'11«f> f)"D] ID)' '313 '»'13fl '31 IBfl .]')tt '5C3 BD'iB 113Bb 050
O'fl) D'JCi 61P 3S3P (f:)3 P)333 'BbC)T) P l')31B'n 03)P3C I'pD |'3f) J3 .3K D'1)D30 Ol'l 03C0 Clil) |P3» PliB) PBD ,D'!uiO BiBfo D5P'b 31B30 ofll OB
,5lDP31 B'p5 P1B33 IPCIp -^1? K i p n :(-)' P1B)3C) D'3C DS'ftC iS 3D3B n'3 053 li'fo )'iB 1'JBB ' ) 6 1 3 '5Bi 0 6 D ) 0P3C CpJ 1P)5P bjC llBib ,lf)3B IP)
;0:3' fiptID 3"P) PiDP3) D'p5 P1B33) nPCB3) 1 3 6 B 3 D ' 3 ) P D')5' 3flC31 DO) D0'3Di P5D , 3 t V n :(3':J' pID 3"P) )3)P3 l'P)531p D'SB] 3'lp0) CIpBO
•a >JK :():o ofip ;P:J piD o'oip 3"P) DOB ipto B"Di i> I'fn (6:i oftp) \\>py
ifl tfli plDD iJpi ,P3:I)3 JmJ) n33P l')to3 ) ' 1 B 313BS .'131 nBJu'jM tal (113)
•im6 601: 1' 55 .'m3Km {b) :<.fo ftni') ov vMs: oi') oobin Ju TPIPJ 'piDBi Pi;!i3f 'pipp inpr .nynn jnsi (13) :i3C oJcJ pfo .ns'nw
I iian a name that suggests the giving of the Ten Command- had built the Temple and brought his offerings in it (Rashi;
I nents that occurred on that day (/?' Hirsch). Sifra).
i^. npi:y;331 — IV/ien you reap. R' Avdimi ben R' Yose said: Chasam Sofer comments that R' Avdimi's teaching helps
Why does Scripture place this precept in the middle of the explain why Shavuos is only one day, while Pesach and Suc-
Iiapter of the festivals? To teach that if someone leaves his cos are seven. The days after Shavuos, the festival of reaping,
ifts for the poor as he is commanded, it is regarded as if he
IjMuifliftsfoi are spent sharing one's prosperity with the poor. This is equal
689 / VAYIKRA/LEVITICUS PARASHAS EMOR 23 / 37-42

offer a fire-offering to HASHEM; on the eighth day there shall be a holy convocation for you and
you shall offer a fire-offering to HASHEM, it is an assembly, you shall not do any laborious work.
3^ These are the appointed festivals of HASHEM that you shall proclaim as holy convocations,
to offer a fire-offering to HASHEM: an elevation-offering and its meal-offering, a feast-offering and
its libation, each day's requirement on its day. ^^ Aside from HASHEM'S Sabbaths, and aside from
your gifts, aside from all your vows, and aside from all your free-will offerings, which you will
present to HASHEM.
39 But on the fifteenth day of the seventh month, when you gather in the crop of the Land, you
shall celebrate HASHEM'S festival for a seven-day period; the first day is a rest day and the eighth
day is a rest day. ''^ You shaU take for yourselves on the first day the fruit of a citron tree, the
branches of date palms, twigs of a plaited tree, and brook willows; and you shall rejoice before
HASHEM, your God, for a seven-day period. **^ You shall celebrate it as a festival for HASHEM, ct
seven-day period in the year, an eternal decree for your generations; in the seventh month shall
you celebrate it. "^^ You shall dwell in booths for a seven-day period; every native in Israel

3 8 . ^aVKl — Aside from. The mussa/'-offerings mentioned
In the previous verse are in addition to the mussaf that
would be required if a Sabbath fell during the festival
iSifm).
3 9 . "IK — But. The Torah now reintroduces the subject of
Succos, which was interrupted by verses 37-38. The laws of
Succos are divided into two passages; The first refers to the
sanctity of the festival as represented by the offerings; now
the Torah gives the commandments that are unique to Suc-
cos (/?'Bac/iya).
The word T\i<., but, suggests a limitation. Previously, the
Torah spoke of Rosh Hashanah and Yom Kippur, the
solemn days of judgment and fasting. Now the word but
emphasizes that Succos is different. It is a time when there
is a special commandment to be joyous and grateful for the
blessing of the harvest {Ibn Ezra; Rashbam).
WW njratt;. . .whn — You shaU celebrate. . .for a seuen-day
period. This "celebration" is the commandment to bring a
special peace-offering, known as a chagigah, in honor of the
festival. The clxagigah must be offered on each of the three
pilgrimage festivals by all men who come to the Temple
{Chagigah 6b, 9a).
4 0 . The Four Species. The Midrash finds many symbol-
isms in the commandment of the Four Species. The two
best known teach the importance of unity — unity of pur-
pose within oneself, and unity of the Jewish people — as
follows:
The esrog (citron) resembles the heart; the lulao (palm
branch), the spine; the hadasim (myrtle leaves), the eyes;
and the aravos (willow branches), the lips. By holding all
four together, we symbolize the need for a person to utilize
all his faculties in the service of God.
The esrog (which has both a taste and a pleasant aroma)
symbolizes one who possesses both scholarship and good
deeds; the lulau (a branch of the date palm whose fruit has a
taste but no aroma) symbolizes a scholar who is deficient in
good deeds; the myrtle (which has no taste but does have an
aroma) symbolizes a person who is deficient in Torah but
possesses good deeds; and the willow (which lacks botli)
symbolizes a person who has neither. The Four Species tin-
held together because all sorts of people must be united In
the community of Israel.
]liPK'irt niig —- On the first day. Our verse begins hy
saying that the Four Species are taken on the first day I'l
Succos, but it concludes by saying that we rejoice [wUh
them] before HASHEM for a seuen-day period. The Sages rt
plain that according to Torah law, the Four Species .IK
taken only on the first day of Succos, but in the Temple
before HASHEM — they are taken all seven days. After iln-
destruction of the Second Temple, Rabban Yochanan bm
Zakkai enacted that they be taken everywhere on alt si-vcn
days, in order to commemorate the Temple practice (Sii<
cah Ala).
"inrt ys; ns — Fruit of a citron tree [lit., a beautiful tree], i.r
an esrog.
naV-yV nsyi — Twigs of a plaited tree, i.e., myitis
branches. They are called plaited because three leaves iiinv;
closely together like braids from each part of the bf*in< li
(Rashi).
4 2 . ^K'i*f^?a nnttcn — Piatiue in Israel. Native refers to J MUM
Jews; in Israel adds proselytes (Rashi; Sifra).
Rashi cites the exegesis of the Sages that the comninriij
ment to dwell in a succah applies to converts, as wtdl .i* U-
native Jews. Onexplained, however, is why the coiiiintiint
ment of succah should require such an exegesis any nii'ic
than hundreds of other commandments that are as bindlnu
on converts as on all other Jews. The reason may 1»^ lnii|i>l
in the very next verse, whichstates that the succah .scivitM iih
a reminder that God protected our ancestors in l|i*
Wilderness. If so, one might have conjectured th.ii, .nith rt
reminder is not incumbent on converts, whose iiri'n^tiiN
were not in the Wilderness. By specifically inclucJiini > MM
verts in this commandment, the Torah stresses tht^ir it||iifi|
ity with the rest of their adopted nation (/?'yaa/cotJ/v.(Mit(i*-'
sky).
 an-T"? / Aa iiMK rwis Klp'l ISO / 688

v i y p i i K r w K131'? ;; Q"!ij ''J?7i?

;; Dig Nia-)|3 l a i j j n i ]13'? 'ri; lu'-iu
n i u y ^3 (ilniji I'W'j? K-I) NTI ©35
'n ;''1 Kjap! I'VK '^ iinsvn K^ lo'??
np53 Knnjpi KJI^S? ;? n-jjj Kjanj?
^^ ni. inai'g ni' Djtia I'siDJi pt^iip
|n nai liaipmn ja nji ; ' i Kjaii? \a
'•7 ila'na-73 '33 in nai j t o n i : ^3
i ntoj; NWnna ango;.:;; nng jMrin
I |1a'iy]5ipa HKyiauj ttrii?^ Nnl'
i nnji KAn n; i « n p NVIN nbbs n;
|iKn;a nijnnu NQl'a i'»l^ Kijyu ;;
Ilia'? iiapnin -.xm tiKJ'nti ral'ai
]'3ni;ii<; Ki'j'N n? nKDijj Knl^a
jnorii ^03T v^i^i rfiffl rs^^i
I Knu/3 f !pl' nyaitf ;; dip, Kjn pin;
II' ^Knto'a Na'V! '33 pni' nyai?
nT;nj; riDK^Jfp-'^a Kin n-iyy ni/TV nEfx Qjji^ilpn)
Dn'K wnpn-itj^K nirr' n.j;i)3 n^K, rityyn K'? ^
n5T, nmm rha n\rfb nwK nnj^n'p u/-]]? IK-IJ?)?
in^ni nin'' nn^E' i^irz :ini''^ Qir"i5'7 D'^D?! n^
n5''n:i'7r^3 i^pm bDnir'i'B na^jpi nii'-riijrin
u/n'ti^ nil "iti'V niy?pD3 •^K :n)r\->b ^mr\ IU/N; D^
•:in-nN; wnri p ^ n nNnip-n^ D5$PK9 'yini^n
\r)pK/n Di^5i |iri3iy iiu/Kin m^3 o'lpj nvnty nin''
n'sa inn yj? n? iiU'K-in ni^a DD^ °J?r'i?'?i
tlinBiy n
nin'' •'33^ amat?/! bnp:^-\:^) n:iyTi? TP-J?,! D''!'?^
nj/giy nin''^ an 'inx nnani ^umi nj/nty D3''n'7i<:««
wnri ''^•'3i?7n 1^7173 ni'-m'n'? bb-iy np_n mtyg n^n;
D'')3'* n ^ D ^ 1 3 ^ ^ n 3 t P 5 lIHK n n

,1'iNn riKUn nn naaoKa :(3:!B piB op) nB3P J3 I'niicp pi C'l
06f 0'3PP B6 13BJ 11BJ3C l63» .PD'D6 ))30 63 01 '13'3C WP ftp'P
13 3P »bp .unn :o op) cpvo 16 j'pB B}»63 6»P o'nw ,II3BP I'6
I ) B -iBSC b |6'3» 6P' ii3' .Pt3 6'3' ai3 fi'3P 65 D6 .mui n»aw
I 50 ; pfcpi ,PB3C •3»63 BP5I -IBV 65I mim 7P6 OV ,!PI6 opupi
Clip 1 ^S1 to DBBP JB .•nn ys ns (») :(.13 PJ'JP ;3-6:P pis
(55 1310 ;7:(B pis 3"p) J ™ 6 ipn P3p5 P3pn i3i'63 -no t."nn
nay yv t)jsii :(.35 P31D) BP6 656 P3'6C TO5 I"'I IDP .nnnn naa
I 35 OP) PB'5p I'PS 'IPBP PTO ipn 0'53P31 P1P13B3 D'Bl5p l'B3BP
113 ( pis 3"B) D'IJP P6 PI3I5 .iuciB'a :RI(6 ai .nitKn (an)
Bi3n 5B :»5 'P:36PI 3ni6 6IPP3 ,6in PB BIV '3'6I oipn 533 PIP
.'556 03P6 'n5B .j<>n miS) (ib) :(I:T pis 3"P) p36 656 I3'6p
,PB6 113SP5 )313r B'JPP 11'3 ,D'B' p i 135 P71BB5 t'33 p6 113r'C l5)3P
nanbn ta :D3PTIS '5B app ,:p6 01' :)B 'BB ISPB ,03n ppp33 '33
:1313 D'3 inop r aiPBP 65 oftp ,035 PTOB 6'ap a365B ''B6 .mias;
6'a 5"p ,mt3B P365»3 PIO6 6a' TOW 5P I5IP <)ft 5i3' .wsn K^
lan :o5iBa OB as'ipa o'3D3 PP3» .nmiai nto (A) :(P op 3"p)
.im<a Di' l a i :(B3-P3 P3TO3) O'lipsa pi3iP3 3)5pp pip .IBI« m»
noana •\K ioh) :(.i3 Ri3i3 ;P op 5"p) raip 5P3 mi' 13B D6 6P
5'6iP ,ib 5"p ,P3pa B6 apip 5i3' .a3'3p5 O'B5P pip .unn nn iws

the ninth day. The Sages ask; Does one fast on the ninth
i3f the month? The fast is on the tenth! This is to tell you
nil that if one eats and drinks on the ninth, Scripture considers
It as f he had fasted on both the ninth and the tenth (Yoma
llJIb)
>3 4 3 . S u c c o s and Shemini Atzeres. Succos, the Festival
1)1 Booths, commemorates the shelter that God provided
||ie Jewish people in the Wilderness, and an essential part of
jhe Succos service is to recall that shelter (v. 43). Some
u mmentators take the term "booths" literally, as the tents
I iit sheltered Israel for forty years; others say that it refers
, ||()uratively to the miraculous ^^n3rI "•a^^, Clouds of Glory,
111 It protected the nation during those years (see notes to
I ti mbers 10:34). Thus Succos is a time to rejoice in God's
j( rcernfor our well-being.
I addition, Succos is the only festival that our prayer
(I c bes as i^rinipty ]'a\, the lime of our Joy. This is because
'1 cos is a time of culmination, a time when the individual
I d the nation have succeeded in attaining a long-sought
pal. In the agricultural sense, this is because it is the time
when the summer's produce is gathered. In the spiritual
sense, Succos is the culmination of a process. First comes
redemption (Pesach); then the purpose of redemption (re-
ceiving the Torah on Shavuos); and, finally, these lessons
are brought into our everyday lives when we find our joy in
observing the commandments (Succos). In addition, Suc-
cos is the culmination of the Tishrei process of repentance
and atonement, when we succeed in dragging ourselves out
of the morass of sin.
3 6 . iT^yj? — An assembly. The sense of the word is that the
Jew sfiould remain behind after the festival of Succos, to
absorb its teachings and dedicate himself to the service of
Qod, the study of His Word, and a sojourn in His Sanctuary
before returning to everyday life (Sfomo).
3 7 . laiia Di'>"~i3'7 — Each day's requirement on its day. Each
festival day has its own required mussa/'-offering, as listed
in Numbers 28-29. This term indicates that if a mussaf was
not offered on the appropriate day, it may not be brought
later {Rashi).

1
691 / VAYIKRA/LEVITICUS PARASHAS EMOR 23/43-24/9

shall dwell in booths. "-^ So that your generations will know that I caused the Children of
Israel to dwell in booths when I took them from the land of Egypt; 1 am HASHEM, your
God
'^^ And Moses declared the appointed festivals of HASHEM to the Children of Israel.

24 ^ |—IASWEM spoke to Moses, saying: ^ Command the Children of Israel that they take to you
The clear olive oil, pressed for illuminating, to kindle a continual lamp. ^ Outside the Partition
Menorah of the Testimony, in the Tent of Meeting, Aaron shall arrange it, from evening to morning, before
HASHEM, continually; an eternal decree for your generations. " On the pure Menorah shall he
arrange the lamps, before HASHEM, continually.
ShoLu- ^ You shall take fine flour and bake it into twelve loaves; each loaf shall be two tenth-ephah.
Bread 6 y^^^ ^j^gH pi^ce them in two stacks, six in each stack, upon the pure Table, before HASHEM.
'' You shall put pure frankincense on each stack and it shall be a remembrance for the bread, a
fire-offering for HASHEM. ^ Each and every Sabbath he shall arrange them before HASHEM
continually, from the Children of Israel as an eternal covenant. ^ It shall belong to Aaron and his
sons, and they shall eat It in a holy place; for it is most holy for him, from the fire-offerings of
HASHEM, an eternal decree.
ter asked the people to contribute oil for the Tabernacle, 5-9. Show-bread. The Table and the breads are described
just as they contributed all the other materials needed for in Exodus 25:23-30. Every Friday, twelve large loaves wen-
its construction. Mow that the original oil was used up, God baked. They were placed on the Table on the Sabbath, a;,
commanded Moses that henceforth the provision of oil described below, and the old breads were divided among
should be a communal responsibility, to be prepared at the Kohanim and eaten. Miraculously, the breads remained
communal expense. See Exodus 27:20 for further commen- fresh all week (Menachos 96b). According to Sforno, when
tary. the Tabernacle was completed, there was a supply of [floui
for] show-bread. When that supply was used up, Moses was
3. TTiyri ri?13^ — The Curtain of the Testimony. The Curtain commanded to provide for new loaves, which explains why
hung before the Ark containing the Tablets of the Law, this chapter is found here, long after the commandments ol
which were the testimony that God gave the Torah to Israel. the Tabernacle.
Alternatively, the western lamp of the Menorah constituted
a testimony that God's Presence rested among Israel, 5. aij^tf/s; »' JW — Tu)o tenth-ephah. Each loaf was th>'
because that lamp was the first to be lit every evening and volume of 86.4 eggs. The loaves were mixed and kneaded
the last to go out the next day, even though all the lamps outside of the Courtyard, but baked as matzah inside th<-
had the same amount of oil (Rcishi;Sifra). Courtyard, like all the loaves of meal-offerings {Rambam.
Rashi (Shabbos 22b) comments that if any of the Hit. T'midin G'Mussafin 5:6-10).
flames were still burning in the morning, the Kohen would
6. "i^uri inhvtn -— The pure Table, i.e., the Table that w,i:,
extinguish them in order to clean the lamps, but he
made of pure gold. Alternatively, the bare Table, for th''
would allow the western one to continue burning. During
times when the Jewish people were worthy, a miracle stacks were placed upon the bare surface of the Table, wil.h
happened and the western lamp never went out. In the nothing under the bottom loaf (Rashi).
evening, when it was time to kindle the flames again, 7. Ji5")j;iarT~bS7 — On each stack. A large spoon of frankin
the Kohen would remove the still-burning wick and oil cense was placed on top of each stack, each spoon con
from the western lamp, clean and prepare its receptacle for taining a komelz (see notes to 2:2) of frankincense. Thi-
a new kindling, and then replace the burning wick. Then he incense was called a commemoration, because it was tin-
would kindle all the others with the western lamp, The only part of the show-bread that was burned on the Alt.ii
eternally burning western lamp was proof of God's Presence (Rashi; Sifra).
in the Temple. After the time of Shimon HaTzaddik, who
was a Kohen Gadol during the early years of the Second 8. oblv n''15 — A n eternal covenant. The loaves are likened
Temple, the people were no longer worthy of such a to the Sabbath, which is also called an eternal couenmil
miracle, and the western lamp would go out like ail the (Exodus 31:16). The Sabbath covenant forbids work iiTid
others. ordains that one enjoy his food without worrying where lil'i
livelihood will come from, because the Sabbath brings \i->
pn>t — Aaron. Though our verse mentions Aaron, any own store of blessing for the following week. So, too, th''
Kohen is permitted to kindle the Menorah, except on Yom show-bread symbolizes that God provides prosperity for hi-,
Kippur, when it must be done by the Kohen Gadol. servants (Haamek Oauar).
 ' / n a - iia / S3 IIMK IW\St Knp'1 I S O / 690

l U n i liVTT ^n3i» :K;^UP3 inri;

'39 n; iraniN 'la^ n^Bipi nK
KV"???i? linip; 'nnp3K3 'jKni?''
••JN n n v a ynxn nniK iKiyina "^Kity in-nM:
b^im-ta !|l3r!^» ;^ Kits onxnT
pjs^Ni ;n Knyin n i p n; npyz
ni£?n Dv ;' '^I'pniK {"^K-itoi 'an'?
IQB'i ^N-jto' 'aa n; njjsa nn'n'? 3-K 'vaiy
K-jraN'f NW'ria N;3T Kn'i nto^ •;]^
K-]3Di :K-jni;i K;3'!f1a KijV'lK'?
Kai?! pitfa? KnnrjPT Nn?!?'? I'lrjK in'K "•q'ljf,'! nyin "^riKa nnyn ng^sf V^JP
K-19X 13? Ki?l?in PUti nn; Tip^ :D3''m^'p n^iy nj?n T-nn nin' •'JSV •^i?^"^V ^'IJ?'?
i l t i ' T j ^ d ^ y D^f? N-inj;i ;; d i j j
Kja'xla n; Tnyi Nnpn xnijip "jy -i
••a'ri) Nri'?p apnin iKinii ;; Q-jij
panpy nn ly-ij nt{;j; K m n pin; '31?; niVn nnt^/y D''r)t?7 nnx n^'DNi n^'o nr}^?b)
lini;i; 'iwriii :K-!D Kriyia 'nri
•jV K i i p n'H 1T7P I'nnn nmw nniK nntyi ;nnN;n n^nn n;|,ri;i n-'ht?;};
K-jip ^y irinit:;; anij N;aT K-ilns tnp'' •'3?'? "iriun inWn "^j? n^n^nn i^u/ nia-ij/n
anV'? Til;" ^"'37 ^riaa'p
xal'Sn :;' d-jg Kaa-ji? Kn-ianKV
j.nii3 MTiP! NnaWT KHi'a KnaWT 'jfiV i^a-iy,! niwn aii? nation ni^a inin^^? nWK.
D^i? '3J<;-ii?;' '33 di^, p KTnri ;;
iltij^p;i 'nup"?! rinK'? 'nfiiti :Dbv
hwT}) :n57iy nn-i '^Nnt?;^-'']? nm TW nin''
:Nin I'tpiip u>7"i3 '-IS W'^u nnija DiK/nj? Vii? •'3 ly'nj? nii^na in^aNi T'ia'^i nnN"?
l^pSji' :D^5! d;|? ; ' i xya-jgn n^

'"PT
; .mnon mimn (i) :(.CB pin>») 03b Bcjpip 11 jwi ,P3)3 psipp
i j W i m 313P»P (3' op 3"P) oil)!) bP P1013 b» f l " l .11013 33( 6'PP
jjnbwn :pn63 P33OT3 pibn pp .na-iynn w (i) :3Bfio p obpp
rwi i'3'3jp I'D'JDO vo' ftbp pbp bp nno bn f>"T .^pu 3W bp nnon
bnf) b3 bo .na-isnrt 'jjr nnii (!) :0:P' piD 3'P) pbc? '3J bon onbo
i.rmim :(rn oB nnft b3b jnip ton ,pjDb '3'r3 ')c '13 .PCTUBP 'PCC
Iwubo bib oto 0131b opbo p j'ftp .msTKb onVj :pfiio o)i3bo
I WD fllO PT bcP Onbb ]n3tb fl'Ol ,P3P1 n3P b33 IPlft I'pbD))C3 PlBp3
te 33T b3P pfito PDsoD .nn'ni (O) :opjBb oi3if) ftiop imp3 .nbonb
;»i lipb fiiop Dpbo bi) 3DTO .inbsNi :f)io 0P5n bb33 otopo p
'13. aa'nTi WT!! IVM*? — So that, yow generations will know.
Mlis verse teaches that one who performs the command-
I (lliint of succa/i must bear in mind that God sheltered Israel
hill the Wilderness (Pri Megadlm, Orach Chaim 625).
|:, 24.
I : The chapter begins with the commandment to perform
'two parts of the Temple service — the kindling of the
;M<;iiorah and the placing of the show-bread on the Table.
jj W<; have just read about a"'"7i7ln, the rendezvous in time
liintween God and Israel, the festivals that commemorate
(ireat events and call Israel to raise itself again to those
liplritual peaks. Now the Torah teaches that God is also
roncerned with His people every day, continually. This
'ja tiK lif (3) :(:f>' osiD ;fi' oc) 1133 '))» .'Jiawin niaoa '3 (JM)
p^ofo fib (3:0 pmp) oiip opfii PPiDi ,pn» Pibi) PP3B II .^Niitn
PllJb 1B1P ppfil ,15BP» pi .03ra0 pii PIBb pPDD DBftbl) 37D bl3 fibfi
pPftlP ,P'IO p O'fiSl' OOP BPbP .11 tl'! JMB :p bl5 bfilP' ')3 P6
ob'bb ob'b)) .-pan :(fi:J' fiPPiD) 3"P31 (.iDi Pip>n3 D'Piipn pi ,1/ 'np
fiiop jnfio ')Bbp .myn HSID'? (D :Di'b ovn fibfi oj'fip TDP pbiu IDB
pj'3Pop obro 'fi3 b3b piTO fiiop 'Sim -i> bi) iP3i i)'pi33i .PUB 'np
O'P 031 b'PPB OO ' OJBBl 0'Pn3n P1B3 pP 03 JPDP ,bf:iP'3 PUP
OB'iB ipifi ini)' .ipi3 IS 31BM priN iriN i n y :(:33 P3P) O"DB
'b'bb <)fi 'fi73 pi ,1)1 ->i b3b Jib 'in D'B3P nB'Pi .ob'bo b3 pinb o'lfiio
concern is for Israel's spiritual growth — as expressed by
the flames of the Menorah — and for its materia! prosperity
— as expressed by the twelve loaves of bread that are on
constant display in the Sanctuary.
1-4. The Menorah.
2. iv — Command. This chapter seems to repeat the
commandment of oil, which was already stated in Exodus
27:20. Rashi explains that the chapter in Exodus related that
the Menorah would be needed for the kindling of a
continual flame, for which oil would be required. Not until
this passage, however, was the actual command given for
the Menorah to be lit.
Ramban disagrees. He comments that the earlier chap-
693 / VAYiKRA/LEVITICUS PARASHAS EMOR 24 /10-21

The ^° The son of an Israelite woman went out — and he was the son of an Egyptian man
Blasphemer — among the Children of Israel; they fought in the camp, the son of the Israelite woman and
an Israelite man. ^^ The son of the Israelite woman pronounced the Name and blasphemed
— so they brought him to Moses; the name of his mother was Shelomis daughter of Divri,
of the tribe of Dan. ^^ They placed him under guard to clarify for themselves through
HASHEM.
^3 HASHEM spoke to Moses, saying: ^^ Remove the blasphemer to the outside of the camp,
and all those who heard shall lean their hands upon his head: The entire assembly shall stone
him. ^^ And to the Children of Israel you shall speak, saying: Any man who will blaspheme his
God shall bear his sin; ^^ and one who pronounces blasphemously the Name of HASHEM shall
be put to death, the entire assembly shall surely stone him; proselyte and native alike, when he
blasphemes the Name, he shall be put to death.
^'^ And a man — if he strikes mortally any human life, he shall be put to death. ^^ And a man
who strikes mortally an animal life shall make restitution, a life for a life. ^^And if a man
inflicts a wound in his fellow, as he did, so shall be done to him: ^o a break for a break, an eye
for an eye, a tooth for a tooth; Just as he will have inflicted a wound on a person, so shall be
inflicted upon him. ^i One who strikes an animal shall make restitution, and one who strikes
that follow the episode of the blasphemer: murder and merely disputed, there would have been no blasphemy.
property damage, the sort of anti-social behavior that 1 1 . H"'^^^'? — Of the tribe of Dan. The sinner's innocent
makes it impossible for society to function properly. mother and tribe are mentioned to teach that a sinner
Indeed, human peace and harmony must flow from man's
brings shame not only upon himself, but upon his parents
desire to be molded and controlled by God's law.
and tribe. On the other hand, the righteous bring credit
1 0 . KV!!] — Went out In the simple meaning, he left his own upon all who are associated with them (Rashi).
tent and went out into the camp, where he blasphemed 14. iiyN'T''?S' — Upon his head, to show that he was
publicly. Since his sin was witnessed, he was liable to the responsible for having brought the penalty upon himself
death penalty {Ibn Ezra). Homiletically, the Sages explain (Rashi).
that he left his share in the World to Come, by virtue of his n'TVn"'?? — The entire assembly. The actual stoning was
heinous sin.
performed by those who witnessed the act, as agents of the
n^HKia MCi'f-i ~~ They fought in the camp. R' Berechiah taught congregation, in the presence of the people {Rashi; Sifra).
that the "son of the Israelite woman" went about in the 1 5 - 1 6 . Both verses speak of the sin of intentional blas-
camp scoffing about the show-bread: "A king normally eats phemy. In verse 15, there are no witnesses or no warning, so
warm, freshly baked bread. Why should God have old, cold the punishment is kares; in verse 16, the conditions for the
bread in the Tabernacle?" An Israelite rebuked him for death penalty are present.
speaking so disrespectfully. The two came to blows, where-
1 7 - 2 2 . Laws of murder and damage. This passage
upon the son of the Israelite woman uttered the curse.
contains perhaps the most misunderstood phrase in tht;
Another version of the strife is indicated by the informa- Torah: an eye for an eye. The unlearned maintain that it is
tion we are given regarding the ancestry of the two originally meant literally, but was later reinterpreted by the
combatants and the term njnwa. In the camp, which implies Sages to mean monetary compensation. This is wrong. The
that the dispute revolved around matters of the camp, i.e., Torah never required anything other than monetary dam-
inheritance- The blasphemer was the son of a Jewish ages. In addition to the Oral Tradition from Sinai, the
mother from the tribe of Dan and an Egyptian father. Talmud proves on logical grounds and through Scriptural
Throughout the years of enslavement, this was the only exegesis that the verses cannot be understood in any other
such case, a remarkable testimony to Jewish family purity way (Baua Kamma 83b-84a).
and morality. He wished to dwell among the people of Dan,
his mother's tribe, but they refused him on the grounds that 18. vfSii nnn v>p^ — A life for a life, i.e., one who killed -in
his father was not a Danite. [Although he was a Jew since animal must pay its market value.
his mother was Jewish, membership in a tribe follows the 2 0 . 12 |riai "(3 — So shall be inflicted upon him. The Sagivi
father's family (Ramban).] The court of Moses ruled in favor expounded that these penalties are to be understood .n
of Dan, whereupon the man uttered his curse (Rashi; monetary payment for the damages. For example, a sinfji"'
Midrash). with a mangled finger would lose little of his value, bul .i
The Torah mentions the fight because if they argued pianist would lose a considerable part of his value if he l< r.i
rationally, they would not have come to blows; had they the use of his hand.

V
 ftlfti(ttttRPffiB''

K3-K1 / 10 . TiiaK nw\B K i p ' l 1 3 0 / 692

Nri)-H4;i35 lyji 'jN-iiw? 133 ug n y t p

na N-jaji ^tfi-ita' na KnriK ^a
•jK"!!?/' na NnriN na w i s i K- :^K"jto'
ntc(ta ni"? n n ; iK'n^Ki tjiKj Knra n;
Kmiii'? n 3 T na n'tfVi?/ H B K DIU?!
ly N-ivie 1 ) 3 3 'nnOKia- :i"3"!
\p''K] n'l'i'N'ity'n la ninig? i2f|'] "^KIV'
DE^n-nN ni^Kity'n ntyNrj-i^ nf'f :''^K-iW''n N'
iT'a'?^; iQis rip,) nwa-'7K inx iK'-nji ^^ij?^]

n; pEiKT : n n ' i j ^ niiJto a y ; ; 'JI'JKIIP :nin''•'3-'7j7

•73 lajpp'i KO'nttfn'? Knaa'? I J I N T
•jy i l n n ; n; (wniu'i K - : ) T'V^B''7 b'vp_m-m KYin n^Kb nvj)2-bi<. nyrf ngin -i'->-
nyira tKnt?/59 '73 n n ; ]m-!]) •^^'T
•••7 n s i n a } nn'ipV ' j ^ p 'JKniy' '33
ipiam ^aij'i n n ^ s n-ijj H T bKjp'' '•y^btf.) tnnyn-'ja im i n n i WK'i-'^y ^
Kl^li' U7"1Q''")1 itt
K-jI'is Krii?33 '73 na iiiajT n j i n
:iKun KtoJi T'n'7i< '7^1?^''? ^''^ ^''^ •^'9^'? "^in^
:'7i?j7n' KDi? n n w n B a Ka'-s-'a rrvjn-b^ in-inn'' n i n nnT" nin hin''"Du; ag;) m
KVMS N E ' 9 3 "ja ^^of)? )nK n a j i . -
E73r'73 n3! •'5 ly^'K) :nCT'' nu7 igpn nniisa nii3 p
;KIC33 cj^D Ni??3 n3PVt^? NTV3 nnn tt/sa nanW'; nnn^-iy?: nam :n)5T' nin onK m _
n NK13 n i a n 3 Knin i n ' n i J n a j i »•
K i a n n^C! ' ^ I M = ^nV nayri'! ja n a y
n K133 K31U qVn K|1£7 Kj'y q^n Nj'y nE;N3 IE? nnn ]V) T:y nnn T"??, -i^ti/ nnn I I E ' , ti"? =
;n3 a n ^ n ' p Nipj^s K p m in?
'jtop'ni nan^EJ' K-i'ys biui^niKa nam nan^u/'' nnnn nam tin ina'' 13 n^NB bra in^ K^ TDSD
J" " T rtv : - : LT •• : J - " i I v J T • 11." T T I T I J- •

'"Cl
DC 3"P) lP3Cb P3C ,l'3flb P3C ,lb n3C (llflb PTOC) P api)b 1PD'P6 |3 3fl'bBft
D'Bll'l ,lpfl piD3 I'B Da')CC ,113B CClpP lP'3a flbl ,113b .inn<3>l ( 3 ' ) :0
oab CUD fib b3fi d'lfib' PI»C) PI31' PI» a'bbpi) ii3ft)C ap'B3 ccippac TO
fiia bbpi33 b3fi .obiip 131133) lb acB> ai3 CUD fib '3 infi) I3b ,ap'i3 ipfis
:(a DC 3"P) ifib Dfi ap'p 3»n ofi D'BII' TO fibc .Btib u n a ' : iBifi
nx :(DC) D'3"ia pfi fi'3ab .'J3 :(fi:p' piB DO D'TOB ibfi .n'yMwn (i))
:(3 DO i> P1313 apfic iBP'i)3 D'C3B) i)fi I'fii •icfii311)1 lb D'lDifi . n n m
3"P P'fl .OIW 3p31 (ID) lafiipa l'flC3 (1 DC 3"P) P133 .IJHUn KW31 (TO)
,abbp iicb .3pji] :(.i) |'iia)D ;a DO '1)'33 bbpi)a fibi ,DC» pfi CIB'C ID
P1130 '131 C'fi a3» ll3fl3C 'Bb .n3113 IfflNI (H) (:(P:33 131133) 3pfl at3 1»3
pis 3"P) Difi CDS b3 b"p ,|'3» jppi acfi ,C'fia pfi 3iae fibfi 'b pfi (3':ft3
,111313 'PlbCD fibfi C13t3 DIP P3'P3 D'fiC 1)'P131 ICTD .13 i n n p (3) :(fi:3
(K3) :(.1D p"3) ll'b 1'P pp3a 1311 a3'P3 JlCb 13 3'P3 13b ,13B3 IPlft ['PC
:aii3P a3 acii33 i3i jfiBi apaj j i m i3i abB»b .nan'joi n a n a n3ni
a'Di3 '31 .fiS' inbiBP iDifi 'lb '31 ,fi5' jD'an .ni^Kiwi niiiN p Kjm c)
PD biafib ibpa 111 ,1331B' P3Ca Di'3 infii 3b)b ,fi5' absnbc aciDn inifi
.(j;3b i"p'i ;)3 fipiP)P) a'»D3 ,D'B' BBCP be P3)IS PD fine ,DI' b33 app
fib' acn be i3'i P'3P (DC i"p'i ;i3 fimpsp ;fi:i' fiPCiD 3"P) aipfi fip'3Pni
p ')3C Dpb ipfi ,lfi3b 13'P an ib nnfi ,]i a)np 11D3 ibaft BP'b fi3.3'inB
P'l P'3b D333 (3:3131B3) 3'P3 DP13fi P'3b P1Plfi3 ibll bl3 C'fi lb llPfi .'3fi
finiP)P) acn 3iac 'iSna fiia .i'\s'a wm p :<ii3i IBB ,3'roB fii'i acn be
.narma isijii :(oc 3"P) i"3P3C inbn .hniv '33 i i n 3 : 0 DC Y'p'i ;oc
:(oc) ibafi BPB 13 aP'BC 113)3C at .i^nnwri itnKi :(De) a)nnB 'pDB bs
DC fiiai ,(.i)-:a3 viia3D) <li3i ipvna DC 3p3e ,C'iDi inmPD .3pii (Hi)
be IP3C . n a n na n>nAw IBN ni»i :(3 DC 3"p) '3'Dn BBCC ciiDna
.niiaW :(a:3b i"p'i) asit ap'a ai3b fi'ac mib ,i(b 3iP3a anpiDC bfiic'
O t o PbfilC D'1313 PPDPDP ,113'bB DbC [ibs DbC) ibp DbC BPDPD Pial
n31 [:abpbp 13'Db ,Difi bs OB P I 3 1 » ,ap'a P'3131 . n a n n3] :(DO b3a
13 fibi'D .ip3Cb 'fi3j ,i'3ftb 'fi3j ,1b 'fi3j D113 BCiac I'JP .p non^j t n a n

10-16. The blasphemer. The Torah now proceeds to a
narrative that seems to be out of place: the story of a Jew
who committed the atrocious sin of blaspheming the ISame
of God, fleaven forbid. The Midrash, cited below, gives a
historical reason for the connection of this incident to the
previous passage. R' Hirsch, among others, offers a philo-
sophical reason for the juxtaposition. The long series of
laws dealing with the Tabernacle and the offerings was
preceded by Sidrah Mishpaiim, which deals with relation-
ships among people. So, too, after the passage of the
show-bread, Leviticus deals mainly with such relationships.
This emphasizes that the goal of the Torah is to establish a
nation of human beings who seek perfection in their
relationship with one another, no less than in their relation-
ship with God. In this context, it is instructive that there is a
stress on the requirement that the Menorah and Table be
pure (vs. 4,6). Only if there is an essential "purity" in our
wisdom (the Menorah) and business dealings (the Table)
can our social relationships be sound.
The narrative of the blasphemer — the bridge between
the Temple laws and the social laws — symbolizes this need
for purity. One who. Heaven forbid, utters a curse against
God fails to subordinate his own ambitions and passions to
God's will. Such a human failure leads easily to the subjects

~ \^'^j|ilit.,MmJ^(r'''^^^^'^
695 / VAYIKRA/LEVITICUS PARASHAS EIV10R 24 / 22-23

a person shall be put to death. ^^ There shall be one law for you, it shall be for proselyte and
native alike, for I, HASHEM, am your God,
23 Moses spoke to the Children of Israel, and they took the blasphemer to the outside of the
camp, and they stoned him to death; and the Children of Israel did as HASHEM had commanded
Moses. , i : .
THE HAITARAH FOR EMORAPPEAI« ON PACE 1176. , , '

wi5 .IB'D ^i"»<nw .nVTOO T-af — This Masoretic note means: The mnemonic means "My strength is God's, "a fitting
There are 124 verses in the Sidrah, numerically correspond- description of the Sidrah that gives the laws of the Kohahim,
ing to the mnemonic ^"Kmy. God's legion (R'DaU(dFeinsfe/n). "'
13-3D / na i i M x n^p^a K l p ' l "ISO / 694

lia'? in' Kin xna^ :'3Dpn'' KEIJIJ 13 n^'H'' n~lTN3 n:\3 ni"? nTT" hnK U3E/K1 :nnT' m K

inj-H Nrincig'? NnanV inN"! n; -13311 px IDK WATT nJnKlb yintt^'^K '^'JpnnTIN
n.«,„3i,^Knw>^K„.^ - 333\nu;;3-n^mmmynw>?3^ti;v^Kn^n
Ol^'D V'K'nV .D'plDD T'3p

lax (33) :(P:3 piD P"P) aii3P Da3 aCD'C 713 3"P D'fi [iBfii] 1'36 asi) 531)31 .CO) 163 71)6) flic ,aii3P 13 acB ftbfi ma tt toft. n u i ' mj< n3ni
lonja ii) np'i) ')f) p 03'bi3 'ct in'i) ')ftc oc3 D3bi3 'abfi .nainbx -n asi) cp D"P1) ai)a3 a3i) an ,ai)a3 apnb ippab ^31,3iP3a 137 infii V3fi
aiim ,a"P7 ,-inb Dipi)3 ab'pD3 aimfia aiJca b3 .iwa ^ u n w ' u i (J3) 3"p ap'i) ipfib ibbpnac D'SDC 'obl .ap'i) ipto a3i)b uis ,o»m) [infill i'3fi
:(' DC 3"P p3:f)3 D'-i37) a"bpi ifi ,i'i)ibCP I'fi ab3P ]* ofic ,ab3P3 a»a33 am [.7ipoc a3P3 imb p5ia
6 9 7 / VAVrKRA/LEVrriCUS 25/1-9

PARASHAS BEHAR
5 ' |-j/\S;V£A/ Spoke to Moses on Mount Sinai, saying: ^ Speak to the Children of Israel and say to
emittah/ them: When you come into the Land that I give you, the iand shall observe a Sabbath rest
^_^^ for HASHEM. ^ For six years you may sow your field and for six years you may prune your
^Year ^^^^y^^^> ^^^ H^^ ^^U gather in its crop. " But the seventh year shall be a complete rest for the
land, a Sabbath for HASHEM; your field you shall not sow and your vineyard you shall not prune.
^ The aftergrowth of your harvest you shall not reap and the grapes you had set aside for
yourself you shall not pick; it shall be a year of rest for the iand. ^ The Sabbath produce of the
land shall be yours to eat, for you, for your slave, and for your maidservant; and for your laborer
and for your resident who dwell with you. ^ And for your animal and for the beast that is in your
land shall all its crop be to eat.
Youel/ ® You shall count for yourself seven cycles of sabbatical years, seven years seven times; the
Jubilee yQQ}-^ Qf f/ie seven cycles of sabbatical years shall be for you forty-nine years. ^ You shall
sound a broken blast on the shofar, in the seventh month, on the tenth of the month; on the Day
tween ShemiUah and Mount Sinai? This reference teaches fell onto the soil during the harvest of the sixth year's crop
that not only the broad outlines, but the details of all the (Rashi).
commandnnents were given at Sinai — as were those of She' 1lyf>Xi w'^ — You shaii not reap. During theShemittah year, it
mittah — even the commandments that the Torah recorded is forbidden for people to treat their fields as their own and
many years after the Revelation at Sinai. The otherwise su- prevent others from enjoying the harvest. As the next verse
perfluous on Mount Sinai is meant to indicate that all the teaches, everyone from owners to gentile laborers to wild
commandments are of Sinaitic origin, as well (Rasfu; Sifra). animals must have equal access to the produce; it is to be
This commandment proves that only God is the Author of used as food, but may not be used for commerce (Rashi).
the Torah, because this chapter guarantees that the year be- 7. rvnh\ ^tyti':jlih) — And for your animal and /or the beast.
Fore Shemittah will produce a crop large enough to last for Only as long as there is food available in the field for the
three years, until the next available crop is harvested. If a hu- ownerless beasts may you keep food at home for your own
man being were inventing such a commandment, he would animafs. But if there is no food left in the fields, you must
have to be foolhardy indeed to make such a prediction; only remove food from your home and make it available to every-
God cQu)d. make such a statement {Chasam Safer). one alike (Rashi; Si/ra).
^rii — Gloe. The verb is in the present tense, because the
8-22. Yovel/Jubilee Year. The Jubilee laws bring home to
land is always God's gift.
people that the land and freedom, are Divine gifts and that
2. 'rh ngiy —• A Sabbath—for HASHEM. Rambaa comments ownership reverts to those to whom He wills it. If people real-
that the comparison between Shemittah and the Sabbath is ize that, it will help influence them to refrain from cheating
that both bear testimony to God's creation of the uni'\/erse m and stealing, because they will reflect on the lesson that
SIX days and His rest on the seventh. This is why only Shemit- there is a Supreme Owner. By counting the years, the nation
tah — not any of the festivals — is specifically likened to the is constantly reminded of this (Chi'nuch).
Sabbath. The seven years of the Shemittah cycle allude to
8. ^V n-j3Di — You shall count for yourself The command-
the six thousand years of history that will be climaxed by the
ment of counting for the Jubilee is solely the responsibility
seventh millennium, which wi)! be a period of peace and
of the Sanhedrin, because it was addressed in the singular to
tranquility.
Moses, in his role as the head of the Sanhedrin (Sifra).
3 . . . . i ^ ) n , . . y")^n — You may sow.. .you may prune... If The number seven represents the cycle of completion in
Israe) observes the laws of Shemittah, the people will be able Creation; thus the Sabbath day and the Shemittah year sym-
to work productively the other six years [unlike other lands bolize testimony that the fullness of Creation is God's. The
that were forced to let the soil lay fallow every other year to seven cycles leading up to the Jubilee reinforce this con-
let the soil veplenish itself (S/'orno)}. But if not, there will be cept. Thus our verse speaks of seven sabbatical years and
no blessing, and it will indeed be necessary for them to let seven cycles of sabbaticals (Chinuch).
the soil rest for four years out of every seven (Ramban from
9. r\-!J\~\n "lalu* — A broken blast on the shofar. The Sages
Mechida).
derive that the broken blast must be preceded and followed
Meshech Chochmah comments that this verse is an ex- by long, clear 5/70/arblasts liT^^'j?^, tekiah], so that the shofar
pression of God's love for Israel. He urges us to work the soil ceremony of the Jubilee is identical to that of Rosh
and prosper. Hashanah. Moreover, these blasts were accompanied by vir-
5. T^'^l? niQi? — The aftergrowth of your haruest, i.e., the pro- tually the same Mussa/ Shemoneh Esrei as that of Rosh
duce of seeds that were not planted intentionally, but that Hashanah {Rosh Hashanah 26b).
a-K I na Xip*) -iSO J 696

n r a nttrna
•'i'lpi K-im? n\j«a ay ;; 'a'''i>piK
'ig-V^; n i l n)3K^ 'j-'p i n ? n4>'o-'?i? 'mn'' "I3T?5 a ^ na
3n; Njtf •'•7 Ky^sb p'jjin •^f^ ftrh 'jK nttfK '^'•^Krl•'7^l; iK'in 'a nrj^N r!"inKl '^Ni'jt?''?
^•i ni^j Knijinio KS;")IS oWOi IttV
I'aw JTB?) 7]^(?n yam I'W JT*JI
-ni< rapK) ^ m ? TCTn D\3\£7 \0U7) ^ito ynjn
>n' nmw nil x n y g w unwai-:

NPis n;n :nD3n N^ 19131 y"!W

m nntn tib ^niDi yiTn K^ '^ito mrh nau* n

- ] ^ 'JD^BV psV Kyjis npp« 'nrfli

-\an1nVn 'HT???^! HO^SV' TO^V' •^rpto'in'?') "'^iT?^'?') ^D9^!?) T}'^^^'^ B?" '^'????V
n KninVi T[~t>y:^b)i :7|B3J pT"JT
'aa'ia'? tiri'?^s; Va Knp nV!K3
yau» I'jitfT yvDp yx^ "^b 'jBTOn ynty i\b n-fsm .•V^JJV nnKQ];)-^5 n
yaii/ 'nl' -^b iinn I'liat sat?/ vw 'D^ ^V i^rii n'n:^3 ynty wm ynuf D'-Jiy nnau?
paiti j;»rii r y ? 3 ^ r-STl fupiB
Kn-);5 K331 ngw niynio
Kol'a NHTV N^U7ya nKvat? ••i''3 a;in^ Titoy? ••vntt'n u/nna n y n n n a w
,P3 Dit TO' bao ttfl B'35 bB33 DP3 STOP 6ba ttfi ,0'mBft a6)a3 flil .'jiDP nnfij pUna ia fiisi 'J'D ao iifi OB'np 1')B PB .ii'o irta (K)
'h iBif) opfc PWP )» .nVax^j Dsb yijtn nam r|3CT>i T)'BP apfc n»fo )bi3 !)fi ,'5'PB pipnpii iP'BwnBil a'Pibla nflfi; ap'nc on fibfi
liafii apfoa 'oi .innK^i iiavVi iV .-p o» awp ;» bBifc PPf) lap 'b pfcaai .(feft fippap) B"P3 PISP -p .'>'DB P'pnpai p'Pibba
113Bil lb S"r .D'TtBb 3i'3f)3 D'aVafi I'P' ilS' (fr:» PffiC) IBB '31'36 ,paip B3PP3 aftiB pmBj P'JPJP Pwpap PB'BP IJIJB top ipb .PCITB
• •iliaw'jl :(1 DC 3"P) )fo O'lmf) PlPStl 0'13B1 D'bB3 ",0 ,lP»flbl mil 31P3P fi3i .')'BB nofij liia CPICITB) fi"Dl a'Pipaoi P'Piiiap i37»i
p»P3 Pbaifj P'R D/j .rj'nbi inana^i (i) :(t op) D'^BSP <)fi .^alo1nVl •rapi ip'pnpai pipiSia ,obo va 'J'BBP apub asnsp ai3i ba bB ifia
lot i3 ,a'Dl OKO P'pi) iiPBPaii >"p 5» ,Tb» P'puimc ,pp ba to P'Pto P3P3 a»fop opa ,'p opb .-rh tiaic (a) •.stnp pcaBa «pji
pb3 paw p o'Pi ai3 ,P'3P p iPB03i iafip oiw p Pla* O'PC .nntn KV :0'»aaii pncb .ytxb rmt p) :lxh pap B"P ;':a pi»P)
B3P PPB' be .D'3P BYPBP .tmio tlHalO (n) -.(P OP) P'3P p IPBOSi ,(3':ii piBP) oipiDa o'Jip lb Buni ,PD3n fib rouapi .B'Piainr pbbipp
ID ,D'aj;B mai D'ap yaw b"p ,op>apb bpv PPB'I PBBP PiBiba o p ppBai fib ib'Bf) -Tvsp n'so OK p) :(II:D o'bap) apioa 6ft3 Bsna
/111 vatif >n< iV Km xks fepas DO ajBra PPBPI PP»C ba a»)fc .iispn nh :P'ED 'np fiiPi ,T5pB PB3 P3 bB)P saip p PP»5 toi
.o 06) asp BPPi O'Bsaft <JID1 i3v PPB PIBBC P'CB file B"Bfip i) na '33 PCaBPi paoBP .^T^3 :bal ov apsp fibfi ,a'Jp afipB « pTOp pvpb
:BPPI D'B3af) aBDPb PITOCP PI>P jctp •]'> 5b»i ,f>-)pn Sp wippi a"p) apsina p fibfi a)i3 ijifi opifi .aifan K^ ropapsa fibi DPB D7fi
:(.7b p"p) POBP ppb o:ii Pi»P) P3PB3 bip n'3B') ppb .masni (O) ab'Bfo fib ,Tb» QipaDfit s"Bfi .•!« yiKfi naic tin'm (il :o op

PARASHAS BEHAR
25. not abstain totally from the world he lives in. Shemittah is
1-7. Shemittah ; The Sabbatical Year. only once in seven years; that is why the Torab states clearly
that man must sow and harvest for six years, just as it states
The commandment of the Sabbatical Year has a special
that man works for six days and rests on the Sabbath. This
relationship to fAount Sinai (see notes to v.l). /Kt Mount
recognition infuses holiness and purpose into our workyears
Sinai, God's majesty and power were so manifest that it was
and our workdays (Sfas Emes).
clear that the determining factors in human material suc-
According to Atshich, the Torah relates the observance of
cess are God's will and man's worthiness. The land's rest in
Shemittah to Israel's arrival in the land that Igwe i^ou to coun-
the seventh year, too, teaches that the primary force in the
teract the normal human feeling that someone's property is
universe is God, not the law of nature. By leaving his fields
his alone, especially the land that he works with sweat and
untended and unguarded for a year, the Jew demonstrates
travail. The Torah emphasizes, therefore, that it is God 'iVho
that this world is but a corridor leading to the ultimate world,
gives the land.
that true life comes when man stops striving for material
gain in favor of dedication to spiritual growth. But man can- 1. »5>D ana — On Mount Sinai. What Is the connection be-
 iliiiililiit..

699 / VAYrKRA/LEVlTICUS PARASHAS BEHAR 25/10~in

of Atonement you shall sound the shofar throughout your Land. ^° You shall sanctify the fiftieth
year and proclaim freedom, throughout the Land for all its inhabitants; it shall be the Jubilee
Year for you, you shall return each man to his ancestral heritage and you shall return each mai (
to his family. ^^ It shall be a Jubilee Year for you — this fiftieth year — you shall not sow, you
shall not harvest its aftergrowth and you shall not pick what was set aside of it for yourself
^^ For it is a Jubilee Year, it shall be holy to you; from the field you may eat its crop. ^^ In this
Jubilee Year you shall return each man to his ancestral heritage.
Sequence ^^ When you make a sale to your fellow or make a purchase from the hand of your fellow, do
of the riQf aggrieve one another. ^^ According to the number of years after the Jubilee Year shall you
Passages buy from your fellow; according to the number of crop-years shall he sell to you. ^^ According
to the greater number of years shall you increase its price, and according to the lesser number
of years shall you decrease its price; for he is selling you the number of crops.
'^ Each of you shall not aggrleue his fellow, and you shall fear your God; for 1 am HASHEM,
your God.
^^ You shall perform My decrees, and observe My ordinances and perform them; then you
shall dwell securely on the Land.
chapter, ancestral plots of land that have been sold between needy Jew is to do business with him.
one Jubilee and the next revert to their original owners with iain hi<. — Do not aggrieue. This phrase refers to business
the arrival of the Jubilee Year (Rash/). conduct. Do not act unjustly to one another.
The word njns, heritage, is derived from inK.to grasp. One 15. Qijiy lapna — According to the number of years. Sinco
who owns land holds it in his grasp. Additionally the land fields revert to their original owners in the Jubilee Year, the
grasps him as well, because one develops an attachment buyer of a field has actually purchased the number of crops
and loyalty to one's land {Radak, Shorashim). it will produce until the Jubilee. Consequently, if the seller
12. murn-'[M — From the field. Like the vegetation of sets a price based on the land value — as if the buyer will
Shemittah, Jubilee growth may be eaten only if there is food remain in possession permanently — he is violating the
|lii|j It l'|||| in the field, for people and animals [see above, v. 7] {Rashi; previous verse's admonition not to defraud {Rashi; Sifra).
Sifra). 17.13ln iCb) — Each of you shall not aggrieue. In verse 14, a
similar expression refers to business conduct; here the
14-55. Sequence of the passages. The passages from this phrase refers to not hurting people with words in personal
point to the end of the Sidrah seem to be arranged randomly, relationships. It is forbidden to remind people of their earlier
but Rashi (26:1) explains their logical sequence. By the
sins or of embarrassing aspects of their past or their
progression of commandments, the Torah implies that if
ancestry, or to give advice that one knows to be bad. Lesi,
one allows greed to keep him from observing the Shemittah
one think that he can easily do so and no one will know that
and Jubilee prohibitions, he will eventually have to lose his
money and be forced to sell his movable property (v. 14). If his intentions were malicious, the verse concludes, fear your
he still does not repent, he will be forced to sell his ancestral God..., for God knows what is truly in man's heart (Rashi;
portion (vs. 25-28) and his house (vs. 29-31), and, finally, to Baoa Metzia 58b).
borrow at interest. If this progression of punishment has no The Sages (ibid.) teach that it is worse to hurt someone
effect, he will eventually have to sell himself as a bondsman personally than financially, because money can be replaced,
to a fellow Jew (vs. 37-43), and finally as a slave to a non- but shame lingers on. Someone who embarrasses his fellow
Jew. Finally, and worst of all, he will sell himself and become in public is like a murderer, and he will not emerge from
a servant of idols (vs. 47-55). Gehinnom.
14. ^ntnjib nsjaia niaKUi-'pi — When you make a sale to your 18. 'UBiyn. . .'•ri'pn — f^y decrees. . .My ordinances. The
fellow. In addition to the simple meaning that it is forbidden Torah exhorts Israel to observe the above laws of Shernltlah
to cheat anyone in business, the verse has the further and Youel. The agricultural laws are referred to as n"'ipn,
meaning that, in doing business, one should give preference decrees not predicated upon human logic, and the laws ol
to a fellow Jew. When you make a sale — ortuhenyouma/cea fraud and return of slaves and ancestral land are n"'U3i;?p.
purchase — you should try to do business with your fellow ordinances that can be understood readily [it is logical and
Jew (Rashi; Sifra). This is an extension of the general just that people be fair and that freedom and property
principle that one should seek to help his brethren in any should not be lost forever] (Ramban).
way possible. The highest form of charity is to enable noa^ V^Kn-by angit*'! — Then you shall dwell securely on the
someone to make a living in an honorable way, without land. Failure to observe the laws of Shemittah and Youel is a
being required to seek charity, so that the best way to help a cause of exile {Auos 5:9).

m III"'
ni-" / na "ina nw-is K l p i l 1QD / 698

•jaa K^iBW inayri Knisa^

•pi?*Dn njiff n; inwiipcii- n'i^SJIS
^DV Kvns? Krinn ingn) fjiu
loinrn TD'J ' O P K'H K ^ J P Kriari; u;''K') injnt<;-'7K U/'-K CDP^WI ni)"? n^nn Kin b'^i''
Piri-'V")!'? "1311 nnwqs'? "i3?
niyj uW'am r\)ji/ Nin b^V 'XivJPt lnn?\un"'7K K'
i n v n n Kbi \w-pn nb iiaV 'ori TJ? Kbi n'-map-nij; nvpn Kbi ivnin Kb nab rvnn
••x.X}^ye n; iraijfjn K'JI Nnna n;
IP 113'? ins;t KWnip K^ri K^nl' n i j a '
-p ngV n^rin u;-;^ Kin b'lV •'3, '.nntrnK n:^;>n ^-
Knwgi' :Piri'?'?5J n; ii'^g^'ri vhpn nKin bji'n mt?/3 -.nnKiiiii-nK ib?^'^ '^i*?'^ >'
inriipDK'? ^3J ii3in!3 m-jn xVain
1K unsn'? 1131 ii33!ri •'isiT
IK ':\n-')04?Vn3)?r3 TOpri-'Di nrariK-bK W^K nti/n T
n; 13J p u n N^ Tisn-] K-;''!? iiain n3pKi3 :T'nK-nK w^K iilirbK ^n''pj!' n^r? n'i;? m
p t n K'J31-' nri3 nyiu i'.?)?a «> iTilns
tH^ las'! Kn'j'jj; ••i^ laips unan ip
-••i^y iat?)35 ^P''i3V riKp njfjn Vni^n ~inK m^v
•'n'u''a! •'jpn K;3II7 niKnp maVra '•'D'?! ihiiJia n5-)n n'':ii'n 3"i i •'QV ••'^V-IBI?'' nKi3i;i re
'nl3''a| ~\^m K^W n n v i msVi
K^ii' !ii^ lam Kin Kn'?^y l y p ns
Kin nKnp napn ••3 ina;?)? u'':ypjn n-'itiyn uv)?
11^l^^^)5 b n i n i m a n n; aa^ i m n ••3tiin'bKpnK'n.jiininj;-nKtt7''KbinK'7):'ii'7n3n ^
insyoin' :lian'js ;^ Kits '1!$
i n a y o i iiaipri ' I ' l m W J J n;
•'U|U7)3-nK) in^n'riK bo''*^if3 ^D^''^'??:? nirr" '•^K IT
iiyria'? NV"i8 7
' 5? lian'Di iinri; :nu3'7 v-iKn-'7V nn3tt7''i nn'K nn'-tovi nni^/n
- IV T 1 V >-T 7 - . - • : : - I- A7 JV • -: I- i. ; ; •

'"CI
bhiC'P P5p Pi>pb P 6 3 Dfic p » i .11315 ^n1n»'J , i 3 n n n a n n ' a i b"p D6 ,C1Pb 11CB3 fllOC BIV '5'fl D'11D30 01'3 IBfisC BBCtlB . n n i D 3 n Dlia
pi3)3 pfoih I I . u m b K :(fcj f t p c i s 3"p) -\n>nv T » , n j p i n b"p ,T53P b33 P3C BPn CIPb IICB PB'pp ,lb IBlb flbfl .CIPb 11CB3 lBfl5 OBb p
bi5 fnpBO 3C"b IWCD ct . n j p n ' j a m a n w n<]iB a o o n a (lo) : ( i DO DC 3"n) 13b31'l P'33 flbf) D35lf) b33 P3e OPII03C0 Cfll PB'pP l'6l ,D3Slf)
115 C D'3C nnS 1151 ISpip S5pP * I I J B P K .TPIOb fl3 pfljlftp bl5 .l'3Bl6 3"P) 03C0 PCIlpt) D'lBlftl l"33 OPlfl fClpB OPD'333 . n n w a p i (') KB
.P51pD asp'l 131BD 11315' PlCDb P'lfll 6'SC 01CB PlflOPl D>5CP 'sbl ,b31'P o'5c CC lb ib3 fibc 1'3 Bii51'3 ,D'l3Bb . a l i a D n K a p i :(:P O " I ;fi;3 p i s
D'lp' D'1513 P131B on PH5151B D'3C C D 6 I ,b31'0 P5C3 lb Ol'IPOb 151D 'IOC (:13 0 " l ;3 DC 3"P) '131 f l l " 1 '31"1153 1111 JlCb lOB 011B' 'l IBfl .13B5CB
,131B 056P3 ' I B 0310 Plfll3R 05BB bp6l POllB D'5C C Dfll ,Pplb D5flP5 '10 pbl31B p6t B5C .NW " j a i ' ID'lpf) P1C13 15'fll B i l l 6lBC Dipi3 b33 l I C
'Bb •I's aaiai m w a n ' i w asDHa i p f o c ion .JBIO 'sb opispb I'lb p'Bb l l D l t PB'pp DC bB ,0I5C b31' ,OBC 0151 ,013b Ob DC P3'p53 D'5C iflCB
131B0C )fl3B 1C1115'P1311 .lb 113BP ppibo T3 BIBIB flOPC Plfll3D0 '3C 1'3B i n n s i B B 'jK WIN! :p'bB3b p i i n p pncoc . i m n n hx vx n n a m
,Dl'b DVB ippibo 1'3 D'5C 'PC 11BBPC ,D'5C 'PCB PIPS blflib '6C113'6101C .naw n ' o n n f i n s B x i n b a n i n ' ) :(o oc 3 " P ) BSISB pfi pi3ib . l a w n
M l ' 15'f) '50 .O'PinpJ lb 013BC 11» D'5C 'PC plfi3 Plf)13P CbC C ib'Sfll nn :(f):j p i s ) 3"P3i c.n) D " I 3 fiP'fiiB ,'lji oPclpi iBfi5C 'sb ,b"B on
DC 3"P) D'5C D'3C 15ffi'Bl pslC bC flbl PlftOP bC D'5C 15DB ,lBlb3 ,1151CBB lBfl5C 0C3 .D'lpPlBO IB OPfl l5l3 b3f) ,D'1B1C150 0'35BO pf) . n n H
13'BBP . i n j p a D ' M n :ipi'3 031315P . m a p n n a a n (lO) : ( : B 3 p i B , ' P5C ,llb II P131BE PlCnp D'5C 'PC iflbns (3 DC) b31'3 lBfl5 p P'B'3C3
plD 3"P) D'131 pflSlfl bB I'OIO lfl3 .ln<MS; ON V1H mn K ' J I m :D'OT3 O'Bi PDDiP . n a ' j m a n c a p ( 3 i ) :b3i' D ' C B P O P5CI OISBC BCPI D'B3ifio
be IP65OI1311 'Db lb P5J10 05'ftC 05B 15f>>C' flbl 11'3P pfl C'fl V>'5p' 6bC ( f i l l in :(.P51'CiTp ;j DC) flop 0P'i03,0'op b"p ,1'binb fi'o fiiP bi3' -Cipoj
Bii'o , T ' i ' " ' Pfia'! anf" pb ,oi5ib 'P5113P5 ofi B I V 'B iBfip 061 .JBV - p i 01CB p O'Pb ob3 Dfic ,P'30 p bsifi opf) 01CB ' 1 ' bB . A a K j i a a « m
13 lBfl3,13b3 03CPB0C 'B ftbfl 1'3» I'ftC ,3bb IIPBO131 b3 .B11' fllO P13eP!5 l a m n m :b31'3 lBfl5 p P'B'3C3 IBflSe DC3 (1 DC) P'30 p lB3b Opfl
OPBC11B3C .noa'? y a x n 'js) a n a w n ( m ) :(:P3 B " 3 p oc) TobfiB pfti'i P13lb flbfl (' piDB b'sb) IRtnfl bfl C'fl DP3C1115fl5133 '101 . i n i l l K "jK IB'N
(lb:i3 jbob) o'pip3C pfl Pbioi ,0'P1P3C pfl p f i o obiP (fi infi5C ,D'bii b f i i c l a a n n 131 ( a n :(i DC 5"B) b3i'3 i'3fib piiiPC obfiii 133 I B B I 101c 131B0
;(f)3:lb 5 D'B'O '13111'O lbl33C PIBBC D'B3e 1)53 b33 PlbJ be 05C D'BSCl , p 3 P bfilC'b 113B 131B 0DflC3 1'3B ,0C11 C 11B1 .IBBCBS 1151CS 'Sb . ' f f i

1 0 . a l a a ariNapi — ' ^ " ^ proclaim freedom. All Jewish slaves
must be freed, even if they have not worked the usual
minimum of six years, or if they have elected to remain with
their masters after the six years, as stated in Exodus 21:5-6
(RasW).
In order for a person to appreciate freedom, he must
value the freedom of others, just as he values his own. When
the Jewish people free their slaves because they are
concerned for others, not only the slaves benefit, but the
entire nation {Pnei Yehoshua).
b a i ' — Jubilee Year. You shall call it by this name. The root
word youel means ram. Thus the name of the year alludes to
the blowing of the ram's horn {shofar) that consecrated it
(Rashi; IbnEzra).
According to Ramban, the word yooel refers to move-
ment: Since the slaves are freed, all people have freedom to
move about as they please,
imntt-'sjs; — To his ancestral heritage. As set forth later in the
 701 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25/19-31

" The land willgiue its fruit and you will eat your fill; you will dwell securely upon it. ^° If you
will say: What will we eat in the seventh year? — behold! we will not sow and not gather in our
crops! ^^ I will ordain My blessing for you in the sixth year and it will yield a crop sufficient for
the three-year period. ^^ You will sow in the eighth year, but you will eat from the old crop; until
the ninth year, until the arrival of its crop, you will eat the old.
Redemption ^^ The land shall not be sold in perpetuity, for the land is Mine; for you are sojourners and
of Land residents with Me. ^'' In the entire land of your ancestral heritage you shall provide redemption
for the land. ^^ If your brother becomes impoverished and sells part of his ancestral heritage,
his redeemer who is closest to him shall come and redeem his brother's sale. ^^ If a man will
have no redeemer, but his means suffice and he acquires enough for its redemption, ^' then he
shall reclcon the years of his sale and return the remainder to the man to whom he had sold it:
and he shall return to his ancestral heritage. ^^ But if he does not acquire sufficient means to
repay him, then his sale shall remain in possession of its purchaser until the Jubilee Year; in the
. Jubilee Year, it shall leave and return to his ancestral heritage.
'^ If a man shall sell a residence house in a walled city, its redemption can take place until
the end of the year of Its sale; Its period of redemption shall be a year. ^" But if it is not re-
I I deemed until its full year has elapsed, then the house that is in a city that has a wall shall
pass in perpetuity to the one who purchased it, for his generations; it shall not go out in tin-
Jubilee Year. "" But houses in the open towns, which have no surrounding wall, shall be con-
sidered like the land's open field; it shall have redemption, and shall go out in the Jubilee Year.

1P3 pp' nt3i .OJT oti rrs .-h n'tin nhm :(.jJ p-)S p-sn p-)P p'p) y i x n m w bv :(tBOT P'cto) opn'BJi opnipj .DP'-JSPI O'-JBP (p'-y
:D5P3 .NX' tai>3i :(oi:) o')p 'PC IB Piifti) ]'S pnCPC ,Dnc mrs iif)Ji5 6S 06 O'tosJ l3i'3 ['AJi'i ,J3i'P 7B fStoc ,0171:3 p 'is .awn'

19. n!?5^ D?att'''!i — Vbu will dwell securely. This is a
repetition of the identical phrase in the preceding verse.
Above, the phrase assured Israel that in return for observing
the Shemittah, they would not be exiled. iNow, God offers
assurance that those who let their land lie fallow will not
suffer famine (Rashi) and be forced to travel abroad to
purchase food {Ramban; Sfomo).
20. n^Kri 131 — If you will say. The previous verse
promises that whatever food you have will suffice, thanks to
God's blessings; but if you lack the faith to rely on this, and
you ask how only one crop can be enough for so long, God
promises to ordain His blessings for you to such an extent
that the prosperity will be plain enough to set your mind at
ease(S/orno).
Chazon Ish explains that the Torah does not mean to
guarantee that everyone will be prosperous and well fed
despite the restrictions of Shemittah. Rather, the verse
assures Israel that, contrary to those who see only the laws
of nature, it will not be automatic that those who do not
work will have no food; there will be a c/enera/blessing upon
the Jewish people who observe these laws, ffowever, as
always, the sins of individuals can cause them to forfeit the
blessing, and some people may suffer because of the
actionsof their neighbors (C/iazon/s/i, Sheoi'is 18:4).
2 1 . a'JW'ii \ifb\^b — For the three-year period. The sixth-year
crop will suffice for parts of three calendar years; the sixth
year from Missan until the end of the year, throughout the
seventh year, and at least until Missan of the eighth ye;ii,
when the new winter crop will be fully grown (Rashi).
23-34, Redemption of land. As noted above (vs. 14-1,'-'),
an ancestral field can be sold only for the number of crops 11
will yield until the Jubilee Year, when it reverts to ihi
original owner. The following passage places responsibilllv
upon relatives of an impoverished seller to redeem the l.uiij
even before then and return it to its original owner. As loiuj
as the family can raise the money to pay fair value foi Ih"
field, the purchaser is required to sell it to them. This kiw !•.
a further expression of the principle that the land is God 'i,
and cannot be sold in perpetuity, as the passage begins, /. •>
you are sojourners and residents with Me.
25. l^ijnKn.. .^mj — Becomes impoverished. . .part uj hi'-
ancestral heritage. One should not sell his ancestral pliil
unless he becomes impoverished, and even then he should
try not to sell all of it (Rashi; Sifra).
2 7 . 3U/n) — Tlien he shall reckon. For example, if he bou<|lii
It with ten crops remaining before the Jubilee, then <MII I'
crop is worth one-tenth of the purchase price (Rashi).
2 9 . nwin '^•'V ai^ta-nu — A residence house in a walle.il t H'l
The verse refers to a home in a city that had a wall around ii
from the time of Joshua. The law of this redemptlftn i
almost diametrically opposed to that of a field or a htmirt In
an open town. Whereas a field cannot be redeemed (or ill''
first two years, but may be redeemed at any time ther(;nMiii
and a house in an unwalled city may be redeemed tivnn

glil
ilM^HMM''

H.h-v I na ina nipna Klp'l 130 / 700

yatonV li'B3'ni FISK KyiK inn)ij> n^'13 TiKn nJn]') v

inip'n n{?i3 :n^3J lyn"}^ inn^'ni
Kb in n^y'Dt^n nJii^a b j K r n a npKn 'D) .•n''^:s/ a
Di/> '•'nD-ia-nis •'rr'iy) :wnKnn-nK c]pw K'^1 v i p ^
KPiri^nK; Knitfa ila'? '^3^a n;
ipjt?; n^n'? nrhby^ n; nayni
]i^5'rii riNj'nn Km n; iwnmiaa 1K71 nKUJjin-ijp an'pDKi
riKyEin KriKJ ly Kjj'riy Kri'?^v 19
iKjj'py 11^5'n rip'j^j; byp ly :]^1 i^pxri nnxnjj) ki3-iv ny'E/rin mti'n I nj?
''?n n t ; I'UI'BD^ l a i m N^ Ky-iKju n n r ' ' 3 f i x n •'^••'3 nrtny"? '-i^Kin Kb f-iKni ^
:''bi|7 jifiK pgnini i n n nf? K ^ I N
KJij-is liarijppN KV"jN te?ii3 wriri n^^K? MipjriK fiK ^'351 :nKH7 nriN a^niyiri) ia
a n i j ^ npinp in'^i nnjpqNB ]ari
!y''Kl .-I'nN "laipn nx "^Aa) r^K 3"ii?ri 'IVNI'A KDI n
nai^^i ni^ pain) p n s n^ ••n; K^ nn^xi •'7.3 Kro) ri; nrte/n) '7Ki l'7"'"'vri!l ^''? ''5
' m ' a j •'3tt7 n; attfn'iia :njiB-is nong
ain'i n^ i^'ai 'T -Qih nytta n; an;i
nu/N; U/'-K'? iTiyn-n>< ^yvJn) insipn ''Ji^'Ti.fc bii^ni .a
m; rtatpri Kb tanm ffinim'i'?
Nn'a ' n i r a j 'ri'i ab a'riKT n o a a
pl3') Ktal'T Knw l y nn; p n kyj) bpm n;u/ nj? inK nj|7n h;;:? insnn /Tni I"?
Tspi-'s ^•'k] ••'inmN:!? ^g?) W''3 Da 'fan
'nrii niE7 Naj^n Kn-jp anta i r a jai;
njt?/ n r m y in^xj hn^ni nnin T-V 3E'to-iT'3
pi3i;i:' Kb DKii :™p^3 NOP n v s
mp'i mp^ii/ Kne Fi^ ubvin ny
pipi^rjb N-iiiff pibi n Kriip3 '1 Nn'3
;K^al'a pi3' N^ 'niTi^ nn; p n ' ?
tipu x\v\b ri'b n Kjriys 'naixi
KyitJ ^pq ^y i i n p i m p )nittf
•^V ^ ' i o n a n Dny]''i<; ni?;jf Dnynn •'FI3I K^
:pia' N^ai''?! nb' 'nri Kjp-ip a^nti' :Ky:i '73'3i i'i''n^nri h^x? 3Krni I'lxn nnt?;

,131 133 lb D'PaBl) PB33 ,131 ip b31>P 7B I'p 0'5P OBB . n a B B '3W UK
,D5P b3 bp P3CP 'B3 Plfll3Pn IBDB PJlp PftiBJ ,b31'3 BTTOpb P"P 7'PB
OfiCP Pfi blBl liaCPB p |B'»7 Pf) WlB ,E3l6 if) D'5C pbP BPI6 pbBf)
:ppibb 03P>i ,Bb36p Bb'BfiB bB pp»B '»73 .qiisn nK a'lwm :iBn
(na) :(.b I'B^B p op 3"P) Bbfob ft3P B(B IBIBP ,A nan nWK WIK^
nw is; r;(:b ,Dp p i B ;B OP B"P) ]'«nb b6« u'fip ]foB .A aiwn nj
:« DP 3"p) IpbpPD PnpB bai'BP Dlb3 BJC Bplfl lipb D)3' ttP .ijaKH
p BPiB' PiB'B Boip BspiBB TB 11P3 P'3 .nnm i>y au/in n>a (oaj
Bbfab bl3'C B7P3 '6)P 'Db .IJl^NJ n n W I :(.3b I'BIB ;fc7 flppiD DP) ]«
,Bbfab bl3' B'fl O'Jlpfix O'JC 'PC 11P31 ,BiTC !»( bB lb'6l O'JP 'PPB
;63» ipfibi ,Bbf)ij BsicfiT B>C3 bilbjb Bia Dftc ,f|ibp 61BC BD capb piiB
pi O'B' D'np BB'bc B)p'»' .D'n' :p'3 be .in^NJ nrnm :Bbli« u'fi
•ui n'arr npi (^) :(B>:7B P'pfe) I'ui] O'D' ijpfi B7B3B 3CP
lb .nan nh •^VK^ :B)ip be IPBB 7BIBI IBID be IPBB W' . n n ' a i ^
I'BIB) pb 07ip lb BP'Bl b'ftlB I'PBB lb l'6p B"B6 b"( 1>'P131 r>y>b .p'lp
6b 31P3b I'lbC IIPB fibfi ,Bb 31P3b llblBl fi'B B3p3 TBI (( OP B"P ;Dp
Dfi fiiBP 3a iBfi .baia K i ' Kb :(B( bB bDi; Bt ,paiDt)3 ib ispp 0')D3
lumPB .D'linrr 'fiai inh) :(:f>b I'BIB) bi' fib iP3e liP3 bsv u BID
D'plB) BPIP' aBDB P' B3aB1 ,D»1P 1'6» plPlPB PIT'B [(I'pbB f)"DJ I'pjB
:pai33 P3CB IJ167P 6bp .n'fjy noab nnattJ'i •«! y i x n nanai (D')
'»lpm3 op ;7 DP 3"P) B3a3 13 b^T> D'BBB 11P3 ijfl .V^vb D n ' ^ a u l
ib'fiB piTDi 1" pjB .uriKUn nw :P'3B ifi .C|DKJ N ^ I (a) :(i:f) paB
,B"a 7B1 )D'3B (P'PCB pjpb . n ' j f n lubiob (»o) :0B'bfi)) o'fop pp'DPi
njwn Ty (aa) :p')3 nbp'i pppan3 P'J'BPB iBat'p ,p'>'Bcbi P's'Bpbi
lipi p'j'ce be BP6I3P 613 P B 6IBP P'B'CP bp PIBDB JP 7B . n ' s n o n n
D'BBDl .P'5b <1'D6B PB 61B 'aCP31 P15a]3 B7P3 I'D fpB PIB' b3C ,P'3B
J'bB3 ]Be ,P'C'3CB PBBCB 'JDbe P'ee3 ,D'3e BBaflb Piesb BB'ai BP'Be
•)f>P3 icfij B( fiappi .i3i'Bi PB'BCn ,PiBi5a 0'>e 'PP Bpap PTISEB
D'brab Pi7e patp bB ifib p'b . a a a n xb ynxni (ja) :iii3 PIBBCB
vBplDD BTBBb ,Bp'DBb .niinyb :(p:7 3"p) BCBIB Pplbp ftB' ftiC i31'3
yiK baai (la) :lbp Bj'fip (oc) B3 IJ'B B-)P bf> .I'ann -h 'a :P'BbiB
.(.63) 'b paD3 i'ci7'p3 paiDB B( 1371 ,'a3B 73B1 D'P3 pijab .Damnj<
o'se 'PC anftb Pb6jb '6ea ipnpft IBBBP ,i'ap6bp BPasb IIBD IPICB 'sbi
7BbP .nam T O N I I M ' 'a (na) :33Bb biB- ppiia ]'6i u n p 16 6IB 16
.imnNn ;(ft:B paB 3"p) 'JIB ppn PBPB bib is7C iiBDb '6pa 076 I'ftc
n a n a nn bxx :(DC) iBiBb B7P T'C'P p6 ia7 aaip B7Bb ,Bb)3 6bi
lb c '31 .^Nu •h rmi xb 'a W K I (la) ;3B»b bi3' Ppiba i'6i .I'nx
aifm (13) :(3 DP) n3B» bi6:b bBi'P b6ij bib ,D'b6ij ib i'6c b6ae'3 076
703 / VAYIKRA/LEVmCUS PARASHAS BEHAR 25 / 32-40

Leinte ^^ As for the cities of the Leuites, the houses in the cities of their ancestral heritage, the Levites shall
Cities /laue an eternal right of redemption. ^^ And what one will buy from the Levites — a house that has
been sold or the city of its ancestral heritage — shall go out in the Jubilee Year; for the houses of
the Levite cities, that is their ancestral heritage among the Children of Israel! ^'^ But the fields oflhv.
open land of their cities may not be sold; for it is an eternal heritage for them.
Preventing ^^ If your brother becomes impoverished and his means falter in your proximity, you shall
Poverty strengthen him — proselyte or resident —• so that he can Hue with you. ^® Do not take from him
interest and increase; and you shall fear your God — and let your brother live with you. ^^ Do no!
give him your money for interest, and do not give your food for increase. ^^ I am HASHEM, your God.
Who took you out of the land of Egypt, to give you the land of Canaan, to be God unto yoir
^^ If your brother becomes Impoverished with you and is sold to you; you shall not work
him with slave labor. "'^ Like a laborer or a resident shall he be with you; until the Jubilee Yeui
would not go back to an Israelite owner in the Jubilee Year; someone who has accepted all the commandments and be
instead, it would be divided among the Kohanim when Youel come a Jew [p^y ^ai. A resident is a non-Jew who has at'
comes (27:20-21). Levite fields are an exception to the rule; cepted the seven Noahide commandments [nwims]. As llir
they always revert in Yovel (Ras/i/; Si/ra). Sages express it, rriT nitajf nla^^ K^IW vh^ H'li^vJ b2 rnii^'in inr'«
35-38. Preventing poverty. Rambam rules that the highest JTi^53 "jDlf^), Who is a resident? Anyone who undertook not li <
form of charity is to step in with help to prevent a person worship idols, but who may eat non-kosher meat (Rashi; Sifrii)
from becoming poor. This includes offering him a loan or 36. n o ' i n ) ^lU/a — Interest and increase. These two terms ni <>
employment, investing in his business, or any other form of synonymous, in effect, therefore, the prohibition agairvii
assistance that will avoid poverty. The basis for this principle interest is mentioned twice, so that those who charge or p.iy
is the commandment in our passage: you shall strengthen it are in violation of two commandments (Ras/i/;S(/ra).
him (Hit Matanos Aniyim 10:7). Kli Yakar suggests that the word TUf;^, interest, is derived'
3 5 . TRN TII>D;-'31 — If your brother becomes impoverished. from the same root as npiiy?, biting, and describes what
Your fellow Jew has begun to lose his money, but has not yet happens to the borrower; the transaction bites into hid
become poor. It is your responsibility to slow his decline and wealth. The word n"'3")D, increase, describes what happens Itj
help him regain his prosperity. The verse refers to him as the lender; his fortune increases.
tlTTl^, your brother, a more intimate term than •]fi"'B^, your :|''n'?Nn riNi;i — And you shall fear your God. Without I In-,
fellow (literally, one of your people). fear, it would be difficult to restrain someone from takitin
The teaching cited by Rashi is basic in the life of both the interest, because it seems reasonable to receive somethirni
individual and the nation. It is much harder for someone to in return for the use of one's money.
emerge from bankruptcy than for him to be helped before 38.a?nK'»riN?/ln-ittft<-— Who took you out. Justas in Egyi'i
his business fails. Nevertheless, as the later passages show, God differentiated between the firstborn and those who w(ri <-
no matter how low a person falls, his fellow Jews have the not firstborn, so, too. He will know if someone has illegiillv
responsibility to help him. So, too, in the history of the accepted interest, no matter how he tries to launder IIH-
nation. Though Israel has suffered countless reversals in its transaction. Alternatively, God liberated us from Egypt •.«<•
history, none of them is cause for despair. When the national that we would accept all of His commandments, even tin-
destiny slides downward in one part of the world, Jews in difficult ones, such as the prohibition against charging inl • i
more secure places must step forward to help. And when all est (Rashi; Sifra).
seems to be lost, it never is. Just as God built worlds and 39-43. A Jew's Jewish "slave." Although the Torah giiv<'
destroyed them, and built anew {Bereishis Rabbah 3:9), so Jewish men the right to sell themselves to fellow Jews, thcv
the Jewish nation has suffered appalling defeats, but always are not slaves in the generally accepted sense of the woi' I
starts agains and perseveres {R' Yosef DovSoloueitchik). They do not lose their status in the religious or civil comnui
•^HV-.-^wv — In your proximity [lit., with you]... with you. The nity, and in only one case are they excused from a com
verse stresses twice that you must regard his plight as with mandment: Under limited circumstances, their masters may
you — not as something that is unrelated to your own mate them with non-Jewish slavewomen (see Exodus 2 l.-'\)
welfare. Both of these expressions bring home the impor- Rather than slaves, they are "indentured servants," who, foi a
tance of everyone feeling a responsibility to help him. specific period of time, are not free to resign their employ
ia ni^in^i — You shall strengthen him. Do not wait until he ment, but whose masters must treat them with such delic<ii v
becomes poor. When a donkey's load begins to slip from its and consideration that the Sages said (Kiddushin 20a), "C)n*i
back, even one man can adjust it and keep the donkey from who buys himself a slave buys himself a master."
falling. But once the animal has fallen, even five people 39.15V ""T^^ ''3 •T^S?n"N'? — You shall not work him with sl<iiic
cannot get it back on its feet (Rashi; Sifra). labor. Do not assign him to do the sort of degrading task'i
Stt^mi ^a — Proselyte or resident. As used here, a proselyte is that would be given only to a slave, such as having him brir i< i
 /<p^>^ n a o / 702
n-3'7 / n a nna r»cna
iinriwDN 'np 'n? 'Ki'^ 'ni?i=^ ••ii';'? r\T[T] n'7'iy n •'KJ n n m N nv Tia o'l"?? ,-s!ri ,

'Ni'^-'ni?'n3'it5K^3i-'?anjDnK-! i^jKnty ''33 Tiina DntHK Kin D'i'jn nv •'fin ••?';,„: ,

'jpninii^KntwaauailnriTOnKKTi '••••••'-•. ^ •• ••
nVvraonNntsraiT'K^iin'npnn ^^^O Q^^i' ™nN-'3r-,.."i3K!^
.
nb. Dnnj;
.. ' ' • "• /"jwi ^v
E'^J'?''p,L,
ui>3ni-,inKpt?nip"-)8ini:lln'?Kin n p T n n T n n y I T H U m ^I'lPIK ^ ' ' - ' ' 3 1 ' 'U
K"5) amni Ti na
na ripnm
ripnm Tiny
TiBv m'
HT '':;-••-••-
w ••- ,v, - T^T- 1 ,• ^ 1 J T ,•:
IAT- jl I;TJ •h

aen ^h^
N^,^':^':^i3y
iav 'nA
'nA(antaW
{anin''iIIT
IITri^3-ini
n^nini"n^j
"iwjiriKip
iriKip njf.p-'^K
njf.p-'^K :'qny
:'qny ^ni
^ni 3tyini :
•qn^NS'jnini Kn'ani Kj'jian mn ij^n-N''? Tl9D3-nK :-113y T H K '•ni •^''Tibun (flft
mn K7 Tisoa n^A :'nKiy iiinK 'n'l ''', • , ' , ' • " , ' • • • ' " • • > ^- T j--. »-.. .•: .•• .j I"?
17 h

nv^sK '-! l^arj^K ;; Kjsn^ i^^g'ip - p j ^ -Q-JL, ^J-,'? D n Y n VnKKl D 3 n K T l N y i n '

1137 inn"? n n s i m Kynxn pan' •• • ' '•••' '"• " ' •••'•••• 7- • '• . p N
"• •' -'3']
-"31 ;n''n7K7 0D3377 nnl'-n? ['JI'3l]
in^K^lia'7-'iDn':'lv»TKVlNn; tD'-n^K? V H ? IV?? ' •^;
i,^'ia^rnBV7iin^iapsrip«»^ nT3y 13 Tnyn-K"? •Ti'7-i3mi •nav Tn!^ il^V, vb
K-;'?N3» : n ? V in'?3 na n^sn N7 - ^ -' ^ ^ -• •- '»'• - • • ^ ''•'•• ' »• ' ;n3Jj[ n
K^al'T Kniy IV TIBV 'n; Kanin? 73^n n i t t / ' H V '^My r\''n-' 3~K . .; «i n-3- T ' 3 Ui..-^
/3
jift .D'An nsJi (a'j)
wfi ,[ii5ip)53 fi'Dl imna bB laiis .iiispa SBC 'iftwb ,ai5n at anb .TO T15 bfiu .ahw nfjM :oab DPSC I'B a5))Ci 0' '(, .D'5i: 'Pt '5Bb ib'Dfll
ni :(ft:a ftPCis OB IP* I'TBBi) I'fi aCBR ,pfib bB5 .n'PBi5i 13 DDipanfi--o'Dbfi3 oab pi5iP5a oa'pnco ait n3!5 \,, ofi ifi .o'lsa„Pi3'3P
t"B ii3Bb fibc I'bB bspt; b: ,3CiP lapfti J P P * u fiia ofi cp .amni ^jiDb pibp is'fti obmb I'bfiu ,omp I'B3 P'3 ri',,is ;a-T oc 3 P) a5c
I'llib '5W i'bi5 iDBbi P31 las'iic 7P . m n n i •]wa (ft) :(0B p t o b3if)i P'3 asp' ofii .mftn p bnn IBNI (J'J) :(OI;';j>a Nsn :Dai5 I'B w
acpi P'3ia ipfi t>xm oifi bp IPBIC 'Db .Ttr^KM UNTI [:(:B ))"3) ,n3»t: 'ibb 31P1 I'B be * P'3 be 13)5» iP* ^W i t o WbP a'a' P>i
il5ib piia ,ibSfi PibB3 vae 1P ' 1B15 b'3e3 iP'a mbob aimi ,i5P'a ensb iPfi 137 .ai'3i) peb 11 abifiai ,b6ip be anip 'I'^p obw pbiPJ iPPsc 'S3
131 ai 'la P'3i3 bftic'bopiibab '13 '1353 I'PIBD abipa ifi .Tabfin pfii'i a5peb6ic' Ppib3 fibfi 3iP3a 137 ftbbe,0'ibb?',ib b3fi .o'lba '"'»=/'''
(nb) :(:P5 DC) T^bfiB pfti'i imb pbia qsb ,iP3en»i oift be obb iipoa ifi ,o'iba p bfu' icfii b"p Bibp a'a' 'ibo asp^^bifiJ bPu ^b ^ * " '
p BiDSi B71' '5ft <ifi ,1133 13'ftcb 1133 p 'P5P3ai /HI mNsin ittw ."'3 ^2nn KST'i :(De i'5iB ;i DC 3"R) obi».) ofti ,Pinft aisn II la
i»K ,inft 137 .CftD oe) oa '135 be imfii P'313 bftie'b PIBB aibna be P'33 [asei qiob pbP5 i5'fti ,b3i'3 aftii' abftJ [) |'31B ;I oe a p) bftie
(; DC 3"p) 'PI5B D3'bB ib3ppe P5B bB .misn yTKH nariN 'nKxm oab P'a ftb .nntnK wn mbn nji ma '3 -.(i ftbft 0'i5i3i Piie pbns
:'Pi5» toppc 13C3 .JV13 v i « "•< D^"^ " " ' ' =0''^" ^"33 p ib'Bft pnc Dipi53 oab oa p'sb .oa'cuoi P3eb o'l .is ,pnC3 abifti oab e'l
mm ftbva b3i .cabftb ib '>fi bftie' pft317a b3e .mn'^N'j aah ni'n(j mti;i nb) :(n oe 3"p) can DpbP5 BppiP ftbti^ani Kb nnns wijn
fta'e 'fi55 be a7i3B .las muji {m) :(:'p P131P3 ;7 oe 3"P) ("B 731B3 abfij ftbi laic Pft 'lb 13 C'lpa oftc ,i3t513B • jafiSv as'ft .">='"•"?'
piB 3"P) l'bB515 lb blB5' flbl JPIBP P'3b I'lpft l'b3 Tbv ftbe ,73B3 a3 13'5 a7ea pft 13)5 ofti bftie'3 mftse im b3i'3 o'5?y) 7IB bftj' ftb IPP C'ftb
ipspa D'T3e iftes mnih psftbisi Bpip P713B .awina I'Diua (M) :(3:f (nfj) :(i5,a oe 3"p) obiBb bftij 'ib |3 b3ft (3:0 Y^f wmr> bft .la rrprnm
:(7 DC) ifl'JlB bSl'a D'5e eC '5Db b31' 13 B5B oft .^315n mv IS :13 PBiB PBCB iap>n ftbft iB'pab aep a'a'i biD'i T^
means u;if/redeem,
immediately, a house in a walled city can be redeemed only .ii. that is the sense
Levites. Although the word 'jKJ' general'j,nd
until the first anniversary of the sale. Thereafter, it remains the word also can be rendered will buy,
the property of the buyer in perpetuity (/?asAi(;S(Tra). in which it is used in our verse (Rashi). ^e. Since the Levites'
3 2 - 3 4 . Levite cities. The Levites did not receive provinces, Dnmt^Nin — Tliatistis their ancestral herit^^0S and the surround-
as did the other tribes. Instead, they were given forty-eight etz Yisrael
only heritage in Eretz Yisrael is
is their
their cit'.nently
cit'^nently ofc any part of
toivns scattered around the country, each of which was sur- ing area, they cannot be deprived pernf)
rounded by a ring of open land, two thousand-cubits wide their property (Rashi). ^ ^^ j ^ g verse is not
(see Numbers 35:1-8). The following laws apply to sales of
both houses and open fields in the Levite cities, whether the 3 4 . ISM' Kb — May not be sold. The selj, they can be. Rather,
particular property was owned by a Levite or it had been that the' fields may not be sold at all, fo'i^verts to its original
this means that such Levite property V Israelite would lose
inherited by an Israelite from a Levite ancestor (Rambam,
owner in all cases, even in cases where Kci^ an Israelite would
lla.ShemUtah VYouel 13:8-9).
his property. There are two ways in wf), If an Israelite conse-
3 2 . a^ly ribw^ — An eternal right of redemption. Any part of lose his right to the property forever: (i^^d did not redeem it;
the Levite property may be redeemed immediately or years crated a field to the Temple treasury, i^^emple treasury, and
later, whether it is a house or a field, and whether the city is or (b) if he consecrated his field to the original owner or his
walled or open (Rashi; Sifra). the Temple treasurer sold it before th«^^bove cases the field
3 3 , n»l'7n-lM "JKA? I I ^ N I — And what one ivill buy from the relatives redeemed it. In both of the
 705 / VAYIKRA/IEVITICUS PARASHAS BEHAR 25 A41-5',!

AJew's shall he ioork with you,'^' Then he shall leave you, he and his children with him; he shall return
jeujfo/i ip /5/s family, and to his ancestral heritage shall he return. ''^ For they are My servants, whom
/ have taken out of the land of Egypt; they shall not be sold in the n\anner of a slave. '^^ You shall
not subjugate him through hard labor — you shall fear your God.
""* Your slave or your maidservant whom you may own, from the gentiles who surround you.
from among them you may purchase a slave or a maidservant. '^^ Also from among the children
of the residents who live with you, from them you may purchase, from their family that is with
you, whom they begot in your Land; and they shall remain yours as an ancestral heritaijv.
"^ You shall hold them as a heritage for your children after you to inherit as a possession, you
shall work with them forever; but with your brethren, the Children offsrael — a man with l\i:>
brother — you shall not subjugate him through hard labor.
1 ^^ If the means of a sojourner who resides with you shall become sufficient, and your broDhi
becomes impoverished with him, and he is sold to an alien who resides with you, or to an K/* i/
of a sojourner's family; "^ after he has been sold, he shall have a redemption; one of his brothci \
shall redeem him; '^^ or his uncle, or his cousin shall redeem him, or a relative from his famih/
shall redeem him; or if his own means become sufficient, he shall be redeemed. ^^ He shall nu t/u
a reckoning with his purchaser from the year he was sold to him until the Jubilee Year; l/ti-
money of his purchase shall be divided by the number of years, he shall be regarded with hi)i\
like the years of a laborer. ^Jf there are yet many years, he shall repay his redemption accoid
ingly from the money of his purchase. ^^ And if there are few years left until the Jubilee Yi •, //,

sold discreetly and with dignity (Rambam, tiii Avadim 1 ;5).
4 3 . 'ia n"iir>-K'? — You shall not subjugate him. Though a
Jew who se))s himself as a slave deserves to be subjected to
the indignities of having a master, nevertheless he remains
a servant of God and cannot sel) himself completety.
(Therefore, the verse limits the owner's dominion] (Sforno).
Do not seek to break the Jewish slave's body and spirit by
ordering him to perform difficult tasks that have no useful
purpose, such as ordering him to boil water when there is no
need for it; or tasks whose duration is ill defined, such as
ordering him to "keep digging around this tree until I come
back" (Rashi; Sifra). Rambara elaborates that it is forbidden
to have him work merely to "keep him busy" (Hil. Aoadiin
1:6).
44-46. /Yon-Jewish slaves. Having said that an owners
rights over his Jewish slaves are severely limited, the Torah
states that one may purchase slaves from among the
Eurroundinc/ nations. Such slaves become the property of
their owners.
4 7 - 5 5 . J e w s owned by non-Jews. The ultimate degrada-
tion is for a Jew to be sold as a sfave to a non-Jewish resident
of Eretz Yisraet. fn that unpleasant case, the Torah places a
responsibility upon his kinsmen to redeem him, but they
must do so without depriving the owner of his legitimate
property rights.
4 7 . iiay aafinT "13 —A sq/ourner who resides wUh you. This is
a non-Jew who has undertaken to observe the seven
Jloach/de laws, and is therefore permitted to reside in Erelz
Yisrael.
IS nriDifJa ^i?i''? — To an idol of a sojourner's family. The Jew
sold himself to be a menial servant of a temple, such as a
woodchopper or a waterdrawer (Rasht; Kiddushin 20a),
4 8 . naoannJ^ —After he has been sold. It was very wron;i l>'i
the Jew to sell himself to a non-Jew, and his brethren nilfjhi
feel that he has forfeited his right to their mercy, but (Mr
Torah disagrees. Even after he has been sold, we t\\*
commanded to redeem him (Sfomo).
l^^n^.rin n^Ki — tie shall have a redemption. As the pa.s.'iiiit''^
indicates below, a Jew owned by a non-Jew is requirtid In
work until the Jubilee Year when he goes free by Torah l(i\w
— but his brethren should not permit him to remain a alnvti
for that long. It is their duty to redeem him as soon iiu
possible, lest he assimilate among the gentiles. NevtMlh^
less, the Torah does not permit the Jewish authorities to li«»
their fellow Jew by force. They must give his ov/ncr litU
compensation {Rashi; Sifra).
50. injp-dV nwni — He shall make a reckoning u>ll.l\ Im
purchaser. From this requirement that the owner mu'.l fm
paid fair va)ue, the Sages prove that it is forbidden to i(|p*l
from a non-Jew (Baua Kamma 113b). The Tosefta tein hn^
that it is worse to steal from a non-Jew than from a JeWi
because if a Jew is victimized by his fellow, he will niil
condemn a)) Jews or lose his faith in God. [He will say llm(
the individual who cheated him is dishonest, but not Ihol h**
is a refiectionon the Torah or its Giver.] But if a Jew ch'••.^l^ ^
non-Jew, the victim wi)) rail against the Torah and (((ul
Such dishonesty will result in the cardinal sinof dese^'mllutt
of the Mame [see 22:321, F"or this reason, Jacob insiiui Hn\
his sons to return the money that they found in theJr :uu Uti
when they returned from Egypt (Genesis 43:12); he w.iiil(>.|
tosanctify Ood's n a m e by demonstrating the integrity nl ll|ti
people (R'Bachya).
 ina nu'lQ xnpii nsD / 704

I jTriJni Kin •^nyu pis'i KU I'riBy nbs-j -bi^ hiy) lay i m i Kin ^ayn ky;') :iiBy T55??««
I'ra^inNb'j an''V7i'? am'i niay
T i«K •••nav •'18 an ain^ 'ninnati; -~\fK nri •'•155? "•'3:2iu;,i T-mi? njnj?-'?]?) '\msw'D aa
nay m a n n iiais'' K'? •••nya ynxn DTIK TiNyin
33 n ^ s n K^m :in5y •'3''?1 iw^ir? •.- IT V Jv : • 1. : IT • J • rtT: • I v jv •• LT • j -

T Kjaijy in -^b iin^ n inpKi

ilOPKi pigy jMpn jlnjn itaiinDP?
Villi K'6-fv n p n i n ' J M tiNjnn nnn baKsy o n i n ••'n^inn ••hn njf :naK'] 15^ ^
T ilnri''5i"i!ni iMpn imaa jia^v
Jin'! ib^fiKg I T V ^ W T iwipy
\t\:^l lupnnim iNjonK'? lia"? DDnnK no-^nb nm nn'7n3nrii intnN'? nab
lAyf KjpDK n^'p^ ito'TTia ila^'pS
'7ii;^^' '33 iU>nW3i pn'jsri jlri? -"jg DD'-nxisf n'53fn nrta nVj;^ nmK n\|^n^ =.»v
ii'if^ija FI3 n^?n N'J 'rnnsa naj
^By anini 5Jiy i? p a i n 'i!?iin
•in^ l a ^ n niay •^inij lapnwi laV "i5p?i 11357 •^I'-riK TjOT •qay btyini na T A'-ii'ri
•.Kfi'i n'ji-ij ' P I K ' ? IK i s y anini
in FT^ 'ofi NJi?lS IS'iT'T "iriam n^N? ntpi ''jnK na nnstfn ^j7J;'7 IK TjKiy n!fi*in nn
IK Tnas ns iKon~:H3|7-;i?)' TTlnsn h ' T i ? 1K rt'Tlx ;13VK?' Tn^n inis; iV-niriri on
mfca a ' l p a ix Fi5pi9> 'riiaK nsfiia
rni pann-i IK nip"!?' Fin'yijn m'ton-lK laJjK?! iriositpQa intya "iKi^n-iK la^w''
Kfli?n l i s ; Dj) aE'n'ij ipisri?;
'i|i3| liTi K^atn Nriu» 13? n^ IsiiK-j n^E^ ny l"? liDnn n^EJa miiP-ay bi£>m :bKXi^ )T> 1
i- ; ~- : JT • - : • - l - • : ix : • ; V T

g; NTJK 'pi'p Njjtc/ ]im2 inU'aj

pjpia^ Kjjwa ni'jp ily DK KI ttiBji
T'Dfe; •'Q-'a Dijiy l a o m 'nana noa n'm Vi'n
f T J" • • T J- : • : T : • I v <v T T : /," -

tiKiai iTiu'at t]p3n mjj-j? a'n; iriVx^ a'ti?^' irj'"?'? w}^"! ni3i i i y o K tiay n;!ri? ^^
«bil'i KM ly K;30a iKnftf' l y ;

'"CI
'|toi I'Dua fe fop>. iinj«a »>«] ;op|impoi ma OPSPJBBI .oa'JsS OBiA )6ai) ftSfi pa»'»I'ja -saps fna 06 pppc 'aa aph .my I'jai Kin (KH)
hi) inmpa .saw ftiai u .amm ii T (in) RT^sa PT7ii tot TOOcna 7133 ifi .I'niaK nmN ^KI :(.3a pcn'p ;j DP) vaa piaima a"p laac
(nj 'B ."ins awini ij f wr\ lai lacip ijj lanji p'ain isici JPIPM nay 'a (an) :(DPI pprp .nrntt -i.X' man ;7 op a'n) pa iStStS I'fti vpijfi
ipiai -pD'C i> D1J1 'P .MS Tnj< i»i .-(fcp pis ypi 7»» ipm TCB'C iS P' ifta .anaaa .lay mann n a m K^ ufei teip 3"P) D7ip 'app .an
•»)/) top ,0'33o laffi Aid ot .IS nnsBB xoc) TCBCB iPSt'"» TOD aatop .iisa la r m n K^J (;in) ;(op) ppia pft to i57'»r> toi ,aD»> 73P
TOS6> 6M .CPC aS nvai ea'p p"3 ;DPI PBSB mt aiiaui laroa ar ipci ai7B ,yi> P'ft fciai ara piaa pd '> opa ij apftp J6 .ip»»> '7a pi>i ttp
vwi lap'sp Sfi ,T» .A "nn n^iw (niaj :D'P aiftci) O'Ji) 3ipp) to6 ij '36 aoifj! iftJ 06 laiSi oft 1373 rap I'ft anfto ftpc .ftoftp TD pia PPP
'urn ID naipJ tt/) i6)p tt roJn to '-jae .bam niiy is; (j) :<oc a'p) Tiayi (in) :(3 op) pfiTi a»ft> pi ,3ii •aioc ata 7137a 'aa .piSi hiac
]v' pppc '-jajai (7) poDi lava pica 65>i aw5 '65t i»a to' iava 'oac ,ici» 'j-fi "7303) (J opi pppcfi ap3 p of) apfip oft .i^ iw iioj* inax)
iM'i foca 6i6 ,op blip 'SBB ,)>p>p)531'Jp 63P fti a'psfii .aaip aroaa 'p ftift (m:a 0'aa7) a»pa Ja a-pp ftj 'jpaat? 'aap ,in« ')'ft pimft 'o
i>;o' a)i:i a)C iaa D'»a 'si c j'p-. j'p p"3 p-aip pas a"P) jOTPa p7pT ii3j •I1P3P ftSi .aa'na'ao IWN :O'73J)1 ii I'a' oa .n'Kn tiKn :['5PBP'
Wm ,a)» D'acsa topi Java 71) aa»;cn a)C o'acu I'a oft .I'p? j» 'aaxa li uan oil (nn) :app> ia a'PP fti 'Papft oaa 'aap (op a"pi oaJaft
'J J3)' Sfti'l foi o')C cpp iJift at aac olii .aspa asp Piiais nasa aspp afta apft liia pa ,oab i7b'i oaSafta O'pj ftpi oa'Pia'aps iftac .D'aipinn
itrona nann una ri'im :iati .on ips appp 73Ba li )P'1 O'JB atop ann :(;(B fcn'p ;7 op) aasa ipijpi apm ^vb ftift a'nn fti li33 »'fti
1111) aap) lifta aicp' ajpi a* iaS p'jca papp .mv W,T •natt' ima a'Ji» piJi aip)b 033 ip'rna .naua^ BOK nti^ranm on) :i)pp opift .lapn
ID;' Jaa .p'sti .-tova 7P .a'wa r i a l lis; BN (KI) :I1I aas'i a)»3 a)t ia opinsai aipaJ li a'a a"ftp ,Da')3i Dii'p)a papi pp' ftii -oa'anft oa')3

lii[i master's personal effects to the bathhouse or put shoes
I'll his master's feet. Rather, he should be assigned to skilled
'V'ukor field labor, like hired help(/?ashi; Sifra).
'I I, I'jai N1.T — He and his children. Cinder no circumstances
i{n the Jewish children of a Jewish slave ever belong to his
lliitiiler; even those born to his Jewish wife during his period
;il iiervitude are free. Rather, this verse teaches that during
one's slave years, his master is responsible for the upkeep of
the slave's family, (t is this reliance upon the master that he
and his children leave when the slave years end (Rashi; Sifra).
42. 13^ naani? naB? NV . . . an nay — TTjey are My
seruants... Ihey shall not be sold in the manner of a slaue.
Since a Jew is owned only by God, it is sacrilegious to seii
him on an auction block (Rashi; Sifra); rather, he must be
^rt^»1

707 / VAVrKRA/LEVmCUS PARASHAS BEHAR 2 5 / 5 3 - 2(> / ,'

he shall reckon that with him; according to his years shall he repay his redemption. ^^ He slt.ill
be with him like a laborer hired by the year; he shall not subjugate him through hard labor in
your sight.
^^ If he has not been redeemed by these means, then he shall go out in the Jubilee Year, /«•
and his children with him.
^^ For the Children of Israel are seruants to Me, they are My servants, whom I have taken i Hit
of the land of Egypt — I am HASHEM, your God.

26 ^ Y °" sha// not make idols for yourselves, and you shall not erect for yourselves a statue <>t
a pillar, and in your Land you shall not emplace a flooring stone upon which to prostr. u<'
oneself — for I am HASHEM, your God. ^ My Sabbaths shall you observe and My SanctUiini
^shall you revere ~ / am HASHEM.
.• ;:. . ..••*,; T H E H A F T A R A H F O R B E H A R APPEARS ON PAGE 1177. ,.• ' •

.. , • , ,, . ., During non-leap years Behar is always read together with Bechukosai.

,,:,:., '' ;' ' ' .' The Haftarah of Bechukosai is then read.

5 3 . Ta^S;'? — In your sight. Jews are f o r b i d d e n to stand by
and tolerate the sight of their fellow Jew being subjugated
harshly (IbnEzra).
26.
1. ob-ibtji 05^ Hyyri-K'b — You shall not make idols for
yourselves. In this verse and the next, the T o r a h lists three
p r i m a r y s y m b o l s of our faith t h r o u g h w h i c h a person can
r e m a i n strong spiritually: the avoidance of idolatry; the
observance of the Sabbath, w h i c h is our t e s t i m o n y t h a t God
created heaven and earth; and reverence for the T e m p l e ,
w h i c h expresses itself in the three annual p i l g r i m a g e s .
T h r o u g h his adherence to these c o m m a n d m e n t s , a Jew w i l l
f i n d the strength to observe all the others, thereby preserv-
ing his faith in the most adverse circumstances ( R a m i a n ) .
2. i K - i i r i ''tt>"ni?ni — And My Sanctuary shall you reuere. AMci
the destruction of the T e m p l e , this c o m m a n d m e n t apph' •-
to the synagogues a n d study halls that, in exile, take Ihi-
place of the Sanctuary (Sforno).
«5 -TM-iD n ' m n N ^ . p i D '^"••un .n'-pioa vi — This Mason-ih
note means: There are 57 verses in the Sidrah, n u m e r i c i l l v
c o r r e s p o n d i n g to the m n e m o n i c s '^"•'un and n'^inK"?.
T h e first m n e m o n i c , ^'"'Dn, is the n a m e of one of ili>
families that returned to the Land after Lhe B a b y l o n i a n bull'-
(Ezra 2:56). T h a t exile was caused, in part, by Israel's faihiM
to observe Shemittah, so that those w h o returned symhnl
ized the new resolve to observe the Sabbath of the Umrl
The second m n e m o n i c means "for a heritage," referrinn IM
Eretz Yisrael, the m a j o r t o p i c of the Sidrah (/?' DutHd
Feinstein).
in / 1 3 - 53 / n a ina nw\ss Knp'i nso / 706
]iri3g-)3 n; an; ••ri'iaiy mag nb nis^ri'i

!hsrii Kh nisi 11 :T3''V'? i''H'i2? riS NVnisi •'^''y'V^ ^135 la'ini-K'? Day n^ri? n3i{73 n^
'tiUji Kin K^si'T Knte? pia'i p^Ka •''7-'3 :i)3y i m i Kin W'^n np_u;a kyi) n^N^ "^KP n;.
p i K n linn; nv3N '1 liaK n s v nniK TiKirin-ii^is an n a y onnj; '^K"T|t?/''-'n
m s y n N^K :i1Dn^S ;? K I S onyn-; nf)"? iti/yn-K'? ;n3''n'7N mn'' •'JK n n y n ynxn K 13
m^ lin'jJti Kb mj}) n^yi ijytj iia'j •; T -: 1- IV •• I v: J v -: • ftT : • I -,- jv ••

tonV ii3j;iK3 limn K^ K-JAD ptfi

I ml' n;^ :il3n^s ; ; K I 8 ••IK n^j;
inn 'itfii?!? n'aSi i n o n ' b n Kjaw
K"? niiiiyo inNi nii^ inii?n-N''7 nnsf ni V^gi n'?''?;<;
:;; K3S ybm

333 •x\)rf> •'JK; iKTri ''iv-T^m nnvjn ••nnBty-nis a

'"CT
jtl|l Mp * B'3 3'P3 51)113J)P IISBP '31 Ob 1I)P 13b ,l'b»bp» IDPb IDID K'3 OKI] (ij) :pfin ppfii ii)ib3 . ^ j ' ^ ^ 1103 m n ' K^ ( U ) rPtTSC
il'Ol" ijlD ,13 IIP fib .IPIlpfi ISll) <|1P ,13 IfP fib .[Tb T» 0)p» 131 'IJI .insi 11231 mn :(:ii3 ppiTp) t;c3 bfia; u'fii bfi« fiiB abfi3 .n^KS ^ K H
In PBicfiio jp Picp Pvnpfio ibfi bD .P'3P3 mb lie ,13 iip fib .ip'3 pfi •n iJN :Diip '1131: .nn3S; ^Kniin 133 ib 13 (ni) :li'J3 pi)if»3 3"P '»D
p-'i» '13)b ib'Dfi fibfi bfilf'b I'l fib ,13 ItP fib .IPbS pfi 13TO (|1P ,13 irp (K) :0 DC 3"P) ibBnbP [p3! 13BCP lbfi3 |PPbp 133 731)C))0 b3 .n3in'7K
ilfipo l'P3»t; .(33:jb pinB 'P3 'pi3Ci »3 '1P3 'b .niawn p K i :(.3 pbiB '311 b'fiip ipfi' fibc ,'i3)b 13)»P pr 7J» .a^ifjK na^ iifsn N^
il'i' WS3 sfiipppnc 'sb ,0'ntb ib'cfi .rrhv nmnvnh :D>)3fi PBh3 '311 b'filP ,1P11)3 ')fi <)fi D'3313 P713D 131B '311 b'filB ,lBin3 ')6 <|fi PI'lB
•») :(:33 pb'ip ;B DC 3"p) cipnp p pp p piccb Blip pipfii fi'P o'in ibbD Pl'ClDB ifil .(1 00 ibbp Plfilpn llPfij 13b ,ipm3 '5fi <lfi P3e bbPB
:(1 DC 3"P) ->3t Dbpb JPfiS .'n »JN P'15'3CP bu 1CP51IIBP TOP Ofil ,P'B'3C5 bO I'PIP pbnP3 .IIDB b» llPfij
 PARASHAS BECHUKOSAI
^ I/ t/ou will follow My decrees and observe My commandments and perform them; ^ then I will
Miracles of prooidc your rains in their time, and the land will glue its produce and the tree of the field will
Blessing gi^jQ ^^ f^jjH 5 y^f^j- ifireshlng will last until the vintage, and the vintage will last until the sowing;
you will eat your bread to satiety and you will dwell securely in your Land.
^ I will provide peace in the Land, and you will lie down with none to frighten you; I will cause
wild beasts to withdraw from the Land, and a sword will not cross your Land. ^ You will pursue
your enemies; and they will fall before you by the sword. ^ Five of you will pursue a hundred,
and a hundred of you will pursue ten thousand; and your enemies will fall before you by the
sword. ^ I will turn My attention to you, J will make you fruitful and increase you; and I will
establish My covenant with you.
'° You will eat very old grain and remove the old to make way for the new. ^U will place

The commentaries follow two major approaches regard-
ing why the Torah lists only material blessings, such as
prosperity and military victory, rather than describe the
spiritual rewards that await those who serve God:
(a) The blessings and curses are all hidden miracles. There
is no need for the Torah to state that people who engage in
spiritual pursuits and serve God faithfully should receive
spiritual rewards; it is quite natural that spiritual accom-
plishment should bring spiritual reward. But it is not natural
that the study of Torah and the performance of mitzuos
should earn for an entire people good health, prosperity,
triumph over enemies, and all the other blessings described
below. For example, is it natural that the observance of
Shemittah will enable a hundred Jews to pursue ten thou-
sand enemies, and that the violation of the Shemittah laws
will cause the nation to be exiled and helpless? The Torah's
intention, therefore, is to teach that obedience to God is of
such magnitude that it will be rewarded miraculously (Ram-
ban v. 11).
(b) Material blessings are hardly the primary reward nor
are material deprivations the primary punishment; only in
the World to Come and Gehinnom can there be adequate
reward'and punishment. But someone who enjoys good
health, prosperity, and security finds it much easier to per-
form the commandments that will earn him the infinite
rewards of the World to Come. Therefore, God assures us
that the person who serves Him with sincerity and joy will be
granted all the blessings of this world, so that he can in-
crease his service and earn even greater reward. Conversely,
one who rebels will be punished with deprivation in this
world so that it will be difficult for him to perform the
commandments and earn a share in the Worid to Come
(Ramham., HU. Teshuuah 9:1).
3. labri m]jniii"nK — If you. LUHI follow My decrees. The verse
contains three phrases that seem to be repetitious. Their
combined meaning is as follows: If you will follow My decrees
by engaging in intensive Torah study, with the intention that
such study will lead you to obserue My commandments
properly, and, if you actually do per/brmt/iem, you will merit
the blessings given in the following verses (Ras/i/; Sifra).
4. anva aS'Wii'J — Your rains in their time. Rains are needed
not only to irrigate crops. They affect the climate and water
supply, and, consequently, human health (Ramban). The
blessings will be so inclusive that the rains will come at
times when they will not inconvenience people, such as the
evening of the Sabbath, when people are not traveling
(Rashi).
5. tt;n — Threshing. The prosperity will be so great that you
will still be busy threshing your grain when the time comes
to harvest your grapes, and you will still be occupied with
your vintage when the time comes to sow next year's grain
(Rashi).
The verse stresses that constant activity is part of the
blessing. When people are busy, they feel fulfilled and their
health is better, as the verse says, you will eat your bread to
satiety, and they have neither the time nor the inclination to
go abroad, as the verse says, you will dwell securely in your
land. But when people are idle, they seek amusement and
stimulation. They travel and lose the discipline of home,
routine, and community. This increases the dangers of sin
and has ill effects even on physical well-being (Haamek
Dauar).
6. Ql^iy — Peace. By climaxing the above blessings with that
of peace, the Torah teaches that peace is equivalent to all
the other blessings combined (Rashi; Sifra).
n^jj'ri'Kbanni—And a sword will not cross... The blessing
of peace will be so pervasive that armies will not even at-
tempt to use Eretz Yisrael en route to battle in some other
country {Ras/i/;S//"ra).
8. riNM nUT^p! — Flue \ofyou will pursue] a hundred. If five
Jews can pursue a hundred enemies, a ratio of 1:20, then a
hundred Jews should pursue 2,000, not 10,000 as the verse
states. This teaches that when more people are united in
serving God, the more effective are their actions (Rashi;
Sifra).
10. itt'lJ "[1^1 — Very old grain. The stored crops of previous
years will remain fresh and even improve with age, so that
three-year-old grain will be superior to two-year-old grain.
The verse continues that when the new crops come in, it will
be necessary to shift the stored grain to make room for a
new crop — so much abundance will there be (Rashi; Sifra).
K-'-l / 13 ^npn nsD / 708

jri' Khfih i^'Ki FinS^v KyiK inni
I'Dian^ ii'75'rii Kvi! ^^ 'p'laK'p ynv'
iltay-jjsg IV'7"!'? I'^ri'ni I'SH'p'?
ir-^i iniuni KyiN? mhp ]m)^
KV1N p Kntpa Nn;D ''B3K1 T J H T
nnwrt f j ; ! n^n^ ViKn mmi nnya nginiz/i ••n™
vi^l TYni T-ia-riK '^/''t DD^ rm) tin? iri'?
nyn^ nmiyii ynti?^ mtpn^ °5'?5??,'! ^ T " ^
n n q p pK) nn^si^i f i x a bi'?^? irinji :D3ynN3

)lDaip li3^"i''in :NannV lla'Sig

Knten'p ito-in riNni ntf)^b Kttfnn
Ito'n-jjj 113155-5 '^573 ii"??'! ppiy?
w^n^ nnnn ngp HKHI nxn hipno Qgn iQll)
KauiK'? nip'na 'lanKio tK5-in'? •'nnDri'i aD''^><; TT'isi onnb' ng'-ja'? ng'-nyx I'JDJI
n; nfiiji I13ip; 'jpKi liap; teSKi itiS
p'riyT Kpny ii'jp'ni. iilaiay 'pji?
iniSlB' niasfi Krno ong jp pwyi •'Finji :WYin tt/in ^asn itb:;'] iiyi:i ]VJi Dn'?5Kf
'"CI
Dj3e Dni3» p tti Daac D'cbpn |p .nan lanii (n) XDB CBT 31P3 'ui n))CP 'Pibc P6I ini6 6IPC3 PISDP Dvp PI biy .la'^n >npna nx m
imb Tii p'P W fibpi 113CP5 flip p '31 .naaT nuni nxn niunn :(i oc) P11P3 D'bPD I'PPC 13bP 'PpP3 D6 0"pt) ')6 Pt) 6P 111)6 PliDP Ol'p 'IP
511P0 pf> ]'ci»P I'BEiD min ij'fi 6bf) .iDm> o'Dbft »)c OM sto bib P)t) bD P11P3 Db ' DB IIP .nniun 'niirn nsi :(3:6 6PCis 'PipP3 3"P)
fibc D3')Db I'bsi) I'O'C .'iJi oaia>K Aaji :(oc) BIIPP pfi l'Ci»a I'snnb :(6:P D'137) DPlCsb DPIDP DPI6 DPinbl 1»6)C 1D3 (P DC) D"pbl llDCb
Bcb bw .D3i3e obcb 'pDB b3» WDft .aai'jj* 'traai (O) :(oc) pftn Tnj P1P3C 'b'b3 [P'B'3i 'b'b3] 1U3 p6ib 076 ')3 p7 |'6c PBC3 .ansa (i)
.sariK 'nnam :(n DO 3"P3 fiP'fna 'i3i ob ' DW 13CC lb»b ,opn 131P (n) :(i DC) Pii'D PiCBb p'DBi piD ')b'6 jp .mwn ysi :(6:6 pis 3"p)
UK inn>pni :(DC) DBipr D»ip3 .aaiiN ' i r a i m :(DC) TOU D'IB3 i'i3P 71313 O'piDD OP6I P311B C'7P 6p'C .T^ia ON wn nab j'timi
P'i3 fibfi opifi Dp-)DDC TOicfna P'i33 6b ,PC7n P'i3 .DariN i n n a 6i)Pp bDi6 .yauib naunb an^jaxi :(i oc) UKP PBC 713 ipprp Tb33i
6b PC1P P'13 PTO' P'3 P61 b6lP P'3 R6 'P131 TObX ,1D1D 6bC PC7P PPCI) '1P1 bpfti) 'IP n»6p 6t)C .DAW innii (i) :(DC) 1'BD3 ii3Pn 61P1
I'P' PITDP .jifu lit" nn^aN! m :(i DC 3"p ;3b-b:ftb O'DT) 'ui P'i33 bipc oibCPC t63i) pft3 oibc 'PP31 R6I b3 IP6 b"p ,Dib3 1'6 Dibc 1'6 o6
lpPC6 bet) bl36b PS' D')C CbC be ICDP IP 6P'C .IP'PPb 0'31P1 |'1PPC» 3"p ;6' P1313 ;rMn P'BP) b3P p6 61131 oibe ncii) 1D16 61P pi ,b3P 7«3
cniiftpi wp piftbn mis VP'C . w s i n iinn <iaa ji£"i :(ft:J pis 3"P) ''s6 616 ,p»pbt)b 163' 6bc iDib Tib ]'6 .naxiKa nayn xh aim :(P oc
;(oc) piDb mpp ppb ip6 DipDb pniifcp PDsb DP6 D'3'I5I .p' Pi6b» C'6 .ain'j naija'j m :(j:3 pis 3"R) Ps'iDb P)'7D» D35I6 117 ii3Db

PARASHAS BECHOKOSAI
This Sidrah begins with the idyllic blessings that await the fied" that covenant by means of offerings on behalf of the
Jewish people if they live up to their covenant with Qod, entire nation (ibid. 24:5-8). But the people broke the
.ind are thus worthy of God's esteem. It then proceeds to the covenant by building and worshiping the Golden Calf, caus-
nn^m, Admoniiion, a sobering account of punishments, ing Moses to break the Tablets. After God accepted Moses'
frustrations, and curses that will be the inevitable outcome prayers and called him to Mount Sinai to receive the Sec-
of any attempt to destroy the covenant. Indeed, though ond Tablets and be taught the Torah once more, it was
God's underlying mercy prevents all of these curses from necessary to ratify the covenant anew. This time, however,
befalling Israel in any one unbearable instant, a careful it was ratified not by means of offerings but by the stringent
reading of Jewish history — and perhaps the twentieth cen- warnings of this chapter, which make starkly clear that not
tury in particular — shows that they have taken place at only Israel's prosperity but its very survival depends on loy-
I'arious intervals, before and during the exiles. Just as the alty to God and His commands.
curses have come, however, so the final blessings will
<ome, for the final words of the Admonition are God's irre- e.*^ Miracles of blessing and c u r s e .
vocable oath that He will remember His covenant with the The long list of blessings (vs. 3-13) and the even longer
Catriarchs and redeem His children. list of curses (vs. 14-43) could be misunderstood as an indi-
Ramban (25:1) notes that the original covenant between cation that there are many more curses than blessings. Ac-
(jod and Israel as a nation was made by the revelation at tually, the blessings are given in general terms, and are
Sinai and the subsequent forty days during which Qod therefore brief; the curses, however, are given in great de-
idught the Torah to Moses. Moses recorded these teachings tail, because they are intended to awe the people into obedi-
111 the "Book of the Covenant" (Exodus 24:4,7), and "rati- ence to God's will (Ibn Ezra v. 13).
711 / VAYIKRA/LEVITtCUS PARASHAS BECHUKOSAI 26 / 1 2 - 1 9

My Sanctuary among you; and My Sptit will not reject you. ^^ / ujUi walk among you, I will be
God unto you and you will be a people unto Me. ^^ / am MASHEM, your God, Who took you out
The of the land of Egypt from being their slaves; f broke the staves of your yoke and I led you erect
Tochachah M But if you Will not listen to Me and will not perform all of these commandments; ^^ if you
Admoni- ^Q^^i^Qf /vfy decrees loathsome, and if your being rejects My ordinances, so as not to perform
all My commandments, so that you annul My covenant — ^^ then 1 will do the same to you; i
Senes^\ UJ/W assign upon you panic, swelling lesions, and burning fever, which cause eyes to long and
Punish- souls to suffer; you will sow your seeds in vain, for your enemies will eat it. ^' / will turn My
meats attention against you, you will be struck down before enemies; those who hate you will
— J. subjugate you — you will flee with no one pursuing you.
Second ^^ If despite this you do not heed Me, then 1 shall punish you further, seven ways for your sins.
Series '^ / will break the pride of your might; f will make your heaven like iron and your land like copper.
1 1 . nspy? — My Sanctuary, i.e., the Temple in Jerusalem n^Kii niyian-ba — All of these commandments. Instead of
(Rashi). The term 'Jiitf'p implies God's Presence [Shechinah]: considering yourself obligated to perform all of God's com-
thus, according to Sfomo, this is a promise that God's Pres- mandments, you will perform only those of your own choos-
ence will rest with Jews wherever they are. Or HaChaim ing (Sfomo).
comments that God's Presence will rest directly upon the
righteous — Dating, among you (v. 12) — meaning that God 1 4 - 1 5 . The Admonition has begun with a chain reaction of
will be even closer to the righteous than to the angels. sin, composed of seven steps, each one leading to the next.
You will: (a) not dedicate yourselves to Torah study; (b)
1 2 . D33lna ina^nririi — I mil walk among you. God will deal eventually stop performing commandments; (c) be revolted
with Israel so generously and openly that His Presence will be by others who are loyal to the Torah; (d) hate the Sages who
as obvious as that of a human king walking among his expound the ordinances; (e) prevent others from being ob-
subjects. This verse makes clear that the blessings of this servant; (f) deny that God gave the commandments, i.e., that
verse have not been completely fulfilled as yet, but in their they are My ordinances and (g) deny the very existence of the
entirety they are meant for the future (Ramban). God Who made the covenant (Sifra). This is the only place in
the chapter where specific sins are listed. The later series of
1 4 - 4 3 . The Tochachah/Admonition. If the Jewish people seven punishments are based on Israel's apathetic or nega-
fail to live up to their obligations as the Chosen People, they tive attitude toward God's wrath, for the national apathy
will fall from the blessed state promised them above, and toward the Divine reaction to sin is tantamount to a stubborn
become the victim of the horrendous punishments de- continuation of those very same sins.
scribed below. These are meant not as revenge, but to influ-
ence the people to repent, and for that reason they are 1 6 - 1 7 . The first series of punishments.
inflicted in stages of increasing severity. If the first stage 1 6 . . . . nf¥"S} ni^3J? — Which cause eyes to long. . . This
comes and Israel does not derive the desired lesson, their expression indicates a yearning that extends over a long
refusal to recognize and heed the word of God makes the sin period of time, but which ends in frustration. In our verse, it
more serious. Consequently, the next and more severe stage means that you will long for the recovery of the afflicted
of punishment will befall them, and so on, until, as the person, but he will die. This in turn will cause your souls to
climax of the chapter states, repentance and God's mercy suffer (Rashi).
finally comes.
There is a constant refrain of "seven ways of punishment" p'>"i^ — In uain. You will sow your fields, but nothing will
throughout the chapter (vs. 18,21,24,28). According to grow; and even if something does, your enemies will take it
Rashi, following S//ra, the number is literal, meaning that the from you (Rashi; Sifra).
sin was composed of seven components and was punished, The seven sins will have brought the following seven pun-
measure for measure, in seven ways. Accordingly, through- ishments: (a) swelling lesions; (b) burning fever; (c) frustrated
out the Admonition, Rashi interprets the verses to show how longing; (d) sowing seeds that will produce crops for the
there were seven sins followed by seven distinct punish- enemy; (e) being struck down before the enemy; (f) being
ments. Other commentators, such as Rashbam and Ibn Ezra, subjugated; and (g) fleeing with no one in pursuit (R'
comment that the term "seven" is a figure of speech indicat- Bachya).
ing that there are "many" sins and punishments, but not 1 8 - 2 0 . The second series.
literally seven.
1 8 . n3''nKDn"f?vi'5i^ —Seven ways for your sins, i.e., seven
1 4 . '•V tvn-pn j<'?-nNi — But if you will not lislen to Me, i.e., if punishments for the continuing commission of the seven
you will not engage in Torah study. If someone refuses to sins enumerated inverses 14-15 (Rash/; Si/ra). Because God
learn, it is inevitable that he will not perform. . .these com- punishes only measure for measure, there would not be
mandments (Rashi). seven punishments for one sin (GurAryeh).

"'ji'i^M^tilittiiii
U'-^' / 13 'npna nw\a xnp'i nsD / 710

;lttn; '-iip'a pnn^ N^I itt'5'3 't'lpn

)•; MKv :nv'? ••nij?^ llnp jinKi a^t?^ iis; iDj;"? •'^1''™ nriK') n''n''7K[7 u^b •'mm DDpin?
n n a n i m a y iin'? 'Bn^'a nnyn-i
ani:n yiKt? b^nfi: •'riNYin ni^K nfcnVi;? nin''
liDn; n n a i ) I'isan Kjnpy T? DDn^ Tl^lNi nii^y nun Haii/Ni n^^v °0^ '^^'7'?
K^ DKiT :(Nrinn3 N"3) Krinrr'?
^3 n; ingyn Kb) np'oV I'^SCT
Disi iiilpi;! •'B^fja OKI 10 :i'^Kn Knij?3

c)K It. :'!p;j? n; lUni'jEiK'? nips '33 n;

DDt^Qj "jvjri •'UEiti7)p-ni^ DK) iDK?pri inlpn^-DK)
lU'^y nnyipKi lu'? NI igyi? NJN
I3f nip Nfinip n;5 Nn?pi» n; xri'^ria
tl3y-i! HpnV iw")!n5 cJ3i ingni I'l'y •riN h^na n3''^37 ''mp^ni DD'? nKrnc7j{K "'SK'CIN
' H n iFiijV' :ii3'33-7 -hyz Pi3^?'!i 1^33 nn^iffl ni][''5; ni^DJp nntipn-riKi nanii/n
inTTli3'33T •'bya nig ingnni 1133
cjn-iT n''Vl lipTVOi I13'N;D ]i33 nia '•'53 ••nnj) •^T'^l^ i'^^3??!l °5J[1! p''iV °CV^1^
p^gpn nb' I'Vis 13? DKin- :ii3n; -PKi Dnoji DDiKlw bD3 mi nD^'^'K '':i3^ nnsjji
by yaiff 'ii3i;i; 'ina^ ciPINi nn^n'? I I" : i,v : - : v •• : i v T < T : ^v •• : i j - : • i.-.- : - • :
jriNi ii39pn -ip^ n; nariijl »• ^la'ain
N^nsa ii3'pn iia'i^y n Njiaitf n;
'•'riBDi'] ''b \}Ji2\uri t(b nbk-~[T^k) :D3ri^ i n i
Itaininrn xyiKi Kipip unns^ip liKrni;i; ••n-iDtt?! :D3''nKun-'7y v:ivj nfjipN nni?::b
:in'3 layip^n Ktonja Kjiprj

pnpiD P13BP I'P'C .n3ibsi i m p a n i : ( 6 B piDs [bob) 'pp3 D B B lib '56 r^b
:(3 DC) Pb P33BD6I P P P 6 6'36 D3b56 P7ipB n31C6-)PC 7B ,lfb IIB 0 3 B 6
l b p . n s n w n n x :(0B p r o P 3 B 1 1 ii'6i , P I ' P 3 P P 6 pbPJBO P 3 B . n ^ n a
16 .<pw 61PC ,PDPC b"p ,1'bB 11BC n c 3 b36 apB3 bpiBi nbip 6ipc 076
16 .P'7pB 61PC 7nbB ,PP7pp P 6 I b"p ,P'7pB l)'6l PIJ b36 ,tpa ftlPC O'PB
•)13D «'6 6n 16 .D'i'B PlbSB b"p ,P'P'C 1B5B3 6IP 11301 P'7pB 6lPC O'PB
n n s n t i :U 00 CD5 pi3'7Bi b"p ,o'P'C D ' I I 3 D D ' 1 P 6 b36 D'P'C » i B 3
b"p DPI 0'b3l6l 0'63 D3'3'l6 PB PPBBl . P P B S B P 5 ' 6 I PBPlt .031111 ? ' 1 ^
,PPBiB P'JC PSC , P P B 5 B P 5 ' 6 I 5>1C6P P ) C PBPir ,7i'3 6 P , 0 3 ' 3 ' I 6 ialb36l
56l3P IBpb 6bC , 3 m 3 O'PB D'3D3C1,1ltoP 'B'b n6l3P 0'6ilBl D'63 D'3'l6l
bBB 0 P 6 C , ' ) 3 7 B 31P3P P1)3P1 D'33P 7133 DSBII p'lb DPBPtl 6"7 .7pPC6
P3'6) Db3 '3'l6 'P'3-)l 'PPDP PC6 PB63t; ,DPl6 PbPBl 63 6PPP1 ]b73Bl p3
1»63 p 03'b6 'P'3P1 P31P3 11363C 1B3 . 0 3 3 1J3 < n n j l :(3 DC 3"p ;33:3
. '36 pDlBl 'pPB bPB '36 P31D l'73Bb 1»6C; lb»b ,bCB ibCB .'3D 'PP31 ^m^
0'3B3B 0 3 P 6 >-)V PIBP 6o'C .D3>31K las'? On3J31 :n DC) PBib D3BB
7'BBB '3'6c .naiKiB naa m i :(p oc) JIPSB 03R6 pp'pB ]13'337 'bB3i
0'Cp3B D3'6 b6PC' br D'7B1B DblBP Proi6c aBC3C ,D331 D3B ftb6 D'63!C
PP'l '131 D7p '33! pbBB! )'7B Pbsl b6'3C' Bit D6 P'Pl P B 6 3 C ,'lb33C DB 6b6
03B D3'bl3 T B B 6 C PBC3 b36 (TJ:! O'PBIC) p 6 p b!3' p6 IP'PC'l DP'bp
'»B l 6 c lb36 ICfti PDl6 6IP pi ,03bC P1'31»PBP P P 6 D'CDPB OP 0331
:(DC) PB'6 '3DB .onoii :(D op 3"p ;3:j ^ym 'ui iP'CPa op'bBB DIIBI
[03'bBl pb6 71B3 D6I .nbx is nxi (mj :(DC) P3 'b3B .nanx n i n ]INI
bv r a w :(6:p pis op) O'PP6 I'HD' 7!B .inaoii ,[ib] lunwn K^
(Bi) :(DC) PbBBb pniB6p PITOB B3C bB pi'3B-)iD B3P .aa'nNBn
'P7pB p6 bbpi5 '33P 1Bl6 6P 131 C7pB5 P'3 PI .031!; pNJ tlN i m 3 B l
nm ^1133 n3inuj tiN >nnii :(3 op 3"p ;63:73 b6ptp') osriB 1161
1C6P bfi ic6 TBC I'Pi iBi6 61P Dec ,nPB bCB PCp 11 .nwnja D S X I K
P3'6 p6Pl ,PB'IB PCP3PC 1P73 I'B'IB O'BCP I'P'C (.13:P3 0'-)37) 'Ul PPP3
I'P' 6b D'BCP |63 b36 ,D'Pn'B PPBCE 6'Pl B'lB bn35 l'6p 1173 PB'IB
P 7 3 PB'ro 6 P P pftpi ,DblB3 3P1P 6D'1 B'tB bn3P 1'6P 1173 j'B'rB
Dip ' p n 1'6 . i w a i toin x'si :(3 op) P7pBP P'3 pt . i i a B n ' n n j i ( « ' )
3 bftlBP) 0'1!33 PB bBJ3 OC '3 in3 ,1373 Blb3P 137 PP'bO 'b pb'B3 b3 .033
P3B I'bBB p'bppb '73 bpi3t3 3bp3 11B bp pB fPClBC ,PP'CBP b3p 6b (63:6
]7B p3 D3BB b"p6 . D 3 3 i n 3 i n a ^ n j i m (31) : I I B P 3ip' 6bc P'>P 16 jp
D'Pb6b 03b 'P"ai b"p ,'3BB ! 6 T P 6b bl3' .'3»B D'BtB7ro I'PP 6bl 03B 7P63
b3 PiPBb bi3' '36c '313'»6pp '36 '673 . D a ' n b N 'n >3N (J>) :(7-a oc 3"p)
.nOM :(7 00 D'bnj D'D3 03b 'P'CBi D'ibB p 6 B D3P6 'p6Jip '1PP pb6
,1CpP 1'P'l 11CP C6lB 6iP 6bC P1D1BP 0'33Bna blBP 'C6l '3C3 7P' ]'B3
PBip3 . n u n n i p :t"Bb3 6"'b'3p (3:tp P ' B I ' ) P I P B I P I I D I B lb OCB I B 3
.D'»3P C17B PB7b[l] P11P3 O'bCB Pl'pb A Wniffll Kb ONI ( T ) :PSipt
'36 PB 6P ,11n6 PliB Dl'P ' I P '131 IPBP 6bl 1Bl6 6lPP3 ,PliBP Dl'pb bl3'
PBi .(6:3 6ppiD ,3:6 6 P P I B 3 " P ) P11P3 D'bCB Pi'Pb ,'b IBBCP 6b D 6 I 0»pB
'3Db Tb 1133 7nB33 |31,13 711Bb )'13P131 P131 p6 1'3BP Pt 6b6 'b r6 ,'b b"p
7 6 B 'pb 0'6PP1 D'BI 017P •C363 pi ,13 711Bb I'lBPBl 11'3BC (P:' P'C6l3) 'p
.lIBBn J<^1 :(3:3 6PC1B 3"P) 13 711Bb D'3113PB1 D3131 p6 0'1'3B (J':y DP)
.iDNnji i n p n a o x i ( I D ) :(3 D O P I T S B ' P C ' 1 P , I P B P 6 b nobp 6bPB
:(DC) D'BPPP 631P . D 3 w a ] bmr\ lusiwn :(op) O ' P I B P O'lpftj D 6 I B
6bp 1D13 . ' n r a a b2 nx :(D0 P I P B B 0 ' I P 6 P6 B31B . n i w i i >nb3b
n u D 3 i a n ' 7 : ( D P ) P P B P bp P 6 I B 6 3 6bi ' P I J B b3 p 6 I B 6 3 p b ,0'P'i5
,P'B'3PP 7B pi P'3PP P n U P31P61P ,Pn'3B B3P 'IP .ip'B3 1D13 .>Il>ia
P6 B31B .D'BSPP P6 631c -D'CIBP 0'1p63 D6IB .PPB 6bl .7Bb 6b .JP lb6l
:03'bB 'P'lJi .031^1; i m p a m (lo) :(DC) ip'B3 IBIB .PiiB3 I B I 3 . D ' I P 6 P
pbpiPC PiB3b 0B17 l"Bb3 c"'iiB36 (3:7piBOP)iP3PP6<)PCBC'biP.nami;
11'B3B1 IBBPBl (OP) <113P p6 P'IPBC 'blp . n m ? :PBlBt 1'3B P'6lBl 1PP'B3
0'3'BP .ii;a3 n a ' i n i o u i s i n w a n :(33:3b D ' 1 3 7 ) ' D 6 3 p p i p c 6 '31B3
.1P1B3IPPBCB bp P1CD3PI36TI6S1' 6bC IIDI , 6 B 1 ' 1 bp'P Pl6lb PlbPl PlBlb
iBitp . p n b o n y m :D'3'D p'bB D'lip PBCIBB PbPipi 063 a3'6p P I 6 P bs
,'bp '63D .133 m r i i i (i>) :(DP 3"P) n a i a i w irrftaNi P B 5 P D6I P B J P 6bi
: D 3 3 IPbC 1BBPB3 .D31NJW 0 3 3 n i l :(7 DC) 03b Bipb 'pPB b3B '36 P31D
pi (6:7 piB) ^63 6b6137B '3'6 .tiKi nii;yN ' i s t[K :it O P I D B 3 " P P 7 I 6
 PARASHAS BECHUKOSAI 26 / 20-31

2° Your strength will be spent in vain; your land will not give its produce and the tree of the land
will not give its fruit.
The Third ^^ ^f U*^^ behave casually with Me and refuse to heed Me, then I shall lay a further blow upon
Series fjou — seven ways, like your sins. ^^ I will incite the wildlife of the field against you and it will
leave you bereft of your children, decimate your livestock, and diminish you; and your roads
will become desolate.
The Fourth ^^ If despite these you will not be chastised toward Me, and you behave casually with Me,
Series 24 f-f^Qf^ j^ JQ^, will behaue toward you with casualness; and I will strike you, even I, seven ways
for your sins. ^^ I will bring upon you a sword, avenging the vengeance of a covenant, you will
be gathered into your cities; then I will send a pestilence among you and you will be delivered
into the hand of your enemy. ^^ When I break for you the staff of bread, ten women will bake
your bread in one oven, and they will bring back your bread by weight; you will eat and not be
sated.
The Fifth ^'^ If despite this you will not heed Me, and you behave toward Me with casualness,
Series ^ I will behave toward you with a fury of casualness; I will chastise you, even I, seven ways
for your sins. ^^ You will eat the flesh of your sons; and the flesh of your daughters will you
eat. 30 / will destroy your lofty buildings and decimate your sun-idols, I will cast your carcasses
upon the carcasses of your idols, and My Spirit will reject you. ^^ I will lay your cities in ruin
interpretation according to Sifra. It means that despite the struggle did not represent disloyalty to him. But if a king's
punishments, your performance of the commandments will lawful subjects rebel against him, he will punish them, be-
be haphazard and erratic; you will treat them as a matter of cause they broke their covenant of allegiance. So, too, God
choice and convenience, rather than as Divinely imposed warns Israel that for their rebellion against the Torah they will
obligations. Onkelos renders with stubbornness, meaning suffer the uengeance of a covenant (Haamek Daoar).
that you will stubbornly refuse to draw close to Me. 2 6 . nn^-nun — The staff of bread. A s(a/if provides support.
Ibn Ezra, Rambam, and R' Bachya render with happen- When there is a shortage of food, people feel like a cripple
stance, meaning that the people will refuse to recognize that whose staff has been broken.
their misfortunes were Divinely ordained [and that, if care-
ini$ 113P5 — In one ouen. Due to a shortage of firewood,
fully and objectively analyzed, the punishments could be
many women will share an oven. To make matters worse, the
seen to fit the crime, and therefore, as a clear message to
grain will be rotten, so that the loaves will fall apart, forcing
repent (Or HaChaim)]. Instead, they will insist that every-
the women to weigh the baked crumbs [bring back your bread
thing was a coincidence, the result of natural causes.
by weight] to divide them equally (Rashi; Sifra).
The seven punishments of this series are: (a) wild beasts;
The seven punishments of this series are: (a) the sword of
(b) domestic animals; (c) poisonous snakes; (d) death of
foreign invaders; (b) siege, forcing people into the cities; (c)
children; (e) loss of livestock; (f) diminution of population;
plague; (d) food shortage; (e) lack of fuel; (f) crumbling bread;
and (g) desolation of roads.
and (g) constant hunger. The victory of the enemy (v. 25) is
2 3 - 2 6 . The fourth series.
not counted separately because it is included in the punish-
2 4 . t'li?^. . .""a^ftiK — /, too.. .with casualness. If you persist ment of the sword (Rashi)-
in thinking that all of My carefully calibrated punishments 2 7 - 3 1 , The fifth series.
were merely coincidental — so that My message is wasted —
I will punish you measure for measure by making it more 3 0 . ap'in^aa — Your lofty buildings, i.e., towers and castles
difficult for you to perceive the Divine hand. The next series {Rashi). The people placed their confidence in the high tow-
of punishments will seem haphazard, for their correspon- ers from which they would be able to repulse invaders, but
dence to your sins will not be as obvious as in the case of the God would destroy the buildings, leaving the people helpless
earlier punishments (Or HaChaim). This follows the principle against their enemies.
that if people refuse to "see" God, He withdraws His Presence n?'Vl^ai n^Q'bj? — Upon the carcasses of your idols. When
[D''3a nriDn, Hiddenness of the Countenance], and makes it they felt death was near, they would take out their idols to
harder for them to recognize the truth. kiss them, and then fall dead over them {Rashi; Sifra).
2 5 . nna-ni?? — The uengeance of a covenant. If a king goes DariK.. .n^y^l —And ... will reject you. Once God removes
to war against another country and conquers it, he does not His Presence from the Temple, it loses its holiness and it is no
punish the inhabitants, even though they fought him fiercely longer His Temple, as it was described in verse 11. Therefore,
and inflicted heavy casualties. At the time they owed him no the next verse speaks of the desolation of your [Israel'sl
allegiance and were entitled to defend themselves, so their sanctuaries {Ibn Ezra; Tur; Abarbanel).
K'7-3 / la K^p•>1 n a o / 712
'npna nw\s
inn Kb) il3'^''n UiJ'i'? pmo'ia
irii K^ KyiK i^'Ki Pin^^s; n; itojfis
HK'n Kb) np ' a y «'7n"nN') :inB in' Kb y-jKn Ka
HKrisV i d K ) ni?'i3? K^ai?V lann inainKiin? yntj; nan b^'^y ''n?D;;i '^ y'at?/^
yat;; KHKI iia^^j; (nijn^K'j K-J)
Kia nvn n; ilaa 'Ijsiaa nia'aln? D5ni;i; n^?u;i niton n^n-ni*; 055 '•rin^^/n'] aa
i s r o i ilDTya n; 'yi^pi lian; '^anrii
K^ pWa DNii3 iiiarjilK i n y i iian;
vavjy] o^nK nVVPHl niipjpgia-ni^; hnnpn')
ii'ipija iniu iiarriii ' m j ; i n i n n OKI tDa'D"!"! la
'RVKI I'lpjja ilaray KJK tiK ^nKiia
••WNi n3 iiia'am •?¥ vaip KJIS tis iiap;
••aK-Dj n5nt<; w a n i np;? nnny '3J<;-cit<; '•np^n') na
lla?n y i s m n a i n g pVvET l^^'^? -Di?? h)?i7'3 n^n DD'^y ••riKan) :D3''nN^n-'7y ynto na
'ipana ^3? iin-jajT hy Knujjl?
njSl lla'ni?'? liWaanni Ktv^^H niain? h 5 i ••nnW) Danj;-'?^!; anpD^ai n n ?
••nKV}-! KTa inijiann) iiaa xjriln ntoy 1SK) Dp'p-nBn 65^ ''l^toa anK-n;:? nnna) la
15^ 1;D;1 K'jp'ia Typ ila'? ^aI;l^<;^an
l a ' n ' i in Kiuri? liapij^ 1*3 •^p^toaa og'pri^ wii'n') nni? nwna ngjpriV n^u/j
:liy?t^n nh) yh^n) x^pne? I'laijn'? ••^ lyipton K"? nKi^-DKi tiyatun K'71 Dri'?5Ki .a
innrii niS'iaa n^ajjip K^ K-J? DKIW
ijT tiVOS l^^liy lOKi na n'lfiija 'ipig ••n-jo''') ngrnnria ngay '•na^ni inj?.? 'Kiy nna^m na
yai? Kjs ciK iton; ('ni<i K-J) 'JJ'^NI
i w i a ntoa ii'^yriioa liia'aln ^y
yato 'iN'tiK D5n*f> oa
n; '•ywsj'j ni'^a^n Tia'nja itoai nginipa-nK ••n'lKH^n) ;i'7DK'n nainaa nto^i dD^ja •.
inij) il3'wp'5D n; V¥i3Kl. iia'ritia
prjTl Tiatiiyt? nms 'jy liania n; n.:ji3-'7y nin^3-n!< 'nnji D^'aan-nK ''•man')
Kn^ iia'i-ij? n; inijin^ nian; n p ' n

(na) :'bf) 3icb .'6 n o i n K^ (ja) :IBC)1 .PP'BBSI .PP'IPBI ,ab3Ci ,15B
iP'pib be I'l'B '»D nn ,piBp) ift p i 3 P'P33 «'6c Dpj pi . n n a api
bs .DR-53B lefl 'P'13 PBp) P'lS Dp5 ,6"l .(6:1 piS 3"B ;(:P3 3 D'3bB)
IIP b6 ppP IB .nnSDKJl :D'3'I6 Plb"n PBPbS ft'B 6lpB3e 31P P63B
Ta onnji I 3 1 P 'T boi .naama l a i inn'jBi I^ISBP ' » B D'IBP
DPCSl (:3B p"3) D'bei1'3 PBP p6 D'J'bB l'6c 'Sb ,03'bB O'iSp D'3'l6P
,]BCB jieb .nn^ tiDn oa) :(DC P"P) 3'I6 T3 D'SPJ nspb PBP pfi D'6'iiB
b3i6 IBDB b5 D3b Pi3e6 .onh noB nab n a a a :(P:PB P'BTI (B PBB IB3
•)D1P» . i n n niana nannb wvi -iwy l a w :3BP 'ip DPI (3 oc 3"p)
Bbte! PB P'CBji P3pP5 P6I3PP 6ppe .'jpwna oaun'j la'wm :(De) O'SB
nnbaNi :(DC) DB')'3 opbpb O'^SCP Pfi Pibpiei Piaev pi PDPJ mspcBi
illbB ,31P .PI'JBPIB B3C 'IP -DPb3 D'BBP 11P3 BlftB IPI .Wawn N^l
JB BJ'fi 058!) .D'BB3 Plfip ^iJlB) PD ,D'iB 1BV ,DBb PUB IX ,P3T
p^t B113B pB .naunn :PVJT31 o'bUB .nainna {h) :3PPB 6'P ,I')BB
nj< m n a i :D'3BD p'np BBP3 I'TBBBC DC bBi ,DIJ:B bB J'TBBBC
PBp3J 1D131 ,DBlft O'pesBl Op'PB DpfiT D'fi'SlBl ,1'P 3BP 'PIBP .oanJO
' n n j i (K^) :(De) BS'BC pib'D Br .nann wsi nbsji :n oc) p'bs bBDi
(3b piDD) pfip pfi 'ib 'piBBPi iBifi fiiBCD ,D7fi» bi3' . n a i n n a n y nK
:0:fi fiPCID 3"P) 3C1 P31BB ,B31P D"pB '3fi BB fiB .llBfi 07fi 'IB
'IB .nana pnV nni (a) :(j op 3"B) P'PIP'B Pi3fiB fi'Bi BB'rB PCPJBC
Tipp PBC31 .IIB fibC PD3 ftbC C35 6bC BlI fibc CPP fibC bPB 6bC Dlfi
PD31 CDM Bin Cnpi bnBC Difi b3fi .Olb3 133 I'ft I.lPlfi) PpbBl pBIC 63
i n n K S I :n DC 3"P) Pipp Pt be I'JC 'IP ,iPlfi PpbBl pPIC fi3i ,P1B1
.yiKn yyi :(De) BPtB PBe3 Bb b'3i» ppfic PB ^fi .n'jiai nK naxiK
CBCB .Ifl' Kb :(DC) BP5PP PBC3 I'PITD B'JP' fibC ,'lpb fiP' pfip JB ''D6
'IB (DC) VPITB TCB PPBB filBCD .I'lB IW fh :'1Bfil JBfi ,BPBbl BbBSb
npfi 1)'P13P , n p vail labn am (jo) :PI'>BIID B3C jfi: pi Pibbp 'PC
.B15B3 'ftiB labp 13 D'piBb fibfi B'fiC [BlpBB fi'Dl BPpB3 (P OC) 'filB
3npi (Ore DO pn pp' pi (CIPB 'bCB) -pii ppip JBI .BB'JB pcb CTD DPJBI
yaw :'bfi 3-!pppB BSBPb 03b D'CpBC ,'Cip pcb .Dibpjifi be iBUPPb Bt pcb
(aa) :(P DC 3"P) 03'p6i5P3 B3C iDDn3 pnpfi PWBPIB B3C .na>nKBna
,133 B311C Pb3CB B'P fibfi 'b pfi . a s n n tibawi :'n'3 pcb .'nnbiom
.D'pe 'IP (73:3b D'P31) D3 Pbcfi R1BB3 JCl b"P ,]'}« 133 P3P7 I'fiC PBP3
I'P'BBl l'Dei> ibfi PB (DC) PDB 'bplt PBP OB b"p ,BP3'C33 BP'BB fipPC PJBI
ICB IIPB P'BBl ICB IIBP bfiiP pfi3 D'JC I'P P33 .pP'BBl 1'3C15 ibfi <lfi
nK n n n a n i :(( DO O'jupp ibft .nanN nbawi :(i DC 3"p) P'BBI
.na'a-n inwii :(DC) D'3D3B .nanx noiSMni :(DC) IIP3B .nannna
'bplt PBP ,B'P 10 ,BBP3 IC .Pl'JBIlD B3C 'PP D'JBp D'b'3Cl D'bOJ 0'b'3C

2 0 . nana p"»pb nni — Your strength will be spent in uain. Tliis
curse is doubly painful. If one does not try fiard, and fails to
acfiieve, it is not nearly as aggravating as it is if one works
very hard, but fails to achieve success {Rashi; Sifra).
The seven punishments of this series are: (a) destruction of
the Temple; (b) the heaven will be like iron; (c) the earth will
be like copper; (d) you will extend your strength in vain; (e)
the earth will not yield crops; (f) trees will not yield fruit; and
(g) whatever fruit does grow will drop from the tree before
maturity.
2 1 - 2 2 . The third series.
2 1 . '"ip — Casually. The translation follows Rashi's primary
 ^.a

715 / VAYIKRA/LEVITICUS PARASHAS BECHUKOSAI 26 / 32-41

and I will make your sanctuaries desolate; I will not savor your satisfying aromas. ^^ I will make
the land desolate; and your foes who dwell upon it will be desolate. ^^ And you, I will scatter
among the nations, I will unsheathe the sword after you; your land will be desolate and your
cities will be a ruin.
3'* Then the land will be appeased for its sabbaticals during all the years of its desolation, while
you are in the land of your foes; then the land will rest and it will appease for its sabbaticals. ^^ All
the years of its desolation it will rest, whatever it did not rest during your sabbaticals when you
dwelled upon her.
36 The survivors among you — I will bring weakness into their hearts in the lands of their foes;
the sound of a rustling leaf will pursue them, they will flee as one flees the sword, and they will
fall, but without a pursuer. ^^ They will stumble over one another as in flight from the sword, but
there is no pursuer; you will not have the power to withstand your foes. ^^ You will become lost
among the nations; the land of your foes will devour you. ^9 Because of their iniquity, your
remnant will disintegrate in the lands of your foes; and because the iniquities of their forefathers
are with them as well, they will disintegrate.
''o Then they will confess their sin and the sin of their forefathers, for the treachery with which
they betrayed Me, and also for having behaved toward Me with casualness. ^^ I, too, will behave
toward them with casualness and I will bring them into the land of their enemies — perhaps
then their unfeeling heart will be humbled and then they will gain appeasement for their sin.
SLiriliaWni.. .nain — Inmin.. .desolate. Your cities will be the Babylonian exile lasted for seventy years, during which
devoid even of passersby and there will no longer be groups the land made up for the rest of which it had been deprived.
of Jews malting pilgrimages to the Temple (Rashi). 36. npa DnNtp^rri — The suruiuors among you, i.e. those
The seven punishments of this series are: (a) cannibalism; whose wickedness remains intact despite the penalties
(b) destruction of defense structures; (c) death of people; given above [Or HaChaim).
(d) loss of the Shechinah; (e) destruction of cities; (f) deso-
lation of the sanctuaries; and (g) God's refusal to accept n^y bip — A rustling leaf. R' Yehudah ben Karchah said:
offerings. Once we were sitting among the trees when a gust of wind
caused the leaves to rustle. We got up and ran away, saying,
3 2 . yiNn-nN — The land. This verse implies a comfort of "Woe is to us if the [Roman] cavalry catches us." After a
sorts; Although Israel would be exiled from its land, none of while, we turned around and saw no one, so we returned to
its conquerors or successors would ever prosper on it our places and said, "Woe is to us, for with us has been
[Rashi; Sifra). Indeed, throughout the many centuries of fulfilled the verse and (he sound of a rustling leaf . . "(Sifra).
Jewish exile, Erelz Yisrael, once a land flowing with milk
and honey, remained a desolate, inhospitable country, 3 7 . iTtKa-tt^^N — Ooer one another [lit., a man oaer hiy.
barely able to support its inhabitants on a subsistence level. brother]. The exile will so demoralize people that even
brothers will becomeselflshandthinkonlyof their own besi
3 3 . D'laa n i w n3ri>!i -— And you, I will scatter among the interests (R'Hirsch).
nations. Jews will be scattered and isolated from one
another, and exile is much harder to bear when one does 3 9 . na^aiN iTar"iN3 DJijja •—• Because of their iniguity.. .in thr
not have the support of compatriots. lands of your foes. The exiles may be subject to new sins,
committed because they will be in the lands of your foes.
nnnii' naarlK no^^) — ^our land will be desolate. The Instead of recognizing the true cause of the exile, sonic
previous verse spoke of the land being desolate so that its people will say that the Torah's commandments applit^d
conquerors will not thrive in it. This verse adds that the only in Ereiz Yisrael, but in foreign lands Jews must adapt In
exiles will lose hope of returning home, for they will think the new conditions (R' fiirsch).
that their land has been desolated once and for all (Rashi;
Sifra). nriN nri'SN nS1j?5 — The iniquities of their forefathers are with
them. If they approve of the sins of their forefathers and
3 4 . VI^D ^?T1 — TTie land wilt be appeased. From this
perpetuate them — ciriK, [those sins are] with them — tin-
verse the Sages derive that exile results from Israel's failure
new generation will be punished not only for its own sin;.,
to observe the commandment of the Sabbatical year. If the
but for the sins of previous generations that they have
people do not let the land rest in their presence, it will rest in
adopted as their own (Rashi; Sifra).
their absence (Shabbos 33a).
Because of the seventy Sabbaticals that Israel had 40-41. 1-ipa niay '^hti 'Ji^-ciK. . .ninni — TTien they will
violated prior to and during the period of the First Temple, confess. . .1, too, will behave toward them with casualnetta.
 NB-ab / 1 3 inpna ntpna xnp'i nsD / 714
K i y i 3 ' j a p s K^i i w i y i p n n; '•n^Ki
KV"jt? n; K;3>? ' l y m 3^ :itoi;iE;33 ]2~j^
V •• : I T V T < : IT : 1 :• AT T V f -: j - • -: 1-

Itoy-iK 'ni;ii N3-]n3 iiVviJT I t o n m

••yin 153 -i^ :K3nn iln^ Ito^npl K n x TK ;n3in T'n'" DDnvi niiinty b^yiN rvvm mn i'.
riK^jf T I'lpv Ss KPiBpii; n; ny-jK T IT : T J ; 1- LV "TT : T x : • . • : : - <T : IT ; v AT

DHEiri P3 113'33T ' ^ ^ 3 yn{53 linjjl •-•.'-: T - T J" : = T •; : - v 1 •-• T T V : •

••T pipl' ^3 ni iNnatpti* n; 'jz-jni Kyjjc
113^B)3I?'3 nont?; K^ T n; Dipif'n HKn^r
:n''nTi3ty-nJs n^-in) Y-]kn natz/n TN D3''5^K y-)N3
1133 i n i j n i f ' n i 1^ in^y i'3n; piT'in 13 nrnvj-ab ixpi^ m mi^n ngtln •'p^''? *"
llniKjpT KinyjKS iin3'?3 N33n bvK)
33 iipnyni T i ? ' ? ! K33B 'jg pnip; ^133^1
11^71 Kl33n3 r'?'?BT I33J^ ID p13'yi5
'riinKS 33J ii'pjpn'iiv 't]nT7 "'^1
nb) nb q n n i K33n3 r'?PB3 n3E;ip3 T'nN3-U/''K l'7K731 : q T n P N l I'^DJT m n - r i D m 1D31 ft
r T : 1- s : IT ; I i- 1 j - : i. :IT: •• yv - i., : S T :
;113'333 ' ^ y 3 n3g nDiplJI 113'? ' 3 3
vssi ll3ti; 3QJipi Kjnny ' r a 1133111 n'; •'33'? nnipri 05^ n;:nn-K'7') TIK qtTj nirj-'^Bna
lIDWn' 11331131SF1W'31 Di :113'333 '^513
1131333 '^yST f<ny3K3 Ilni3ln3
:D3''3';K i''iN nginis; n^3N) u'^)^ Dn-inxi :Q3''5yi< n'7
113T1K3 N;itf'3 I1npn3{! ' S l n s tixi
n;i iln'3ln n ; i n m n :iiD)?ri' iini3'3 ny-riKi DJivriK m n m •.^3•a•' anx an'nx rt^ya n
I3|jitf3 I13i;ii3p03 ilnrinas ''31n I j'=: v : T -: v <- : • : I IT • jr • LT -: j - : 1-
s'lpjjs '•nig; 13^^33 tiKi nip'ns
'jyKI I'lijpa iinipy 33^5 K J S IIKK»
33ri' 133 IN 113'333 •6^2 V3«3 linn;
y-iK-i nn'K ••nKnri'i n p ? b a y '^^N itt'fiK :np3 m
!ll3'3ln n ; iiy3? 1331 K I ^ B B 1133^ :D3^y-nK i2f-i' TKi '7'nvn nan'? yb'' TK-IN nnia^N

(13' DC 3 D'3bB) O'PC IlCfl bCl (.3p )'P7P3D) pbp P73fo HPftC IBP .D'PCl
B3Pflb 31CP1 W .(P':73 DC) IP'plJb P3331 (lb:33 DC) D'p'lP'b PPCB ppfjl
PPCB B3Pfl ,Pf)Bb P3CB CC DPI ,DP3C Plb31'l fP'BC a>C CCI D'CbCl P * B
CBP P3C CCI D'CbCb ,B3Pfll D'Ce a3C P 1 6 B B336b 'PP ,Plb31' '3C1 I'P'BC
PBbCBP PPBC3 aD333C aP'P' P3C 71B1 ,Pnf) PDP 0'B3C 'PP ,P1»'BC
D'B3C 1133 DP'bBl ,[Opb 3Cn3 D31B3 PB33 6bC lb3C b31' IPlfil f>"D] 0'B3Cb
Plflbpb '131 a'PlP3C pfl p f i p PPJP 7B D'B'P 'P373 PBlfl 6lP |P1 .D'PbC a3C
.(3:t pps 3"P) 33b yni 1PD . 3 P n >nn;am (A) :(ftP3b 3"p7) P3C D ' B 3 C
. 3 3 3 n03)3 TO31 :CplB bCl 1B1B bC D"B 1B3 ,f>lP bD13 IV' pn bC D"B
ppfi pbB bB laSBi iD7ia pnPC .c\'a rhv :opifi D'D7n D ' 3 3 1 P ib'fip
D'7p P1D17C ,PP3P |lCb ,i)'pC7 teH3 bp 1B13PP [31 ,bip frblBl CpCpBl
,Bb7P PP3n OlpB (33:3' PIBC) <|lpCB pCb fllPl .DlTp ]S'pC (l:flB P'Cfn3)
iiTC3 . i i n x a v^K i b w a i (t'j) rpipcB (P3:63 DC) P P I 3 P be )»133P pi
fip'C o'3Pia '3sbB D'mi3 ib'fo . a n n >j3Ma ijnb ibP3' '3 PD at ibcp' Di3b
(:13 |'37P3D .a DC 3"P) 1CP7B1 .DD7n D7f)C 0'P13D PBC bPl 7PD D33b3
PI 1'3PB bflPC b3C Pt be 131B3 bC33 pr [I'pfl b'3C3 f)"pl l'p63 C'f) lbC31
:PIB Pt D'7i3fi I'PP D'PiiD vaPCP . w u a n m a K i ( n ^ ) :[Pt3 fi"DI ptb
PBiBCPl . n n x n n i a n n s i s a i^b) :pbi33 D ' P B P ibfi . a a n x n ' j p K i
licb . i p n ' :{3:p p p s 3"p) D P ' 7 ' 3 oa'Pi3li P C B B o'lpiftCP (opfi DPi3fi
D'Jap) ' P n i 3 P lpB3 ,(3':7' a'PPt) ] P ' P 1 P 3 PSpBP 1B31 IPB' 1B3 PDBP
6bc ,b6pc'b P3113 P7B II .Dfi'3f) ' B 5 B 3 ')f) .DOK ' t i K a n i (KB) :(i:nb
6bfl DP'SB '3'6 '3f) ,0P'CBB3 PCB3 PlBlflP I'3 13'b31 b'ftP D'PBlf) I'a'
fib I'a Dppn is abiBai PBf>3c , ' D 3 3 Pnpb I T I P B I 'f>'33 P6 '36 7 ' B B B
IK iK :(P DC 3"n ;3b-3b:3 bftpip') '131 ppin 7'3 fib Dfi '131 '3fi 'P '131 P ' P P
,'ilf) [,Ppfl jlCbl .B33' tfl Ob (lb:flP PlBC) flip P33 PIC '3 B713 ifl IBP .BJ31
:Da'Plp'5 031B bB 1PD3' .1331^ T)K i : f T IKl :'l31 D33b B33' f6 6 B C
'pa P'pfi 6bi PBifi fiiac3 ,pi33ppp )B bi3' . D a ' B p p n nx i m a o j n i
(DC) B1'7173P IB ,03'e7pB pfl 'PlB'CPl 0"pB '3f> PB flP .D'PlBfl P133Pp
nb'jfl .P1'3BP1D B3e 'PP .DC fob P17B131 PlC7pPB I'PC bflPC bC P n " C
bib P13BP1D lf)3 I'fl D'3BP PP'P3 .O'PC 'PP Pm3 P7BCP1 .P1331 D'33 PC3
'131 D3'P33 pf) 'PP31 .IPPP'l P133P 'efl33C D'SBPP ibS' P1'3P'3P P7BCP ' " B
P'Pft ftbl .Pl'7173a p C7pB pBBC .D'PB p P P .B3Pf) a3'3C plbp .CbC 'Pa
fibc .bfiPC'b a3ip P7BII . y n x n nx >3x ' m a w n i ( a b ) :B3e ' l a .Di33pp
{ib) :(a:i pPB DC) P'3Ci'B aBBic fiPPC obpfo nn PP3 D ' 3 ' I 6 P ifibB'
7nfl DlpBb 0'bl3 a3'7» '33C PBCSC .PCp a7B It .31133 3 3 I X D a r x l
I'lii aD33 D'PiBC apiia 07fip , P P I B 3 3 nt3 bfiPC'i ,|'BP3nBi PI pfi at D'fiip
.p3P ipippB 3PPa C|bicc3 . > n p n m :(i oc) app'3P3 Ppi37 JPB ppfi
I'fll D'BP pfl p'PBC D7ft3 ,PaB PPtlP aj'fl DP'Ppft PPBC3P 3PP ,1CP7B1
liPBi ,P3ipb 3ieb nPBP 6bc .nianiB n a a n x 3 n < m :(t DC) Pitnb )51D
1BP3B1 1P'3B Pbu D76e PBCSC ,P13Pn D3b PlflP) 3 3 3 3 I'H' 03131; -p
nb) :(fl:l pPB) 3"P3 P'13e y .D'3PP 1P'311BP3 I'fi lbft3 Pltpb IDIPI IP'BBl
b"D] ibcb . n i ; 3 n i ca'piUBC bB P B P C DipBP P B 3 P6 P " D P . 3 J i 3 n IK
bD3 Pipn3 C37 D"BI .piCBP jicb . n n w 3 i n i ^a inb) :P'Pin3C pfi [pfibpb
0'B3C 7333 I'P p b33 Plb3 bC P3C D'B3C . n 3 3 t r fh PlfX HN IPBBC
PlflB B3Pfl .PlpBP '>Db Dipfl3 bflPC ID'BPaC D'3C3 I'aC b31'l aPBCa PBC
PPC13 lb3C 7B pflb 1D333CB D31B '3C I'P D'BCPl PlflB CbC -PSC D'CbCl
POTP 7B O'BPCa PPCB ibaCB a3C D>B3Pfl l>3Db IP'BPa a71a' '331,0'P3ea
'131 Pbf) pf) P'bSl '131 'bflBCP 17i bB 33C PPftl bf)ptP'3 PBflSC fllP .D'bClP'
afll331 (1-7:7 b6piP') 01' D'B3Pf) a7ia' P'3 ]1B pfl pf)C31 '3B'P 175 bB P33C1
D'3C CC ICB 71B1 (3:f) DC) p ' l P ' •]iw Plb3b P'C'BPP P3C3 bfbptP'b P 3 B 6 3 II
I'P CBPl D'CBP PC3B PBC PPflP Oftl .CCI 0'B3Pf) 'PP lP'p75 Plb3 7B
O'PCB IBCP PBC bPl ,P3C CbCl O'CbC P31CP PCB PC)» (fllfo 3 D'SbP)

tetttfi^^pi^^^
717 / VAYIKRA/LEVITICUS PARASHAS BECHUKOSAi 26 / 42-46

'2 / will remember My covenant with Jacob and also My covenant with Isaac, and also My
covenant with Abraham will I remember, and I will remember the Land, "^ The Land will be
The
Conclusion
bereft of them; and it will be appeased for its sabbaticals having become desolate of them; and
of the ^^^y i^^^l g^i^ appeasement for their iniquity; because they were revolted by My ordinances
Admonition and because their spirit rejected My decrees.
"'' But despite all this, while they will be in the land of their enemies, I will not have been
revolted by them nor will I have rejected them to obliterate them, to annul My covenant with
them — for I am HASHEM, their God. ''^ J will remember for them the covenant of the ancients,
those whom I have taken out of the land of Egypt before the eyes of the nations, to be God unto
them — I am HASHEM.
''^ These are the decrees, the ordinances, and the teachings that HASHEF^ gave, between
Himself and the Children of Israel, at Mount Sinai, through Moses.
Babylonia, North Africa, Spain, Germany, Eastern Europe, obliterate them, to annul My covenant with them in the days
and so on — they seek to re-establish the centers of Jewish of Haman, for I am HASHEM, their God, in the days of Gog
life that they were forced to leave behind, or that were and Magog (Ramban).
destroyed. From small beginnings, they build fine institu-
tions and achieve high levels of scholarship. But eventually 4 6 . n'lmrri — And the teachings. The word is in the plural,
comes the realization that new generations cannot eclipse because it refers to the two Torahs: The Written Torah and
the achievements of their forebears. It is human nature, the Oral Torah. This verse emphasizes that both were given
however, for people constantly to seek new horizons, areas at Sinai (Rashi; Sifra).
where they can make a great, new name for themselves. If
•^ In s u m m a r y .
they cannot accomplish this in the area of Torah, they will
attempt to excel in the milieu of the host country. And they The roc/iacAiah/Admonition of this chapter is one of
will succeed, commercially and intellectually. This will two that are found in the Torah; the other one is in
result in gradually accelerating assimilation, until the Deuteronomy 28. Ramban (vs. 16-43) explains that the
Jewishness of the nation is endangered. At such times, the two admonitions refer to different periods in Jewish history:
only way to preserve Israel as a people may be for an Our chapter refers to the sins of the First Temple era and
upheaval to force them to a new exile, where they will be its aftermath, while Deuteronomy 28 refers to the sins
forced to regroup and build new institutions of Torah and leading up to the second Destruction and the current exile.
religious life. Thus, in our verse, God declares, "The reason Thus our chapter speaks frequently of neglect of the
I Have rejected and been revolted by them, to such an Sabbatical Year as a cause of the exile, a theme that is
extent that I have forced them into lands of their enemies, is explicitly mentioned in // Chronicles 36:21 as a reason
not because I seek to destroy them or annul My covenant. for the exile. [Although the Talmud (Yoma 9b) gives the
To the contrary, I am their God. Then why are they exiled? reason for the first exile as the sins of idolatry, immorality,
Because sometimes this is the only way to prevent them and bloodshed, our chapter clearly states that the transgres-
from becoming so assimilated that they disappear as a sion of the Shemittah laws was also a factor (see v.
nation." 35 and notes).] The second Destruction, however, is at
tributed by the Sages to the sin of hatred without cause
4 5 . DiiufNT n n a — The covenant of the ancients, i.e., the (Yoma 9a).
twelve tribes. God promised the fathers of the twelve tribes Another major proof that our chapter speaks of the
that He would redeem their offspring {Rashi; Sifra). First Temple era is that it does not promise either complet<'
repentance or a total redemption. The confession of verse
• n i r ^ V"!^^ ani<"'>riK^in ^WN — Those whom. I have taken
40 is inadequate (see notes there), and verse 42 says only
out of the land of Egypt 1 liberated you from Egypt in order
that God will remember the covenant, but not that He will
to be your God. Once you finally repent, I can again fulfill
return Israel to its former eminence or that all the exiled
My original intention — I have not changed, it is you who
Jews will return to the Land. After the promise that God
caused the exile! (Sforno).
will remember the covenant, the very next verse speaks
a»lsn 'J'S?^ — Before the eyes of the nations. Even at times again of the violated Sabbaticals and the Land bereft of itri
when we have not repented and do not deserve His help, children. Indeed, when the Babylonian exile ended, £rc/.'
God will perform miracles for us so that His Name will not V7srae/ did not become a free country; it was a vassal state nl
be desecrated. This pledge applies in all exiles and in all Persia, and later of Syria and Rome. When King Cyrus of
generations, as the Sages have expounded on verse 44 Persia gave permission to the Jews to return to the Land,
(Sifra): I will not have been revolted by them in the days of only 42,360 did so (Ezra 2:64), a pitifully small percentagr'
Vespasian (conqueror of the Second Temple), nor will/have of the nation, and all through the years of the Second
rejected them in the days of the Syrian-Greeks, or to Temple, the majority of Jews lived elsewhere.
in-3D / 13
DVi ""n^i? n; n^l POT"* °V7 "''^^i?
^^y Dm DTO nKJii^m rc^n^ti^-n^: p n i artn
n; "[ivi^ iiiiK") l i m p r i K n y i a Knupiy
]1n''^3f -"n^K p-13 cjipn T'yi'? I'irT'^'in
•''7^3 ^1^:3 limiOD? N7( •]) D i g q^i ^
Dii? ]in'? N3-i-'?7Tnn ij'inribK 1"] MK
nnb ni^ri'? n^l^n •'j''?;^ n n y n n ^ ^ °^^"'^^X'i'^
in"? •"inn'? K^ppy •'j-'j;^ o n ^ P i
N"'5''"i) K;;ig;j7 ]''^Km :;^ Njtj; ftn^N"?
•"j^ i^T nnp^'p I""? ^^ 3rt^ •>'i Nnni><i
\j''p nn^ '^K'nt^'' ''J.3 pni IJ''? nin*' ipj hI^^^:
nii;^)27 XT'? T P 7 K I I U S bNiK/"*
'rp*i3 lanbi om^ab DD6Df) K^ awa^w yiK3 nni'na ,'m»f)
(IH) :(?' DP 3"D) D'P3P ip .DiJlKJKT 11^3 (nKJ) iDIlK Ipf?
U' Dp} ')'D3 op)33 Dpj Dii^p 7'jn C)D 3i3D pnfti ?P53 PD6 . m i n n i
The commentators wonder why the repentance of verse 40
should be greeted with this outpouring of wrath. Chizkuni
explains that God will reject their confession because it will
not be truly sincere. According to the Vilna Gaon (Aderes
Eliyahu), this repentance will be sincere, but it will not be
complete and therefore not sufficient to wipe away the
sins of the past. God's response will be balanced: To
influence Israel to repent with all their hearts, God will
continue to punish, but in response to this repentance —
partial though it was — He will temper his punishment with
compassion.
Or HaChaim explains that both verses are part of the
confession and list the truths that Israel must acknowledge
before their repentance can be considered genuine. He
comments that since God is often patient for generations
before bringing punishment upon the Jewish people, it is
natural for unthinking people to conclude that their
sinful forebears must have acted properly, otherwise they
would not have enjoyed success and prosperity, This in
Itself is a factor in influencing later generations to continue
the established "tradition" of unacceptable behavior, and
to be convinced that all misfortunes must be a coinci-
dence, surely not a Divine punishment! Therefore, God
demands that a confession must include acknowledgment
that the sins of predecessors were indeed wrong, and
that the harshness and exiles imposed by God were not
haphazard. Only then can the repentance be considered
complete.
4 2 . 3lpJ7? — Jacob. This is one of only five places in
Scripture where Jacob's name is spelled with a v con-
versely, Elijah's name appears five times without a "i [n^^K
inpnn nirns ^npll 1 3 0 / 7 1 6
•)DP P'bfti ,61>n 3n3) Pimpj) ifjppw .aipyi in^ia nw uriDti (an)
:i'33 niifjj -ops'i 6i3'p ii3"5]3 lo'ift ip mpn Pi6 bps 3pD' .pimpn dcnw
3pt!' 6iD '677 inibs ,PO-DIP6 i?n: ;:i)>b .aipyi m n a riK i m a n
61PC i»D Dms^ no 'bi^ is'ft D6I ,W33 pn5' nci '67:; u'ft 061 ,pl) jppD
')Db ci6'73 pnJ' bp vtib ftb6 ,pni'3 PTsr Pinft; tt onbi .(r Dp p"p) 'ft7D
instead of in;^K]. Jacob took a "pledge" from Elijah, as it
were, and will return the missing letters to him when he
heralds the coming of Messiah (Rashi).
ant^aN. . . pn^"} ... alpj^? — Jacob .. . Isaac ... Abraham.
The order of the Patriarchs' names is reversed. This
indicates that Jacob alone should be worthy of bringing
redemption to his children; and even if his merit is
insufficient, there is Isaac's merit. If even that is not enough,
there is Abraham, whose merit will surely be sufficient
(Rashi).
liilK VI^OI — ^'^^ ' f^''^ remember the Land Eretz Yisrael
has a special status because of the holiness that does not
permit it to tolerate sinners in its midst. Therefore, when
Israel repents and becomes worthy of redemption, God
remembers the Land by not allowing gentiles to remain on
it (Sefer HaPardes according to Shaarei Aharon).
4 3 . nrri — And they. The people, too, will repent and seek
to appease God so that He will allow them to return to the
Land.
This verse is the conclusion of the Admonition.
4 4 . qj«i — But despite all this. God comforts His exiled,
tormented people. Let them not think that the atrocities
of exile prove that they are no longer God's Chosen
People. No, says God. Even in exile, they are still My
people and My covenant with them remains in full force
(Rashi).
In a lengthy and seminal commentary on this verse,
Meshech Chochmah offers an analysis of Jewish history and
the positive effects of Jewish wandering and exile. When
Jews become well established in their new homes —
 1 iilTtirllTHTHHIimUlllllllliTKH^^^^^BHiHl^^^^^^WlTl iiiiiiiiiiUii
_^^^llljllimillllllipmfniiipiii

ip 719 / VAYIKRA/LEVITICUS PARASHAS BECHUKOSAI 27/1-11

27 ^ H^SHEM spoke to Moses, saying: ^ Speak to the Children of Israel and say to them: If a man
Gifts to articulates a vow to HASHEM regarding a valuation of living beings, ^ the valuation of a male
ttie Temple shall be: for someone twenty years to sixty years of age, the valuation shall be fifty silver
Valuations
shekels, of the sacred shekel. ^ If she is female, the valuation shall be thirty shekels. ^ And if from
five to twenty years of age, the valuation of a male shall be twenty shekels and of a female ten
shekels. ^ And if from one month to five years of age, the valuation of a male shall be rive silver
shekels; and for a female, the valuation shall be three silver shekels. ^ And If from sixty years
and up, if for a male, the valuation shall be fifteen shekels; and for a female, ten shekels. ^ But
If he is too poor for the valuation, then he should cause him to stand before the Kohen, and the
Kohen should evaluate him; according to what the person making the vow can afford should
the Kohen evaluate him.
Sanctifica- ^ If it is the kind of animal that one can bring as an offering to HASHEM, whatever part of It he
tion and
Redemp-
may give to HASHEM shall be holy. ' ° He shall not exchange it nor substitute it, whether good for
tion of bad or bad for good; but if he does substitute one animal for another animal, then it and its
Animals substitute shall be holy. ^ ^ And if it is any disqualified animal from which they may not bring an
This vow involves the holiness inherent in the individual becomes holy, but not the rest of the animal. Since the limb
Jew, the "value" of his soul, as it were. Since there is no IS sacred, however, the animal cannot be used for any secular
"market" that can assess such a value, and no way for human purpose. The animal must be sold to someone who needs an
beings to measure it, the Torah assigns the amounts to be olah, and he will then sanctify the rest of it for his offering
paid, based not on the health, strength, earning capacity, or (Rashi; Sifra ). However, if someone sanctified an organ with-
commercial value of the subject, but solely on his or her age out which the animal cannot live, such as the head or the
and sex (R'Munk). In fulfillment of this kind of vow, one pays heart, the entire animal becomes holy {Arachin 5a).
a valuation prescribed by the Torah, a payment that goes to 1 0 . tnN Tija;-N^i laa^'jm tib — He shall not exchange it not:
the Temple treasury, to be used for maintenance or any substitute it. He may not exchange the sacred animal for
other necessary expenditures, as specified in this passage. someone's else's animal, or substitute it for one of his own
3.V>'ipnh^Vf^ — Of the sacred shekel. There are twenty g'eras {Temurah 9a).
of silver in the sacred shekel (see E^iodus 30:13), inninrn Kin — It and its substitute. Both animals have the
4-7. There are four age-categories of valuation: one month- same sanctity and both must be brought as offerings.
5 years, 5-20 years, 20-60 years, and over 60. The 20-60 age Although the commandments of the Torah are decrees, it
group is listed first because the chapter discusses the law of is proper to meditate upon them and seek reasons. Th(;
an adult who vows. Mext comes the category of 5-20 years, reason both animals are sacred in the case of temurah [ji
because it includes those over bar mitzuah who are halachi- substitute) is because the Torah plumbs a person's subcon
cally adults. Then come the children who have not yet scious thought and his possible evil inclination. After having)
reached their potential, and finally the oldest group, which is sanctified an animal, someone may change his mind and
past its physical prime (R'Bac/iya). feel that he should not have parted with a valuable asset. Hr
8. Nin^n-DKi — Bui if he is too poor. If the one who made the may wish to retrieve it by substituting an inferior animal for
vow is too poor to pay the full amount, a designated Kohen it, so the Torah penalizes him by decreeing that both animah
must assess how much he can afford to pay. For the pur- are sacred. The same penalty applies even if he substitutes ,i
poses of this evaluation, such necessities as living quarters, better animal for an inferior one, because if people wen-
tools, and clothing are not included in his available assets permitted to substitute in some circumstances, they mighl
(Arachin 17a, 23b). feel free to do so in other cases as well. For the same
psychological reason — that a person may wish to regain
9 - 1 3 . Sanctification and redemption of animals. If an
control of something he has sanctified — the Torah requirivi
animal is sanctified for use as an offering, then it may not be
that an owner who redeems an object must add a surchanir
used for any other purpose, even a sacred one, nor may it be
of one-fifth, as in verse 13 (Rambam, Hit Temurah 4:13).
redeemed. If, however, the animal is not suitable for an
1 l.riKWDnnna — Disqualified animal. The term HKioy usually
offering — blemished, for example — it may be redeemed
refers to a non-kosher species, but since the redemption ol
and its value used for the offering for which the animal was
non-kosher animals is discussed in verse 27, this verse mir.l
originally dedicated. The cost of the redemption is the ani-
refer to something else. The subject is a kosher animal th.il
mal's actual value, unlike the previous passage which deals
was sanctified for an offering and then developed a blemish
with fixed valuations.
that disqualified it. Only then may such an animal be u-
9. lann fn? ^^£^^; "73 — Whatever part of it. It is possible for only deemed; if it is still healthy and whole, it is not eligible [IT
a part of the animal — whatever part — to be sanctified. For redemption {Rashi; Sifra).
example, if someone sanctified only a leg as an olah, that leg
 K'-N / 13 inpna ntpia K n p i i l a o / 718

ttj-igi nK naa iinV i n ' n i Vx-itp' 'ig

irpii :;' Dig; NnipBj lonsa ^^3 imn'''? nt7Q3 •^anva m^ K'^D^ •'3 U/'-K uhbn mnKi '"""^'"'""'
I I- I. T : jl : :"• : v/iv v.- : - r v •• - : JT : - IT :
13 nvi f 5U/ i n p y l a p K-IID'^ n r o i ?
pv^p pEJnn nap-ia 'n'l I'jip pn©
miy D'wu;-!? nj/i njii^ nntoy lan nitn '^i^iy n'jn) >

DNin :ry'7"? T'^V'? ^Jp-ia irpi K^n n''itt' E7i?n-i3n DNI b^^ D''W'7^7 g^ny n^n) Kin n
I'jty inp5? na l y i I'li^ wnq nan
pv'pp inPS? Kiia^ njpia 'n^i
n''bp\u nnfc/y iDtn ^aiy n-im niu; nnc^y-p hvi
rt' IT : J- ; ^- i,TT - al : : ^" IT T : T T J- : V I V - :
nap DNii :i'v'?P xnt?? Kngip;'?!
nap-}? ipi'i X'iVJ tcnq ia nvi Krrn^
\vm-p hvi C'ln"!?)? QK) •'^''bp.V nnfc/j/ nnj7?^i i
Nngij??'?! cippn py'jp KWipn K-jian nnpa"?! C1D3 wbpvj ni^an l i i n '^laiy n''m wiv;
JTI" : - : 1 V AT !.• IT : JT • —. T T - I : : v !TT : • T
nan DKI I :cipan I'vVp Kn^ri njp-ia
'n'l Nnia'7 DN Kbyb^ piE; i^ruj; naiy Diti7li;-[3n DK) :flP3 D''^i?^' ^'^'PH' ^ I V '
KnaipjVi rv'?P Kntoy Ktynn tijp-jp I.TI" : - : Iv AT I.T T .;T • -; i : ; v JT T ; T T T : - T ' U

Kin ]3pn DNIn ^lyVp K-Jt^JI

p n g ' i Kjrja D"!i?: nm'i?'! n i p i s n
Nil pann ^ nn'n '35; Karja Fin;
"Tl"3n T rti7n nu7>f •'s-^^; irtBn inK 'qn^n'i in'^n ;
n NTva OKI o :N:ria napna' N-j-ii]-]
in' T 'ja ;; n i p KM-jp nan i « l g ;
maVni tth - iKWqip ' n ; ; ; anp nan
au5 cj'a IK ©'53 au nn; n3V^ K^I •DKi niu3 vn/iK vnn niD in'K ^''^r^'?) ^^?''^C!?-
'n'l K"i''i'33 Nn'V3 ti>in; Ka^n QKI
^a PKIK. :Wnp 'n; nai'^ni xin
"Hiin^ inninni Kin-njm nm:^:i hm:? n''?pj inn
nin ii3-)p^ Kb n Kaijpn Kn'y3

'"PT
[TJD'b 6"D] T)W!) .•niBvni tofo pn:i jn'l) pacn i7' i'6p .wn in 1371113 mil) OPW pp lP*i .nttfQa "piv^ :VD3 PID' .xf?si 13 (3)
'pb .aittrn 1WK 13 bv :7"3DJ) bc i7' P3CD 'Dii w:5'ir"i ,]n3rt ^33^ jipi Of pB ]'6 .'lai "laiy nini (a) :(i:;i 6pp-3P op) 'lip 13 O'lbP ip9:c
0P1D31'bij 3iipP p p p 6P v)p 'P:) bif 6 P P ]'3 ipv ISIDP ]'3 61)6 ,D'n7
ip ^hi mb .lann ini ittrn b^ (u) : ( : J : I'3-)D) ninn 'IIJ yhtn inn pn DNi (H) :6iP ppl) pr'6ft ' P P T 61) f'WP IJP^I -pP w? - l a i v :if
:''p) i3f)D inift 'OTiD pp I'biP D'STi obip '^lii i^npi i'n"p inM PIJIB if I P 6 P bi7J 6i6 ,DibD jvJp '•5373 p6p ,]pp ni>P 6P'P 6i .a^aiy ttrnn
b:i .mua ui ix :DW linss DP .una aio C) :{.P op p i » ;b:v piD p'anp? .'Ui naiy n'tytt; pn DNI (T) :'ip D'>P P»P p 6IPP PIP pp pp
P!IB33 .nxno nana ^3 n«i (KI) :(.P PII!5P) 3?-33 PIT 3IP3 sip pP pipp ipv i;p7fP3 PPip P'6P P'P1)I ,P'6? 3PPPb P3np PP6P P^pfP 'p'Si
D'P')5P 0'P7p ]'f)C 31PDP 17nln O^lpo) ^6DP IS'OP •037P 31P3P DIB 6PP 6 P ' 3 3 63D 'p;'6 np67 [,PPIDP p'bp 6ii6 PPPIP P:'6 PC6PI 1:11:3
:(:3b PiiPP ;li:7 6ppisi / P ) IDPP /f) filifi IV7^3 I'lnnb pWv DKI (rt) :6P'33 63P 6:n'Di (.P' p^ip) 6 P ' 3 3 6P'D 6 P ' 3 3 6P3D ,6n'33

27. with monetary sanctification is sacred because it is the prop-

'^ Gifts to the Temple.
This chapter, which deals with voluntary contributions to
the Temple, was not included among the commandments
that formed the covenant of the Admonition (26:46), even
though it, too, would seem to belong in the early chapters of
this book, which deal with the offerings. By excluding them.
the Torah means to imply that such voluntary gifts, while
surely commendable, are not as essential as the perfor-
mance of the commandments. No one should ever feel that
voluntary contributions can atone for laxity in what is com-
I nanded (/?' Hirsch).
Generally speaking, there are two kinds of sanctified prop-
erty: D^n^ TW'^i?, monetary sanctification, and cinn nwnp, phys-
ical sanctification. The difference is in the nature of the
iianctity, which is reflected in many laws. An object or animal
erty of the Sanctuary, not because it is intrinsically holy. It is
forbidden to use it for any purpose other than a sacred
purpose, just as it is forbidden to use anyone's private prop-
erty. An object or animal with physical sanctification is used
for an offering on the Altar, and is intrinsically holy.
1-8. iipn57/Valuations. Just as people may vow to con-
tribute specific amounts of money to the Sanctuary, so one
may vow to contribute the value of oneself or of another
person or thing. One may do this in two ways. By declaring,
for example, "b^ •'Jl'?^ •'n^, the cash value of so-and-so is upon
me, one obligates himself to give whatever that person
would be worth as a commodity, such as a slave. That, how-
ever, is not the subject of our chapter. Here the Torah speaks
of a specific form of vow known as TnjJ, which, for lack of an
exact English equivalent, we translate as valuation.

m.
 'mrnnmHifliliiiififiii

721 /VAYIKRA/LEVmCUS PARASHAS BECHUKOSAI 27/12-26

offering to HASHEM, then he shall stand the animal before the Kohen. '^ The Kohen shall evaluate
it, whether good or bad; like the Kohen's valuation so shall it be. ^^Ifhe redeems it, he must add
a fifth to the valuation.
^ ^^ If a man consecrates his house to be holy to tiASHEM, the Kohen shall evaluate it, whether good
or bad; as the Kohen shall evaluate it, so shall it remain. ^^ If the one who sanctified it will redeem
his house, he shall add a fifth of the money-valuation to it, and it shall be his.
Redemption ^^ If a man consecrates a field from his ancestral heritage to HASHEM, the valuation shall be
of Houses according to its seeding: an area seeded by a chomer of barley for fifty silver shekels. ^'' If he
and Fields consecrates his field from the Jubilee Year, it shall remain at its valuation. ^^ And if he consecrates
his field after the Jubilee, the Kohen shall calculate the money for him according to the remaining
years until the Jubilee Year, and it shall be subtracted from its valuation. ^^ If the one who
consecrated the field will redeem it, he shall add a fifth of the money-valuation to it, and it shall
••' be his. ^'^ But if he does not redeem the field, or if he had sold the field to another man — it cannot
be redeemed anymore. ^^ Then, when the field goes out in the Jubilee, it will be holy to HASHEM,
like a segregated field; his ancestral heritage shall become the Kohen's.
22 But if he will consecrate to HASHEM a field that he acquired, that is not of the field of his ancestral
heritage, ^^ then the Kohen shall calculate for him the sum of the valuation until the Jubilee Year;
and he shall pay the valuation of that day, it is holy to HASHEM. ^^ In the Jubilee Year the field shall
return to the one from whom he acquired it; whose ancestral heritage of the land it was. ^^ Every
valuation shall be in the sacred shekel; that shekel shall be twenty gera.
26 However, a firstborn that will become a firstling for HASHEM among livestock, a man shall not

1 3 . inu^inn tjm) — He must add a fifth. If the original owner
redeems it, he must add a "fifth" to the price of the animal. To
compute the fifth, if the animal was worth four shekels, the
owner pays five; thus, his additional amount is a fifth of the
total payment. Whoever redeems the animal, the money is
sacred and belongs to the Sanctuary {Rashi; Sifra).
14. lJi''3;"nK — Ms house. The term house includes any prop-
erty, real or movable. From the possessive form his house,
the Sages derive that a person cannot sanctify property un-
less it is his. Thus, for example, a thief cannot sanctify stolen
goods {Sifra; Bava Kamma 68b).
R'Menc/e/o/'Ko(z/chomiletically interpreted the word in'ia
in its alternate sense, household: How can we tell if a man is
holy? — if his household is holy. A person who has been able
to raise children who are imbued with a spirit of holiness and
devotion to God must be holy himself.
yi pan 3lu T>5 — Whether good or bad. The Kohen's assess-
ment is binding, whether he determines a high value, which
is good for the Temple treasury, or a low value, which is bad
for the Temple treasury (Ralbag).
1 6 - 2 5 . Redemption of h o u s e s and fields.
1 6 . l!J"iT ipb — According Lo its seeding. A field is redeemed
with a fixed sum based on two factors: the number of crops
[its seedings] remaining until the Jubilee, and the size of the
field. For a field of the size given below, the valuation is fifty
silver shekels from one Jubilee to the next, not counting the
Jubilee Year itself. Consequently, for each year remaining
until the Jubilee, the redemption would cost 1/49 of fifty sil-
ver shekels (Rashi; Sifra).
nnVti; nnlT V"\J. — An area seeded by a chomer of barley. The
Torah gives a fifty-shekel assessment for a field big enough
to require one chomer of barley seed. A chomer, referred to in
Mishnaic terminology as a cor, has a volume of 4,320 egg.i
and is equal to thirty se'ah, which, according to Chazon tsh, is
approximately 130 gallons. This field's area is 75,000 square
cubits, or approximately 300,000 square feet. Smaller or
larger fields would be redeemed for proportionate amounts.
17. dipi •^?')S? — li^ shall remain at its ualualion. If the field
was consecrated at the start of the fifty-year cycle — and it hi
redeemed before any crop-years have elapsed ™ the re
deemer pays the full valuation of fifty shekels. The valuation
goes down according to the number of elapsed years, a'-
stated in the next verse.
2 0 - 2 1 . Fields that are sold revert to their ancestral ownci
when the Jubilee arrives, but sanctified fields are differen);
unless the owner redeems them, they will become the pro|)
erty of the Kohanim.
2 0 . ., .latt-nK). . .^Kai K'^'DK? — Bui if he does not redecni
... or if he had sold. There are two ways in which the ownci
loses his right to reclaim the field in the Jubilee Year: if hi;
the owner, chooses not to redeem it, or if he, the Templr
treasurer, sells it to someone else, i.e., he allows someone
else to redeem it. There is one exception to this rule. Thf
Sages derive that if the owner's son redeems the field, it will
go back to his father in the Jubilee, because the son is r*-
garded as his father's equivalent regarding certain lawti
(Arachin 25a; Rashi there).
2 1 . 'nh Tij-p — Holy to HASHEM. Unless he or his son has ic
deemed it, the owner will not regain his field with the adveni
of the Jubilee. Instead, it will be divided among the Kohanim
whose mishmar, orfamily group, is on duty in the Temple on
the Yom Kippur of the Jubilee, the day when its laws takr
u-3'' / ta ^npna rupna X n p ' l -IDD / 720

l'3i 301'a nn; KjrjB oiip'ia' :N3r53

-DK) :n;;,ri;! 13 inan "^giv? i'1lT'9i ^^^ T"?* i^O'^ in'^n >'
;n3D-js 'py Piuiijn tipi'i mj?-)?' pn?ip

Kija itfia f ai au I'a Kjna napis'i;? vn pai 3iu pa inan b n j j n i nin''^ W-ji? in''3-nis
DKira tdip; p Njija m; o n ? ' n bN^'? K7''%)3n-nK) :mi7i la inan inx '^nv,! nt?7f<;3 TO
tipa K/ipn cipl'i nn^a n; pn?? ©liPNl
'pipqn QKira iri^ 'n'l •'m''¥ napia
ngpns ' r f i ; ' QiEiai u;i^f;i nrijoriK •"D"? "nany n'-m nhrvh W'IK U7''np'' inrnx mtoa 1 DKI ID
I'K/ipn a I'-iWi;; i i a j ; i p a ny-ji nia"? [lyao]
K ^ a l ' l Kritetp QKr ;ClDai I'v'pP
naw^n-DK :qD3 bp^v awian:! nnvfe/ "inn vit IVIT r
iria dKi n^ :DiiP' m p i s a n^pn \Ii^^^r '75''n -inN-tiNi tmj?; ^anv? inito ty^i?! "^a'n n^
n; Nana Fib aten'i n^jpn W'lip^ Ktal'
biju/n •'B-b)j cipan-n^ in'an I'i'-ntyri) iniiy ly'^i?;:
p-lSn DKl 01 ;FI3D"!3)p Vim) K^al'l
qpvi Fin; iiJ^pKT K^pn n; png''
n"? nip''i 'nl'py n i p i a np? luipn
^?")y-f|i?3 n^tpBD n^:;? 'in'< ly^f^nn nite/n-n(<;
n; pai PKI x^pn n; pno'' KV DI^I^ -n^ ign-DN) niton-nis'^N?'? K^nK) ^b DJT.') r^v =
iiv pisti? K^ n o ? "'3?'? "•'^W
K»iip N^aiia np?na K^pri ^ri'-iKa
inNY3 nityn n^ni niy "^Kr-K"? nnx K/'K'? nnt^n ^a
'nn Kjrja'p raiD ^poa ;' n"!P, ;inmh(; n^nn in'3^ nnnn nitos nin''^ tyi]? W^a
Kb T TiWaT 'ppq n; DNI aa innipnK
a»n''i J3 :;^ nip^ t»^p; FimprjK 'ppnn
tyi'ij?:! 'injn^? nit^n N'^ n\i/i<; inji?)? nii^/Tiif bxi aa
Kncj iy FI3P13 isip n; Kjna n^ nw 15; •^3")yn noan nx inan i ^ ^ ^ n i :nin''^ la
Kinn Kniia Fi:p-)9 n; in^i K^ain
ain? N^ain KOU*? IS :;; Dip, Kii^-jip
napDS Fi^ni^ njn FiiapV K^pn
'V'ppa •'0? FI5p-)^ 'paina :KVlt5
nnj Qnt?7y u/i'^n ^i^u?? n;;.ri;! •^3"iy-^3i tynNn na
K'P NTvaa '' mp ^ 3 ^ T n i a i a -K"? n)3n33 nin''^ 1331 "n^i<; ni33"'nK :'7i7tE'n n^;^;: la
R)C IB pnPBa DBCb ajc bpb pnjipi Bbo p' biftjb ft3ai ,BnBnBb ppbp DKi (J') :pipB TB BPBpb ftpa Dift bp aftcb .n'ti' p inan i 3 i » 3 (3')
IB bsi'a RJCBC DBCa JBB .•p-\Sti snJJi :(.> pniP3 ;a:' piD P"P) bva C'lppP pi R'3 C'1pB3 pi ,CB1P <|'Diab 31P3a TBRB D'bB33 .ni^NS' hxi
Rftia a3ipa be CBIP «|'D!' ipift pipsa .hsxi hxi. nm (ui) :p'ipa P>C OC P"P) Dift bp IRC ftbl CBIR I'P'DIB D'bBPB '5C aCBB p'1S3 pi BICa pft
•mion riK :i3i» .I3n DNI :C'7pBa . m w n nn ^w K^ DKI (3) ppfti a3iB B1C RPft ,B'ii6 '5P ftbl . i m •'sh I3'ny n'ni (to) :(.BP ppaB ;i
inKX3 miun n ' m ( K 3 ) :pipBa Tb sicb .ii» ^ N J ' N^ nnx W K ' J 31P3B pa'ij -p ,D'bBC D'CBR3 D'aiBC aiP P'3 ,aic )Pipa p'lB BBa aic
«jip :b3i'3 oa'Ppib TB piftbva pnc iftp p i p P5i» p inpibo TB .'ja'a iBinftp abftab ft3 DPI ,b3i<a pbpp3 abftjb ftsc ftiai (.1' j'PaB ;r pac p"p)
,0'japb pRsa oipa aicp ftbft ipua Tb R'pa pi3 cipab 3ipi; ftb .•n'j Dftc ,b3i'B '5C I'JBb ftbft cipa aj'ftc 'pb ,B5Cb p'13151 Bbo p3Cna 'sb pw
1BCB IPlft be D'jaPb pbRRP II <|ft (T:R' •)37B3) P'B' lb bftlC'3 Dap bP IBftjp IB ppiba 1'3 P1B1B1 apftb ibba D'BI3 aapiB apna iftb ofti ,31B 'aa abftj)
111 i m p n mw IIK DNI (33) :t:pp paB) 13 BJID b3i' be o'lippa oi'C a»cB iRift be D'japb paiiR ITB aftbv ft'acpi .PiaiPBa pnca bp aftcp bpva
B'ftc 'pb b3i'3 D'sapb pbppR ftb a>pB aipc ,BiiRft Picb BjpB aic )'3 c pibp I'CPBi .aic C'ipRP ainfta BSCBB lai .Da')'3 ppbppBi 13 BJIS bsvac
0'bB3b 3ipbl 1TB pftib BTPB BR'B bPl'S naC ,b3Va IB ftbft BC'IpBb blP' aa3BCB oft ,'Ui w n p i ba'n nitun DK m iPiftappa aio bB Bcapft
onPB'i bftj' ftb ofti ,Bimft aicb D'PiipB ibba O>BI3 bfti' .abftjb ft3 oft p'pb ,a'a' ainfta oia p s p .cnp> ^ a a s a :Tn abftjb ai ftpi ac'ipa I'B b3i'a B)C
ipift ipftn lajp icto aiCB 3ip bsra B;P3 ,ftia bftj' oft ift ,ipftb i3n bsva PJCB ac'ipa oft pi .vnj>'' hnvn a n x DKI (n'l : p ' (|D3 D'CBP
piiB ipb ,a3ija laii ,ipftn papfta aia ppiba lajp acftl anftp pi .acipac '3'?»tjoBn JIN jnan 1^ 3tom :b3i'a apft Bbftjb DI ft3i a3ii T3 aappji
t'ipBb anPRc D'jicftaa o'bBP laii ,pi3ft RCITB pfta Piipft ib apftb aBib D'jc BCPi D'B3aft be a'ni 35p 'aa ,ii'p .jocp 'oP . n n n i m cumn
ip .anpn ^pwa n'm -p^s ^3i (na) :(5-ft:ip J'PIB ;i:ft' pas P"P) ,l')i'i5ip asBci o'B3aft bpcai .ibip bB ap' bpci aJC bpb bpe 'aa ,bpe D'CBP
m IP .Plan cacB . m ) n'awB :cipa bpc3 a'a' o'bpc 13 31PPC iPaB )i'i>ip ipifte B'Pipa lanfti ,|bipb inft p'Uis aone ftbft ,a)cb )i'iJisi Bbo 'aa

12. irr^n ^aaya — Like the Kohen's uatuation. If someone he pays the treasurer of the Sanctuary its value as appraised
other than the original owner wishes to redeem the animal, by the Kohen, and nothing more.
723 / VAYIKRA/LEVITICUS PARASHAS BECHUKOSAl 27/27-34

consecrate it; whether it is of oxen or of the flock, it is HASHEM'S. ^^ If among the andean animals,
he shall redeem it according to the valuation and add a fifth to it; and if it is not redeemed it shall
be sold for its valuation.
Cherem/ ^® However, any segregated property that a man will segregate for the sake of HASHEM, from
Segregated anything that is his — whether human, animal, or the field of his ancestral heritage — may not
Property
be sold, and may not be redeemed, any segregated item may be most holy to HASHEM.
^^ Any condemned person who shall be banned from mankind shall not be redeemed; he shall
be put to death.
The "^° Any tithe of the land, of the seed of the land, of the fruit of the tree, belongs to HAStiEM; it
Second is holy to HASHEM. ^^ If a person shall redeem some of his tithe, he shall add his fifth to it.
ithe 32 ^^y ^j-^y^g of cattle or of the flock, any that passes under the staff, the tenth one shall be holy
The Tithe to HASHEM. ^^ He shall not distinguish between good and bad and he should not substitute for
of Animals it; and if he does substitute for it, then it and its substitute shall be holy, it may not be redeemed.
^^ These are the commandments that HASHEM commanded Moses to the Children of Israel on
Mount Sinai
At the conclusion of each of the five books of the Torah, it is customary
for the congregation followed by the reader lo proclaim:

''Chazak! Chazak! Venischazeik! (Be strong! Be strong! And may we be strengthened!)''

THE HAFTARAH TOR BECHUKOSAl Al^PEARS ON PAGE 1179.

to a person's expressed resolution to consecrate an object and
thus make it forbidden for personal use (Ralbag).
There are two kinds of cherem: one that is for n^an pna, the
Temple treasury; and the other is a gift for the Kohanim, and
becomes their private property. The cherem of the Temple is
used for maintenance or other Temple needs, or it is sold [i.e.,
redeemed] with the proceeds going to the Temple treasury.
The cherem of the Kohanim is similar to terumah, in that the
owner loses title to it and cannot redeem it. it must be turned
over to the Kohanim, whereupon it becomes their personal
property and loses all sanctity.
2 9 . aiKri-|p Dim '^'^K ~ Who shall be banned from mankind.
The verse speaks of a person condemned to death by the court.
If someone vows to contribute his monetary value [xy^iyn] or his
assessed valuation [•^ny] as above in verses 2-7, the vow is not
binding, because, since/les/ia//be put (odeaf/i, he has no mon-
etary value and he shall not be redeemed in payment of the vow
{Rashi\Sifra).
According to Ramban, the verse refers to an entirely differ-
ent case. The king and the Sanhedrin, as the representatives of
the nation, have the right to require that the entire people or
specified individuals carry out certain actions for the common
good, and to decree that anyone who violates that consensus
shall be put to death (see Ramban for several examples). Our
verse states that whereas a cherem for the Temple treasury can
be redeemed, a person condemned to death for disobeying a
national decree is beyond redemption.
3 0 - 3 1 . The second tithe. During the first, second, fourth,
and fifth years of the seven-year Shemittah cycle, a farmer sets
aside one-tenth of his produce, which he must protect from
contamination and take to Jerusalem to be eaten. It is known
as ';Hi' "itei|)3, second tithe, because it is separated from the crop
only after the first tithe is separated for the Levite. The Torah
permits the owner to redeem the tithe for coins, whereupon the
sanctity devolves from the tithe to the coins, which the owner
must take to the Holy City and use to purchase food or offer-
ings that may be eaten. [See also Deuteronomy 14:22-27.]
3 2 - 3 3 . The titfie of animals.
3 2 . oniyn nnn — Cinder the staff Every tenth animal of those
born during the current season must be sanctified as an offer-
ing. The entire newborn herd or flock is put into a corral with (i
narrow opening, and the animals are allowed to leave one by
one. The owner or his designee touches each tenth one with ii
paint-daubed stick, marking it as maaser, or the tithe [Rashi:
Bechoros 58b).
•rh iv-ip ~- Holy to HASHEM. The maaser-animal is brought cr,
an offering. Its fats are offered upon the Altar and all of its meal
is eaten by the owners [and their guests. [None of the meat neui I
be given to the Kohanim] (Rashi).
3 3 . n|55ii i<h — He shall not distinguish. Gnlike other offering'-.,
for which it is meritorious to choose only the best animals, the
tithe must be left purely to chance; whichever one exits tenth !•.
ho\y (Rashi; Sifra).
y"i^ alO"T'3 — Between good and bad. Even if the tenth anin MI
is bad, in that it has a blemish that disqualifies it from use as .ii i
offering, it is maaser nonetheless. It may be used only for fodi I,
but not for work or shearing (Rashi; Bechoros 14a).
3 4 . bK'iiy? '>33"bK nii^'u-nK — Moses to the Children of Ismrl
The teacher was worthy of his people, and the people were w{ H
thy of their teacher (Daas Zekeinim).
•^5 .IMiD K"Ty .OiplDS H'-jj — This Masoretic note means:Tln-i c
are 78 verses in the Sfdrah, numerically corresponding to the
mnemonic N"iv. The mnemonic refers to "strength," an alhi
sion to the punishments of the Admonition, which demon
strate God's strength (R' Dauid Feinslein).
n b - r a / T3 ••npna rw-[n K^p'l n s D / 722

Dijj nBK DK nin QN nn; i g j wif)^
jjiiQ') KaijDip K-jiyg? DKI 13 iNin;;
KV DJsi 'ni'pjf affiipn tipl'i nao-iB?
•bs D^^n3 iPiroisa l a i r i pisi;i'
nh 'T ^an ;i D-TJJ 133 niq:: n Knin
KV nrironN ^jjoni K-j^yii KK/jsia
w-jp Kunn 'js p l a n ' K^I IS'l!'
'•7 Kmr) '33113 : ; ' mj? KIPI'TWIIP
K^upi;iK pnani KV NitfiN in nnnri'
Kvijn xyiKT Nitoyn fei'j I'jupp'
Ktyiip mrr ;'T K J ^ ' K n s i j KV"ii<7
nnj pl'npi piatp nN)K^
n i n p l a v B '''3 \v) n i r i ntoyn
K^ A:;; nnp, c/'ip 'rr' nK-j'toj; K-jpn
DN) naa'pn; x^i ly'a'? nu ]'a nga^
'n; ngi^ni xin 'rj'i nas^ri^ Ka^n
•'T NnlpB T^K 1'; ipnarii fh Kiyiip
KniDS 7K-ito' '3:j'7 nttfia n ; ; ; Tpg
nk] :Kiri nini^ nt|7-nK "I1U;-DN i n x U/''K lyi'ij?:: ip
•DKi vbv inu'nQ qDji ^g'lj':? niQi nKJoipn nm:i^
u/^N D'nm iiyK nnn-^a TIN :^3"iy3 nanai "pxr K'? np
i<b iniriK nniyni nnri:?! nnKp i'7-n\^j<;-'73)3 nin^b
:n'in''^ Kin D''\z;-ji7-U7ni7 nnn-'^a bKV KVI "IDB''
Kin nin''!? yvri n ^ n y n N n vnra y^Kn -iSyya-'^D') b
;;? nig
'\nwm '\yj'!Ji^'n W^N VK^': VKJ-QK) •'n)T\''b vJ-p^ K^
n n n Tny,r"itt7K Va iKii'"ii73 nto'VKi-'?^] n^'^jy qo'' a';-
niu-T-a ny?.3^ K''? •.nT\'b ty-iij-n^ri? ''TSi'Vn u^tt^ri )•.
inninrn Kiri-n:;n'] ^t]^'•D•] im-QK) laTU^ Kb) vJ7
-n^ nin'' my iiyK n'iyHn n^K :'7K1I K"? tynjj-niir!? p"'
.,n'D K'w .n'piDP n-j. :''3' D "in3 'jKife/'' •'^^•'jK niyn
At the conclusion of each of the five books of the Torah, it is customary
for the congregation followed by the reader to proclaim:

\pmns\ !pTn \pm

'"CI
.mNB :PP31P pfl IPl) 537) Ofll DP'OT pi) 17) Ofl (:P3 DC) r3PB P3D1)3
a i r i 'ja (oa) :(.P3 1'31B ;J OC 3"P) D')1))3P VPIPDCI 1'73B D'IPPC 11)3
;i DC 3"P) oibp infi fib 'bB 131B 7Pf) ii)fii np'b fibi'P / i j i mm -ma
111) fibi D'P7 lb I'f) ,P7D' fib p'Pb prob Ibip 'IP .tinii nin :(:i I'PIB
.yiNrt BTTH :i37P 31P3P ')C 1CBP3 .yixu purjm bai (.b) :(DC )'3PI))
pibBb -p Pii ppbicDi ocP ifpp .Nin '11^ nnb'i CIP'P .yvn n s u :iJi7
'p ')Db PbPfii infDC ro3 (:7) pci7'p) O'bcn'J [ib3fib iPibBb fi"D) bipfibi
1CBBB 6bl . n w r a a ( K ^ ) :(13:7' D'137) 'Ul ICITP 1)17 1CBP TPb6
PBl (.73 I'ClTp ;):7 ')C 1B)») CBIP t|'PlB 1'6 n ' 3 P bC 1CBB P71DP ,11'3P
1B3 D'bCn'3 b3(i'l P S B ' PIBBPI DipB b33 Pb'3fl3 ITPPb '73 ,lPbl6) 6'P
pCBb 6 3 t 3 . u a w r t n n n cab) : ( P 3 : 7 ' D ' P 3 7 ) ' D I CID33 PRR)1 PIPPC
fllPC 13') Pl'pb fl1p'D3 Bljb P3C3 PPB 'P'CBPl PI 1P6 PI PPD3 pi\r>
3ip'b .vip n m ' :P)CI P ) C b3 be O'fibpi D'b)Bb PCIB p CP) pni33) I C B B
P)1P3 PlbPB iflC DB P)B) fib 'IPC O'bBPb bPfl) PC3P1 O'llBf" IBT PPlDb
iBfDC 'Db . ' U l n p a i K ' J o b ) :(:i) D'P3i) D')P3b p ' ) 11C3 fiP'C i)'5» fibi
i p 3 ' fib b"p ,PP'P pfl fl'blBl 1113 flP' bl3' (fl':3' D'P37) D3'17) 1P3B bsi
flbfl DIB bB3 31p'C flbl ,PCnp I'bB pbp DID bB3 J'P DP )'3 ,Blb 31P |'3
: ( : T P11133) 73B'bl II3'b llDfll 1CBD P11P3 bpfl'
D'PCB ,1)'7 ^P3 PBK CC 1)'P151 llPfll PlPC IS'DIP iflSB IPflbl ,PbpPD
ipfi p i p ocb . i n n B ' N i i r n p i ab ( i p ) : ( . ) pni33) BbDb P I B B B3if)i
n K B o n n n n a a H K I (la) :ibc D'fiC 'Db (.P3 p 3 i » ;i,3:p fiPCis 3"p)
P7D1 pftPP PBP3 11P33 IBlb j'flC ,1133P bB 3D1B PIP ftipBP |'6 . ' U l
fllPl ,Pbp flbfi PIBP 1PD |1'7D I'f) 'IPC [,Pt I'fl 11BP1 fl"DJ tCBlPl p i B 3
137 pbpBbC 31P3PP ,C7pPP bl) 3Dro 3in3n flbft .Cippb D'fll p p b P)PB
P'3P p73b pflBP PBP3 C'7pB3 137 [flPl .DDBIPC P11PP PDP3 ]1'7D3
' " B .btai N^ ONI : p 3 P D)3'1B'C PB 'S3 .•p-\m m S l K.flp P1P)B)
m n b 3 I K ( n a ) KDC) O'lpftb . p n v a l a n i i :(3:3' p i p 3"p) D'bB3
b3 D"pB ')6 PBl ,C7ppb D'BIP OPD D'IBlfl P .1373 1)'P131 Ipbp) . ' U l
.ppb PI 'IP IBfll CTDC ,D')P3 'B1P3 (TIP' 137B3) P'P' -p bftlP3 DIP
p ) ' flbfl .^Nji K^i p a n ' K.b :(.pp-:p3 1'3IB) o')P3b D ' B I P D P D nnfi C'l
IBlflPl ,D'B1P DPD3 PI fllpB C1DB D')P3b D'DPP DPD IBlflP '137b . p s b
'BIPC D'71B bPPC ,D')PP 'DIPS PI fllpB C1DB P'3P p73b D'BPP OPD
mn ba :(DC p i B ) D ' 7 D ) P 1 3 ) ' D P P I , p 3 7'b lfll3'C 7B |V7D opb pfl 0')P3
oc 3"R) )f)3B P'fll fl'PB P'3P p73b O'BIP DPD IDlflP .Kin D ' C n p WPp
'pb 6lP D'C7p C7p DIP bP C1DB 0')P3b D'BIP OPD IBlflPl (DC I'31B ;P
P')CC IBP ,p3b p i ) l D'bp D'Clp bsi D'C7p 'C7p bB O'bp 0')P3 'BIPC 7Bbb

liffect {Rashi). H o w e v e r , t h e K o h a n i m m u s t p a y t h e T e m p l e
treasury for t h e field, b e c a u s e sanctified p r o p e r t y m a y n o t
leave t h e o w n e r s h i p o f t h e S a n c t u a r y u n l e s s i t h a s b e e n re-
deemed {Aractiin 25b: Ramham, HU. Aradiin 4:19).
2 6 . In'N ur'K ly'PprN'b — A man shall not consecrate U. A first-
liorn male animal from cattle or the flock is sacred from birth
(IS an offering: it cannot be consecrated as another sort of offer-
ing because it is not the property of its "owner" {Rashi). Alter-
natively, since the animal is holy from birth, it is not necessary
lo sanctify it formally (Ramiian).
2 7 . tlKnun nnriPa — Among the unclean animals. Our verse
speaks of a non-kosher animal whose owner has consecrated it
for the benefit of the Temple treasury. If the owner redeems it,
he pays market value, plus a surcharge of a fifth. But If It Is not
redeemed by its owner, i£ shall be sold for its ualuatlon, meaning
that anyone else may redeem it for its legitimate purchase
price {Rashi).
2 8 - 2 9 . C h e r e m / S e g r e g a t e d property. The word cherem is
customarily used to denote destruction or something banned
from human enjoyment. In the context of this passage, it refers
727 / BAMIDBAR/NUMBERS 1/1-13

PARASHAS BAMIDBAR
1 ^ IJ ASHEM spoke to Moses in the Wilderness of Sinai, in the Tent of Meeting, on the first of the
Census in second month, in the second year after their exodus from, the land of Egypt, saying:
the ^ "Take a census of the entire assembly of the Children of Israel according to their families,
Wilderness
according to their fathers' household, by number of the names, every male according to their
head count ^ From twenty years of age and up — everyone who goes out to the legion in Israel
^e Tribal — you shall count them according to their legions, you and Aaron." And with you shall be one
Leaders ^^^^ from each tribe; a man who is a leader of his father's household.
^ "These are the names of the men who shall stand with you: For Reuben, Elizur son of She-
deur. ^ For Simeon, Shelumiel son of Zarishaddai. ^ For Judah, Nahshon son of Amminadab.
^ For Issachar, MethanelsonofZuar. ^ ForZebulun, Eliab son of Melon. ^^ For the children of Jo-
seph—forEphraim, ElishamasonofAmmihud; forManasseh, Gamaliel son of Pedahzur. " For
Benjamin, Abidan son ofGideoni. '^ For Dan, Ahiezerson ofAmmishaddai. ^^ For Asher, Pagiet

were eligible to receive portions in the Land.
1. ''Jtt'n Vfph iriKa — On the first of the second month. This
was the month of lyar {Targum Yonasan; Rashi). Although
the year begins in Tishrei, the months are numbered from
Nissan, the month of the Exodus. Thus, Nissan is the first
month, and Tishrei the seventh (see notes to Exodus 12:2).
2. ttfNTnii: iKt^ — Take a census. The literal translation, lift
up the head, has two possible implications, one positive and
one negative: it can mean that the people would be uplifted to
an exalted level, or it could mean that their heads would be
removed from them, as Joseph used the term when he
predicted that Pharaoh's baker would be executed (Genesis
40:13,19). Here, too, the term suggested to the people that if
they were worthy, they would be uplifted; but if not, they
could suffer greatly (Ramban).
DJ^nBVJ'a^ — According to their families, i.e., the tribes
(Rashi). The earlier censuses (in Exodus) had counted the
nation as a whole, without recognizing separate tribal
identities (Bechor Shor).
R' Yaakou Kamenetsky explains why the censuses of
Exodus counted the nation as a whole, whereas those of
Numbers counted the tribes separately. Until it was estab-
lished that the central motif in Jewish life is the Sanctuary,
there was a danger that one's identification with his own tribe
would lead to "nationalism" and factionalism. Once it was
established, however, that all tribes looked to the Taberna-
cle as their primary unifying force, the establishment of
separate tribal identities would be healthy. Then, each tribe
would realize that its individual abilities should be developed
for the service of Israel's national goal of Heavenly service.
Then, the tribes would be separate only in terms of the
unique roles they were to play in realizing the national
destiny.
an3i< n n ^ — According to their fathers' household. A
person's tribal affiliation is patrilineal. Thus, for example, a
Jew with a father from Judah and a mother from Asher
belonged to the tribe of Judah (Ras/if). Nationality, however,
is matrilineal, so that the child of a Jewish father and a
gentile mother is a gentile.
ninu* — Names. It was a great honor for each person that he
gave his name, as an individual, to Moses and Aaron
(Ramban). At that point in history, a person's name wa;;
Divinely inspired to indicate his personal virtues. In th<-
census before the nation crossed the Jordan, thirty-nine
years later, this was no longer the case, and there was no
mention of names (S/bmo).
nri^'?^'? — According to their head count It is forbidden in
count the people literally by the head, so they gave .i
half-shekel coin per head, and the coins were then counted
(Rashi; see Exodus 30:12-13).
3. Nay K2<i"^3 — Everyone who goes out to the legion. 1 In-
minimum age to serve in the army — the legion — wivi
twenty (Rashi), since people achieve their physical matui ri.y
by then (Ramban). It is evident from the Talmud that nn-u
older than sixty were not included in the census (BauaSa.s/.i
121b).
npan — You shall count. Wherever it is used in Scripture, lln*
root npQ has the implication of concern for, and takiini
cognizance of, the person under discussion. In thecontexl ol
the census, it implies that the count should be made throiKjIi
half-shekel contributions, which bring atonement to ilir
contributors (Ramban).
4-15. The tribal leaders. Moses and Aaron would couni
each tribe with the participation of its own \eader (Rashi), 11 n*
one who would be knowledgeable concerning the iineagi • • il
his tribe's members (Sforno). Another reason for lln'
participation of the leaders was that the census was for Hi"
purpose of preparing for the impending wars for the LJIM'!
and the division of territory, both of which were to be doii'
on a tribal basis (Malbim).
The first name on the list of leaders was ^^i"''?^|;, Ell/ui.
which means my God is the Protector. The last name on IIi<
list, the father of Ahira, is i3''j;, Enan, which is synonyniun
with pv. eye. These names recall the verse, ipy piy^K^ in.]'|W-
He protected them like the pupil of his eye (Deuteronunwi
32:10), an allusion to the Clouds of Glory that surrounil<*'l
the nation in the wilderness (BaalHaTurim). Thus the onl' i
of the leaders alludes to the nation's faith that God was ,in-l
r'K / K nmwa nso / 726

w;jn KriT^ in? K^jpt igt^/a^

nni55 "Tjfin ^ n t o ''pp ngnn? nu/n-^is nin*' nii^T N
nn.VJ? yiKJp DHKY'? rr^iiu/n njt^/n '''wn u ; l n ^
13tyn n; i^-'-ij^n :-in''i?V nnyjpT

li^jp :Dn'^5i^A^ "131"^? ^^^^ "^gP^? DH'nK n-in^

i^-'K u^-iK i^n;-. agj^iKi iTnrjK') ngK nnKnvV DHK

p i K i V iiD^v l^T^ip^ •'"i K ; 7 3 ^ "15 "nY''^N: i5iK"i^ nnriK r\);iVi ntz/N; D'^ii/jisn
niitT^ :'''nti?n^y"]5 %^^^w X\vpw^ n^Knt^
ifbri 13 3N:-'^^ "1^131^ u n y i ^
-13 vr^vJ-'bit^ n n a j s ^ fjP''"' •'^3'?^
n i i f n i ? 13 bii'^bm ni^ytp iiniKiy
ITDK in:;3n^ myn-jD-i^ ':'K'''?JP^ ri^^'^^i mn'')3V
bx^VAB 1U/xV:i^ :''W''K1V "13 "ItJ/^'riK

•:n6 psnn mfji -706 p^pn V36t: 'n . a n a x n^iab :p3Ci P3p b pjn owfi D)I» lODi JPS'P linn .U'ln^ irrKa 131D n n w a .-lai'i {«)
up? D'bpp '7' in .nji'^J^a^ :(:pp 3"? ;x) i'J^s) V36 p^c in oip' (oi:3i pwp) bju3 ibsjcpi ii):y pinc) ]f))n oninn iftJ'W .one i^
:Dnpn p» pinp 63i3 6iT ]'6p Tan . K S : ; KS:' ba (a) inhiji [D31P3 ft"oi Dci'in IP;'3I: pnpoi 65C5i ,Dnpi;o []'3nj n7'b ]6;n
:wni P3P i^ 6'C5 D^nn ra' DPI6 npspc? .iirri nariNi (i) m .annBU'nf? o) :D65» •O"63 7nf)3i ppn? opio p's? '63 .ohn

PARASHAS BAmiDBAR
The Book of Bamidbar/tiumbers deals in great measure
with the laws and history of the Tabernacle during Israel's
years in the Wilderness. Ramban notes striking parallels be-
tween the Tabernacle, as seen through the light of these
laws, and the Revelation at Sinai. These comparisons sug-
gest that the Tabernacle — and later the Temple and the
synagogue — was to serve as a permanent substitute for the
Heavenly Presence that rested upon Israel at Sinai. By mak-
ing the Tabernacle central to the nation, not only geographi-
cally but conceptually, the people would keep "Mount Sinai"
umong themselves always. Just as they had surrounded the
mountain, longing for closeness to God, they would encamp
uround the Tabernacle symbolizing that their very existence
was predicated on their closeness to the Torah.
Accordingly, the Book contains the commandments to
safeguard the Tabernacle, for the tribes to be arrayed around
It, and for the conduct of the Kohanim and the Levites when
It was dismantled and transported. All of this enhances the
l)lory and prestige of the Sanctuary, as illustrated by the
parable of the Sages, "A royal palace that is not safeguarded
in unlike one that is safeguarded" {Sifre Zuta, Korach 8:14).
1.
-19. Census in the Wilderness. God commanded Moses
kind Aaron, v/ith the participation of the tribal leaders, to take
a tribe-by-trlbe census of all males above the age of twenty.
Rashi comments that because of God's love for the Jewish
people. He counted them frequently: when they left Egypt
{Exodus 12:37); after the sin of the Golden Calf, to see how
many were left after the sinners died (ibid. 38:26); and now
when He rested His Presence among them.
Ramban (v. 45) offers three reasons that God wanted them
counted:
(a) The miraculous growth of the nation, which had come
to Egypt as a family of only seventy people but two hundred
and ten years before, showed conclusively that God loved
them very much. So, too, did the need to count them after
every significant loss of life. Every Jew is important to God.
(b) Each member of the nation had a right to benefit from
the personal attention of Moses and Aaron, and the census
was a great opportunity for every Jew who came before "the
father of the prophets and his brother, the holy one of God"
to tell them his name and to be counted as an individual of
personal worth. Surely Moses and Aaron would bless them
and pray for them, and the half-shekel contribution would
bring them atonement.
(c) Since the people were about to go directly into Eretz
Yisrael — and would have had they not sinned in the episode
of the spies (chapters 13-14) —a census was needed to pre-
pare the military campaign and to know how many people
729 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 1/14-32

son of Ochran. ^'^ For Gad, Eliasaph son of Deuel. '^ For Naphtali, Ahira son of Enan."
'^ These were the ones summoned by the assembly, the leaders of their fathers' tribes, they are
'•• the heads of Israel's thousands.''' Moses and Aaron took these men who had been designated by
[their] names.
'^ They gathered together the entire assembly on the first of the second month, and they
established their genealogy according to their families, according to their fathers' household, by
number of the names, from twenty years of age and up, according to their head count. ^^As
HASHEM had commanded Moses, he counted them in the Wilderness of Sinai.
Reuben ^o jj^ese were the sons of Reuben, firstborn of Israel, their offspring according to their families,
according to their fathers' household, by number of the names according to their head count, every
male from twenty years of age and up, everyone who goes out to the legion. 21 Their count, for the
tribe of Reuben: forty-sbc thousand, five hundred.
Simeon 22 f^j- U^Q g^^g ^^ Simeon, their offspring according to their families, according to their fathers'
household, its numbers, by number of the names according to their head count, every male from
twenty years of age and up, everyone who goes out to the legion. ^^ Their count, for the tribe of
Simeon: fifty-nine thousand, three hundred.
Gad 24 pQf if^Q gQ^g Q^ QQ^^ I_I^QIJ. offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion, ^s Their count, for the tribe of Gad: forty-five thousand, six hundred and fifty.
Judah 26 pQj- ij^Q gQ^g Q^ Judah, their offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. ^^ Their count, for the tribe of Judah: seventy-four thousand, six hundred.
issachar 28 fQj- f^g g^^g Q^ Issachar, their offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes oui
to the legion. 29 Their count, for the tribe of Issachar: fifty-four thousand, four hundred.
Zebuiun ^^ For the sons of Zebulun, their offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. ^^ Their count, for the trU)e of Zebulun: fifty-seven thousand, four hundred.
Ephraim ^2 foj- (/^^ ^ons of Joseph: for the sons of Ephraim, their offspring according to their families,
according to their fathers' household, by number of the names, from twenty years of age and up.
16. rfijjn 'KnjJ — The ones summoned by the assembly. God's help during the impending wars (Sforno).
When important matters were discussed by the assembly,
<^^ Anomalies of the censuses.
these men were always called upon (Rashi; Ibn Ezra).
'^N'l'ifi ^Q'JN — Israel's thousands. The nation had been orga- Rastii (Exodus 30:16) notes an unexpected coincidence
nized in groups of a thousand (Exodus 18:21), and these men The census given in Exodus had to have been conducted
were the heads of all the groups in their respective tribes (/bn before the Tabernacle was built, since the half-shekels given
for the count were used to make the structure's socketn,
Ezra). Alternatively, the term refers to the nation's collective
while the census detailed here took place nearly seven
thousands of people, of whom these men were acknowl-
months later, in lyar. How is it possible, therefore, that both
edged leaders (R' Hirsch). population totals, 603,550, were identical? Surely many
18. 'awn tPinb irtNa — On the first of the second month. In his people died and others came of age during the intervening
zeal to do God's will, Moses began the census on the day of months! Rashi responds that for the purpose of the censu:.,
the command (v. 1); however, it was impossible to complete all men counted were those who were twenty years old on thi-
the process in only one day (Ramban). previous Rosh Hashanah; those who came of age during th'-
n'sm?) — And they established, their genealogy. Since the year would not be counted until the next Rosh Hashanah
count was to be done by tribe, the people had to establish the Mizrachi adds that this assumes that one of the many mir.i
tribe to which they belonged, either by written documenta- cles that took place in the Wilderness was that no one diini
tion or valid witnesses (Rashi), or by giving their word (Ram- between the first census and the second, since dead m(;ii
ban). One reason for this strict requirement of family purity were surely not counted.
was so that the merit of their forefathers would bring them Ramban {ibid. 30:12) disagrees, contending that peop>lfi

^
a'j-T' / K 131)33 ntt7ia 131)33 1 3 0 / 728

:"7KWT "13 IP;'?!? "'JV''' -n?? ""3

V'pKio ns^y "13 yTTiK •''priaj'jra
'133E;"! 'a-i?"! Knifi?? 'yiyip nni3i<; nio)? •>K>\D) niyn ''Nnp° n^K, :13''5;-13 roT^enR"
:113K "jKnton K;a'7N 'lyn iinnrjaK riK I'lqN) nu7>3 np.'i :nn '7x11?''; •'B'^K •'U/K") ^
Kr«£733 ''3 n;i n- :ir!KH{'a nw-jaipK 'Tniyn-'js nk) •.n'mm i3p3 n^t<; nbkn wvjym w
iDq:!PKl Kjyri Knni'? "iij? IE*??*!; nri'n3iyi3-'7y rhvrf^, •''wn ui^inb inK5 ^b•>npJ^
i:i3a3 Tinpnas nuV iinn^ji")! ^5?
i<hih\ -civ; vT^S 13"? l o w n^yni niw •ntii'y 13)? ni)3iu 130)35 omi? rr-^^ ,
nam n;;; T p s n K B ? »' :iinri'2^'?jV 131)35 Qn4??'i niub-riK mn-' mis n^K3 :tin'7a'?i'? ^-
piNT ija nni=:'3'p-! K"!9"ina iiijipi
linn;^")!'? imrnVin "^Kntf?"! K-iaia nnl"?!!! '7Kii2;''
inKup iatp3 llnpnaK nn"? Dn'?^'?^'? nteiy isp)?? nn'3><; rr-j"? nnn?!^)?'?
TTVV "13'? >^"!'3T ''3 I'lnti^j'??'?
•\W?,p K3 iK^'D pQj Va KVyV' V'V 0 ^ 1 5 3 :K32f K^f'' V3 n'7y)31 HJiy Q n t u y 13)313rV3 K3
v.- "ll--, : ITT J" I. T^ -T T T <• : ^- I V • TT T
T5'7K Krnpi rvaiti; laiN")"! Kuau;"?
linrn^ifi I'iynv' ''3a'? 3= -.nijip wnni ;niN)3 Worn n'jK D''y3iKi nij/iy 131KI nvirh
'ni3;3p linpnas ira'? impisii'? iiip? an3K; IT'3'7 annsty)?'? aniVin iiyipu* ''33'? 3=
Knia'i "jB imti'jj'??'? IOP'4' 1-3P3
p>33 93 KVVVI T'3V rit^y l a p hjto nntoy 13)3 i3r'73 nn'^n'?!'? ntou? 130133
T T c- ; V I V • T T T T ; : ••. : •- <- ; • :
livpW"! Kp?!?'? iin''3;3pu ••Kb'<n
:nKp nVnn fs'^K rivif/ni pttfpn nj/i^n iiyipu/ no)?"? t3n''ip9 :K3y KY'' V3 n^yni «
n^a^ linni!j;-)!'? iinpiVin "ij 'jaV i3 ;niK)3 vj'b\!;^ <^K nwi?m
inipy "lap inp?* iiiipa pnnnaij
lin'3;3nn3 :KVri paj 'i'3 KVyV' rs'? i3p)33 Dn'3K m^ nnn3V'?'? nni'piri ij ••n'? ^^ L
I'lp'jK KWpn) py?")?; i j i Kpgto^
n i w ' '35'?i3 ifiopni nm n'p)
nn''ip3 ;K3Y KY^ V3 n^yiai nju/ nni^y 13)3 n'mm na
linrinat? rr's'? iinpi};-)!'? iinrnVm :a''ii7)3ni niK)3 u/iyi thk b'-ysiKi nvJtin ii noKi'?
KVy^i iP^f* VH'y iSi? lOpi? 1-?P?
KP3K;'? i'in^3;3pi3 :N'7'n p33 'j'a
130135 nmK iT'3'? Dnn3ii;'p'7 nniVin niin^ •'35'? 13
n'©3 T3'?K KvanK) i^vato n i i n ' i onnj?? :K3y KY'' VS nb'iit] ''nw nni^/y 15)3 n^iy n
linriiVw laKf©? 'saSn^ :nKp
lyps iinnnaK iT'a'? TinpisiiV
:niN)3 u/ii/i ti'jK Diy3iz;i ny3iK min'' nu)3'7
p s : h'3 Kbsbi ]<M f-itov "13P lOP? 130)35 nraK niab nn'n BI^I?'? nni'j'iri liiuto'; 135'? n^
law©''-! Kuato'? -.tfh'-n
:ni5p yaiKi T'S'?K n^aiKi V'f'pn
Dn''ip3 ;N3Y K.'^^ V3 nVyni hjiy nii^i/y ]in nm m
linpis-jt'? linnn^m i^iai '33'?'' ;niK)3 yaiKi CJ^K nitt^ipDi nys'iK i3U7tp'; np)?"?
i3p inpiu i;3pa ilnnrjas iraV
;K^in paj '73 N^y'?i r?'? V1i?y
i3p)35 amK n''3'? an'nBto)?'? nniVin I'piai 133'? •.
TUppn iVttT"! Kpsw'? i';n'3;3PK^ 001153 -.Kay KY'i Va n^y)3i hju; nnt^/y ]'ka nh\u xb .
'33'?* :nijp yaiiji va'?K vaipi
linpiVw an?tf •'3a'? cipi' ;n'iNi3 yaiK) CI'7K n''i£/)3q,i n^3tt; iVoi npi?'?
l^pa i^nnriaK n^aV imniyi!'? niaV nnn3i7)3'7 ani^in nn?N; •'35'? qpi'' i^aV a'^
% K'jyVi fittj fitwy l a p inpis
V3 nVyi?! nw ont^y 1513 nisip i3p)33 onaf?
'"CT
'T131 DO'DiP' '")5D ift'SP .nnnaipn bsJ n^>nii (ni) iniBwa HK (P) :OIB3I: no'cn i3i b^i cfi-jpso .msm •<tv\-\\! n'jN nu)
:B3CO bD DP'Tob infil inf) b3 om'b ppip \ho lb .upa nwN ;ibbo D'fi'p i t s cji; p6 .r\b«n n'lyJNn
would remain its Protector. then of BiiliaVi and Zilpali. Since Billiah's sons were older
The list begins with the offspring of Leah, then of Rachel, than Zilpah's, they are listed first (Ibn Ezra).
731 / BAMrOBAR/NUMBERS PARASHAS BAMIDBAR 1 / 33-51

everyone who goes out to the legion. ^^ Their count, for the tribe ofEphralm: forty thousand, five
hundred.
^^ For the sons ofManasseh, their offspring according to their families, according to their fathers
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. ^^ Their count, for the tribe ofManasseh: thirty-two thousand, two hundred.
Benjamin For the sons of Benjamin, their offspring according to their families, according to their fathers
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. ^^ Their count, for the tribe of Benjamin: thirty-five thousand, four hundred.
^^ For the sons of Dan, their offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. ^^ Their count, for the tribe of Dan: sixty-two thousand, seven hundred.
'*° For the sons of Asher, their offspring according to their families, according to their fathem'
household, by numbers of the names, from twenty years of age and up, everyone who goes out
to the legion. '^' Their count, for the tribe of Asher: forty-one thousand, five hundred.-
naphtali The sons of Maphtali, their offspring according to their families, according to their fathers'
household, by number of the names, from twenty years of age and up, everyone who goes out
to the legion. "^ Their count, for the tribe of Maphtali. fifty-three thousand, four hundred.
^^ These are the countings that Moses, Aaron, and the leaders of Israel counted — twelve men,
one man for his father's household, were they — "^ these were all the countings of the Children
of Israel, according to their fathers' households, from twenty years of age and up, everyone wh< >
goes out to the legion in Israel: ^^Atl their countings were six hundred and three thousand, fiw
hundred and fifty.
The ^' ^ The Levites according to their fathers' tribe were not counted among them.
Leuites:
The Legion
'^ HASHEM spoke to Moses, saying, '^^ 'But you shall not count the tribe of Levi, and you shuH
of^od ^^^ ^^^^ ^ census of them among the Children of Israel ^^ Now you, appoint the Levites over the
Tabernacle of the Testimony, over all of its utensils and over everything that belongs to it. They
shall carry the Tabernacle and all its utensils and they shall minister to it; and they shall en-
camp around the Tabernacle. ^' When the Tabernaclejourneys, the Levites shall take it down, ant t
when the Tabernacle encamps, the Levites shall erect it, and an alien who approaches shall dit \
were counted on the basis of their birthdays, not by their age with the rest of the nation around theirs.
on Rosh Hashanah, Furthermore, he contends that there was 49. Ktyri nb . .. "ipar^ K"? — You shall not count... you shall
a basic difference between eligibility for the two censuses: In not take a census. The verse refers to two ways in which 11 IM
the first, the Levites were surely counted, but the Torah Levites are distinct. They will not be counted from the ag*' < <(
excludes them from the census of Numbers, so that Rashi's twenty and up; and their total will not be added to that of Un-
reasoning cannot explain the identical counts. Ramban con- rest of the nation (S/bmo).
tends that there were indeed many who died between the They were counted separately in deference to their highci
tallies, but those who came of age made up not only for them
status. Alternatively, God knew that all those included in tin-
but also for the Levites, who were not included in the second
general census would die in the Wilderness, but He wanted lo
census. That the two totals were identical was a coincidence.
exclude the Levites from this fate because of their loyally
48-54. The Legion of God. Having proven their loyalty lo and courage in the incident of the Golden Calf (Rashi). Ihn
God in the aftermath of the Golden Calf (Exodus 32: 26-29), Ezra suggests that they were excluded from the regul.n
the Levites were now to be elevated to the status of His own census because they were to serve at the Tabernacle, and in il
legion. In this passage their new status was given expression in the army like the other tribes {!bn Ezra).
in three ways: (a) The Levites would be counted separately Even before this commandment Moses assumed thai ln'
and differently from the rest of the population {see ch. 3); (b) should not count the Levites with the others {v. 47), becau:.-'
they would be assigned to guard the Tabernacle and its Godhadnotappointedarepresentativeof the tribe of Levi m
Courtyard, and, as detailed in chapter 4, they would disman- the list of tribal leaders (Ramban).
tle and transport the Tabernacle during the nation's travels; 5 1 . n m ' — Shall die. This death penalty is Divinely impostv I;
and (c) the Levites' camp would surround the Tabernacle, it is not carried out by the court (Rashi), as indicated below
Krih I N nmaa nu'-is lanna lao / 730
Kuaw'? iin'jypi'; :NV'n p?? u/nni t\bK Q-'^siK nn,3i<; nun"? an^ipB :K3:y Kir'' :ib
n r a tonni pa^K I'ya-is nngiji
linn^Vl!'? iinrn'?in n?73^ '33V i'' ;nlK10
130 innw i^m? linipnas n'aSi
Kb'O paj '73 N^j;'?! paw ini^'S
pn^n ntsanT Koauf'? iin'j;j)?n^ Dr!''ii73 :K3y Ki['"' ^3 n'^vP] VijE? nntoy iln niniy n'.
in;)a •'pb'* :inKni pa^x p-iini :n'?riKni q^K n''U7'7\yi u^.yp nw3)3 nun'?
inpnah? n u ^ I'lnip^j;-!!'? ilnrn^w
K^yVi T5?' r"ii?5? "131P i n w 1SP3 n30n3 Dn3is n'lg'? nnn3E7)p'? nmVin iPii^g •'n'? 1^
NuaKJ'? iin'3;3pi'; :K^'n paa ta Dn''np3 :K3Y K^'' ^3 n'7yni hivj nntoy pn rinc? A
V31K1 fa'jN Nttfipni I'n^ri imT)
linti^jil!"? iinrnVw n '33'? nb :nNp :nlKn ysnKi q^K ni^/'^t^/i nwnq ]t2ip non'?
n3P inn\i> i^ns ^inrinas ITS'? nibty IBDH:? nn'3>|; n''3'? nnnsi^/n'? nnnVin in •'35V n-.
K^'n paa b'a K^V'?! pjjfj ini?;v
ini;ii fW T!7 Kugia'? iln'3;3ipu'! nun"? nn''np3 :K3y KY'' b:^ nbyni'mu; anfc/v pn D'^
lltfN •'33'? ij :nljlp ViV^ I'sVlS
inrirrsij n^aV imn^si-ii'? iinrin'^in
K^y'^i pjiu flicy nan innt;; p303 n3D)p3 Dn'3K n''3'? nnn3iz;n'7 nnnVin ~vbK '^nb n
Kuat?'? i'in''3;3iPKn :NV'n paj Vs nrcii??! :K3v Kir'' V3 n'^yrn n^u? nnt^v pn nntt; ^
nxn vpm ps'pN nni pyaiK nWK-j
pnn^vi!^ lini;n'?m •''?ri93 ^3330 ;niKn tynm n'jK niysnKi nnK nu/K non'?
nap iniju* pins Tinrinai? n'3'? n30)33 nn'3K n''3'7 nnn3urn'7 nnn'jin •''?n33 ''33 313
NV''D paa "73 K'PJ;'?! l'3ii' r T ? ^
ptoipn 'VnaJT KuacJ'? I'ini3;3t3m Dn''np3 :K3Y Kif'' '7'3 n'jvni 'nifU n^'wv pn n'ntt; «
I.-.- •• ll-.. : tT T J" \. y : ~ -r T T <• : V I V •
p^KiD :nKtp ^31^1 pa^K n^ipi
'3-1311 I'nrjKi nt?ta naip n K;3;3n :niKn V3nKi <rhn D''wnm niz;'?^; ' '7nD3 non"?
I •• J- : - : I •; \.:- y • -: i- JT A" T : - j - - :
nn Kn3s K I S J itaj; nn btt.-jp''
VM b2 iininn iliH •'nlnrj3J<; iT'a'? 'pKnto'' 'K^'to^i inriKi nwn nps niyj<; D'''ij7$n n^K -m
nan iinnnas tr>^b ^isnif/i '53 -•73 iiri;"! ;i?n i''r!'3K-np^ ^^^<;-E/•'K WK ntoy n''3i^ nn
K^'n pM Va K^y^i pli?? n i p v
n r a n ' » K>xm ^3 nrjim ;'7Knt(j'3 n'^ynihiw n''ntt7 v pn nn3K n''3'7 '7K"ito''-''33 m p 3
T : - T T T <• : V 1 V • AT -: J" u- T : • i- : j - I :

pEinn) nijn vnm pa'jK Kn^rii

N^ pnnrjsijT KU30V '^3^?™ n'\K'D-\pvj n''np9n-'73 Vn;;] I'^K'nt^p K3y Kir'''-'73 m
iwp DV;? ^'Vni tin •.]WT^ waiafiN mbm itywr^m n'iKi? ipaq,! D ' ' ? W nt^^^i q^S ™
Kb if?'] Kraiu n; 013 on nn^nb
ua ^3pn K^ iln33K7n n;i •'3ipn ;n3'in3 np3nn K"? nn3K nun'?
''y 'Ki^ n; 'an riKii bK~ini '33
byi 'niM Va '75?) KnnrjDT Kjsi^jn
n|73n KV''!^ noj?-nK TIK nnK^ ni^n-'^K nin''ngn^i oin
ba m Ki^MJtz n; p'^if pa>^ n^ n Va np3n nnKi I'pKnto'' ''33 •nin3 Kten Hb nwKn-nKi 1
L" : - T - ; 1" T : • J" : i i. : AT • j LT V :
nlriD ninpi mwav}] psKi 'nun
Kiajfin "jipnsiKi ;]ni?;' KJsifn"? -ni^f<;-'73 "7^11"'^3"'73 "^^i m y n igtyip-'^y n''i'?r!-nfi;
KJSEin 'niunai 'KIV nn; iipna^ inmE?i nn) i''^3-'73-nK) \3t^nn-nK; wt^'' nnn'i"?
'jppti' anp'T 'Jl'^ni 'Ki'? nn; pn'p^
D'lVn 'in'K ^Tjv lijiynn yD33i iirn?. W^V^b 3pD') KI
:n)3T' 3'n.i7n njni Dj'i'7n inK in^'g^ pii^nn n3q3i
:(» iPDft) DTps ilna ip5'i IDS ,i'iD ajinc fiiac isi Ji3 aiic ,'«» asp) pvaS fn ic jvaJ dia 'fna .ipDn N^ 'I'J nun nx IN (DW
va BDDi 13DTO 13TO3 BD'li ffispp ,ppn5' iDUipJ .iiiiN iTni' (NJ) |'3P3a to ill aTtj IIDDI PTPBC a"3pa a55 ,npfi isi .O'lfi I'to) mi
,0(. BP'l pl)a DC p a p PCf) DlpD TO IPlfl I'flCKl ,lPDpa» IPlfl p p i 5 » OaC '5i ,ito3 ibfl TO' if! IDfl ,131D3 IRlD'C OiuPl a3C D'1C» pD
:l.i5 i'no)Dl o'BC 'T3 .nnii :it opiiani .anpn mm iipifi j'D'pDi ]ici ,')P romna .an'jn ON npan nnsi (i) :(DC) ijoa IDP fiic ,'ic

li
 iiiiiiiiiiii

733 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 1/52-2/9

^2 The Children of Israel shall encamp, every man at his camp and every man at his banner,
according to their legions. ^•^ The Levites shall encamp around the Tabernacle of the Testimony
so that there shall be no wrath upon the assembly of the Children of Israel, and the Levites shall
safeguard the watch of the Tabernacle of the Testimony."
^"^ The Children of Israel did everything that fiASHEM commanded Moses, so did they do.

^ IJ ASHEM spoke to Moses and Aaron, saying, ^ "The Children of Israel shall encamp, each
The Four man by his banner according to the insignia of their fathers' household, at a distance
Forma-
tions:
surrounding the Tent of Meeting shall they encamp. ^ Those who encamp to the front, at the
Judah's east, shall be the banner of the camp of Judah according to their legions — and the leader of
Encamp- the children of Judah is Nahshon son of Amminadab — •* its legion and their count are
ment—
to the East
seventy-four thousand, six hundred. ^ Those encamping near him are: the tribe of Issachar —
and the leader of the children of Issachar is tiethanel son of Zuar — ^ its legion and their count
are fifty-four thousand, four hundred; ^ the tribe ofZebulun — and the leader of the children of
Zebulun is Eliab son of Melon — ^ its legion and their count are fifty-seven thousand, four
hundred. ^ All those counted for the camp of Judah are one hundred and eighty-six thousand,
four hundred, according to their legions; they shall be the first to Journey.
mother (Genesis 30:14-15); Simeon's was green, with an chy and the son whom Jacob called the lion [which symbol
embroidered representation of the city of Shechem {ibid. izes kingship, see Genesis 49:9-10], Judah was awarded the
34:25); Levi's was white, black, and red with an (Jrim u'Tumim place of honor [KU Yakar).
(Exodus28:30); Judah's was sky-blue with a lion (Genesis God patterned the formations of Israel after that of His owi i
49:9); Issachar's was blue-black, with a sun and moon, since Heavenly Throne of Glory: The Throne is in the center and i;.
Issachar was famous for its many scholars who calculated the surrounded by four animals, as it were. On earth, the Tabei
orbits of the heavenly bodies to fix the calendar {/ Chronicies nacle represents the Throne, surrounded by the four formii
12:32); Zebulun's was white, with a ship (Genesis 49:13); tions. Judah, as the leader of the tribes, was assigned to thr
Dan's was sapphire, with a snake (ibid. 49:17); Gad's was east, the direction from which light comes to the world. With
gray, with a battalion of soldiers (ibid. 49:19); Maftali's was him were Issachar, the tribe of Torah, and Zebulun, the tribe
pale red, with a doe (ibid. 49:21); Asher's was the color of of wealth (Ramban). Thus, the finest combination is leadfi
flaming olive o\\ (R'Bachya), with an olive tree (ibid. 49:20); ship coupled with the sanctity of Torah study and those who
both flags of Joseph's tribes were jet black — Ephraim's had extend themselves to support Torah scholars. For the po;;i
an ox and Manasseh's a re'em {Deuteronomy 33:17); Ben- tions and symbolism of the other formations, see below.
jamin's was a mixture of all the other colors, with a wolf
(Genesis 49:27). 4. nrT''1i?9i — And their count The tallies in this chapter i.ii c
identical to those given in chapter 1. This constituted iin
On the banners of the four formations were inscribed implied miracle and a blessing, because these legions woi r
letters that, in combination, spelled the names of the Patri- to be the ones that were to begin marching to Eretz Yisrael t n \
archs, to invoke their merit. The first of the four banners bore the twentieth of the month (10:11) — and the Torah an
the letters •> •' K; the second had V^D; the third, pni; and the nounced that these would be their numbers. Thus, miracu
fourth, 3p!a. The initial letters of these four words spelled lously, no one would die during these twenty days (Ramban).
•"IDN, Abraham [the n of Abraham's name was represented
by the Cloud of Glory atop the Tabernacle]; the second 5. vh)j niatim — Those encamping near him, i.e., behiml
letters of the four words spelled pny?, Isaac; and the final Judah. Since the term near [Judah] is used for Issachar, hui
letters spelled :ip^->_, Jacob (Chizkuni). The implication is not for Zebulun, it implies that Issachar was immediately
plain, that only through unity can we "spell out" the names of behind Judah, with Zebulun behind him (/tnEzra). This m.iv
the Patriarchs and earn their merit. imply that monarchs jJudah] require the proximity of Toi.ih
scholars [Issachar] to guide them and rein in the potenli.il
"TJ|U — At a distance. The Israelite camp was two thousand excesses of power. But closeness to wealth [Zebulun] and iln
cubits from the Tent of Meeting. It could not be further away, temptations can be dangerous for a king.
or the people would have been forbidden to walk there on the
On the other hand, in mentioning Zebulun (v. 7), the Toi.ili
Sabbath [to pray at the Tabernacle and hear the teachings of
does not say and, as it does in the case of every other tfiihl
Moses and Aaron). Moses, Aaron and his sons, and the
tribe in the formations. This is because the conjunction .iti-t
Levites encamped immediately around the Tabernacle
might imply that Zebulun's position was secondary — hui
(Rashi).
the Torah wishes to avoid any suggestion of disrespecl lot
3. rrnr}] — Judah. As the progenitor of the Davidic monar- Zebulun, the tribe that undertook to support the Torah sUii ly
O / a - 33 / K lanna nttfia ^a^l^a lao / 732
'nniun "^v ng? Vttntoi •'53 inip'iai

KrinnoT KJjton'? Tint) mnp iniui n;;,n;!-Kbi nn}?n i^ii')?'? n^'no ^w n'lbni :Dr)K3y'7 «
nngtyn-ni^; nh'^n nipiy) ''K-ii^/'; IB n'ji?-'?}; qy^
Kp©)3 mipB n; ••KI^ ini?';) 'jKii?;'
n '3D3 'jK'lt?/'' •'33 n35;l 11 ;KnnqDT nin'' my nil/t? VS^'pKnt?/'' 135 ityj[,i3 im-ivn latun ii
;i 'ji'^niK nas; R nitfta n; ;^ n ^ a
bv naia "in'U^ i"inK d y i nvfn ay
' u p i f p n o n a s n'-a'? i n x a nDi?u
p e n ' ? -iinp -Ttm Vajjfl VK-I(Z;I
K n j i n n K a n p ]-\\u n i i n n i p ' KJPt
Kani iin'S"n'? rrmi n n i u n D|2p
a-ij'nv na i w r i a n i i n ; iiaV
K v a i K i pyaip iin^gjaM n'^^niT ITT I- - I V I L : - T : J" ; • • T : AT : - ; I.T ;

pa^no p u * n i n :ni<B n'twi paVs ;niKn u/u?) q^K D'':s7ntt;) nj^niK Dn''ig?i 1155:^11
laa'? Ka-ii "laiutoi"! Kuai? ' n l ^ i i
n'p'nii - i v ' ^ "i? ''^W? natfia' ^Kin^ iDU/w'' •'i:!'? k''te75) ~i3tt7te?'? nun vb)j n^inni n
liB^K KvaTKl rwipn ' n ^ j j i n i
J - : - ; 1 ••• i-v r • -: I- JT T : - hTl\ : \. T : IT I :•
x a n i iViaiT K u a t f i : n r a van?!;!
n^^ni n :'|'i'7n ^a aij'Vs l^iai •'3a'? :'l'7n'ia 3K'''?!51'pnt •'55'? 'K'\ijy] i^ni nan ;niK)a 1
I's^N KV3u;i pwnn 'niaj^ni :niKn yaiKi n'jK n^'te/nm nvnu? VIVB^ iK32fi n
npwn'? K;3;]IP VBO :nijD V3-)S3
•|p'?K KriWi -ijnni nKip n i i n ^ J. . I V -.• - : T : J" -: I- : • I-.. : - T

Kn'n-jija iin'''?''n'? riKn va-jjsi

ftwnsps fip'6i5 'CT o m D ])) Tji pi?nci p i 6 i i ,P'3tw jn loifst:' iibisn
v)'3i D3')'3 0'?' pirn ^f5 i:cp'3 inft^c m? >n pip"3n n a a n :(y) if ?c"ow
v>3i pofji Dpr> .(ID:3 y n s ;T,V) 6niP)D) P 3 p fi3b ib^vi; n:j) on6 D'D1I63
nn If ,irf)i ^o-yp o'npo DODb . n m p (a) : n ' fww^n) ib ^1nD3 o'sin o'lboi
I'DpiP pbppn pp? I ' f i n p .ivD^ nanyi<"i (a) : I I P 6 ' n p 3iw^) ,P'P"otn
D'lin ,iP";p T : 7 3 p i i o pbiocsi ,?bnp OTICI' o>pn DDIJI nniiiP3 O'soriir
17 bp ,3113)53 D'-)D6 bci ,Dn"73 p i f n bci ,mtn3 ow baT ,Din63 pibaDPi
D'i:3C Opbp ,Dr [1003 f)"pl -5703 D'WD D'bj7vlt; 1133 -I^AT "jy U"W (33)
i D ^ ' c ifib ofll .(^ip o\T f)b 'PiSn3 ICBP D6 .ciixp rT'7T> K"?! {aa} :bj7 bsb
:(f)':i' ]bab) ' u i ciipp f)i' '3 n")p cicnns i^'inp I M f^ip CI'ID' if DP713P3 o n i
be m3i3 f)b Pf bp iP3i .13 P'lbn PD13S ?Dn ,pif) ib o'O' bj7 b? .njii<D (3)
i^iis) ibj7 P6 7pf) b3 yy 13 iippi ,jpp3 PBi3pP mh p i r 7 P 6 b? »33 ,?f
DP'3f) 3pD' Dpb -JDnc Pifi3 ,nn'iaN n''37 m n i x a inb 137 .(1:3
•)3Ct'i P71P' .(3':3 P'Cft-13) Di3 i p f o J3 lb V53 iCP'i ~)r>ftjc,D'-jin» IPI1SKP3

(8:19), where the death penalty is described as apiague {Gur those Jacob had assigned to his sons when he instructed
Aryeh). them on how to escort his bier to Eretz Yisrael for burial {Rashi
This does not mean that no Israelite is ever allowed to from Tanchuma). This chapter sets forth their positions dur-
approach the Tabernacle; it prohibits only entry without a ing the encampment; their order of travel is given below
permitted purpose, and as such it applies equally to Ko- (10:14-28).
hanim and Levites (see Menachos 27b and Rambam, Hit. Bias The Midrash {Bamidbar Rabbah 2:10) teaches that Israel's
HaMikdash 2:4). camp on earth was the counterpart of the Heavenly Court,
where God's Throne is surrounded by four companies of
53. n^iSti ntttyi — And the Leuiles shall safeguard. The task of
angels, like the four formations around the Tabernacle (see
the Levites was not so much to protect the Tabernacle, as to
R'Bachya).
serve as an honor guard, as befits the royal palace (Ramban).
In Jerusalem, the Levites stood guard at twenty-one posi- 2. nriK? 'hv^ — His banner according to the insignia. Each
tions around the Temple (Mishnah Middos 1:1). three-tribe formation had a distinctively colored banner [ac-
cording to Targam Yonasan, each banner included all the
colors of its three tribes], and each individual tribe had its
1-34. The four formations. The central position of the own flag with an insigne representative of its distinctive
Tabernacle and the Levites having been given briefly above, characteristic [see below]. Each tribal flag was the same
the Torah now turns to the twelve tribes. They were to be color as its stone on the Kohen Gadol's Breastplate (Rashi).
organized into formations of three tribes each — known as According to the Midrash (Bamidbar Rabbah 2:6), the
whyi, banners — with each "banner" led by a designated tribe. tribal flags were as follows: Reuben's was red and its insigne
Their places around the Tabernacle would be the same as was duda'im, a representation of the flowers he brought his
735 / BAM/DBAR/NUMBERS PARASHAS BAMIDBAR 2/10-30

Reuben's ^° "The banner of the camp of Reuben shall be to the south, according to their legions — and
Encamp- the leader of the children of Reuben is Elizur son of Shedeur — ^Uts legion and their count are
ment — to
the South
forty-six thousand, five hundred. ' ^ Those encamping near him are: the tribe of Simeon — and the
leader of the children of Simeon is Shelumiel son of Zurlshaddai — '^ its legion and their count are
fifty-nine thousand, three hundred;'" and the tribe of Gad — and the leader of the children of Gad
Is Eliasaph son of Reuel — '^ its legion and their count are forty-five thousand, six hundred and
fifty. ^^All those counted for the camp of Reuben are one hundred and fifty-one thousand^ four
hundred and fifty, according to their legions, they shall be the second to Journey.
'^ "The Tent of Meeting, the camp of the Levites, shall journey In the middle of the camps; as
they encamp so shall they journey, everyone at his place according to their banners.
Ephraim's ^^ "The banner of the camp ofEphraim according to their legions shall be to the west — and the.
Encamp- leader of the children ofEphraim is Elishama son ofAmmihud — '^ its legion and their count arc
ment — to
the West forty thousand, five hundred. ^^ Those fencampingj near him are: the tribe ofManasseh — and the
leader of the children of Manasseh is Gamaliel son of Pedahzur ~ ^^ its legion and their count are
thirty-two thousand, two hundred; ^^ and the tribe of Benjamin — and the leader of the children
of Benjamin is Abidan son of Gideoni — ^^ its legion and their count are thirty-flue thousand, four
hundred. ^'' All those counted for the camp ofEphraim are one hundred and eight thousand, one
hundred, according to their legions; they shall be the third to Journey.
Dan's ^^ "The banner of the camp of Dan shall be to the north, according to their legions — and the
Encamp- leader of the children of Dan is Ahiezer son of Ammishaddal — ^^ its legion and their count arc
ment — to
the north
sixty-two thousand, seven hundred. ^'' Those encamping near him are: the tribe ofAsher — and
the leader of the children of Asher is Pagiel son of Ochran — ^^ its legion and their count are
forty-one thousand, five hundred; ^^ and the tribe ofNaphtali — and the leader of the children of
fiaphtali is Ahira son ofEnan — ^° its legion and their count are fifty-three thousand, four hundred.
second only to that of Torah (R&mban). travel, for the Torah refers to it as the "Tent of Meeting" even
after it was taken apart. The Talmud (Menachos 95a; Zc-
M.^wiS?"! — Reuel. Above, in 1:14, he is called ^JN;^"!, Deuei.
uactiim 61b, 116b) teaches that the camps retained their
It is common in Scripture that names are not merely sounds
relative degrees of sanctity even in transit, so that offering."-
that identify someone, but are descriptions of his mission or
that had to be eaten within the Israelite camp could still be
personal characteristics, for the Torah's concept of a name is
eaten in transit(/?'Mrsc/i).
to descnbe a person's essence. An example of this principle
is the use of the names Jacob and Israel (see Genesis 25:26, This is a vital lesson for life: Judaism is not restricted la
27:36,32:29). Consequently, Scripture may call someone by home, synagogue, and everyday activities. One must main-
names whose meanings are synonymous with one another, tain his sanctity even as a tourist and traveler.
as in the case of Reuel and Deuel. Reuel is a contraction of 1 8 . ansit — Ephraim. Ephraim's formation was to the west,
^J< V'^V'2, Thoughts of God; Deuel is a contraction of bi^ n^n. the source of extreme weather, such as hail, cold, and heat
Knowledge of Cod. Thus, both names express Reuei's preoc- [presumably because the Mediterranean Sea is west oiErci/
cupation with closeness to, and understanding of, God Yisrael]. The Midrash derives homiletically that the threi;
(Ramban). tribes in this formation possess the strength that is necessary
to withstand such harsh elements. Furthermore, God's Preii-
17. iVlM'^rfK — The Tent of Meeting. The exact point at
ence was at the western side of both the Tabernacle and
which the Tabernacle joined in the people's journeys is a
Temple, in the boundary of Benjamin's portion in the Land
subject of dispute. According to Rashi and Rashbam, it was
{Deuteronomy 33:12). The strength represented by thes"-
dismantled after Judah began to journey and it began to
three tribes is the necessary companion of Torah [Judah[
move after Reuben. According to Ihn Ezra and Sforno, it
and repentance [Reuben], for both dedication to Torah study
traveled between Judah and Reuben. Ibn Ezra qualifies this:
and repentance require strength of conviction and charactcj
The parts of the building moved after Judah, but the more
{Ramban).
sacred parts, such as the Ark. which were borne by the
Kohathites and accompanied by the Kohanim, moved after 2 5 . n — ^ s n . North is symbolic of darkness [the word \\l^•::^
Reuben. means hidden], and Dan, too, is symbolic of darkness, he
Whatever the order, it is clear from this verse that the cause it was in his territory that King Jeroboam placed JI
centrality of the Tabernacle was preserved even during national idol, in order to wean the people away from th<'ii
^'/a naiMS nttrns lanaa 130/734
KBIT! laiKT n n w n opp- :ii'?y3 nn'K^yV mgiri law-i njoio biaT IIVDI •
niy''?N p w T '5::'? K3TI lin'^iri'?
pygiK 'nuyni FI^'DIK- niNniu na
]-\\D n53' :nKn u;nni pa'pK KM) DJinm :niKn u/nm q^K mva-iKi n^p inj??!:
xani ilyntwi Nugt? 'nl'py r^'ipp
I'^tonw ng bj?'n^i?7 jwipc; '35'? "13 '7N''!3i?u/ pyipiy ''35'? '^''tj/ji pyjpiy nun T'^IS?

nitol |is'?i5 NEJipni I'ya-iK ]in'5;jni nlKip u/iy) c\hi<. b'-yanxi nf nq onniZPi ^f^^^i •
vaiNi i'3'?N i n i I'Wnni nijip p w )
nnffi c]^is riN)? pw-i rann"? DnpEjn-'^B :D''t£/ani •
iI'Vw Nnsn) iin'^'n'p pizj^ini nija D':iE/i nnKny'i? w^um niKM-y^-iKi ti'^K D'-tynm
135 •'Ni^ nnton umi lau/n 'jujii-
ty naj v'?'?^ B I T ? ! *<M Nnnttja
nntf/n Djjyn- iiinipi^p'? n-iriK '\-\1'b:j \i7-'K ly^i 15 bq?. II^/KB njnnn '^in?
'3?V Nani KaivD pn'^^n'? nnsfi;
a^'nio. nirrHV na yK!K''VK Dnatt
•.nm itfnni i^a^K f y a i x iin'Jijni
K311 nif 5ipT Kpaiw 'nl'jsf I'a'ppii 3
niJfnia na '7K>^)pj ni^jn 153'?
ntpjip nun i\^j71 ^^IKKI v/pm c\bK D^'yanK nnnpai:
]'D'?N ]'iipi I'n^fi iln'jj^ffl Pi^'njKa lN3ifi mynnE)"!? '7N'''?)?J nii/jip ''J?'? k''ti/Ji,
'33^ K31) |a;33T Npaitflna :'[nNpl ip^M nuni .•D'-nKKn t^bs a''\L!'b\iJ^ n'ip Dnnf??!
n ^ ' C l " :'J1V73 13 17'3i? Tfiip
X'siR Kiyipni pn^n iin'4;m5 Dnni79i iKaiyi ;''Ay7r'i3 IT31<: la^p ••u'? k^iyj^
nntun'7 Nyyp ^a-13 :nNn vaiKi D'np^n-b'i :niKn y^-iNi q'?N n''K/'^t^i nE?pq
nKUi pa'pK 'JUD) riKp nn?K
Pi3Pn3 :|'VP3 Nnri'''?j;H ]ln'^'n^
nxm DiQ^j^-nint?/! C]^K nm n n ? ^ njnn'p
•'H'? N3-11 iHT^'n^ KJiav 17 nniuD
Fl^'niu :'7tB'By 13 llyriK ]7
yaif/i f3'?K jnrii pnitf I1n'5:wi
ND3itf 'nl'75; pa'ipp lit? '7113 -.nKp :nlKn yni^i CI^-N D''t^u7) wyv nrfij??! 1155:^1
•pX'SI^S 1I?N ijaV K371 ~\V'K-[
]ln':;3ai n^'nina 11735? na
"13 '7t<''ya9 "iii/K •'n'7 k^'tyj) iif/K nun vb:sj a^pTT.)
•.nm cnqi T?'?'? iCl rv?!!? mm f|'?K D'-vanxi im nnngai 1153x1 :Tn3y
'Vri?3 '13'? K311 ''70937 Kp3ttfio3
Iin'3;ini nh-'np iii'v la yTnN
:13''y-]3 VTnK •'bmi myK''iyj) •'^053 nuw :niNn
iiiKip va7Ki i'3'?N Kn^rii I'wprr ;niKn ya^Ki q'?N n^'E^nni r\vj'b\u Dnnj??! 1153x1

ta> ii osinpn IT >P 'np n5 it nn .iropBu n T ppi j'6i mipn to ,ni ijni nuiN3 :ito D'in 'X infiS .iBin ^nx roil (r) :(3' fiorojp) |i5i3
bsi :ili »i3pn nni iten >n i5 ,|D"5P5 ps'ta .'DCTSC IB3 .WD' p

of Issachar. So great is the merit of the Issachar-Zebulun
partnership that the two are treated as equals (BoatHaTurim,
from Tanchuma).
10. laiKT — Reuben. The honor of leading the second
formation went to Reuben because he symbolized repen-
tance because of his sincere and continuous remorse after
having slighted his father (see comm. to Genesis 35:22,
37:25). The south is the source of blessed dew and rain, and
is thus the appropriate position for a penitent, for he brings
God's mercy and blessing to the world. Of Reuben's compan-
ions. Gad symbolizes strength {Genesis 49:19), while
Simeon needed atonement. It was fitting that Simeon be
flanked by repentance and strength. This formation em-
barked second, because the importance of repentance is
737 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR

^^ All those counted for the camp of Dan are one hundred and fifty-seven thousand, six hundred;
they shall be the last to journey according to their banners,"
^2 These are the countings of the Children of Israel according to their fathers' households; all
the countings of the camps according to their legions, six hundred and three thousand, five
hundred and fifty.
^^ The Levites were not counted among the Children of Israel, as HASHEM had commanded
Moses. ^'^ The Children of Israel did everything that HASHEM had commanded Moses — so they
encamped according to their banners and so they joumeyed; every man according to hi!>
families, by his fathers' household.

^ I hese are the offspring of Aaron and Moses on the day HASHEM spoke with Moses at Mounl
The Sinai: ^ These are the names of the sons of Aaron, the firstborn was Nadab, andAbihu,
Progeny Elazar, and Ithamar. ^ These were the names of the sons of Aaron, the anointed Kohanim,
and /S-on ^^^^ ^^ inaugurated to minister. '^ Nadab and Abihu died before HASHEM when they offered an
alien fire before HASHEM in the Wilderness of Sinai, and they had no children; but Elazar and
Ithamar ministered during the lifetime of Aaron, their father.
Appoint- ^ HASHEM spoke to Moses, saying, ^ "Bring near the tribe of Levi and have it stand before Aaroi i
ment of j/^g Kohen, and they shall serve him. "' They shall safeguard his charge and the charge of the
entire assembly before the Tent of Meeting, to perform the service of the Tabernacle. ^ They shiiH
safeguard all the utensils of the Tent of Meeting and the charge of the Children of Israel,
the passage mentions only the sons of Aaron! In the plain ment to allude to Phineas, the grandson of Aaron, who wiiri
sense, Moses' sons, who were Levites, not Kohanim, are in- not a Kohen at this point. God named him a Kohen only lali-i,
cluded in verse 27, which lists the Amramite family. Since when he courageously saved the nation from a plagui-
Amram had only two sons, Moses and Aaron — and Aaron's (25:12-13). Originally, however, the priesthood was awarded
children are named in this passage — verse 27 can refer only to Aaron's four anointed sons, and it would automaticiilly
to Moses' sons. Thus, the sense of this verse is that the off- rest upon any sons born to them later. This excludi-il
spring of both brothers will be enumerated: Aaron's as Ko- Phineas, who was alive at this time but had not bciu
hanim, and Moses' as Levites {Ramban). anointed (Malbim).
The Talmud {Sanhedrin 19b) wonders why this passage wri nh'a"^'p^ — Whom he inaugurated. The he seems to r(>l<i
names only the sons of Aaron but calls them the offspring of to Aaron, implying that it was in his merit that his sons w^i'-
Aaron and Moses. From this description, the Talmud infers chosen as Kohanim (Imrei Shefer).
that one who teaches Torah to someone else's children is
regarded as if he had begotten them. Because he taught the 4. iSS'Siy — During the Ufetime (lit. in front] of. This phiir.f
Torah to Aaron's four sons, Moses became their spiritual refers to verse 3. Aaron was alive when Elazar and Ithani.n
father, just as Aaron was their biological father {Rashi; Ram- were anointed as Kohanim, but in the future, only a Kohcii
ban). The moral implication of this lesson is that man's hori- Gadol would be anointed, and only after his predecessor w.i -.
zon is never limited to his personal circle; one's example and no longer in office (Rashi, according to Ramban).
guidance can give life to strangers. 5-10. Appointment of the Levites.
According to Or HaChaim and Kli Va/car, Moses became 6. WK iITitt?) — And they shall serve him. Moses was to pl.n ••
their father on Mount Sinai, because God was so angered by the Levites before Aaron to symbolize that they would heix <•
Aaron's participation in the sin of the Golden Calf that He forth be consecrated to his service, the nature of whii h ii
was ready to destroy his entire family (Deuteronomy 9:20), spelled out in the following verses, i.e., that the Kohen G.KIMI
but Moses' prayers succeeded in saving Elazar and Ithamar. carries the ultimate responsibility to safeguard the Sanctum •>
(18:1), and the Levites are to assist him in doing so(Raslil)
•n n5"i Dl''? — On the day HASHEM spoke. Aaron and his sons Malbim comments that they would assist the Kohanim in
are specified in connection with Sinai because it was there the Temple service as well, for the Levites would sing ninl
that God designated them as His Kohanim. The Levites, how- play instruments as the offerings were brought.
ever, were not elevated to their special status until now, on 7."Tiiy^ . . .n"!lyn~'?3 — Of the entire assembly .. . toperfoim
the first of lyar (Ramban). Ibn Ezra, however, maintains that The entire assembly had the responsibility to provide whni
the Levites, too, were chosen then, although it was only now was needed to facilitate the sacrificial service [Ibn Ezra). I '••
that they were formally consecrated. fore the sin of the Golden Calf, the nation as a whole WONM
3. nin^^n — The anointed. The Torah stresses their anoint- have been suited to assist in the service, sing, and carry Hiti

W
n / s - N'7 / a laiMa nicna nanna nao / 736

HNip n''ttJi I's'jK KV3W1 Vtt/nni

l''?K3', :i'in'Oi?u'? r'?t?3 Kniria?
•'nip3-'73 DraK rT'5'7 '7K-)^7^-'n n^p? HVK ='?
nijip n'tti iW^iii'? KnnWQ i3;?n
ipwniii HKi? K71JD1 ra^ii; Kn^rii
^K'Jtfli '59 toa IK'JUriK fh ''K]b)A
••33 najii-i') -Tivfn n; ;^ T p s n K O ?
151 nri'''?n'? i^n-p n^'^n-nij; mn-' n«-"iW!< VSa
13} f'syj pi lin'OiJub ni?
1'^KIK :'rilnn3!< rra hij? anjsii'?
;^ b'hir] NBlia nwtai iiriN ni'jm nw^-nij nin'' -lai n'iig nu/'m pqK mV'iri n^Ki«'v-ana
nnn<p v'jKla :''3^pi N-jiua nitfto lav
• -! 1- rtT-r J : - I 1. -: I- •• •: j : v a- ; IT • j- :
ivvV? Kin''3Ki an: Knaia prjn '33
Tnqtii '33 nriKniJ fnKx nun^Ki
linja-jg a i i j w ^ w a a w i NyrjB
;; D"iu, Mn''3N;i •j-\i irniT tKWiatpV
;^ n-jg Nri^SiJ KITIE'S iln''3'niJ3
••rp "i3"])35 'mn'' •'3D'? n'lj \ijk b^npna nin'' •'39'?
lln'? iiu Kb P331 •13'pi K-i3-in3 ••is-Vy nan''Ki nty'jN inD'-i nn"? i^n-Kb n''3:3i
I'nqK ''SK '75; aan'Ni ajvV^! i^^'?'!
nn'o"? niyia Qv 1^ 'i>''Vein ;iinias

;nn; pteBttci xaqa I'nris nil?,

b^ m p n 1133 nn-)un n; inipiii
n; n^gn"? KSW pif/ij D-JJ, KW33
1319 ba n; inip^in iKjawip in'js
bttrpp''. •'33 nitpip n;3 wtji p e n

ca^ iDb'jj)) 01c p")npni 'mnpn I'ft 6boi c^^l lPa33 nnf)C iw ,?5C)5
:(^b:n' jb^b) DPtni3D c|bD o^b 6P -J^I; '3 ^»fop ,p:C3 nncuj):)
pnbiP ifi")p3i ,pDf) ')3 61if) i'3m U'fn .nwni priK m^in n^m (K)
31DP? i'bi3 ?b»n D^lp n'3n |3 nf) 7nb»o bsp lubn ,o^lP i^nbc 'pb ?tJ>
ibc nnbiri? ibfi itBs .nwn riK 'n 13T nva :(:i3' jmojo) ^ib' ib'f)5
imuri (1) :i"n3 .njiiSK priK 130 "jy O) :mi330 'DI3 "rnbc ?» pnbc
3^p' fibc vbiJ p-jpn^i pTwct 'Db -iPinp)) Pf> nnpi .PITCO I?»I .iniK
(f);n' ibob) C7pn? IID pft i6tn irfi y^h D'31 •i'?3i onfi ^nf^c mo p\

[lilgrimages to the Temple (/Kings 12:29) [and Dan's descen-
dants set up the notorious Graven Image of Micah in their
I.ind(Judges 18:31)], the darkest of all moral conditions. To
lialance this symbol of darl^ness, Dan's formation included
A-jher, which was famous for its olive oil (Deuteronomy
SI 24), symbolizing illumination of the darkness, and by
I Idftali, whom /Aoses blessed with special favor [ibid. 33:23].
M'lis formation is described as journeying not "fourth" but
/ii;i( — unlike the other formations that are described as
lirst, second, and third" — because a tribe that symbolizes
lilol worship is indeed the last in terms of worthiness (Ram-
hm).
According to Kli Yakar, however, Dan is seen positively,
ii'-cause Moses likened him to a lion (ibid. 33:22), and a
nation needs the protection of a lion at its front [Judah] and
its rear.
3.
After having counted the tribes — God's legions of loyal
servants — and outlined their respective formations, the
Torah lists His "honor guard," the Kohanlm and Levites, who
encamped immediately around the Tabernacle and devoted
their lives to His service. Then God commanded Moses to
bring the Levites before Aaron and formally designate them
as servants of the Kohanim and representatives of the nation
in safeguarding the Sanctuary and assisting in its service.
1-4. The progeny of Moses and Aaron.
1. nitflai •[^riif. n^h^n — The offspring of Aaron and Moses. But
739 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 3 / 9-20

to perform the service of the Tabernacle. ^ You shall present the Levites to Aaron and his son*;
— presented, presented are they to him — from the Children of Israel. ^"^ You shall appoint Aaroft
and his sons and they shall safeguard their priesthood; and the alien who approaches will die."
The ^^ HASHEM spoke to Moses, saying, '^ "Behold! I have taken the Levites from among ttw
Leuites Children of Israel, in place of every firstborn, the first issue of every womb among the Children
^^ ^h^ ^f^^^^^^' 3^"^ ^^^ Levites shall be f^ine. ^^ For every firstborn is Mine: On the day I struck down
Firstborn every firstborn in the land of Egypt I sanctified every firstborn in Israel for Myself, from man to
beast; they shall be Mine — I am fiASHEM."
Census of ^^ fiASHEM Spoke to Moses in the Wilderness of Sinai, saying, ^^ "Count the sons of Levi
the Leuites according to their fathers' household, according to their families, every male from one month n/'
age and up shall you count them." ^^ Moses counted them according to the word of HASHEM, ua
he had been commanded.
^'' These were the sons of Levi, by their names: Gershon, Kohath, and Merari. ^^ These wen-
the names of the sons of Gershon according to their families: Lihni and Shimei. '^ The sons < J/
Kohath according to their families were Amram and Izhar, hfebron and Uzziel. ^^ The sons aj

gree of holiness, but the firstborn would still retain the right
to perform the sacrificial service. However, because they
failed to disdain the Golden Calf, the firstborn lost this status
to the Levites, who resisted the sin and fought the sinners,
and thereby earned the right to become the legion of God.
Nevertheless, despite the downfall of the firstborn, God now
assured them that vni 'h, they shalt be Mine, i.e., there would
still be an obligation to redeem firstborn males and firstborn
animals would still be sacred (Sforno).
'Tf lajs — lam HASHEM. 1 do not change; the replacement of the
firstborn by the Levites was due to their own sin. Similarly, it
is not due to any change in Me that the Levites will not be
acceptable as redemption for the firstborn in future genera-
tions. That change is symptomatic of the inadequacy of the
Levites to maintain their high level of sanctity. Henceforth,
the Levites would not be so superior that they could free
Israelites from the five-shekel redemption (Sforno).
1 5 . The Levite c e n s u s . The Levites were now to be
counted, but in a far different way from the rest of the nation.
Whereas the other tribes were counted once, and only from
the ages of twenty to sixty, the Levites would be counted
twice. In this chapter, they would be counted from the age of
one month and up; there was no minimum age — the one-
month threshold was only to guarantee that the newborn
baby was viable. Also, there was no upper age-limit for the
Levites; no matter how old, every one was equally precious.
In another departure from the procedure of the rest of the
nation, the Levites would be counted again from the ages of
thirty to fifty (4:29), the ages at which they would be eligible
to perform the Temple service. The count from one month
and up was based on the innate sanctity of the tribe, indicat-
ing that the Levites' spiritual mission was not dependent on
age or strength. The census from thirty to fifty indicated the
period of maximum physical and emotional maturity when
they could best perform their duties in the Tabernacle.
As Rambam describes the mission of the Levites {Hit.
Shemittah VYouel 13:12-13), they are the "legion of
HASHEM," whose task it is to serve Him and to teach His Torah
and way of life to others. Any Jew who follows the exampk' < .1
the Levites, he continues, "becomes sanctified as holy fl
holies, and HASHEM will be his portion and heritage for .ill
eternity. In This World, he will merit what befits him, as iln'
Kohanim and Levites merited it." This aspect of Levite exln
tence is lifelong and independent of age and strength.
The Midrash (Bamidbar Rabbah 3:7) offers the followind
concept. The Levite infants surely did not participate In
guarding the Sanctuary; to the contrary, they themselvm
needed protection. Rather, God wished to reward the Levili i
greatly for their loyaJ service, so when they became tbiiiv
years old and began to serve in the Sanctuary, God con;.i<l
ered it as if they had indeed served from the age of fun'
month, and He rewarded them accordingly. Similarly, iln
prophet Samuel is credited with judging Israel all the days 11/
his life (I Samuetl •.15), although he was a judge for only ten < il
his fifty-two years. Nevertheless, [because of his lifelfinn
dedication] he was rewarded as if he had actually judged lli-
people all of his life.
Perhaps indicative of this concept is that even before tfirii
barmitzuah, Levites were permitted to participate in one d
the tribe's most significant services, the song of the Teni| 'I-
{Arachin 13b). Song represents recognition of the total IMI
mony of a universe under the guidance and control of Gi x 1.
That recognition is a lifelong task.
1 6 . 'n la-^y — According to the word of HASHEM. It would
have been improper for Moses to enter the Levite tents In
count the suckling infants. He waited outside, theref*n>\
while the Divine Presence preceded him, and a Heavrnlv
voice proclaimed how many babies were in the tent {Ruy.hi i
^^ The assignments of the Levites.
The Torah gives the camp locations and the assignnnrihi
of the three Levite families in carrying the Tabernacle and II ^i
accessories when the people traveled. The holiest itcnpi
were the province of the Kohathites, next came the Gersh' >\ i
ites, and the least holy items were carried by the Merar iti'ii,
The description of the many parts of the Tabernacle ar^
found in Exodus, chapters 25, 26, and 30. ' '
3-0 / A
V^'n? TTPi? Ti'ii?'?! I'lrjK'p •'Ki'?
n^i pnts m - ;'7t!;-!S£'^ '33 \n fb i«i<
;'7i<;ni^'? •'jSi riKn i? nan njina aim? v^^bi
•'ji'^ni Tiriparis n; i n i f i i ' a n n ' n i w JT- ; AT T ••.
n » D Dy ;^ V'Vnix' i'^ufjri'' a i f j n
wia 'Ki'? n; nia-ig nn Kiiji a' nijiia'?
•'Ki'? ' n - i g I'wrattip iin''! btcm'' ' j g p
ir'juiJT Kniig N-)3ia b s ' ' ^ n n s r
n't:''ipK a n v p " ! K V l s a K"ipi3 '73
n m "lUB iiD3-'73 nnn '^Nito'' '•aa^'nirm O'I'^HTIK
•; %v :• J-;
n v 11 iji^pi T :;^ N3K iini •f,',^ K T V ?
n; '5)310 no'i?'? •'TVI x - j a i n a nwto
•73 •)'\nri:!S!-ii'? TinnniN r r a ' ? ••i'? '53
;n Knip't? '75; n i f n i l n n ; N i m m
^•h ' l a I ' V K liiiii' niPanKT K D ? nt^>f3 nin'' •'D-^V nu;>3 nn'K Tf??n :t3if??n n^vp) tt.
•'-i-jw nii|7i i w n j i i n n i i n w a
linci^^-)!'? Tittfn} '33 nrnoti* v ^ * ' ) " '
linri^y-)!'? niji? '331D' pyipii'i '33'?
'3313 j^K'tyi 11131^ i n ^ ' i D-jips? ''ni t'pKnv"! lli:?D inv"?) ninv ann^^i/nV nni? r^
'3-53 ?TO' '3") IDf) .C7p? PIWB -JDIC ^Ip'b ?5n) flp C^S'p P3P) D'1)P5
'lib sipi6 ?7!!' -Jtft inlin: ,IV)3P in osw pvob P^CP iPif) ftp linb ,Dibc
,cw D'P3C3 P'wsi 7ip)h Diy D'oiK p^53 oDD'i^ DO WW3 ib?ii) D'^in3
on'bn? 6'oi ,pp6 -ipn o'lssc f)bf) ofiiw hi D)i3tn osm ?pfiwp
'sft ^f)'? ci"3po ':pb ?p» ij)f) /n 'a "JSJ CTU) :(n3 lSnip>P) i"jnp pf)
ofii -[be npf) opD o"3p:) ib ^nfl ,DO'p)v i"3n pmb DO'bpf) -jipb DSP)
bip P31 V3Db prnpn o)':>t;oi ,bo6D PPP br) inxi) cicn ibo .'be nc^f)
:(Dp)'? 'D bp inf); i^b ,?f b:)f)5 c Pip^>'D pi p mnifii bofio i» ?fiiv
Tabernacle — but now the privilege was assigned exclu-
sively to the Levites (Sforno).
9. aanna njina — Presented, presented. The repetition de-
notes emphasis: that the Levites are to remain with their
responsibilities forever (Ibn Ezra); or to emphasize that their
(jnly superiors would be Aaron and his successors (S/bmo).
'^i^'lPl '33 riKKi — From the Children ofisrael The Levi\.e3Nwere
now to be segregated from the rest of the nation and ele-
vated to a new status {Rashi). Because the Levites would be
performing their service on behalf of the nation, the rest of
ihe people would have the obligation to support them, by
(jiving them tithes (Sforno). Those who serve the people by
lulfilling their responsibilities in the Tabernacle, by teaching
the Torah, or by performing any other spiritual tasks are not
1(1 be regarded as supplicants. It is a national responsibility
Ui provide for those who carry out the spiritual obligations of
the rest of the people.
10. anang-nis nKHiJi -~ And they shall safeguard their priest-
Imod. The Kohanim must ensure that no one else performs
hhe sacrificial service. By doing so, they will prevent aliens —
-anna niyia nnnS nao / 738
,•:
: V 1, : IT : I : • T T •.• : 1 < -: 1- v :
•,mv yi^T\
-J : T - J - •• T : • J- : I • • ; 1-
iD"T'''\ynn
'"CO
•)»ib5 ,bf)-)p ')3 linn i»5 . ^ K i w •>» riKU :m(ub .i"? nwn d'laina (u)
D'lb? pf) nsDlSi infisc ,ib wp) fiiPi Dipn? poiw pb ibl3> O7DO b^ o6ci>
i>'6i PiTpD pcb .Tipan iiaa riKi p n K nxi o :(p':n jbnb) 'lii o i p j
pni333i Doupm op'in DW Pb3p .onaifr:] IIK nntt?! : | w ppb
13:1 i i n u p3 'D'pf p::i» 'jfii .ijinp'? nan laxi o ' ) iD'wb pniDw
0^3 'P'3( pno30 'T bi5 ,'bc; pn'pb opif) p ? i c bfnp vo'C .hi^^vj''
D'lb?l ,lbD5> bsi33 ihpnC^l ,PniD33 D713D? DP'nC 'Db .DP-JWP D'PPpbl
Levites and Israelites — from suffering a Heavenly death
penalty (Rashf)-
11-49. The Levites replace the firstborn. In their new
status, the Levites replaced the firstborn. When Moses and
Israel brought offerings the day after the Ten Command-
ments were given, for example, the service was performed
by the youths of the Children of Israel {Exodus 24:5). As Rashi
there explains, those youUis were the firstborn. In this pas-
sage, the Levites were designated to replace them, thereby
taking the holiness of the firstborn upon themselves.
1 3 . ^^3a•'73 ''? 13 — For every firstborn, is Mine. The verse
describes a two-step process. The firstborn had always been
the ones to perform God's service, but the Plague of the
Firstborn placed them on an even higher level of holiness,
because the Jewish firstborn, too, would have died had God
not shown them mercy, and that gave Him exclusive claim to
their service. Logically, it should have been forbidden for
them to engage in mundane activity, just as sacred animals
may not be worked or shorn. The five-shekel redemption of
the firstborn [Pidyon Haben] would remove this higher de-
 mm'

741 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 3/21-38

Merari according to their families were Mahli and Mushi. These were the families of the Levites,
according to their fathers' household.
2^ Gershon had the family of the Libnites and the family of the Shimeites; these were the
Gershonite families. 22 Their count according to the number of every male, from one month of
age and up: their count was seven thousand, five hundred. ^^ The Gershonite families would
encamp behind the Tabernacle, to the west ^^ The leader of the father's household of the
Gershonites was Eliasaph son of Lael. ^s jfie charge of the sons of Gershon in the Tent of
Meeting was the Tabernacle, the Tent, its Cover, the Screen of the entrance of the Tent of
Meeting; ^6 the curtains of the Courtyard, the Screen of the entrance of the Courtyard thai
surrounded the Tabernacle and the Altar, and its ropes — for all its labor.
2'' Kohath had the family of the Amramites, the family of the !zharites, the family of the
Hebronites, and the family of the Uzzielites; these were the Kohathite families. ^^ The number of
every male from one month of age and up was eight thousand, sbc hundred; the guardians of
the charge of the sanctity. ^^ The families of the children of Kohath would encamp on the side
of the Tabernacle, to the south. ^° The leader of the father's household of the Kohathite familiey-
was Elizaphan son ofUzziel. ^^ Their charge was the Ark, the Table, the Menorah, the Altars and
the sacred utensils with which they would minister, the Partition and all its accessories.
32 The leader of the Leoite leaders was Elazar son of Aaron the Kohen, the assignment of the
guardians of the charge of the sanctity.
33 Merari had the family of the Mahlites and the family of the Mushites; these were the MerariU •
families. ^^ Their count according to the number of every male from one month of age and u} >
was SVC thousand, two hundred, ^s The leader of the father's household of the Merarite familicH
was Zuriel son ofAbihail; they would encamp on the side of the Tabernacle, to the north. ^^ The
assignment of the charge of the sons of Merari was the planks of the Tabernacle, its bars, its
pillars, its sockets and all Its utensils, and all its accessories. ^^ The pillars of the Courtyard nil
around and their sockets, their pegs and their ropes.
38 Those who encamped before the Tabernacle to the front, before the Tent of MeetiiUi
The count and placement of Gershon is given first because "IDwrii — The Partition, i.e., the Parodies, the Curtain thiil
he was Levi's firstborn. separated the Holy of Holies from the rest of the Tabernaclr
2 5 . . . . |3U?a0 — 77ie Tabernacle ... The verse refers to the (Rashi). Its accessorfes were the ropes that were used ii>
three coverings of the Tabernacle, as given in Exodus 26:1- secure, lower, and puli it up (Ibn Ezra).
14, and to the Screen (ibid. 26:36) that hung in front of the 32. 'i^n WUJ3 K»tu3i — The leader of the Leoite leaders. As 11 if
Tabernacle (Rashi). verse explains, Elazar was in charge of appointing the Lee •
26. inniH — Its ropes. These were the ropes that held in ites who would oversee the tasks involving the most sacred
place the coverings of the Tabernacle (Rashi). The ropes of objects, i.e., the charge of the Kohathites (Rashi). Ilh
the Courtyard's curtains, however, were carried by the Mer- younger brother Ithamar was in charge of the Merarites .in. I
arites{4:32), the Gershonites (see Rashi to 4:27).
2 7 . '•n")ni7rt nriEHfJia — The family of the Amramites. Since 38. 'iSJlla-'?nN liSib ... ^a^f^wn laa'? — Before the Tabemach •.
Amram had only two sons, Aaron and Moses, and since before the Tent of Meeting. The commentators note th{' .i|i
Aaron's offspring were Kohanim who were not counted with parent redundancy, for if they were in front of the Tabern. !• In
the Levites, the Amramite family of this verse consisted they were obviously in front of the Tent. Malbim and Hannwl,
exclusively of Moses' sons [and Phineasj (Ramban). Daoar explain that the intent is to differentiate belwi'i JI
2 8 . lyiprt iri^iyM ~ The charge of the sanctity. The Ko- Moses and the Kohanim, who were to the east, and the Lcvii.
hathites transported the Holy Ark (v. 31), the holiest of all the families, who were along the other three sides.
vessels (/bn Ezra). By adding before the Tent, the verse means to indicate 11 ini
3 1 . v^-pTi ibai — And" the sacred ulensHs. These were the Moses and Aaron were directly in front of it, so they conlil
various utensils that the Kohanim used in cleaning, trans- keep watch over the Sanctuary, but the Levite families m
porting, baking, and so on, the items specified in this verse camped at a distance of a thousand cubits (Malbim).
(IbnEzra). Since Moses and Aaron dwelled to the east, facing 11"
nh-H.3 I 1 naniaa nuria -artta IESO / 740

••i^n n'n?n^n an n^N •'E/mi i^rin nnn^n?/)?'? nnjp

:llni;ina!5 rviib ^mb n^jfii 113K
'yniff rryiti •'15'? n'vil 11K'1S'?K= ••^/aE/n nnai^m ••i^Vn nn3\?/n ini/'ij'? inmN; n''3'? ^
lln'rjfpaa •.]W)3! niSll IIJK p^K -lir"?! ~i3Dn3 Dnnj?? i''3iVj-\^n nnBpr? on n'^K n^
K^y^i Kn-ji l a n xniai ^a iiijng
:nKip Kinni i^aVx Nygitf iin'j;^n u/nq,l D•'3^^|; nvaty Qn''"!E? ^^V]^] ^"l.^'^'i?
jnip' Kwttfn ninN i w i s n::yi!"
1W}J n'3'7 KaK n'a aiina iNa-jyn
jW)} '33 mtpgina :'?K^ na iqDjV?
nxain NO-IBI Kiawn Mini latpn? nng •^oni inp?)? 'i^n'Km igt^ran nyin '7n'K3 iitt7")j.
'Tipiia :KjpT lattJB yinn ra-ipi
•jV T KniT viriT KC-19 n;i K H I T J -IE;!? l i n n nng '"qpn-nifi l i n n ••j;'?;?) nj7ia Vq'K 13
n;i ninp ninp Nrjain 'jyi Kiaifrn Va"? inn^p nK) a n p nsTan-^V) isiyipn-b'j;
n'sii! nnj?"?!.! !a5n'?a ta'? 'rmiDK
1^30 n'V"!P "lOV n'viB Q'lipi' nnsu/ni '•'p'ljpvn nnsi^/ip nnf?"?) :'inT?Jf "
ifirji^ n::vi! 1«K I'^K ^N'IV rfvtn
Kbiib^ Kmi nan N-iiai 'ja i^ina n^ on n^K •'^K^'ivn nnssi/ni ''i")3Dn nnsi^ffl nny'ri
Nmtjn nm nxip n'twi fa^ti; xjjnri n^ym E/Tn-pn nif'^s '-i3Dn3 I'lnnpn nnawn n^
Vy irv^i nnfj 'is n^jiiioa tKWlii?!
ani'j :K;nlTi KjjtftnT {Kfii K-I) N^V :E7n|7n n-]ntyn nnw nikn vim n^'D^N mnty
13 isy^t? nnp n^s/niV K3K ira Kiiy^i :n3n''n pu/nn TIT' "^y wn'' nnp-'-n nnBiy^ ye:
K3lnai NjnK ilnniuniK'^ :'7K'1V J- : TIX •• U T : • - I vjv a- /, -: 1- I.TI: I" : j : : •

i-[ Ktonip '3)31 Njnanni Knnijpi

insn'pa ^3i Kp-jai pn3 iitff)3iu^ •''731 n'n3T)3m maHm m'^ti/m pKn arnnu/m Kb
)•• i : : • - • . jT : - ; I T : •.. ~ : 1 < T IT T : - : •
il?!^ '3")3T ^3? K3)3)31 nVs'inSla':'
'nn? m n r n N3r3a ]SnN na -a^btf k''ty]i nrn3y Vni tiDJarn nn3 imiy-' IE/K u/iiJn 3^
• : 1 T I -: I, ; I x T - : ^v T i. : IT : j - : -. •; I -

n-jjpS^ :K9"!ip niun 'nus Kmp •'•im nij?? in'3n TiijN'p "ITV'^K •'if?n •'K'to^
jUN I'^N 'Win n'5;-iii ^b^n n'ji-i!
'j? 123P3 i'in'3;3)3ii'7':'n-ii3 ni^-v nnsE/m •''?n)3n nnsi^'? •'iT?^ ;K7Tpn nnnE/n A-.
Km) KVJ?"?' '^0^- "'3'? NTa^
iT^lt^ KaN n'3 ani n'^ :inKni pa'^K
-bs 13003 DOngQi ;''"i")P n'n3E7)? an n^K •^mm ib
K^i '73? ^'n'38 na ' ' N ' I I ! ' 'T!>? N''ty3i ;n'?nNai n^D^Js nE/ti; n^ypi tuln-i^n nit n'^
iKjiay ]r\^f, N3aw)33 (Knw K-J)
'•5n '3"!)? '33 3pip^ Ton niii. •nX ^5? '^ip''???"!? "^Kniy n n n nn^if n'? 3K-n''3
''i-|iapD) 'nniBjii 'nnsjj) Kjat?)? ''K'li? b")'? •'35 nnniyn nip?! :n3'3y i3n,! isE/Qn i-.
'''IDayiii :r\mbs "j'ai 'ni3)a Vai
•|m'3)pD) 3lnp 3lnp KFIIT] ;inT3y "^^i T''i73-'73i vanKi miayi vnnai pu/an
I T I ^; 1. : T •• T : AT T -: 1- jx -.. - : I,T • : I x : - -

i:|-]|7, nW '31 n^ ;]1n'31PNl pn'SPI :Dnnri''ni nmn^'i nn^'i'iK) 3''3p nynn •'nayi ,b
11)1)1 iai?n m^^ xnnp N33W)P

oM) ip> pJ (:i3 P31D ;i:3' D'DM) iJJcb 'ifii cD-jb 'if> .SJB'P D'MPP 'j3bD PPDCu D'lipDP vo nci^b into .'u'jn nnaon iiiini^ (»o)
»B DCKJi: .'PiBi mp 013 p6 D'CBPi D'pfoi DTjfti |Pi rpijipppo PiBT .pwnrt (na) :pi p oD'iips .'»BtP PPDCBI
••np fiT c|ftc ,P3nsp 6'a ."lonni (xb) :(3' fiuwsp) oppibpns lorn :o'6np5i D'b'fi pniB .inoan :JAb PVICBP OVB P W T .bnKni
'11 iiB bBi .0M3 bB asiBB .'nn 'NUBJ K>WII (a^) :IDBD PJOD :iJp be ftbi .bniftai pc»P bp .mmia nKi (13) ipb'n (io .nna
:i)D Piipo fi'P ir bs ,iinpn mnB)3 nniw mipa ,iPif)'B pifn bai oob |'31BDI .nw'n 'in um nnp ua nnawKi (oa)

' ii nw; — To the west. Speaking of the Israelite camp, the most favored direction was the south, as seen from its as-
i t ii-iih began with those that encamped to the east (2:3), but signment to the formation of Reuben (2:10). in the case of
ItDne of the Levite families encamped on that side, for it was the Levites, those who encamped to the south were the
iBI'ved for Moses and the Kohanim (v. 38). The second families of Kohath, the worthiest of the Levites {Ramban).
 ihiii'iii

PARASHAS BAMIDBAR 3 / 39-49

to the east, were Moses and Aaron and his sons, guardians of the charge of the Sanctuary, for
the charge of the Children of Israel; any alien who approaches shall die.
3^ All the countings of the Levites, which Moses and Aaron counted by the word of HASHEM
according to their families, every male from one month of age and up, were twenty-two
thousand.
'"^ HASHEM said to Moses, "Count every firstborn male of the Children of Israel from one month
of age and up, and take a census of their names. "^^ You shall take the Levites for Me — I, tiASHEM
— in place of every firstborn of the Children of Israel, and the livestock of the Levites in place
of every firstborn of the animals of the Children of Israel" *' 2 Moses counted — as HASHEM had
commanded him — every firstborn of the Children of Israel. '^^ Every firstborn male according
to the number of their names, from one month of age and up, according to their numbers, was
twenty-two thousand, two hundred and seventy-three.
'"' HASHEM spoke to Moses, saying, "^ "Take the Levites in place of every firstborn of the
Children of Israel, and the livestock of the Levites in place of their livestock, and the Levites shall
be Mine, I am HASHEM. '^ And as for the redemptions of the two hundred and seventy-three of
the firstborn of the Children of Israel who are in excess of the Levites; ^'^ you shall take five,
shekels each according to the head count, in the sacred shekel shall you take; the shekel is
twenty geras. "^ You shall give the money to Aaron and his sons, as redemptions of the.
additional ones among them."
'*9 Moses took the money of the redemption from those who were in excess of the redemptions
up to 22,300; why are the three hundred omitted from the the age of one month, which is why the firstborn were now to
total? Three hundred of the Levites were themselves first- be counted from that age {Ramban, v. 45).
born, so that they themselves required redemption. By ded-
4 1 . finna —Anim.als. Not all animals were involved in thi.'t
icating themselves to the service of God, they redeemed
redemption. All firstborn sheep, goats, and cattle, whetho
their own persons, but they could not redeem others as well
belonging to Kohanim, Levites, or Israelites, are sacred from
(Rashi).
birth and are brought as offerings. The only firstborn livf
Compared to the totals of the other tribes, which were stock that must be redeemed, and which are the subject ol
counted from twenty to sixty, the total of the Levites from the this verse, are donkeys, which are redeemed with non-san-
age of a month and up seems strangely low. Rashi explains tified sheep that are given as a gift to a Kohen {Bechoros 4ii)
that the large population of the other tribes was a miracle, Furthermore, although the firstborn people were counted,
for, as the Torah states, the more the Egyptians oppressed the livestock was not, because one sheep can be used lo
them, the more God made them fruitful {Exodus 1:12). The redeem many donkeys {Rashi).
Levites, however, were spared the suffering, so they did not
enjoy the compensatory blessing, and their numbers in- 4 5 . 'H iSK a?ibri 'b-nni — And the Leuiles shall be Mine, I .iii\
creased at a normal rate (see Rashi to Exodus 5:4). HASHEM. Although the Sages teach that the firstborn will one'
day be returned to their former estate, the Levites will si ill
4 0 - 5 1 . The Israelite firstborn are redeemed. The Torah remain God's special tribe. "Iam HASHEM, just as I am eh-i
now describes the process through which the redemptions nal, so the status of the Levites is eternal" (Or HaChaim).
were made. As stated above, the Levites themselves took the
place of Israelite firstborn. A Levite and a firstborn stood 4 7 . nibp^'^ m^Bn ~ Five shekels. The 273 Israelite firstboi n
before Moses and he declared, "This Levite has redeemed who could not be redeemed by Levites were each to he
this firstborn" {Haamek Dauar). There were 273 more Is- redeemed by five shekels, the same amount that the Toi.ih
raelite firstborn than Levites; these excess Israelites were would ordain as the redemption for all firstborn. The brolh
redeemed for five shekels each. Israelite livestock were re- ers of Joseph, Rachel's firstborn, sold him for twenty silvi-i
deemed for Levite livestock. coins (Genesis 37:28) — i.e., twenty dinars, which equals live •
shekels — so that this amount became the eternal atoin'
4 0 . nh'i})?) u/"ih-[aM — From one month of age and up. Just ment for that sin {Rashi).
before the Exodus, the Israelite firstborn were sanctified and
made subject to the commandment of redemption {Exodus vj~if>r: "jpui^a — In the sacred shekel. See notes to Exoilu-
13:2,13). Consequently, all of their firstborn were subject to 30:13.
be redeemed, but it was only now that they were told how the 4 8 . l'»3a'?M^^N^ — To Aaron and his sons. Thus the redeiii|i
ledemption was to be carried out or to whom the money tion was done in accordance with the commandment llml
should be given. The requirement of redemption began from would be given later in 18:16.
0)3-D'7 / J nnna nso / 742
^a^)3a nurns
i n p j 'nliji fnONl fiK'i" Nija^n iz/'ni^an n-\'DVJ'p nnnw Tini I^HK) I nu/n nnntn
'?;m b:^^b i'^upn' a i p n 'jl^ni -•73 innT" nnj^n njn) ^Knty^ ••n rnpE/n'? u'7
Knn'ij '73; ilrjKi ntiito KM n ••mh niw •'B-bv f}r:ikf'nvJ)2 ip_B '-WK n'l'^n nnps pn^•'>'•,v>*
Kn-j? 13)3 K-jiDT ^a iinn;;^-)):'? ;n
;; niaijin :1'3'?K jnipi intay K^VVI
'13V NH^T x n ? ' ^ '73 '3)p n\£7to'3
n; '73131 Kh'gb-) Kmi ^^a 'JK-JS/'
nstpn riK Kty) rhvm vj-\n-]'?t2 '7K"it?;i ••n'? hni
'Ni^ n; mgniKD iilnipnnifj ]ip
'333 N-1313 b3 <^bn ;' K3N '1372 -iD3-'73 nnri nrr' •'JK '•>'? n;''i'?nTi>!; ntip^) ;nn?3\?/ ><»
•pa ci^D 'Ki^T NTV3 n;i ^xnto' nii3-'73 nnn nh'^n nana nK) '^Knt?'' ••na
Nilplao :'pt!;-3U/' •'ai K-1'V33 K-1313
^73 n; nn; ;' Tj^a n KIJS nipb
in'K nin'' my IU/KB nii/n Tps'i :^K"ity'' •'33 nnnna ^B
'33 iigiiD iljK'ito' 'jga K-1313 -ispm -i3| ni35-'73''''m] :'7?<"3<^'' W5 Ti33-'73-nN ^"^
331? ]n)jKJ I'ajps NHST N^iaia
n r i i int?737 iin'3;3p'? NVS?'?' ^^OI-
b'Vniin tKn^rn I'J'SE'I i n r a I'D'?N :D^nNKn w^^vj) nvj'bp
'Ni^ n; anjjnn :3p'')3V np'D Dv ;; nnn nh^H"^^ np_ H^K"? niy^a^'^K mn'' I S T ] ™-in
n;5 '7N"it?' '333 K-i3ia ^3 ci^q
pn'i ilnTvs tj^n 'KIVT KTy3
nnn ni'i'pn nnna-riK) ^xnt^^ ''333 '-1133-^3
n;im :;^ NJN 'Nib' 'ipng I'tciaE/ip nii/bE/n •';'n? nx) i'n)n'' •'JK n^'i'^n •'^"^'ni nnnns ™
I ' T P n Kn^rii TVS'?} inNia ii33ia
•'33 "ii33n n''i'?n-'?v b'-Qiyn DinNani n'-^styni
i'7K3\ff' '533 K;33ian 'Ni^ 'jy
Kri'?j'?j'7 I'v'jp tt/Dn wan aonim nbfpsh D''^i7i?' nt7pri rtv/m mi;>b) b^y/'', <«
I'yip i'3tov 3513 Kiu3ip 'y'pps nnnji bi^wn nnj ani?/^ ngri Wipn "ppiz;? nn
'nU3'?i pr!>ii K3P3 inni nn ;KV'?P
n; n^to 3'p3i 00 :i'in3 p T n n ii233
n;?'] :nn3 Dia-jyn •'IM^ im"?! innK"? qp3n ««
'j7'39 '73? i'3'n^3 1)3 Kig-iia ciP? •'],}~iB b^_ n^sivn nxn ninsn <^m m niun

p™33 D"lb P16B CbC IPlfl (.P) Pni33 'DB3 1)'P13P nBft .jl'IPb |'>BP
'IJl 131 1133 '73 3ps (B) ;(DC P"B3) p>7BP ]B DBjlS ffi'pB'C D"71 ,VP
nan3 HKI (na) :(:pbp P3C) o'bBS pBB bb3» tt'CB .n^sni \pin pa
pft fibfi bfnc be Piinp PBP3 '1)33 pft D'lbn PBP3 m ftb .'Ui n'Arr
,»1D .bftlC be D'llBP >1PB PB3 IPB 'lb 13 bC 7nft DP ,DP'11BP 'IPB
nxi (in) :(:i pni33) PBP33 D'BIIBP 5)B ftbi sifts D'BUBP OSB 'IPC
0'B3P PCbCB ibft ,003 PHDob J'B'lbP pni33P pfti .'IJl niK^wn " 1 1 3
PIDD) Pbjbjb D'bpC PCBP PpP OPB ,0'lbo bB D'lP' 003 D'BllBP O'pftpi
;n'nB i"3) bpi be 0P133 o'oe IDS O'ICB <pv be IPTSB OP'O p .(tB
;pi33 D'lbo nsc pift bB .n'An " I I B hv D'Biijin (oa) :(':7 i"»3
i3ep I'bB D'sinoi ,0110' 05Pn in oob ]'31BDI .I')31 jinKi nwa (n^)
pDiB P'PC PCB be i'53e I'oc 'Bb (OC ppiD) i53eb 31B p'lib 3113 .jbun
(.13 ftBl' ;P:D D'bOP) 'ppiPB PUP' IBftSe ,011P3 D'bnj ieB5 D11P3
O'PftB Ob:3' ft D'B'O '131) D'pftB [DP'CftU '131 D5'3 'B11' 13CP '53B1
O'PDie) IBID B3C3 O'PCIB )bl3rBl (P:3D 031 P'Cftl3) Plftn05D 'Cftl
ftbc iBib pofti bB 1^5 .priKi nwa i p s I W N wb) :(oc ftBiPSP ;T:O
opft JP1B31 .tj^K n'lBSJi niJB :(.7 pni33 ;3':i I"B3) o'lbo I'5B3 O'O
B51KC pop '53 .PlftB CBPl D'Bbft PB3C 11C13 '53 .D'lP' PlftB CbC ttlB
lID'l iftCP OB lbb3 ftb OBbl .O'pftBl D'Bbft PCC 'IIB '53 .PlftB CCI D'Bbft
bB O'BIIBO Pni33 D'pftBl D'B3P BCbCO D'pipi I'O' ftbl ,P!11330 pft

entrance to the Courtyard and the Tent of Meeting, they
c:ould keep watch over both; hence the mention of the Taber-
uncle — meaning the entire Tabernacle complex, including
I he Courtyard — and the Tent of Meeting itself. The Levites,
however, had no direct access to the Courtyard, so that they
could keep watch only over the outside of the area {Haamek
kioar).
JlJ?! IIHKI wa — Moses and Aaron and his sons- Aaron's
ons included his grandchildren and their families.
Fortunate is a tzaddik and fortunate is his neighbor"
{Tanchuma 12). Because the tribes of Judah, issachar, and
Zebulun encamped on the east near Moses, who was en.
gaged in Torah study, they became great in Torah. Con-
versely, "Woe to the wicked and woe to his neighbor." The
tribe of Reuben encamped to the south near the Kohathites,
which included the family of Korach; therefore many of the
Reubenites became enmeshed in his rebellion {Rashi here
and to 16:1).
3 9 . t]^K n'llylrl Diai^ — Tweniy-iwo thousand. However, the
numbers of the three Levite families (vs. 22, 27, and 34) add
745 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 3/50-51 - 4/1-9

of the Levites; ^° from the firstborn of the Children of Israel he took the money: one thousand,
three hundred and sixty-five in the sacred shekels. ^^ Moses gave the money of the redemptions
to Aaron and his sons according to the word of HASHEM, as HASHEM had commanded Moses.
^ r~l ASHEM spoke to Moses and Aaron, saying: ^ "Take a census of the sons ofKohath from
The among the sons of Levi, according to their families, according to their fathers' households;
Kohathites ^ from thirty years of age and up, until fifty years of age, everyone who comes to the legion to
are
Organized
perform work in the Tent of Meeting.
'* 'This is the work of the sons of Kohath in the Tent of Meeting: the most holy. ^ When
the camp is to journey, Aaron and his sons shall come and take down the Partition-curtain and
cover the Ark of the Testimony with it. ^ They shall place upon it a tachash-skin covering, and
spread a cloth entirely of turguoise wool over it, and adjust its staves. ^ Upon the Table of the
show-bread they shall spread a cloth of turquoise wool and place upon it the dishes, the spoons,
the pillars, and the shelving-tubes; and the constant bread shall remain on it. ^ They shall spread
over them a cloth of scarlet wool and cover it with a covering of tachash skin, and emplace its
staves. ^ They shall take a cloth of turquoise wool and cover the Menorah of illumination, and its
lamps, and its tongs, and its spoons, and all the vessels of its oil, with which they minister to it.
nrtj? '33 — The sons of Kohath. Though Kohath was Levi's commandments, so that people will find them more invitinc|,
second son, his progeny was counted first in deference to the but at its essence, the performance of commandments musi
greatness of his descendants, Moses and Aaron. Because be rooted in faith in their Giver and His Torah. Therefore iUv
Moses was the great teacher of the Torah, his brethren, the visible cover of the Ark must be techeiles — the call to uii
Kohathites, were given the honor of bearing the Ark (ibid.). questioning faith in the Torah, which is contained within il.
By assigning the Ark to the most meritorious of Levi's Only then may the other vessels — and the other command
families, God showed that honor is due to those who struggle ments, as well — be clothed in tachash, so that people will
to acquire Torah knowledge, not merely to those who are the find them inviting and enjoyable (R'Moshe Feinstein).
oldest or the most privileged {KU Va/carto 4:22). i n a nntpi — And adjust its staues. This verb is usually reii
4. D'>W"r|i'n W"rp — The most holy. The term is usually trans- dered and they shall emplace, implying that the staves wouli I
lated Holy of Holies, with reference to the chamber that con- now be inserted in their rings. This translation is not tenable,
tained the Ark, but in the context of this passage, it refers to however, because, unlike the staves of the Table and AUJI ,
the items listed below, which were the holiest components of which were inserted only for transport, it is forbidden ever lo
the Tabernacle (Rashi). remove the staves of the Ark from their rings (Exodus 25:1 !>)
Consequently, the term must mean that the staves wen-
5.11331 priK — Aaron and his sons. The Kohanim were to pre-
placed on the shoulders of the Levites, or that they were ad
pare and wrap the items for transit. The Levites would then
carry them (Rashi). justed within their rings to facilitate the Levites' task of carry
ing the Ark (Ramban; see Yoma 72a^,
^OKin na'is — The Partition-curtain. This was the curtain that 7. "0^2211 irhp — The Table of the show-bread. [For a descrip
divided the Holy of Holies from the rest of the Tabernacle. tion of the Table, the bread, and the utensils mentioned In
With it, the Kohanim covered the Ark and then covered the the verse, see Exodus 25:23-30.] That it is described as tin'
curtain, as stated in the following verse. Table of the show-bread implies that there were other tablr-i
6. n^an ^i^a — Entirely of turquoise wool, in the case of the in the Courtyard, where meat and the like would be placf'd
preparations of the other Tabernacle components, they were during the service (Ibn Ezra).
first covered with wool and that, in turn, was covered with a
tac/iash-hide. Only the Ark had the n^nri, turquoise wool The placement of the covers reveals a hierarchy of hull
(which the Sages describe as "the color of the sea, similar to ness. The show-bread remained on the Table at all time:;
thecolor of the sky"), on top of the tac/iash, to symbolize its and is therefore called constantbread in this verse; it was cov
holiness, for sky-blue wool represents the purity of heaven ered with turquoise wool, which symbolized the highest (In
{Ramban). gree of holiness. The utensils were placed atop that covn,
and then everything was covered with a tachash- hide (/?.i/M
Tccheiles and tachash represent different concepts. Techei-
ban).
les symbolizes faith in God, for its blue color makes people
think of heaven, the place of God's Throne of Glory (Chullin 9. ii''ri'^3 — Its lamps. At the top of the Menorah were the a\\'j
89a), while the tachash was unusually beautiful (see Exodus that field the oil and wicks. See Exodus 25:31-40.
25:5) and encouraged the enhancement of mitzvos by cloth- nsniir 1^3 — The vessels of its oil, i.e., the utensils used to | >i t*
ing them in physical beauty. It is often important to lend es- pare and store theoi!(Mas/ci7 L'Daui'd); or the vessels usn I in
thetic beauty and convenience to the performance of the pour it into the lamps.
 lllliiilliUiliiiiiii!
jmiiii

U - K / 1 - N3-3 / S
laijaa nw\s nanna lao / 744
n; 3''P2 '7N-lfc'"521 KnDia p J :''K1^
irfKin) friwi n r a nVipi ti^tj Ksps
n; ntyto ari'iKi :Kttfiip 'S/Vpa I'V^P n\{7'n iri'i tiy"]!?!! "ji^iy? ^hn) niKn ly'Wi n^'iyiu) K:I
^3; TiiiaVl l"^^!K'? K;i?'19 I P ? my IU;N3 nin'' '•s-Vy pn"?! nnK"? Di"i3n IDBTIK
\m}')2 TV ;^ Ti?3 n Kn? ;••"! N-!15''1P

' 1 ^ '?a un nrij? yg \s\pn n; I'j^'apa

nan J :iini;iriaK i r a ^ imn^:^"!!'?
T)\£f i''W)pn la 13?) N^y'?'' r ? ¥ T'^^'i'
Kmay lavi?'? K^'D"? 'IIKT Va
T T AT T J- • -: I •.• t - ; T ; ~ T T T <• ; 1 v •
nnj? ••u ]n% I T T :N5)?T iai?na

lif-ja'i xnnitfn 'pipna 'nu^i P'QK yti^a V331 firiK Kni ciz/npn ^"p nvin '7nK3 nnp
KjliK n ; na ppaii NP"IST xriana n ;
nxain TilVy iwti'ii iKnnnpi !")>(; nK ni-ioii •qoKin n5'-)a nx nnini n m a n
TP? EJia'? 11P")9?5 KJUpp -qWlpT ^••^^-nn itonai wm my 1105 T-^V i^riJl iniyn
EJia'? iTO"iai KjaK on'?! Kiins ityns'' o'laBn in'?!^ I bv\ :T''n3 intyi n'^yn^n n^nn
: : • • T - I J- : -.. 7- ; IT - v T : T : rt^ : • •-•«.••:
n;i N^P'sn n; •^'hs lup'i N V ? P
Kaipj nlipi? m Nn^'ap n;) Njana
liPia'ln :'ri^ 'nl^Sf K T W DD'JI :n;;.rt?. T'^V T'nnn •n^i "tiDan nityf? nxi n%2??in
nn; iioa'! n m i vay c/iaV iin'^y
n; i W ' i Niupp 'iiu/BT nijain?
"iiv npD)35 in'K 10?) •'iw nv^in na^^n^''^^ ^^^9^
]V2T') K^?!^ '''i^V IWP'I" i^'H^nns
KPii'via m niniKT unnin n;
•73 m Niinjnnn n;i Knnav n;)

'"PT
IP';:' .'1J111331 p n N K^I (n) :mc 'i^i n^njjDi mn^rwi :^ii3n:ii inbpoi
:nftpb 6b6 p:ip ';3 o'lbo l^^pi' ftii ,if opiw ib P-JIDTO ip'p-)3l> '!i:i 'bp b:
jnnypi TiiDSi nns7p (t) :IDD'P i'r7v 0:1 pbPDn pisnp: .nanan yioai
•ion ppb ,'ip3::i .^Dan :(133:D: PWP) ppnD PDWW 'PPTD ^3D .nvpani
::iiTC li b^b Db'pp:i P6 D3 ipinp P3i ]'n3 .n^npbtt (D) :(DP) ]r3 IDT -jpfs
ttft ?')Db oi'pn ob I'fii D'bibiD 6b\ t'piCD o'bipi PJPp 9 I'M .n^nnnn
O'jpiJp r"Bb3 p"'iib . m n n a :]3'pj3pp pnsci IPT P6 ^3 :ipini D'7Jn
5 0 . 1135 nijy — From the firstborn. In order to determine
which Israelites had to pay and which would be redeemed by
l.evites, Moses prepared 22,000 lots inscribed "Levite" and
!i73 inscribed "five shekels." Each firstborn drew a lot
(Rashi).
.•SI. 'H niar "nrJ>|:3 — As HASHEM had commanded. Moses did
not even think of enriching his brother and nephews; his sole
Intent was to carry out God's command (Or HaChaim).
4.
I -20. The Kohathites are organized. After the census and
<: onsecration of the Levites, God commanded Moses and
A-iron to organize them for the service they would perform
when the Tabernacle was transported. The responsibilities of
llie Kohathites, who were charged with the most sacred por-
tions of the Tabernacle, are given in this Sidrah; those of the
Mi;rarites and the Gershonites are in Sidrah Nasso. In con-
pbjbab D'bpp cipnn .pspn? ODD p .r^hM niNM WJ'JUJI oityiin niirnn (a)
,pni?3 pbpb .bpp D'pwni Pi6n pbp ,pniD3 O'ljjpb .bpp cpb ,pni33 D'pfinb
')6 'b -)nf)' D'bpp Dpnn IP ib iniftp 11:53 ,;:ic»f3 7i'D ,-3n6 .bpp ipu PPBP
D'p6m ,'lb ]3 DD'bu 3PP1 ]'pPD qbfj O n p n D'!P 6'3a ,DpD JlO .D'lbO "IIPP
1613 Dpb infj ,'sbp3 15P:I ]bb3 ,D'!)pp DPBP p'bi) 3P5 ]'pps :ipbpi o'lsspi
/m tt^Ni riN Nwa (3) :(.r' ]'-)7WD ifo fjuipjp) b^iap '^b os'pps ibpi
PlPDCil ,DX D'Pnp p 7P1 D'Pbp p» DPI ,)ip» P71315b l"l6"3D Pft DPB Cijn
iPi'Pi (r:i Yns ;P3:O PI36) PPb o'pip ]3 ™61620 .IP:J ftbnp; ftb o'pipjj
junction with this task, a new census of thirty-to-fifty-year-old
Levites was conducted to determine the numbers of those
who were eligible for the physically demanding work of car-
rying the Tabernacle's components. At the climax of the in-
structions, God warned Moses and Aaron that the sanctity of
the Ark is so great that even the Kohathites, the elite family
of Levi, may not gaze at the exposed Ark as it is prepared for
transport, and that the Kohanim must see to it that the lives
of the Kohathites are not jeopardized by exposure to the Ark
before it is wrapped and covered.
2. U^K^'fiK Ktya — Take a census. The term can also be ren-
dered raise up the head, and was used for both the Kohathites
and the Gershonites (4:22), to imply that they were elevated
by their assignments. The Merarites, however, were simply
counted and assigned to their less august task, without being
given this term of honor {Or HaChaim).
 747 / BAMIDBAR/NUMBERS PARASHAS BAMIDBAR 4/10-20

"^ They shall place it and all its utensils into a couering of tachash skin, and place it on the pole.
'' Upon the Gold Altar they shall spread a cloth of turquoise wool, and couer it with a couering
of tachash skin, and emplace its staves. ^^ They shall take all the utensils of service with which
they serve in the Sanctuary and place them on a cloth of turquoise wool, and cover them with
a couering of tachash skin, and place them on the pole. ^^ They shall clear the ash from the Altar
and spread a cloth of purple wool over it, ^^ they shall place upon it all the utensils with which
they minister upon it: the fire-pans, the forks, the shovels, and the basins — all the utenslb of
the Altar — and spread over it a couering of tachash skin, and emplace its staues.
'^ "Aaron and his sons shall finish covering the holy and all the holy utensils when the camp
journeys, and then the sons ofKohath shall come to carry, so that they not touch the Sanctuary
and die. These are the burden of the sons of Kohath In the Tent of Meeting.
'^ "The charge of Elazar son of Aaron the Kohen is the oil of illumination, the incense spices,
the meal-offering of the continual offering, and the anointment oil — the charge of the entire
Tabernacle and everything in it — of the Sanctuary and its utenslb."
Special ^'' HASHEM spoke to Moses and Aaron, saying:' ^ "Do not let the tribe of the Kohathite families
Precautions be cut off from among the Leuites. '^ Thus shall you do for them so that they shall Hue and no!
for the
Kohathites
die: when they approach the Holy of Holies, Aaron and his sons shall come and assign them,
every man to his work and his burden. ^^ But they shall not come and look as the holy f,s
inserted, lest they die."
THE HAFTARAH FOR BAMIDBAR APPEARS ON PAGE 1180.
When Erev Rosh Chodesli Sivan coincides with Bamidbar, the regular Haftarah is replaced
with the Haftarah for Shabbas Erev Rosh Chodesh, page 1207.

they would be subject to the Heavenly death penalty (Raslii).
However, this prohibition applied only in the Wilderness
{Rambam, Sefer HaMitzoos, stioresh 3).
16. itiy'?^ nipai —- The charge of Elazar. Elazar personally
was appointed to carry the oil and incense, despite their
great weight. He was blessed with miraculous strength, for
those who hope to HASHEM renew their strength {Isaiah 40:31).
Alternatively, Elazar was charged with personal responsibil-
ity for them, but not actually to carry them (Ramban).
18. ini'ipri-'^K — Do not let... be cut off. Since Moses and
the Kohanim were responsible for the proper organization of
the Tabernacle, they would be responsible should they per-
mit the Kohathites to violate the guidelines (S/brno).
1 9 . in-j^JJ-^y tirm — Every man to his loorli:. Each of the
Kohathites should be appointed to do a specific service and
ill I they should be so organized that they will approach the
Tabernacle in an orderly manner. Otherwise, they will com-
pete with one another and, in their rush to be first, may jostle
one another and desecrate the Tabernacle, thereby bringing
death upon themselves {Sforno).
According to Rambam (Hit. Klei HaMikdash 3:10), this
verse includes a commandment that the Kohanim not only
appoint the Kohathites to their tasks, but supervise them in
person, in order to prevent the possibility that they may
overstep their bounds and die.
What was the effect of this possibility of death upon the
Kohathites? The Midrash records two opinions. R' Elazar ben
P'das holds that the Kohathites preferred not to carry the
Ark, to avoid the danger associated with it. Consequently, its
bearers had to be appointed. R' Shmuel bar Nachman
opinion is the diametrical opposite. The Levites were; :
eager to have the honor of bearing the Ark that unlc
people were specifically assigned to other tasks, the ve^:.'
other than the Ark would have been neglected (Bmniiih
Rabbah5-A).
iKton . . . liTiriSJ — His work .. . his burden. Each Levitc h.
two functions. Sometimes his work was to load vessol:. <
the shoulders of his comrades, and sometimes he Wdn i.|
carryaZJurden. They would relieve each other and take Lniii
according to a detailed schedule of assignments {Ma//j/ni)
2 0 . i:*il?Lt-nN i7^55 ~ As the holy is inserted. The KOII.IMH
had been given the sole responsibility to insert the holi.
items into their wrappings, and only then were the Levii'- i
come and transport them, but they were forbidden to 'in.
upon them in their uncovered state, lest they die (Ras/i/}. t !•
were they permitted to touch the Ark itself even when 11
were carrying it. It was to be borne only by means of its strii >
(IbnEzra). And when the Tabernacle arrived at its new di'i i
nation and was to be reassembled, the Levites had lo win
draw until the Ark was in place and shielded by the Porlliltn
curtain (Ramban).
•'=^ -iniD vniphn .nipiDS vsp — This Masoretic note riirtut'
There are 159 verses in the Sidrah, numerically corr(it*|jMhi
ing to the mnemonic r'n"'p'?n.
The mnemonic means "portion of God, becausti lo (I
Wilderness God found Israel loyal to Him and counlSil i'
members, taking the nation as His own portion. Sotf.Hh
Rashi to Deuterononiy 32:10 {R'DavidFeinstein). ,|j| 1 ^
D-i / T naina TW\S 13^)aa nao / 746

K^gn tfwV iiD-19' KaoiT KOSIQ iDDl n'?in -153 ito"}ai irari n a p 1 bvi tuinn-'^v «'
KiUDD Tittim nijs'ina nn; iics'i inp^l ir'naTiK mtoi lynn iij/ nppna inK a'
'3n '73 n; intp'ia' :•'r^1^•'^^5 n; iniyi
iimi u/lpa ng-wiiyi i^t? mwri •''?5-'73-n}<;
^inri; 110311 K^DJI wn'?V lim^i
ijmi u;nn -iiy np^n? aniK TOD) n"??!! " I ^ ' ^ K
Krij-jm KOipp n; iisij'')i' lK^l^^5 :im~iN nag v'^v i^'lSi nptKiri-ni*; ij^i^i) tuian-bv ^
liifi^T ;iinN waV 'nlSj; iiD'iS'i
•'n'l'p^ iiui5?itf ^ '1 ' n u n ba n; ••nl'?? •; T jT^ J ; IT : jv -: T •• T -: T T J ; if.

n;i Knnljv m Kn;nnn n; iln?

n n j i n 'Jip '7'3 Kifnyo m Nn^nnjia
Kiljpp ^pip-i n^sin 'nlVji'iib-ip^'j ivn mij-] E;nn Tij; •'ip? v'^v li^lS^ nat^n •'ba Va
inl33T I'lnrs ' s w 10 tTilnns imtci •''75-'73-nK') ^r/lpn-riK no?'? li^rinqK nV?) m
Kiuiip '39 ba nji Kiu-jip n;; riKBs'?
nrjp 'IS ii'pj;'. p i n a i Knnifjia buns riKSi/ynrip-'n wa;; p - n n K ) njnian J7t)?5 u;lpn
ni 10 iKjni isiuna nnp ua 'piun jhif.
"^n'K? nni7-'33 Nton HVK mni u/i'ipn-btf; IVP'K'VI
KPiEitp Kjqa p q s la itv'?!;;'? Tpn hiN^n i n f in'3n noK"!? 1 ilvV^ nti^^i nj^in m
Knnipi K;ppia n-iiupn Kni-injKT
b2 m p n Kniann Knitfm Knnri
n%? nnii/Kin ipiy) T'unn nnam n'')3pn nnupi
iTrtmgi KWinpa na n Vai Kjawia
nia'ij'? inriK ayi nv/n o v ; ; '^''jnir
un nnp •nrsfl Koyai n; in^'iuri Kb n- innnri-'pK rfnub •\-\QK-hi<.-\ rwi^-bif, r\Ti-> -I3T;I ni-n -I'Dbto
K-i) lin^p'i TinV m^av K-JID- t'Ki'? ityj; I riNii :n;'.'!'?n '^iri)? ''nni?Li nn^t^n u?E7-nj<;
B'-j'p'? iinijnppa iirnn' K^I (lin'i
imri; iMgii 165;:: 'PIUJI pn?? Kje-iip n n x D'-u/npn ti/Tp-riK nrnui3 mh-' nWvm uhb
K^la -.nViuia'?! ninVs "?¥ l a j n j j
KE^llp '30 nj 1P3)? 13 'iDip'? llbji;;
"VKI im'3j7-'7:y O'^'K W''K nniK mtoi iKn^ Vni

.p'D vn'p'pn -d'piDS U"ip

V3"n IB J' ofic .inni m 'b3i POTOD .inipn 'ba ta riKi spiwrapi
iw ,opift pficb Do'bs n)i»» fiiPt ,-\nbK mpai (to) -.o'pc 'T3 DP'B
nibi piiib bpip vbB PPCPP ppi TBPO PP>PI D'PDP Diippi itm
ppp ')3 to be osipp P'P iiBi .pwun fja m p s :iP">n p»3 yippbi
D'lwfca ba 13 pcfi b3i i3ppa fiiai ,ito bsi IPTOB bB p6 pfi PiiSb
IPP'f) 'B b» D'PIpP CIpP Vbt '->->V\ IICIJ 'S3 fiPP bsfl .It omD3 obBPb
im» bft .m'nan bx (m) :ub,P3:l |bsb) f)K PtP53 3iP3t 1B3 ,P'P
103 ,ibc p'p^) iipb .unpn riK sibaa nmi': ma' K"?! (a) :IPIP'C oab
Utol ,')lbS PD3n3 I P * 1D31 'JlbD 1J3 I'iB IPPBl II PCPB3 abspb 'PPTDC
:1'1D3 flip ibC
iba ba JIN (a') :<ii)i» pns .wnn ^ls noan bK C) :pib'PBai pea p3
pippa 'bp pi ,fjp f)iap pCBP 11D3 .Bipa na imiu' IWN miun
.uiini :Pt:p» P3m .naran riK iiiKm (J') :'nwa P3tB3 Da3 1'PP;»C
a5i3T o'pca p PITS pfii .innx laa I'bs W"\ai ii'bpp icia pfi ibp'
a'bB I'pip vac ,iP5Pit pj'fii ,PiBB»a PBC3 cfta 6»w nto iJ3a PPP
D'piP p3t; .nnma (T) :(i'n p"»3 ;':3 pPB i5 p"p) ppp) be PPPDS
a'jpbBi Rib'PP cbe ftbd ab ffip P3Pn I'BP P'ICB ,pia ppippb cbpa
P3roa bsp D'pjfo i'3P lasc PCP5 be pni>5 .nnbm :D'bp» pf> P3fiic
PtPJ bp pi y'lii I'toi ,P1DPJB DP .a'!)' :ia»i ap' ibpBP'P '13 jpsai
ppfia .wnipn ntt tiraab (lu) :P3ina bBn |P1P pfi 1'133P p3i

10. Diratl'by — On the pole. Since the Menorah had no
ntaves, its container was carried by means of a pole {Ibn
Ezra).
11. amrt na^w — The Gold Altar, i.e., the Inner Altar, upon
which incense was burned twice a day. See Exodus 30:1-5.
13. r!37^n — The Altar, i.e., the Outer Altar, upon which the
riiicrificial service was performed. See Exodus 27:1-8.
l''?V 11^)31 — And spread ... ouer it. Even in transit, the
Heavenly fire was always aflame on the Altar, crouching like
a lion under the cover. A copper pot was placed over it to
protect the cloth and hide covers (Rashi).
1 5 . tO-iftn 'ba-ba-nitl ©-jpn — The holy and all the holy
utensils. The holy refers to the Ark and the Altars, and the
holy utensils refers to the Menorah and the various utensils
(Rashi).
' n n i — And die. If the Levites touched the sacred objects.
749 / BAMIDBAR/NUMBERS 4/21-33

PARASHAS NASSO
2^ ll^s/yEM spoke to Moses, saying, ^2 "Take a census of the sons of Gershon, as well,
Gershon 's
Responsi- according to their fathers' household, according to their families. ^3 From thirty years of
bilities
age and up, until fifty years of age shall you count them, everyone who comes to Join the legion
to perform work in the Tent of Meeting. ^'^ This is the work of the Gershonite families: to work
and to carry. ^^ They shall carry the curtains of the Tabernacle and the Tent of Meeting, its Cover
and the tachash cover that is over it from above. And the Screen of the entrance of the Tent of
Meeting, ^s the lace-hangings of the Courtyard and the Screen of the entrance of the gate of the
Courtyard that were around the Tabernacle and the Altar, their ropes and all the utensils of their
service, and everything that is made for them, and they shall serve. ^^ According to the word of
Aaron and his sons shall be all the work of the sons of Gershonites, their entire burden and their
entire work; you shall appoint their entire burden as their charge. ^^ This is the work of the sons
of the Gershonites in the Tent of Meeting; and their charge shall be under the authority of
Ithamar, the son of Aaron the Kohen.
Merari's 29 "TtiQ 50ns ofMcrari — according to their families, according to their fathers' household shall
Responsi- you count them. ^^ From thirty years of age and up, until fifty years of age shall you count them,
" '^ everyone who comes to the legion to perform the work of the Tent of Meeting. ^' This is the
charge of their burden for all of their work in the Tent of Meeting: the planks of the Tabernacle,
its bars, its pillars, and its sockets; ^^ the pillars of the Courtyard all around and their sockets,
their pegs and their ropes for all of their utensils and for all of their work. You shall appoint them
by name to the utensils they are to carry on their watch. ^^ This is the work of the families of

The prior mention of the Kohathites should not be taken
as a denigration of the other families; rather it signified rev-
erence for the Ark, for which they were responsible. To em-
phasize this. Scripture states Kto3, literally raise up, i.e., give
honor as well to the sons of Gershon (Bamidbar Rabbah 6:2).
The phrase nn^na, as well, implies that the Gershonite cen-
sus is related to the Kohathite census described earlier. The
Kohathites carried the most sacred parts of the Tabernacle,
while the Gershonites carried the less sacred. By saying as
well, the Torah makes the point that both tasks are necessary
for the Tabernacle and both should be done with equal joy.
This is an implied message to people who may not have been
successful in their studies or who cannot afford to contribute
very large amounts to Torah institutions. It is easy for such
people to be discouraged and say that there is no use in their
attempts to study or to make contributions that are not
enough to solve all budgetary problems. To this, the Torah
responds that whether one can bear the exalted Ark or only
hooks and curtains, every role is significant, because each is
a unique participant in the sacred service (R' Moshe Fein-
stein).
2 3 . nt^S? 'T'sjf^ — To perform work. Part of their responsibil-
ity was to participate in the musical accompaniment of some
of the communal offerings {Bamidbar Rabbah 6:5), a duty
that the Talmud {Arachin H a ) characterizes as service. Ac-
cording to Daas Zekeinim this refers to assisting in the parts
of the sacrificial service that could be done by non-Kohanim,
such as slaughter, flaying, and dissecting.
2 4 . Kiuia^i Tay^ — To work and to carry. The "work" was the
preparation of the parts of the Tabernacle that they were to
carry (Chizkuni). The Kohathites, however, had to stand
aside and let the Kohanim prepare the artifacts that they, the
Kohathites, would carry. Therefore, they are described as
carrying, but not as working (v. 15).
2 6 . ^^3"^a — All the utensils. This refers to the accessories
that were needed for the erection of the Tabernacle and the
performance of its service, such as pegs, tables, ropes (Ibn
Ezra), hooks for attaching the curtains, musical instruments,
and so on.
27.11351 T*i!7^t — Aaron and his sons. This verse implies that
Aaron and his two sons shared the supervision of the Ger-
shonites, but the next verse mentions only Ithamar. Rashi, as
interpreted by Mizrachi, explains that our verse gives the
general rule that the Qershonites were in the charge of
Aaron's family, while verse 28 clarifies that the one who
joined Aaron in supervising the Gershonites was ithamar.
Ramban, however, takes both verses literally. Aaron and
his sons appointed the individual Levites to their particular
tasks (such as gatekeeper, musician, and so on) and told
them when and what they should load and unload (our
verse). Once the work was assigned, Elazar was the overall
supervisor of the work of all three Levite families (3:32); and
Ithamar was the "treasurer" of the specific Tabernacle parts
and utensils that were borne by the Gershonites (v. 28).
3 2 . n p a n nla^'ai — You shall appoint them by name. Each
Levite must be named to his specific task, rather than an
entire family being assigned in a general manner. This rule
applied to the Kohathites and Qershonites, too, but it was
j'7-KD / T nanaa 1307 748
oibpavK

l^n^i;! nan 13 ;iinri::5f-i!'? iiririnaK o n "DA ja

'5^11 Tip TPm 13 ly KV^"?' r?'?
nb-fiaV Kb"n K^;n'? 'PINT ba lino; T - T rtT Ij : • LT T J- • -; I •; u- T : - -r

lO'jB pina ;J<m! latoB? Njn'33 nn'njf riK't nj/in "J^K? ntay Tay^ xny Kn:^'? na

T KJIIPPT riNDin) HKDln Njni "itt/hf li'nnn np^m inp??? nyto "^nK-nisi latyarr
13i(;n viriT KDis n;i N^S?'?'? ''^^''V
•'j7'?i7°nKi nj7in %K nns 'qpn-nK'i n^yn"?)? v^y ^=
Kp-j? n;i m-jT] T I P n;ii3 ;Nm!
xigipn Vy 'T KPITI v n n i KJ^^OT 13!^)3n-'7y nE7h!; -linn lyu; i nns i 'qpn-nisi ninn
IWJiBN n;) n1np i m p w i g i g ^y) •'^3-'73-nN;i Donjn''p HK) 3''3p n3|)3n-'7y')
npippi' n '73 m iinjn^s 'm ^3 n;)
'nuai prtK nn'n '7^13 :iin'?9'i im^p l^rjK •'S-by :nnvi mb ntj/v,! i^^?"''? ^K) nnnny la
lin'?iun '73'? iwnj '33 inVa '73 'ri) '7'3'7i DNtoa-'^D'p •'|ti'"iA.n •'n nTny-"?!! njnn T'^31
K'npna jin'^v iiapni iinjnVs ^'aVi
n]3?")! ID^iB I'Tna :iin'7iun '73 n; DNT ;nKtya-'73 riK n~\h\umQnbii nmpai nmny na
J IT X - T I," V V ; • : V -• ^: <•.• : I- : ^T r i -:
impipni Km! istona i w i j 'ja
ija 03 :Kjn3 I'lilK "13 i p n ' K T N l ' a
nmat^ni nyin brjK':i '•aiy'ijin '•n rinst?/)? rriny
]lnonat5 rra'? ]lnn^^-)!'? T115 n"i)p •'33 :in'3n Tnn!<"13 "loniK h:i5 m
K^3j'?i pjtu I'n^n ^a)p^> :]1ni;i; 'Jipri
••PINT ^3 ]Hwn i'3W I'ttfipn "na nyi
Diu/'^u; pn ;anK Tpan nn'3N-n''3'7 nnnsu/n'? ^
I V • IT ij : • \T -: I" : J T : : • :

ptua in'73 n; nbsrh K^inV

^a*? i^nViBn mm KHIK'^
KHifn lai Kjiji picn3 l1n;n'?3
niHj7i3i ;'iii3ippi 'nniBvi 'nng:^)
lin'3pi iin'appi Tinp Tinp Kmi-j
]')r\:nb3 ta^i ]in'an ^a"? im'aiBKi
>3i2 n; (lUDPi K-J iimpi lontpai
n-Sl! in'73 TTA ;|in^iDD n i p n
tKjpi ninu/K) nKri nyin '7nK nT;'3y-nK T3y|7 K3y^ K^
13E7)3n %np lyto "^riK? nnnriy-'^D'? uk\^iQ
nt}-'i~iK) n n p nynn''ninyi : m K i ininyi T'nnii a',
nnE?3i nr!T3y "^b"?! Dn''^3-'73'? nnnrr'ni bmn''i
hn?)t^n nn'ny riK't tOKton nin^/w ''^3-nK rip^ri i'^

o'>30» Pi'fii .iijai iiriK IS ^s; (ta) ippij '53i ,|ial) IPPP'I to p'l romp3 0B3 Pifiib pop '33 bs TP'iic i»3 .an DJ ]WM ija IBKT nx KBI (aa)
nmnn (a'j) :(P3 piDB) pan ptm p -IMITN Ta .DB'iu ojipp
pnp'i ,i'5 pciJ '33 fic))3 o'Bipa np'm PIIP' npc ,D'7ffiB be .nnnnim
I'P onp'ni pnp'i .pnn DD'3» tti; ppi)b» O'sbpii piBTb VP D'-JP'BI
11)3 ,]'B131pl PTOto P3rtBP DPDC3 D'sbpD DD3 Plbpb 3>3D D'lWBb
PARASHAS NASSO
4.
The chapter continues the task of assigning the Levite
families to their respective responsibilities and counting
them. The Kohathites had been counted before, and the
Torah goes on to the other two Levite families.
2 1 . rTl^la"'7N — To Moses. In the command to count and
assign the Kohathite families, Aaron had been included with
Moses (4:1), because the Kohanim had to prepare the sacred
artifacts for the Kohathites to carry. Since the other Levite
families went to their tasks without the prior intervention of
br\K nm :PI31PPPP ICB .pwnn nisim nx (na) :P713B bbsb IB'JPC p
ion :D'OTfe D'b'fi pniB .inoan :i'bB bafib PMDBP D'IE PIB'T .isia
liv be lonai D'BbpD i»ib3 .piunn bv IWK (la) I'PiruB pb'i .nns
,an^ niffS" •^ax hs nxi :3'3B PeP3P P3ro bBi ptno bB D'3'j»i D'331BP
the Kohanim, there was no need to include Aaron here {Or
HaChaim] Abarbanel).
2 2 . an-a^ — As well [lit., they also]. In the earlier census
from the age of one month (3:15-39), the Levites were listed
according to the seniority of Levi's sons: Gershon, Kohath,
and Merari. This chapter, however, began with Kohath, the
bearers of the Ark, and skipped Gershon. In order to dispel
any notion that they were being omitted, the Torah states
that the other families should be counted as well {B'chor
Shor).
751 / BAMIDBAR/NUMBERS PARASHAS NASSO 4/34-5/3

the sons of Merari according to all their work in the Tent of Meeting, under the authority of
Ithamar, son of Aaron the Kohen."
• :,, ^^ Moses and Aaron and the leaders of the assembly counted the sons of the Kohathites,
according to their families, according to their fathers' household. '^ From thirty years of age
and up, until fifty years of age, everyone who comes to the legion for the work In the Tent of
Meeting. ^^ Their countings according to their families were two thousand, seven hundred and
fifty. ^' These are the countings of the Kohathlte families, all who work In the Tent of Meeting,
whom Moses and Aaron counted, at the word of HASHEM, under the authority of Moses.
^' The countings of the sons of Gershon according to their families, and according to their
fathers' household; ^^from thirty years of age and up, until fifty years of age, everyone who
: ;, comes to the legion for the work In the Tent of Meeting. * Their countings according to their
families, according to their fathers' household were two thousand, six hundred and thirty.
"" These are the countings of the families of the sons of Gershon, all who work In the Tent of
Meeting, whom Moses and Aaron counted, at the word of HASHEM.
'^ The countings of the families of the sons of Merari, according to their families, according to
'' their fathers' household; '^ from thirty years of age and up, until fifty years of age, everyone
who comes to the legion, for the work In the Tent of Meeting. "'' Their countings according to
their families were three thousand, two hundred. * These were the countings of the families of
the sons of Merari, whom Moses and Aaron counted, at the word of HASHEM, through Moses.
TfteTotals '"'All those counted of the Levites, whom Moses and Aaron and the leaders of Israel
counted, according to their families and according to their fathers' household; ''''from thirty
years of age and up, until fifty years of age, everyone who comes to perform the work of
' service and the work of burden In the Tent of Meeting. '*" Their countings were eight thousand,
five hundred and eighty."' /Ye counted them at the word of HASHEM, through Moses, every man
over his work and over his burden; and his count [was] as HASHEM had commanded Moses.

5 ' r~|ASHEM spoke to Moses, saying, ' "Command the Children of Israel that they shall
expel from the camp everyone with tzaraas, everyone who has had a zau-emlsslon,
of the ^""^ everyone contaminated by a human corpse. ^ Male and female alike shall you expel, to
Camp the outside of the camp shall you expel them, so that they should not contaminate their
i m p o r t a n t to spell it out for tile Merarites. Since they carried G o d . It is like a k i n g who counts his art treasures one by
the heaviest parts of the Tabernacle, it was necessary to o n e , savoring each one separately. T h e n he adds t h e m up,
m a k e sure that each individual had a fair share of the burden e n j o y i n g the large total of his treasures {Bamidbar Rabbati
{Ramban). 6:11-12).

3 4 . n i y r r w t o ^ l p r j N } nutta — Moses and Aaron and ttie 5.

leaders ofUie assembly. They ail shared the responsibility of
c o u n t i n g the Levites: Moses as H A S H E M ' S agent, A a r o n as the
one w h o w o u l d be in charge of the Levites, and the leaders
because the Levites w o u l d represent the nation in perform-
ing the service {Or HaCttaim).
4 7 . n"iaS7 rrtiV, — Work ofseruice. T h e Sages {Arachin 1 l a )
explain that this is m u s i c a l a c c o m p a n i m e n t , which was work
d o n e to enhance the seruice {Rasfii).
4 8 . nnn|3a l'rt?1 — Their countings were. A f t e r they were
c o u n t e d f a m i l y by f a m i l y , the Levites were all added to-
gether, to teach that all of t h e m were equally beloved by
1-4. P u r i f i c a t i o n of t h e cannp. To m a k e their c a m p a wor-
t h y h o m e for the newly erected Tabernacle and the Divine
Presence [Stiectiinah] that had begun to rest a m o n g t h e m ,
the Jews were cautioned to free their c a m p of ritual c o n t a m -
ination ILumah] (Ramban). Consequently, this passage was
t r a n s m i t t e d to the nation on the first of hissan, the day the
Tabernacle became sanctified (Rash/). As explained in the
notes to LeuiUcLts, t h o u g h physical factors are the i m m e d i -
ate cause of ritual c o n t a m i n a t i o n , it is h a r m f u l to the spiri-
t u a l s t a n d i n g of t h e person it affects a n d the place w h e r e it
exists. Tumah and its laws are b e y o n d h u m a n reason; the
Sages characterize t h e m as "decrees of the K i n g . "
 1h/1 tiWi nlP^Q naiMa nao / 750
KJipi latoiga llnjn'jB '73'? niia 'Ja
T T I- - ; 7\" V J : LT T I -: T ; • T : j " :
Ni)?i * :K3r!3 Pt!!< "la n)jn'NT K-jia
'5? n; Nrito}3 'aisni p!3»?l ni?b ^"JVl} ''i<:^'\lJ)^ tnoK) n'tt'D Tp3'i :in3n T^rjN-ia -^b
:linprraK n'>a'7i iinn^Sfit^ nn;; QW'b\!j ]i)2 :DnaK np"?! nnnEiiyn'? ''nnpn •'BTI}*: nv
^3 1¥1 K^S/V' r^"? ?ri^^ 13)3 ni.
Kin'pQ^ N^'n'? 'HK^ '73 fiiij i^'ti'nn KiY^ Kan-"?? mt^ o'ltt/nrj-p ij?i n^yioi njiy
Iin'5;^n liqii'j iKint pi^na
nijip y3({/ Ta'jK np iinri;:^-!!'?
'75 nrij7 n^jfi! ijyia ^hK^ n'tftjni innipn n'riBt?;)? nipf) n^K :D''ty)3qi niKn ynto i'?
nit»)3 Km T Kjipi ia\i/)ja n^a^ •'a-'jy TnnKi hvj'n IVB "ni/K nyin bn'Ka T^yn-^
:nii;>3~! N113 ;n Kna^n '751 pDNii
n''3'7i iinti^s?-}!'? -[W-fi '33 •'3;3ni r,^ liw^ii •'B nipai :nE7>2-ip nini n'7
N^j;'?! I'jiu I'n^);) nspo'^ !ll^oi^3^^; n'jyni hau/ D'-K/'JU? p n ;nn'nK riBbi aninau/n'? D^
K^'n'7 inNT '73 I'liff I'Wipn 13 i¥) T ~ - T T T <• : I V • IT -1 J" : LT I ! ' I

lln'3;jn iini» iKjpi laiuias Kjn'?^'? '7^I•^J3 ntny^ xny^ K3n-'73 miy n''tff5pD'P ^y)
T'a'?N iniji |lnrin3N rra'? ilnn^^ni'?

139133 nbsT ^a ]W-)i 133 rdSfl!

Niip'ip '73; pm) nw"n Kjp •'T Km
m>? '33 n^^l! '3;:ni3n -VS
13010 ;iinfiri3s ITS'? IIHTOVI!'?
fiffipn -13 1373 N^s;'?! T3I4/ I'n^i;!
]3pm K3n'?a'? K^'n^ 'nijT ^a I'Jif'
linoij/it'? iin''3;3n lirjinn MW
•'3;3ip f^Knn :inKni pa^K Nn^n
pm) nvit> N313 T n i p •'33 n^Vll
'7310 intotoT Ki'3 1^'^ Kiia'P by
'3-1311 finKl niiito Km 'i K;3;3P
n'aVi linn;:!;-!!'? •'K)b n; '7N1(U'
K^j;"?! pittf Tn^ri 13)3 m iiinrinat?
nVa)?'? ••riK'j '73 pjiu f tfian 13 ivi
\2WKa '7105 ]n'7ai Kjn'?? in'73
••a-'?!/ T'ir||<'! nu/n npa '^iJ^i nj^in "^DN? niyn-'^a
HB"? nnnai^/pV nnip -"B n'n^i;/)? nip?i tnirr" in
njiy D'-wnq-p lyi n^ynih^u/ n'-u?'?!^ pn ;nn'af<; »
nn'inp? vqn nyta "^riK? n-p^b Kay'? Kan-'^a ™
nipa n^N :n''nKni w^bii; n\L/bp ninn?)!?/}?'? nn
nini •'B-'^v inqKi hti/n np_3 ityN nnip IB n'nau/n
^'K•'m^I'lDK)nwnnpsni^ijnnp^n-'^a:nK/)3"iB m
pn tnn'aK nB"?! nnnai?;)?'? np'pn-ni;!: '^K'nt;/': m
Kan-'ja nw nic/nn-p nyi n'^ym h^tt? n'\u'b\[j
T — T AT T J- • -: 1 •" L— : T ; - T <• : T T

1'B'7(5 K;3i5n iiri'iyp lirjinD :N3ai vn^} nyin 'jqKa Kwn ni'aj/i niay nnaj; Tay^ no
;n Kip'p ^3/013 :i3nni nxp itfnni
•'D-'7J7 : D ' ' : ) 3 E ; 1 n l K M WpD,l D B ^ K Htot?/ D P I B p ? un
133 133 ntptiT Ni's iinn; Njp
'1 'riliypi Fi^iun bs) mnb^ by in"j'ay-'7V tt/iK ^•'K n f n - i B bniK ip.3 nin''
nipb Dv I) '7''7niK :nt£;>3 n;;; T J ? ?
lin^iS'i ^Kito' '33 n; ijjaa nn'n^
:nw)3TiK n]w my-nu/K inpai iKwn-'^j;)
3N11 ^31 I'Jipl '73 Nri'ltfip IP in'ptt'''). bk-\\v'', m-nK u. nnK^ ntpn-'^K mn'^ nan^i 3-K
iKttilKl N993 'PU'? 3NDP1 '7"33 •ny nam •Mj^ib Kpu "^ai ar'jai yny'^a ninnn-in j
KiapV Jin'?!?'!;! K3J7M ly i 3 i p i
ia{5p^ K^i ii3ri'7K7i;i Kn'ii4?p'?

DPBl .P'li 05PB ft'P (a):fl J'BI) ' ) ' P 137B3 peiD3 P-IISBP 1B3 3'3P D'liP
pp pjpc) BnJp ibiv P>PB fi'P pipno B3ifi toS D'IJIP PJPB «|IP IBI
P'l5 llC3 qfl IPIB PB)i finCl ,D'PC5 IB pitBl ifnp P5PB3 IPIB 3(P -iSlsi
:(.tP) D'PPD P3PB3 PlfiippP |B B'D13T Kll PI to) .PJ'JP bCB ftSfj pJlCB B'fll
pcSs D7f) PIBSB ppi fnnp 'j|i iBifi .fip:fn 6PM 'BBJ 36DB7 .IBDA NKIU
:(J:' op 'p) piBiB P'PP .6'BB p'PP Di±'nb (km) p"33 ,P' P3PP1 ,'BP6
D'P1>SB3 TPP 6IP .rmv masi (ra) :(P pPB) pens D36iB3 P'BPP
(D)3) :1BBPB3 .NB)3 maSIl :(.6' [ W B ) D1P6 0113BS P713B 6'PP pnU3)
7B1 P)C D'pip pB ai5B3 I'D D'7ip5P |pi6i .nitria nx 'n nisr IWK I'lpsi
,PPBP OpiPP D)'3 PPB6; It PPPD .'1A1 'jKlltn 'J3 nj< IM (3) :D'PBP P
la in^lff'l :(.P) I'pOP p1P3 I'B'J P3PB3 '»673 01'3 13 IPBfij P)'C15 P)Btl
p"5P .o)'3p P)PB 6'p o'slpp lip .iP")n PBP3 DP TO pi)p» cbp .nmnn
753 / BAMIDBAR/NUMBERS PARASHAS NASSO 5 / 4-12

camps, among which I dwell" ^ The Children of Israel did so: They expelled them to the outside
of the camp, as HASHEM had spoken to Moses — so did the Children of Israel do.
Theft from ^ HASHEM spoke to Moses, saying, ^ "Speak to the Children of Israel: A man or woman who
a Jew and commits any of man's sins, by committing treachery toward HASHEM, and that person shall
ProseXte ^^^^^"^ 5^/'% — ^ tliey shall confess their sin that they committed; he shall make restitution for
his guilt in its principal amount and add its fifth to it, and give it to the one to whom he is
indebted. ^ If the man has no kinsman to whom the debt can be returned, the returned debt is
for HASHEM, for the Kohen, aside from, the ram of atonement with which he shall provide him
atonement ^And every portion from any of the holies that the Children of Israel bring to the
o ,_ y-r, Kohen shall be his. ^^ A man's holies shall be his, and what a man gives to the Kohen shall be
Sotah/The .. „
Wayward '^^•
Wife 1' HASHEM spoke to Moses, saying, ^^ "Speak to the Children of Israel and say to them:
to protest his innocence. Rather, the thrust of the verse is him with nothing more than the small amount that he
that to gain atonement, one must repent, and this repen- should have given away to God's servants (Rashi).
tance is expressed by confession, for one can repent only if
]rf3h }r\'>"\pi^ U*IK — What a man gioes to the Kohen. In the
he recognizes and regrets his sin. Gpon repenting, the thief
plain sense, the verse teaches that whatever gifts the Torah
of our passage may bring the guilt-offering prescribed in
assigns to the Kohen must be given to him, and they become
Leviticus and add its fifth to it. Indeed, Rambam finds the
his personal property (Rashbam). The Talmud (Berachos
general commandment of repentance for all sins to be
63a) expounds from this seemingly obvious point that the
rooted in the commandment of confession in this verse {Hit.
verse assures us that one who gives the Kohen his due will
Teshuuah 1:1). This obligation is stated here to teach that
not suffer any loss; to the contrary: niri' lb, it shall be his, for
even where the Torah mandates a specific offering, as in this
God will reward him in return for his generosity (Rashi).
case, there cannot be atonement without an oral confession
{Rambam, Sefer HaMitzoos, Assei 73). ' ^ T h e Torah defines "stolen g o o d s . "
8. ^Na vf-'Kb pN-QKi — If the man has no kinsman. This R'Moshe Feinstein comments on the progression of topics
phrase proves that the verse refers to a proselyte, for every in the above passage on the sin of taking other people's
born Jew has a kinsman, i.e., an heir; even if he has no close property, (a) It is forbidden to deprive someone else of any
relatives, he has second and third cousins, for all Jews are thing that is rightfully his, even though one can sometimes
descendants of the Patriarchs. Consequently, the verse must rationalize: "I am taking from someone so wealthy that he
speak of a proselyte who died without Jewish children; for will never miss it. I am not causing him any distress!" (b) It is
when a person converts and becomes a Jew, his legal ties to even easier to rationalize that it is not wrong to defraud .i
his gentile family are severed. Ordinarily, the estate of such wealthy proselyte who has no heirs. He will not live forever.
an heirless proselyte would be ownerless and free to be He has more than enough for himself, and there is no one to
taken by anyone. In this case, however, the Torah gave the inherit him when he dies, (c) The third category is someon<'
stolen property plus the additional fifth to the Kohanim who who has separated his tithes but has not yet distributed
were serving in the Temple at the time that the thief makes them. A Kohen or Levite might feel justified in grabbing th<-
restitution (Rashi). tithes by rationalizing, "They really belong to my tribe any
way. All I am doing is depriving the Israelite of the right to
9. nMnri*'7D1 — And every portion. The term temma/i gener- choose to whom he will give them — and that is an insub
ally refers to the portion that is separated from crops and stantiai pittance!"
given to the Kohanim. Indeed, Ramban, based on one view
in Sifre, interprets this verse as teaching that tenimah be- By listing all three of these categories in the same pas
comes the Kohen's personal property only after the farmer sage, the Torah tells us the true definition of stealing. We an-
brings it to the Kohen, but that the Kohen has no right to take forbidden to take anything that God did not give us, regard
it from the owner. less of whether the theft is great or trivial, or whether we cui i
Rashi, however, favors the other view in Sifre, that this find some "moral" justification for doing so.
verse refers to bikkurim, the first fruits (see Exodus 23:19), 1 1 - 3 1 . Sotah/the wayward wife. This passage deals with ii
that are brought to the Kohanim serving in the Temple. woman who behaved in an unseemly manner, giving h<'i
1 0 . n^ri? ib — Shall be his. When a Jew designates part of his husband good reason to suspect her of adultery, but there In
possessions as a gift to the Kohanim, such as terumah or no proof of either guilt or innocence. The Torah provides n
bikkurim, the gift is his in the sense that he retains the right miraculous process that will either prove that she sinned ai u I
to decide which Kohen should receive it. Midrashically, the caused both her death and that of her illicit lover, or show
Torah teaches that if someone keeps for himself the sacred conclusively that she was faithful and thereby restore trusi
gifts that he is required to turn over to the Kohanim, God will and love to the marriage. And if, indeed, she had b e m
punish him by depriving him of his prosperity and leaving unfaithful, her fear of imminent death might well induce lu-i

^
ai-T / n
Kttra nurna nmna -IBD / 752

in'pitfi 'jKito' •'5313113^1 T n i n ' r a

:'7ti;-!({7i •'jij n 3 y 13 ritii'D DV ;; :'7N-itf'' ''33 itpv 15 ni^^a-'jK hin''

\y''N '7N"it?/'' •'jn-'?!;;; ng^ ITQKV nu/'a-'^is; nw lan^i i-n
insy^ ns NnijiN IK 133 'jK-ito' '33
;^ Dig lijif* NnjJt;'? KJUJIS •'3ln '7313
l1n'3in n; p i p i i :Kinn xiwis 3ln;i iw^ hr\Km-ni(. Tnirini tNinn E??|n nwij/K') nin'-s i
Fittfns nosln n; 3n;) njv n
:B^ inn'? inii 'n'i''5; H^'i'' Fitt'nni
hWK.n 3''tt;riV "^K'I WIN"? i"'K"nKi -Ab twH "IU/N^ n
13 Kins'?;? Qii?, 3 n n i Nnsm nb
nnaan '^•'N ni^n ins^ nin''^ ni^TOn niyKn vf K
'73] o iTiibii n3133^ '1 K ; I W 3 i s ' l P
'jN-jto' '331 Kjwiip '73'? KnitonpK •''3? •"^njj-'jD'? nnnn-'73') :T'^V ^?""'?5? ""W^ °
13}!' •.•'0^ n ^ i Kins'? i n i i ? ' T
-133 iin^ n ^ i inl!Uinp itoyn n;
QV ;? 'P'''?151K' i^n^ n ^ i Kins'? i n n
'jKito' '33 DV "7^13 3- nu'n'? n\i*)3 'jKito'' •'33-'7K '-I3T :n^K'? niua-^N mn'' -la-fi ^^
'"CT
hiac (pp:a) ft-ip'13 iinfo .nnisan b'K la^n :(:Bp p"3 joe 'isw fl'P ilpC bl3 B3C31 bll3 P615 |fl3 3P31 IIP '18 .'113 SSH hs»h CD
|'3'ipi3 annp '3i bftrap' '31 in^ ,-m rmiin fjai (o) :(b'3ob Tii |fl3 P'3C31 (fi3:a) '131 1P'BB3 Cn31 'a3 bB13 abSB! ftlp'l PC153 PllBflP
ibfc ,ia3b O'lp' x6 b"p am ,POTaa P'3b a'lpft iinna fiia fibai p3b C»1P 3"n 13'flC 7B'b ,niPPl 3P3C 7pfia .a3 1C7PP3C D ' - ) 3 7 '3C b'3C3
aCB' ai3 1371' '3'6l 03':J3 PffiB Tabf) 'a P'3 fl'3P Da3 113fl3e D'-)133!l D'3a3b J1P3 hiaC I j a bij bB '3C51 .1373 a71't 7B D'7B 'B bB OCfil
'IBP) p3b pp31'a'C D'ii33n bi3 7Bbi 3iP3a ft3 ,a'a' ib psb b"n ,Da3 :i'bB B3C3C ppa fiia .WKia IBWN nn (i) :(a:p •3"B3 ;3 'IDP)
bi5' ,a'ibi a3ia3 P13P13 nnftsc 'Db .iw i^? I'lu-ip nx WKI O :(a vnxh 11K uKi (n) :(oc i'm ;> 'low lb 3"nP3c 'pb A tmx. IWN^
0'bi33b ipfi3a P3iBt: T3B ,1'a' lb i'i:7p pfi pfii b"p ,Bnr3 oibp'i ifii3' ibBSCS •ii'jN nwnn anon': :D'C71' ib ]'fii iB'3cae B3ipa p»c .bws
pfl C'fll ,a73fl fl7Bl .(DC) '1DD3 13 lf!7 a37a D ' m B 71131 .0 DC) ,D'bfll3 lb I'ftt bftlC'3 D7f) lb C '31 13'P13T llPfll .131C bc pniPab PI
I'flC <11P .PnCBBa TO' lb ,13613 13'f)l I'PnCBB 33BBC 'B ,1'a' lb l'C7p fibfl ,3pB' 7B abBBb l'3fl PPDCBB Slipp 1W iftC * Pfi * P3 if) p ifl
^vx BIN iPiCBb a7iBb ap'ac P^CBB 7nfi 6bf) aciis laic ppa at .aiBinn anxn :(.Bp p"3;7 'IBD) o'tiv ib j'fii ppc ija ai
:(.jp P1373) a3ip p»B .mrr •h :ib pi'ifna PI3PB .\r\3b ini IBCB ipita IPBb 13P31 oca ifop .paS •a'j :(.'p p"3 ;oc 'IDD) CBIPPI

4. ItoV 1? . . . 13*li^Jl?l — Did so . . . so did [they] do. The
double expression alludes to the two groups that partici-
pated in carrying out the commandment: the Israelites who
enforced the order and the contaminated people who left the
camp willingly (Matbim).
6-8. Theft from a Jew and from a proselyte. The case here
is of someone commuting treacf^ery toward HASHEM by un-
lawfully holding the money of a fellow Jew — a loan, a theft,
overdue wages and the like — and then compounding the
sin by swearing falsely that he owes nothing. This passage,
which appears in LeuiUcus 5:20-26, is repeated here in accor-
dance with the rule that the Torah sometimes repeats a law
in order to add something to it. There are two new features:
(a) The requirements to bring an offering and to make an
additional payment to the victim — both of which are part of
the atonement process — do not apply unless the thief
voluntarily confesses his sin; and (b) in the event the victim
was a proselyte who died without heirs, what should be done
with the money that is owed (Rashi).
This law regarding proselytes was especially relevant now
that their status was accentuated by the organization of the
tribes. Since proselytes, not belonging to any of the twelve
tribes, encamped separately, the Torah now gives the law
regarding theft of their property (Ramban). This passage
also teaches that financial treachery toward a fellow Jew is
tantamount to treachery against God Himself, for He de-
fends the defenseless.
6. Kinn u^Qsn nna^Ni — And that person [lit., soul] shall
become guitty. The entire passage is in the plural except for
this phrase, which speaks of the soul of the sinner. The
singular form accentuates that the sin of swearing falsely
blemishes the soul, and the plural teaches that sin affects
not only the sinner himself, but the entire nation. By taking
someone else's money, one, in effect, denies that God acted
justly in giving it to the other person, and by taking His
Name lightly through a false oath, the sinner diminishes the
awe that the Jews feel for the Divine Presence that rests
among them {Or HaChaim).
7. n i n n i — They shall confess. Confession is not a prerequi-
site for payment, for a thief must make restitution to his
victim, whether or not he is cleansed of his sin. and if wit-
nesses establish his guilt, he must pay even if he continues
 ™l 755 / BAMIDBAR/NUMBERS PARASHAS NASSO 5/13-18

Any man whose wife shall go astray and commit treachery against him; ^^ and a man could
have lain with her carnally, but it was hidden from the eyes of her husband, and she became
secluded and could have been defiled — but there was no witness against her — and she had
not been forced; ^'^ and a spirit of Jealousy had passed over him and he had warned his wife, and
she had become defiled, or a spirit of Jealousy had passed over him and he had warned hb wife
The Meal- and she had not become defiled. ^^ The man shall bring his wife to the Kohen and he shall bring
Offering of f^^f- offering for her, a tenth-ephah of barley flour; he shall not pour oil over it and shall not put
frankincense upon it, for it is a meal-offering of Jealousies, a meal-offering of remembrance, a
reminder of iniquity.
Confession ^^ "The Kohen shall bring her near and have her Stand before HASHEM. ^^ The Kohen shall take
sacred water in an earthenware vessel, and the Kohen shall take from the earth that is on the
floor of the Tabernacle and put it in the water. ^^ The Kohen shall have the woman stand before
HASHEM and uncover the woman's head, and upon her palms he shall put the meal-offering
mony would be convincing enougli. That is why God permits and symbolism. It is coarse barley flour, coarse because she
the erasure of His own sacred I^ame and performs a miracle acted coarsely, and barley, which is usually used as animal
(vs. 23,28) to set a suspicious husband's mind at ease {R' feed, because she degraded herself and behaved like an
Yaakou Kamenetsky, lyunim BaMikra). animal. It is not beautified with oil and frankincense like
This chapter follows that of the priestly gifts to teach that other meal-offerings (see Leoiticus ch. 2), because incense
if someone is too meanspirited to give the Kohen what is due recalls the fragrance of the Matriarchs and oil symbolizes
him, he will be forced to come to the Kohen to carry out the light, but she did not follow their example and she acted in
procedure of this passage (Rashi). the dark to hide her sin. The verse calls it an offering of
Jealousies, in the plural, because she had earned the resent-
1 2 - 1 4 . The process described here is as follows: A man and ment of both her husband and her Maker {Rashi).
a married woman had secluded themselves in such a way
and for a sufficient time that they could have sinned. Prior to 1 6 . Confession. In view of the gravity of the accusation and
this seclusion, a spirit of jealousy — based on earlier im- the bitter end it would bring if she were guilty, attempts are
proper activity — had seized her husband and he had be- made to induce her to confess, although she would not be
come suspicious of his wife and the other man. He had punished due to the lack of evidence. The following verses
warned her not to seclude herself with the man, but she show how pressure is brought to bear to achieve this end. If
ignored the warning. A pair of witnesses testified that the two she is indeed innocent, however, she would choose to un-
had been together and had the opportunity to commit adul- dergo the ordeal that would vindicate her (Sifre).
tery, but they did not see whether or not they had actually
1 7 . niW'ip mw — Sacred water. The water is drawn from the
doneso:sAie/iad. . . and she had not (v. 14). She had not been
Temple Laver, the utensil that, by its very essence, recalled
coerced into the seclusion or to commit adultery, for if she
the purity of Jewish women and their devotion to their
had been overpowered she would be innocent (v. 13).
husbands (see notes to Exodus 38:8). Such water, therefore,
1 3 . na iiK ^y^ — But there was no witness against her. The was a fitting vehicle with which to punish an unfaithful wife.
phrase is in the singular, implying that a single witness is The earthenware vessel symbolized contemptuously the fine
sufficient to force an end to the marriage, since there are goblets into which she poured wine for her lover (Rashi), and
strong grounds for suspicion. Ordinarily, a single witness the earth forced her to think that she would die and return to
has no credibility in such accusations — and even here no the earth if she is guilty (Ramban).
physical punishment may be imposed on the basis of his layn — The earth. In the Wilderness, the floor of the Taber-
testimony — but in this case his testimony is buttressed by nacle was, indeed, the sand of the desert, but the Temple in
the testimony of seclusion, and this gives it sufficient cre- Jerusalem had a floor of marble. In order to make this
dence to require a divorce (Rashi). commandment possible to fulfill, one of the marble flooi'
stones could be lifted to expose the earth underneath (Sotah
1 5 . The meal-offering of jealousies. The aggrieved hus-
15b).
band brings a meal-offering on behalf of his wife. Rather than
the normal offering that is intended to bring mercy and 1 8 . -n 139^ — Before HASHEM. The Kohen makes her move
forgiveness, this one is a reminder of the sin she is accused from place to place in the doorway of the Courtyard, uncov
of committing [and of her disgraceful behavior in secluding ers her hair, and places the offering on her outstretched
herself after having aroused suspicion]. For that reason, the palms to humiliate and tire her — all in the hope that if sh('
husband brings the offering, for it would not be proper to is guilty she will confess. Since the verse takes it for granted
require a woman to bring an offering that will evoke God's that her head was covered until the Kohen uncovered thv
anger against her (Ramban). woman's head, the Sages derive that it is disgraceful for u
The composition of the offering is indicative of its purpose married woman to be seen bareheaded (Rashi).

Iwu jgyytil

"m
it'

n'-ji / n Ksri ntpna nmiaa -\sv 1754

nnriK 'upn nN Tn ngi fnb nn'rii
nn; ^3} 331U')P iigi? na niPiuw
FiVv3 TVi? Koyq 'mi Nyi! napw nty''N •'^''yn b'py^) yirnn^iy nnx E/^K n^u/i t"?}/)?
na t\h Tnxy] IQKVQ H'ni N-JIJBOI tntygni K"? Kini na pK hyi nNnpj N''r!') nnrup?)
nn 'nl^j; ^a5;:ll^. irrinriK K^ K'rr)
IK KasDip K'ni pini^K n; ^api nKip
nriipK n; lag-'i nijip nn 'nl^v "i33? K^ K'm irn?7N-ni<: xapi nxap-nn vby^ -\iv-'\K
n; Ktfi ••nrjiic .'Xa^jDip N ^ N-'TII
n^y rrja-)i? n; Ti'^i Kiqa ni'? nripN
Ktjnp fKp nbi;i3 K-jpy p in •K"? •nVi?' nag ns'-Kn rTi.''t?;j; rf^y naa-ii^-nhi;
K^i Kni(ja 'nl'?^ pn; N^ inv*?!
KriNjp n n m nt<; Nn?a'? n i ^ ^ iri' hxijp nn^n"''3 nh"? Vby in^'-K'?') \y?i^ T'^V P'^^
;Ka^n m a i n KTon nnjn Kin inan PTHN nnf^n) tTiy JTigin II-IBT n n m Kin
•y] a-i|7 nan'i7'i Kjqa nn; anu'iio
^ ini cjpDl 153 -iln •'la Kjna aB'ii-
-''??3 n^'iy'nf? n^p ipan np_^'| tnin'' •'M'? nnnj/ni
3B'' Kjawg nlD'3 n^ n Kiay in3n n;?'' \iW'nn vpjj?? n^n^ "itt7N; nayn-im ^yi
n; Kirja cp''')"' ^'^^is'? W) '^^03
K » n n; vig'T ;; DIJ, KnipK
rv\rv •'JD'? nE7Kn-nK \r\jin TKjym :n'')3n-'7)!j; in^i
n n m n; Km; "?¥ in^i KnpKi nn;ijp HK n''33-'7V inji nii/Kn \r;K•^-n^< Vnai

(ID) :lflb of) PflBP) 06 B17' I'fll IPfllPP bB 513B103 PIPP flip i n t o .'111i'C7p pf) C'fii ,p»P I» PbB»b 31PP p» .itiFK nown 'a mix vn w)
acPB PPCB fi'P (.T ppip) D'pp f)bi . n m s w :(p 'IBP) pbpB 6D' fibc .nap
f)P' f)bc .initf rtsi px' K'5 :(:IP DPID ;OC 'ISD) PBP3 bafm P)3ipi PBP3
vh\ :(j finipsP) 1CP3 PPCB ft'Pi -!\h 'np pCPC (.iP aPiD) miPB P)3ip
D'TCP TO P5i3bp PB31 bfti infpc ,P>i3b pifnp) pippfipc .njia'j ihv jm
DBp .prn pppp .Kin niNjp n n m la :w fmipspi p'3i7B PCTD ft'Pi {i:7
bB3P pftjpi oipnp pfpp pifijp 'PC P'bB p-niBB .niKjp n n m n3t |icb
'Db.(' 'IDD) r)i'33 icipc .mwnp wa m :(7:3 ppip ftpsDiP ;oc 'IPD)
P'bB3b PlbB3J I'PC ,p'31715 PCTD 111 Blf>3l5p PlftlB PCPJP T'DP PCBJC
f)'P . B i n ' t a a :(T:P I'to) 13 p73P ,ip6b pbpbp 111 PIDPP PPP D'1}B3
P7'pn3 D'lBP D'B PPCP ID'Db 0'P31CI> P10133 P31CB 1" t|fll5P Pf) PRpCP
5TBBP1 apfu 133 fibpi .'UI p a n nmsim (nn :(.p PPID) POP be P'lrs
'73 OipBb DlpBB PPlf) I'P pB'PB flbf) ((P:P I " B 3 ;rp plPD b'Bb) 'p '5Db
'73 (DC) PIBC PB'bp pf) IPID .SJial :(.P BPID) P71P1 PPB7 (llPPl PBJ'b
ijab :(.3B P131P3 ;fi' 'isD) pb '6)J cfiiP 'ibjc bfnc PP3b lft3» ,ppii3b
:D'D33)P b3 -pi (.r PPIP) 'Pornp PIIBP IBC IbiP (P 'iDp) ppp) IBCS .'n
PPB' f)bi (.7' PPID ;f)' '1DP) P71P! PPB1 'pvD 'bift PBj'b .HiBa ^ •\ny\
PPIDP pf) lb f)'3pb ibbf) 63b pPbPC T'P P ' ^ P13P1> 33BB ppf) of) .I'P' lb
PPBbB PC'fll pbBBbC PBPbB e'ft3 0'3e3 pboiBC 17nbb .1("N ItnK :(DC)
p3 D)3Pe 7B PD6» pDfPBP 1'6 »'P131 DC .inwK noBii la :(P f)»ip)p)
.(DC f)BlP>P ;3b:l 'bCB) 3b IDP aef) <lf)l> 13 31PP1 ,PPCP '3 3'P37 PlPC PIP
113B11'bBB PPC1B3 ,1'3'B3 7CPP1 PIB'35 '3P7B PP ,PPCP '3 ,f)PpB bC IPICDI
,bBi5P iPBi .'jyn la rhvm :(P3:I DO pb 0'3P7 bf) pp bfi .(ipn 'bCB)
ppiD ;DC) pf) iJ'fip 'PI ppb PPB .B'N aawi m :(r 'PSD) ppif) pf) 33p
ppifi pbDiD ppipfi P3'3C I'fii PRif) Pbpip PP3'3C .sni napB n n x :(:i3
nfjyii :[(i fiBiPJP) i(b ii piBn I'PC Pi'Pf) 'PC3 PCBBD) (.P5 PIB3' ;DC 'PDD)
f)"D ;D'bBBl fl"p] DBBBBl PfllP P'P of) f)P ,6»lDb PPB .nW'K 'I'JJM
pfnPC PiB'C . m n o j i :(.(P PPID ;DC 'PDD) P P * vp7i3 D'BP pf) [O'PBBI
PBfic 7p6 7B ib'Bf) P3 p 06 ftp .na I'K l a i :(.7 PPIP ;De) pf)'3 pftnipb
PTPDb D'lB p b3fi pf)Bip3 .na I'K ijii :(:6b-.f)b PPIP) PPIP PP'P fib pf)np>
(T) :(PP:33 D'P37) PBB 33P PC5P1 iBP (PC) PDJfi) . n c a n j :(DC 'PDD)
PPIP) pfnpp pcb i3'Pi3P iCTD ,KJpi nKjp mi :PTPpb D7ip .ii^v lasji
fby> p a s i« n>i»u3 Nim :(:P PPIP) 'jibs pfi DB 'PPDD bfi P3 pppnc (.j

to confess. If so, the marriage would end in divorce, but
without any penalty to her, since there was no judicially
acceptable evidence of her guilt.
In the course of the passage, the Torah uses two terms that
emphasize the sanctity and purity of the marital relationship.
The unfaithfulness is called n'^'yn, treachery (v. 12), the same
term used for the taking of Tabernacle property — God's
own possessions — for one's personal use. And the wife who
Is guilty of the charge has become HKpm, defiled (v. 13), the
antithesis of the purity that is required for the presence of
sanctity. Thus, marriage is not a convenient means of satis-
fying passions and material needs; it is a sacred relationship
that demands faithfulness and purity between the partners.
'<4 The ordeal of bitter waters.
The passage describes the ordeal that will establish inno-
cence — the purity — if a woman was wrongly accused, or
her guilt, for if she was guilty as accused, she would die a
grotesque death (Mishnah, Solah 20a). This is the only hala-
chic procedure in the Torah that depends on a supernatural
intervention; it was a miracle that occurred continuously as
long as the Jewish people was preponderantly God fearing
and deserving of God's Presence in their midst. The ordeal
lost its effect and was discontinued by the Sanhedrin during
the Second Temple era, when the nation was no longer
worthy {SoLah 47a). The purpose of the ordeal was twofold:
(a) to punish adultery and help uproot immorality; and (b) to
foster trust between man and wife. It is a psychological
reality that once a husband has come to suspect his wife, he
will not trust her even if a court rules that he is wrong; legal
decisions seldom change emotions. Only God's own testi-
757 / BAMIDBAR/NUMBERS PARASHAS NASSO 5/19-28

of remembrance — it is a meal-offering of Jealousies, and in the hand of the Kohen shall be the
bitter waters that cause curse.
'^ "The Kohen shall adjure her and say to the woman, 'If a man has not lain with you, andyou
have not strayed in defilement with someone other than your husband, then be proven innocent
by these bitter waters that cause curse. ^'^ But if you have strayed with someone other than your
husband, and if you have become defiled, and a man other than your husband has lain with you
-~!'
^' "The Kohen shall adjure the woman with the oath of the curse, and the Kohen shall say to
the woman, 'May HASHEM render you as a curse and as an oath amid your people, when
HASHEM causes your thigh to collapse and your stomach to distend. ^^ These waters that cause
curse shall enter your innards to cause stomach to distend and thigh to collapse!' And the
woman shall respond, 'Amen, amen.'
^3 "The Kohen shall inscribe these curses on a scroll and erase it into the bitter waters. ^'^ When
he shall cause the woman to drink the bitter waters that cause curse, then the waters that causi •
curse shall come into her for bitterness.
25 "The Kohen shall take the meal-offering of jealousies from the hand of the woman; he shatt
wave the meal-offering before HAStiEM, and he shall bring it near to the Altar. ^^ The Kohen shall
scoop up from the meal-offering its remembrance and cause it to go up in smoke on the Altar;
after which he shall cause the woman to drink the water. ^' He shall cause her to drink the water,
and it shall be that if she had become defiled and had committed treachery against her husbanc I,
the waters that cause curse shall come into her for bitterness, and her stomach shall he
distended and her thigh shall collapse, and the woman shall become a curse amid her people.
^^ But if the woman had not become defiled, and she is pure, then she shall be proven innocci >l
and she shall bear seed.

anKin"'B — The bitter Loaters. The water is not literally bitter;
rather, its effect upon a guilty party is bitter, for it causes her
to die in the manner detailed below (Rashi).
19-22. The oath. The Kohen imposes an oath, in which the
woman accepts upon herself the fearful consequences of the
deed she is accused of. To be valid, an oath must include the
results of both compliance and non-compliance. The text
begins with the alternative of innocence, because, in capital
cases, a court must always begin with arguments for acquit-
tal (Rashi).
19. ipJii — Be proven innocent. In addition to being cleared
of her husband's accusations, she is innocent of the impro-
priety of having taken an oath — something that should be
avoided even if the oath is truthful. In this case, she is
responsible for having brought about the oath through the
loose behavior that occasioned her husband's suspicions.
She isnowclearedofany penalty for this sin as well (S/brno).
2 0 . n^pty 13 riKi — Biil if you have strayed. In this part of the
oath, she accepts the penalty, if she is guilty. As is typical of
Scriptural oaths, the consequence of its violation is left
unspoken.
2 1 . nyiatt*^) n^N^ — As a curse and as an oath. If you are
guilty and suffer a gruesome death, people will curse their
enemies by saying that your fate should befall them, and
when they wish to strengthen an oath, they will say, "If I am
lying, may 1 suffer her fate!" (Rashi).
n^Ei'j ^5"ii — Your thigh to collapse. This refers to the womb.
which will be destroyed in retribution for its sinful activiiy
(Chizkuni).
2 2 . This description of the punishment in verse 21 is !<•
peated in this verse to teach that the same punishment will
befall the man with whom she sinned (Rashi).
|KiK \aK — Amen, amen. In the case of any oath, one hr
comes bound simply by answering amen upon hearing IIH-
words of the oath.
2 3 . The scroll. On a parchment scroll, the Kohen writes 11 H'
oaths contained in verses 19-22, omitting the two phrase;-, i .1
narrative: The Kohen shall adjure. . . {v. 21), and the wonum
shall respond, "Amen, amen" (v. 22). God's Name is wiiiifh.
in its entirety. Ordinarily, it is forbidden to erase the sai. jcil
Name, and one who does so is liabJe to lashes (/?am6-3/!i, //<(
YesodeiHaTorah Q'A ,2), but God commanded that His Niuru-
be erased in order to bring peace between man and wlli'
(Yerushalmi Solah 1:4;.
2 4 . ni^it/ni — When he shall cause . . . He will not actu.iliv
give her the water until after he has performed the servic-1.1
the offering, as in verses 25-27 (Rashi).
2 8 , rr-iritn , . . n^upj N"? — tiad not become defiled and ,
is pure. The apparent repetition impliesthat not only Wir-'ih'
noZde/i'/ed by the person her husband accuses, she ispiur .il
sin with anyone else as well (Rashi).
vrt r:sj-]p) — And she shall bear seed. She will bear childi'ii
more successfully. Jf she had suffered difficult labor, sh<; wil'
HD-U' / n Ktt;a n u n s naiMa lao / 7S6

NT51 KTi KHKjp nnjn x n a n
n^pp Kb dNi ^'n; nnj a'?!? K'J
njjat Njin T''?^3)? na KaKpoN^
ngijnpK 'nfji T'VVSP I S n'pp n x
:'^''?5?3'? "la Pinaatf n; ^I'a nai arjii
Knnma KnriK n; Njrja 'UIIIKS
;i |rii Knijiis'? Kjris ^e'?i KPI'BT
I T I ' B ; 'a^yip n;i NJPB Tj'-a-i:: n;
Kjpp^ip Kjn ii'7};::i33 :(nni3j K-I)
VVP Kij^tfh >3;vipa r^Kn
intt KnriK lo'-ri) Kan;: riKpipK^i
Karja p^Kn Kiof? n; alna^iu :inK
:Knnn Kjn'? pinn'i Kispa
cinKin •'n i^ri;' jn'an TOT Kin rixj;? npM iinaTn
hmr\-bK nuK) p a n nn'N yiitf'n) :Dn'iNK!n
riKp'o iT'tit; K/'"nJsi 'nnK W^K 35E' K^-DK
];iKl :n'7Kn nnixipn o n a n •'BI? •'pan 'TIE;''K n n n
'Tg tt/'-K iri'i nxppj •'5) ~:\fv-'K nnn n^Dto 'a
-m in'3n 5?'3t{/n) :'-IC'''K n.J^'pa'? 'iri55tJ7-nf5
mn'' TfT' nii/K^ inan nnxi n'^Kn nvat/a nu'Kn
'q^'ipnN: nin'' nn? TIKIJ; ^iing nj;:3i^'?i n^^x"? ^iniN
hikn nn-iKipn n^nn wni" :n3y •^j.pa-nN:i rhpi
nnai "iDoa inan n^xn n'7Kn"nK anai" :mK
LT T V y - I >.-• - V U" T ^ X IT V - T : I I" X

Dnan '•n-nK nc^Jsn'nK hj^u/ni :n'''iKin •'p-'^is

Kjpp^jp t<;n na p"?};;) Njpp^^
K-j'n King ap;!! na :(ui^'? K-J n n n V
n; a n ' i Nnijjp n n m n; KnnKi -nn. c]ian) nK^jpn nn?n nK n^Krj TO inan
tunaigV nn; aipii ;•; DIJB Nnnan I')?!?) ;n3T)3n-'7is nn'K a^f^n) nin'' •'JD'? hn^Hn
m Knnm ip Kaqa vmjB'iu
nriai Knain"? pp;]) nn-iaiK nnaiBn T'Ui^n) nnnajK-nis hn^)3n-|)p inan
mpif^lra :K;n n; KnpK n; 'ptf^ 13 -m n^pri) :wm-ni<. nt^Kp-nis ni^.pi npKi
mgitfi naxriPN DK 'rrrii N;n n;
Kimbn K;n na li^jr?) n^jjaa igiz; wai niywa byp Vj/^ni nKnpraN nn^m D'^sn
'Pipnjii Knya iins'i iT'iip^ n/!^]) njpa nnav) w'iizb n n n x m Qijgn na
:riHy wa PI'JV KnpK vOi na-j;:
KVDK) :n)33; ang,? n^^K^ nt^Kn nn^rj) nan^
nK1311 Kri];iN naKFIpK K^ niS^na
I'ny ' l y p i riKat plsn; K'n :ViT njj-iT?) nnj?j) Kin nnjiui ntJ/Kn hijiptpj

oft jnft ,OBi3po 5B |»ft o5fto 5D pft .(.i5 PIDUC) OBUC P53p .JOK pN
ODPBi 03' mnic oftiBi opnft 'P'BC ft5c pft jinft P'ftn oft pft oi C'ft»
O5PP3 'IOC OCPPO -no ot pft .niDKn riK rrpiBni (ta) :(.P' OPID)
|B3 'ftjp 'B5 .0'1P5 03 lftl3' 0)pC'CBC T)C3» 31DB0 ft5ft ,OPP5C 3'1p»
pC 'B5 P ' I 1B3 5"p 0» p oft .05!B3 ,03 lft31 5"p ,<|U0 53 •?ftc5 |"5» ITl
DVo5 . a n n ? ar 'ipo) PTOIIBO DOB i'ws P ' B 5 O5PP OT3B3 I5'PPO
oB'jp ft'B <)fti (DC) Tiipi O5B» ft'3m yim .c^im (na) -.o'lrn O'BT O5
oPCJO ft'o ir .nniN a n p n i :(.p' OPID) JOB 5P ITP O5B»5 OTC ,mB
OPIO ;0C 'IBP) P1P3P iftCB Oi'Pp D71p n3l)) 5e P'SIBP B'nm p p 3
0ft3 OPJPO IPIBpO 'T 5BC (DC '•)BD) [PlpO ftP . n t l l a l N (13) :(DC
Di3-i5 .ann nx nponi (la) :(3':B ftppiB 03i3 ftip'i B"P) 01335 p:>ii
iB3 opift I'pCP) BPift \ns-im o5jno oppiBC iPft5 0PIC 'J'ft oinft oftc
B"Bft .'iji mua nnaxi :(.B-:P' OBID) ')ft oftnp oipft p oft ft5ft ,omB
:(:B DC) 03 |0D'5B 1173 ft5ft I'p7i3 p'ft O'po o5pp "{y TBio o55p3C
ciBB .TOSJ a i p a :o3 |'5ft 530 vo'c 'OCTBC IPB .nhxh rrioKn nn'ni
:(T 'IBD) IB'3 B'ftC 01p»3 5l«pi)0 D7ft5 IB'JC 01pP3 5l«PB0 D7ft )'3 C
npft DipBP .Nin m n o i :it OTPD3 .ninNn nKwoj N^ DKI (na)
1B53 P75l' OO'O oft ,S1I 0B101 ft5ft 7)B ft5l ,D'T)ftPO O'PP .nnpjl
;(.1B opiB ;B' 'IBD) D'335 P75i' o'lipc n75i' op'o oft ,m'->2 75P
:(DC 'IBP) P5 O'ln DOC IDIP OC 5B .anian :(.r oc) o'no 5B 7PI'»O OC
ft5i (7B:DB 5ftp(P') Tftpn p5D pc5 ,D5IBO p opift D'IDPBO . n m u n n
D'lift)) ttft 31PB0 3PB o'onft ft5i .|o D'cnp 'IOC o'lnft D'B CIB5 pp
0fli33 o55p Diftinc ,ft'Bp5» ft5ft ft'P'5 03io ft5 Di5p)ift (jfti .D'ipft pft
oft fto 'pso 33P ft5 oft 0B13C0 ft'o opi / i j i nn)N sj'aifni (oij of 5c
oi5»c ftjft ,(.r OBID) p BBic opft ift5 55BBC l'p3R ft5 ft"D] 'psp 3BC
'3 OKI (3) :(.35-:35 )'1703D ;3' '1BD) PtB(5 05PB DICB) ')'73 P1PB5
5c 0B13C .n'jKn nsiaii/a (Ka) :(.B D'JBP) oft iic53 CPCB 'B .wvm
ft3C 117B lfti3' ,T3 |'55pp 5BO 1'0'C .•«! n^N^ iniN 'n i n ' :o55p
Boft' I,ft5 oft ft'Di ft5 ,T3 i'B3C> 5BO 1'0'C .naiapSii :(P' 'IPD) P'5I5B5
O'BC) 'TP35 0B13C5 OBBP OPPJOI OPlft ftiO p) ,P')I5B5 BTftC T)7B '5
•p 130331 ,03130 1'3B5 pi .O'BCO 5c |013B01B3 D'B3C3 0'p'7ioC (1B:0D
.•\sv nti :(DC 'ISP ;B:P» DC) onft5 5ftic' T>3' 13 (3:3' P'cftoB) 'ui
:(:p OPID) o5pp 0T3B3 o5'ppo Ift'oc ft"Pl BBC 'B5 IB35 p ' D'7po o55p3
PBB C1PC or |B3 P)35o5 IBB .jua niax^ (33) :OPIBJ IBUOOB .nai
1B5P left 1073 OBPlfto5 (ft3:3' P1BC) 1070 OB1P35 ]31 .13 07ip3 7"n5oC
pft D'5'BB1 | P 3 0 pft 0 ' 3 5 B D'POC , 1 T 5'B305 IT 5'S35 pi (35:ft 0'037) 03
,P5B33 5C ft5ft i3'ft ift 5BI3 5C 1BT113B3 .Ti> bsiht lua n i a s ^ no'o
:(.PB OBIP) OlPft P5B33 5C '00 03i 13B3 Pftl B5BB 13T pft OBlft ftlOCB
 29 "This is the law of the Jealousies, when a woman shall go astray with someone other than
her husband and become defiled; ^'^ or of a man over whom passes a spirit of jealousy and he
warns his wife, and he causes his wife to stand before fiASHEM, then the Kohen shall carry out
for her this entire law. ^^ The man will be innocent of iniquity, but that woman shall bear her
iniquity."

^ rH ASHEM Spoke to Moses, saying, ^ "Speak to the Children of Israel and say to them: A man
The or woman who shall dissociate himself by taking a Nazirite uow of abstinence for the sake
Nazirite of fiASHEM; ^ from new or aged wine shall he abstain, and he shall not drink vinegar of wine or
vinegar of aged wine; anything in which grapes have been steeped shall he not drink, and fresh
and dried grapes shall he not eat. ^ All the days of his abstinence, anything made from winc
grapes, even the pips or skin, he shall not eat. ^ All the days of his riazirite vow, a razor shall
not pass over his head; until the completion of the days that he will be a Nazirite for the sake
of fiASHEM, holy shall he be, the growth of hair on his head shall grow. ^ All the days of his
abstinence for the sake of fiASHEM he shall not come near a dead person. ~' To his father or to
his mother, to his brother or to his sister — he shall not contaminate himself to them upon their
death, for the crown of his God is upon his head. ^All the days of his abstinence he is holy to
fiASHEM.

with those forbidden activities (She'eilos (J'Teshuuos Maharit
1:543).
Since the Torah gives the Jaws of the Nazirite immediately
after those of the solah, the wayward wife of the previous
chapter, the Sages derive that one who sees a sotah in her
state of degradation should prohibit wine to himself by tak-
ing a Mazirite vow (Sotah 2a). This sheds light on the under-
lying purpose of the Nazirite status and what would prompt
one to adopt it. A sotah opted to follow her sensual passions
and let her heart overpower her mind, her pursuit of pleasure
to overcome her responsibility to God. Her experience was
proof that people are easy prey to temptation and that, when
the Evil Inclination rages within them, even adultery can be
seen as an acceptable option. Someone who saw her degra-
dation — even her horrible death after she drank the bitter
water — could easily be overcome by the fantasies of temp-
tation, for human imagination is easily stimulated. To es-
cape this snare, the Torah hints that one should abstain from
wine and stimulate one's spiritual impulses in order to es-
cape the loose life-style that legitimizes the behavior sym-
bolized by the sotah. The Nazirite's abstinence from wine
signals to the Nazirite that adoption of a spiritual life can
help close the door to the enticement that doomed the
solah.
2. i*"??? — Shall dissociate. The translation follows/?as/i/and
expresses the idea that a Nazirite, as noted above, seeks to
separate himself from the temptations of his environment.
Targum renders aiticulate, and, indeed, the Nazirite vow
must be spoken clearly. Ibn Ezra offers an alternate transla-
tion: who shall do something astounding, for it is truly un-
common for someone to undertake a vow that will cut him
off from a physical pleasure that others find enticing. What-
ever the exact translation of the word, all of the above are
valid halachically and philosophically.
3. I3i;*n p»a — From new or aged wine [lit., wine or intoxi
cant]. Old wine is called n^t^, intoxicant, because age causes
wine to ferment and become alcoholic (Rashi). However, all
grape products are prohibited, alcoholic or not; other alco-
holic beverages, however, are permitted.
.. . I'KitT — Vinegar. .. i.e., wine vinegar. Mesillas Yesharim
(ch. 11) regards these prohibitions as the prototype of pro-
hibitions that the Torah commanded the Sages to insti
tute as protective "fences" around the negative command'
ments of the Torah (seeAuos 1:1). The primary prohibition
is not to drink wine, but the Torah added prohibition;!
against any grape products, lest the Nazirite be in the prox
imity of foods that will tempt him to drink the forbidden
beverage.
5. >nr'?3 — -^'^ ('le days. The minimum period of Nazirism
is thirty days, but a Nazirite who so desires may adopt longer
periods {Mazir 5a).
n^jr^-Kb 'ijjri — A razor shall not pass. The prohibition
against trimming the hair helps one avoid thoughts ol
flaunting his physical beauty (Sfomo).
Hair symbolizes the body's insulation against the outsi<.l<'
world, since it protects the skin from the elements. Thus, by
letting the hair grow, the Nazir creates a barrier against tin-
outside world so that the Nazir's every act can be devoted 11 >
God{R'Hlrsch).
7. iMK^i I'a.K^ — To his father or 10 his mother. Like a Koiu-n
Gadol (Leuilicus 21:11), the Nazirite may not let anythinji
interrupt the devotion he has accepted upon himscll
(Sforno).
^n — Crown. As the most constantly visible sign nl
his devotion, the Nazirite's hair is a crown of loyalty to
God.
n / 1 - BD / n Kipj nMfia ^a^na nao / 758

nty'K nnn ni^K not^/n "i^J? nK:i?n nnin nKt PP

13} IN'^ iaijriDrii a^yaip la KnpN

lay]);; nig xntiK n; Dij'i nni;iN hb ntosji mni •'JB'? nK^Krj-nK Tiajfrn iniyK'nN;
'PI'IK;. iKin KnplN '75 n; Njrja n^
K'nri NnriKi Kamip Niai iNai n^NHT]) 1)VP '^•'?^U '^i?x?) :^^'!0 nninn-'73 nK inan KP '
nvj'n nv ;? b'-hmK inam n; ^ajji;!
in'ni "pNito' ••33 ny bhn^ nn'ip'?
iijp^ itfis; ns NnpN IN laj iin^
fiin ""pnijj:;] DIJ; irn^ ITH ii?
niD inrji ^n (IDN;: K-I) ir p'nj?)
nnrin ^31 ^mJ^tfy pipy inni "jni
I'ttia'i fa'vi T'aayi 'pitf' N^ i^aay n^nij;,! nrii?/'' N"? ninay nni^n-'^D) nn\^^ ab igiy
layri'i b'aip nip 'ni' 'j'a -1 •hn'"_ Kb
inisfv lyi iiwiBip Kipni Kjam nti'V?. "itt'>?^3i? IIP ' p'? "73 t'j^K^ Kb" n''u;5'') D''n^ i
ispg nip 113 'ni' '^an ^''la':: «^
CT1' D^toip ly HEJii 'jy lay;! Kb
yng ^ain 'ii; ttfiip 1] Dig i p n nipjn nK'i')?-nj7 IU/KT'?^ "i^Jf.rK'? nj/n inn
( I ' p i K-j i p ^ i I'tpli 'pai ;titp'i lyto
i'jiy; xb Kniai KE/33 ^y ;^ oig :HyKn n5;ti7 yng '7^1 n^n^ i^;^,? hin''^ -inr^Vf?
innis'?! Minis'? nBNVi 'nias^i v^Kb :Kn:; K^ nn u/ar'?}; nin''^? innn '•a''"'?? n
nij imotoa iin"? aKFip' N^
W V3n :ni£;'i b^ nrhK-t Kb-hs
:;; nig Kin (xiyiip K-J wip nip :nin''i7 Kin tj/ng inp ••ni V3 nc/NT'^v T-n'??;? in n

.sm c P5CB |icb31 ,PpC» b3316 D'B3 PB'3} [icb .mu;)a ^31 :)C' 61PCP
, n ' i ! n n n (i) :(.(b T O ) 1"3 ips apcc TO .CC P 3 B D'SPBPI n p i c pf)
;73 'PDP) 1113 b3JB3 piP3 D'SbPPPC ,pP3PC PlD'bpp DP .J1 :p5'BP» DP
:(P3 'PDD) ICflP PBC be BP50 b7:b ,lbC PBCP .•^•^TJI Iffip (H) ;(:7b TO
b"B] .PBC be BPD .ICfn IBCb pi37 ftlPC 'Db ibUDl JPp PDB 71p> .SIP?
pi ,iBp be bi7'j BPD be eiTD i.iefip PBeb ftipe 'cb PDD 7ip> .i^v SIPO
:(DC '75D) DV D'CbCP PIDD BID 'Op pfil (>:63 flPp'l) BPB' f)b ICflP Pf)
:D'D»b ftpppbp (13 DC) l u p pcnp 11 . w n w i p n i l ' n ' b^ (n)
TOTni pb flip 'fop e'fl ob PBlb3 (lb:f>P pme) B71) ifl IBP .VK IN (b)
'P3n IBlb jfiT bfl D'BP 5ip73 Df) ,11)1)3 ltf>Nn np31 (xb) inWNn UN
ppjl PP'P3 ibif) ftpp PSpC'CB PPf) 137 .(ft3 'PDD) BIBD p f)lP 'pj ,PPP'B3
P3BD) PBb .C'PP' . N t e ' IP (P) :(:D pC17'p) 0bB3b PPlpfl PPIDPC pBD
1"P p IBbB Tl' pbipbpp PPID pfllPP bPP lb PBlb PPID PCPDb TO PCPD
DipP b33 PTO pfj .1111 mi :(7-3:' P"B3) qifl'J '7'b fl'3B ftlPC (.3 PPID)
)"P p I»5B b'73Pb , ' n b m n b : ( » 'PDD) p'P p CTDC ifo ^f) ,PC'P5 fibfi
•53CB P'PC ,p'PBl P7n PBPB 1B1JPP3 .IPlffl ] n n (1) :(33 DC) D'BC DCb

give birth m o r e easily: if her babies were dark-skinned, they
will be fair (Raslii), Or, God will give her a child to compen-
sate for her ordeal {Ibn Ezra; Rashbam).
30. inpn n^ nlfi^l — Then the Kohen shaU carry out for hen
The Kohen should not be reluctant to erase God's Name,
because it is the Torah's command that he do so (Sfomo).
3 1 . Iff IKP rT|3ai — The man will be innocent. If the woman died
because she was guilty, no guilt attaches to the husband who
<:aused it to happen. Conversely, if she was proven innocent,
he may resume marital relations despite his earlier suspi-
cions (Rashi).
pyia — Of iniquity. From this phrase, the Sages (Sofah 47b)
derive that the ordeal of the bitter waters is effective only if
the husband is free from sin himself, but if he, too, was
immoral, the waters will not affect his wife. Only a morally
pure husband can properly value the marriage bond and
Invoke a miracle to punish an adulteress (Ramban).
n)ly-ni;t Nto n ~ Shall bear her iniquity. If guilty, she dies. But
even if the water proves her innocent, she will have suffered
public humiliation for the sin of secluding herself with the
suspected adulterer in defiance of her husband's misgivings
and admonition (Sfomo).
6.
1-21. The Nazirite. TheTorah permits a man or woman to
adopt voluntarily the status of a "I'p, Nazirite, which includes
three restrictions: (a) A Nazirite is forbidden to eat or drink
grapes or grape products: (b) A Nazirite's hair may not be
cut; and (c) A Nazirite may not become contaminated by a
human corpse.
However, Nazirism should not be understood as merely a
catalogue of prohibitions, as if the Nazirite's vow, "I am
hereby a Nazirite," was a shorthand pledge to abstain from
wine, haircutting, and contamination. Rather, Nazirism is a
state of holiness, and the individual laws flow from this
elevated status. Thus, the Nazirite adopts a state of holiness
— and the Torah dictates that such holiness is incompatible
761 / BAMIDBAR/NUMBERS PARASHAS NASSO 6 / 9-19

Sudden ^ "If a person should die near him with quick suddenness and contaminate his Nazirite head,
Contairu- J^Q shall shaue his head on the day he becomes purified; on the seventh day shall he shave it.
^° On the eighth day he shall bring two turtledoves or two young doves to the Kohen, to the
entrance of the Tent of Meeting. " The Kohen shall make one as a sin-offering and one as an
elevation-offering, and he shall provide him atonement for having sinned regarding the person;
and he shall sanctify his head on that day. ^^ fie shall dedicate to HASHEM the days of his
abstinence, and he shall bring a sheep in its first year for a guilt-offering; the first days shall fall
' ..J. aside, for his abstinence had been contaminated.
Completion ^^ "TTiis shall be the law of the Nazirite: on the day his abstinence is completed, he shall bring
of the Term tiimself to the entrance of the Tent of Meeting. ^"^ fie shall bring his offering to HASHEM: one
unblemished sheep in its ftst year as an elevation-offering, one unblemished ewe in its first
year as a sin-offering, and one unblemished ram as a peace-offering; ^^ a basket of unleavened
loaves: loaves of fine flour mixed with oil and unleavened wafers smeared with oil; and their
meal-offerings and their libations. ^^ The Kohen shall approach before HASHEM and perform
"•' the service of hb sin-offering and his elevation-offering. ^'^ he shall make the ram a feasi.
,' : peace-offering for HASHEM with the basket of unleavened loaves, and the Kohen shall make
its meal-offering and its libation. ^^At the entrance of the Tent of Meeting the Nazirite shall
: shave his Nazirite head; he shall take the hair of his Nazirite head and put it on the fire thai
is under the feast peace-offering. ^^ The Kohen shall take the cooked foreleg of the
ram and one unleavened loaf from the basket and one unleavened wafer, and place them on

himself of the pleasure of drinking wine (Nedarim 10a).
tu^NTn^ W"?,?) — And he shall sanctify his head, i.e., by
beginning a new period of Nazirism (Rashi).
1 3 - 2 1 . Completion of the term.
1 3 . in'N Kn; — He shall bring himself Sfomo explains why
the Torah does not say simply that the Nazirite Kyi, should
come. Normally it would be expected that someone should
escort the Nazirite to the Kohen, just as a meizora who is to
be cleansed of tzaraas contamination is escorted to the
Kohen by someone else (Leoiticus 14:2). Presumably, the
escort would be more worthy than the metzora. Here, too, as
the Nazirite is to have the sacrificial service performed by
the Kohen, the Nazirite should be escorted — but who is
worthy enough to escort a Jew who has successfully com-
pleted a voluntary period of self-sanctification? No one.
Therefore the Torah says, He shall bring himself I (Sfomo).
1 4 . JiKunb — Asa sin-offering. Why does the Nazirite bring
a sin-offering after a period of sanctity and devotion? Be-
cause it would have been fitting to continue the abstinence
from worldly pleasure and extend the vow of Nazirism indef-
initely. The sin-offering atones for his decision to return to
temporal pursuits (Ramban).
nm^ltf^ — As a peace-offering. A peace-offering symbolizes
contentment and joy. The Nazirite brings it in rejoicing over
the fulfillment of his vow (Ibn Ezra).
1 5 . nt^M ^pi — A basket of unleavened loaves, i.e., both
kinds of loaves mentioned later in the verse are brought in
the same basket. For a description of how such loaves were
prepared and smeared with oil, see Leviticus, chapter 2.
These loaves are like those brought as part of a iodah,
thanksgiving-offering [Leviticus 7:12), by means of which
one thanks and praises God for His assistance in times of
danger. Here, the Nazirite thanks God for permitting him to
achieve a high level of sanctity (Haamefc Dauar).
QTtfyoi) nnnaMi — And their meal-offerings and their libations.
Meal-offerings and wine libations accompany all elevation-
and peace-offerings (but not sin-offerings). Since the two
animal offerings here are unusual in that they include tho
basket of unleavened loaves, it was necessary to state explic-
itly that the meal-offerings and libations are not to be ex-
cluded (Rashi).
1 8 . iS7lia hijH nriD — At the entrance of the Tent of Meeting.
This verse cannot be taken literally, for it would he grossiy
disrespectful for the Nazirite to cut his hair in the Courtyard
in front of the Tabernacle. Rather, the verse alludes to the
point in the service when, not where, he cuts his hair. Verse
16 had specified that the peace-offering is brought before
HASHEM; now we are told that after that service the hair is cut:
{Rashi).
DinWn n^T nrin — Under the feast peace-offering. The haii
symbolized the Nazirite's separation from the community
and his insulation from everyday life and its temptations.
Conversely, a peace-offering symbolizes well-being and par •
ticipation in the life of the community. Now that the Neiziritc
has succeeded in elevating and making himself ready to
rejoin the community, he puts the hair under the offering,
symbolizing that he is now subordinating his life of sepani
tion to his duty to contribute to the wholesome life of th<'
nation (R'Hirsch).
1 9 . n^tt;? xrnTn — The cooked foreleg. This part of the offer
ing is a gift to the Kohanim, which they eat. This is the only
offering from which they receive this organ, and it is
O'-U / 1 KV3 n t P l D nmaa nao / 76o
i^K/ q3P3 'nl^y Knn nra^ n s i D nj?!) inp ^iCj NKiu) DKipB vnaa V^v nn ran:;-'3i
Kol's piipn n^j'i m i ) Vt OKO'I

1iji35iy I'p-in 'n^; nijTOO Knl'3i'

- 1.V V I •• - V AT J" : I." : ^ J" : • T
p w n vnn'? King hi'? nil' ••ia i n n IK
i n ) KriKBn'p in Kirja lay^i K^ :KMI rdai ^^l5) hNUin'p inn. ]ri:in n^^) nj/ia "^riN
Ktygj V? aijTip nil^s l a s ' i KnVjr^
V V J^ • : v AT - •= <.T T jv - : I" T T jv • :
iKinn KKil'3 niun n; Wipi (Knn »-J
iBN 'n?:) rTip '131' n ; ; ; DIJJ ni;i3' "15 to33 Niani inn 'p^-n^ hin'-^? Tin) :Kinn ni^a
p^pa' 'Nnij? Kjal'i KBWK^ mmit ia
K l l r :n'ip (31JTO K-I) aKHlpK '-Itjl
nK)i :inu Kny ia i'??'' biatuNnn n''n;n) DU/N"? inji?/
r n j : W ' nbisn ni'a K T B I Knpix ^na•'7^J; in'N K-^a^ "ini? ••p'^ nK'^p ai^a Ti3n nnin
n; ai|5''i T :K3)pT i3i?n viip'? nn; ••n^^
ID ai^itf nri<? is I B K ;^ n-ji? niaij? ifijty-ia Vaa nTirb '\n~jp/ni<. anp^n) nyia brfK
T\m n3 K-jD Km»N) Kn^s? nn^tt];! nnji^-na npK nty?a] nfy"? hn^ D'pn
D''bv i n 1311 NriNun^ KJJP!?B'
KTfn Tips ^DliD :N;U;11p nD3?^ n^V iTiin b'D) :n''n^T^'? ••'pn nnj*;-'?''!?') riKian'?
I'Tps VJlspK) nipna i^'a^ iv'iJ ])2m D^nu/n mm •'E?.''?"?^ I'P'i'S nb^b^ h''?n
ilin'spji iinriniai nE'n3 vn^wni
nriNBn n; 13^ ^) ;i nijj NirjB 3iu'i m -riN: ntuy) np'' •'ja'? inan anijni :nn''ap3) nnn^ni
np33 i s y i Kis'i mr -.nn^s; n;i bn^^^ naj. ni|7j;;'. '?'?Kn-n^) :inVv"n^i;) inKun
NjTBSi K^5 ^3? ;? ni]?^ K;i?inp
:n3<p3 n;i nnnjip n; Kjrjs isy^i -n^) inn?n-n^ inan htov? riiypn "PD "^J; nin''^
n; Njipi pif/n y i n 3 K T H n^j'in- n;?^! inp u/K'n-nij; nj/m VI^K nna •^mn n%) :iap?
)ri:'i nit) ton lyto n; iB'i nij) wn
n p s ) ! Kill ninip n Kntoj? Vy nai nnn—1U7K, v^ki-bv \r\y] inp i^K'n Siyty-nN;
x y i l K n; Kjns as'io' tKjipiip
Kin Kni'ps Kriyi)i K-!3i ]» K^E;3
'7^Nn-in n^u/a y"i|n-ni<: in'an nj^^l ;D''pV^n
'jy in?l in I'Bg JiapK) N^p jn -•^y inj) nnis nvn p^'gii Von-in h n x n^p nl-ni

'J3 ipift TOp'i 13 ft5i'3 .oniB nft (113:33 ftip'i) ™tft po ODift ift'tw 13
5S1B St .nn<3Dii a n n m i (lO) :(3S '15D> TOSB pft i3p ftp (inS o'^3^)
DBB't ISSJS P ' I P J ,ORS UBU'C tm •)3:3 pi'S ifti'i S>331'st 'sl ,o'i)bti
S3)) iti3. ni:im ' p ' p i i . n Ai^a n An :0b op) D'PSP nSm Ib3) fw D'SDJ
D'nbto ph BPt' .nijtnn '70 "ps 'nV n'MVuB n3t (ii) :(.nB,.fi5 PWJP) I'P
:(ot 'IBD) b'ft St .13DJ nw itinm nn:(:!» ot) onSa pft tipS P)P SB
ftSft ,ii'r3111 Pf '-)5 ,B-)rB3 pSi' Si3' .loin ^nK nna T u n n^ji (m)
;3:J ftip'i) 7Bm Soft nps wppi p3 3iP3t o'cStP PB'PC iPftS I'ns pSii
'Di ,13 )Sc3i5 ftot ina ppp .mn'jwn nai nnn IIUN :(.PI5 I'K ;Bb 'IDD
')sS c)'5oSi St3p>t inft BntB p3s SMS'S TISC ,OIIB3 I'SMPD I's •i'i> 'sbtt
:(:P5 I'Sip ;iS 'iSD) pSt3P)C ipftS . n W a y i i n (D<) :(:PP TfM 'P
13T DlftpO BPS D'imft t'l .(Ot) JJlt Pi .DKnD :(P3 Dt) DJift P< .>m3 (13)
• i m n u oi<a :13 ftPt Spft3 .vhs nn niB< 131 :oiftPD St Pipn ftp 7Pft
'B'3t 'ft .'B'3tP Dl'3 S"R ,'113JS I P B ftPt '3'13t3 ftSft 13'ft ift .lP"in D1'3
.nniti itnf N13' 'jiaii»n a r a i m :(Dt) IPIBB ora S"P,PIP ftS iS'oft So'
pt B3pi |'3ipS )Pt B3p ,'B'CPP pft ft'JpS ftSft 13'ft ift .'B'3tP Pft ft'SpS
'3'PPm '3'13t ]'3>lpB <)ft lOftSoi '3'Dtl31 '3')3C T t J P l'31p OP ,l'3'1BnS
'37 .PPO pftplBP 7?(3 ftSt . B B l l to NOn I B K B (Nl) :(t>3 Ot) pftSpi
7irpS .1BN1 JIN loipi :(.13' T(3 ;S Ot) pp p IBSB 7B'5t inift ispa iisSft
P3»'l 71tP' .1113 'Ml riK 'n'3 l l t n i (31) :(0t '7DD) IPITI) ]'3n S'PPPSI
m :(ftS Dt) p)3P p to' ftb .Asi oiJiBKiti ninwi :BSPB33 IPITO
ftSro .|31717 SftBPt' '7 P'Pt D'pft PtStl3 7Pft Pri 1»5B pft ft'3' .mlK N13'

9-12. Sudden contamination. If the Nazi rite becomes con-
taminated by a corpse during the riazirism period, the days
already counted are forfeited. The following sacrificial ritual
is performed and a new term of Mazirism begins.
9. n'N^a ynag — With quick suddenness. The double expres-
sion indicates two possible events; The iSazirite was caught
by surprise and became contaminated accidentally, or was
careless and came into contact with the corpse unintention-
ally {Rashi). However, the following ritual must be observed
even if the contamination was intentional (Kereisos 9a).
Inino 011^ — On the day he Incomes purified The verse
refers to the seven-day purification process of a person who
becomes contaminated by a human corpse, as given below,
19:19 (Rashi).
10. . . . D'ln 'ritt* — Two turtledoues . . . Birds represent the
capacity to soar upward to spiritual perfection. By using
them as offerings, the Nazirite symbolizes ascent from the
contamination that aborted the earlier period of Mazirism
and readiness to begin anew {R' Hirsch).
11. Kun lltfKJa — For having sinned. Rashi cites two opinions
of the Sages: The Nazirite sinned by (a) not taking better
precautions to avoid contamination {Sifre); or (b) depriving
 '-kmMP

763 / BAMIDBAR/NUMBERS PARASHAS NASSO 6 / 20-2(.

the palms of the Nazinte after he has shaved his Nazirite hair. '^^ The Kohen shall wave them ay.
a wave-service before HASHEM; it shall be holy for the Kohen, aside from the breast of the wavinci
v ; : • and. the thigh of the raising-up — afterward the Nazinte may drink wine.
^' "This is the law of the Nazirite who shall pledge his offering to HASHEM for his abstinence —
aside from what he can afford, according to his vow that he shall pledge, so shall he do in additiott
to the law of his abstinence."
The ^^ HASHEM spoke to Moses, saying, ^^ "Speak to Aaron and his sons, saying: So shall you bless
Priestly f^g Children of Israel, saying to them: ^'^ 'May HASHEM bless you and safeguard you. ^^ May HASHIS.M
essings ,-^^(j^,-^3fg f-j^g countenance for you and be gracious to you. ^^ May HASHEM lift His countenance
R' Hirsch explains why Sifre, as followed by the above understood in a figurative sense since God is incorpor(;iil
commentators, takes this blessing to involve material mat- and physical description cannot apply to Him literally. In thi-i
ters. Since this verse of the blessing concludes with a prayer context the human designation refers to God's revealed
that God protect us, it is clear that we speak of benefits that purpose in His rule of the universe [in the sense that soni'-
require protection even after they have been granted.iSpirt- one's attitudes are apparent from the expression on his fac« i
tual blessings are protected only by the persona! worthiness (R' Hirsch; Haamek Dauar).
of the recipients, but material blessings are always subject Through the teachings of the Torah and the prophets, Gi >• I
to outside danger. sheds light — ni<;i, to shed 11K, light — upon His workings < il
Haamek Daa&r notes that the term "blessing" as used here the universe. Thus, we can perceive a purpose in creation
is a general one; it does not clarify what sort of increase is that, in turn, helps us to better understand the greatness ai nl
meant. The exact form of the blessing must depend on the will of the Creator (R' Hirsch). When this happens, all will
needs of each individual. The student will be blessed in his understand that the materia! benefits of the first blessinii
learning and the merchant in his business, just as someone's came from Him, rather than by chance or natural causr.
gratitude for God's blessing must be expressed according to {Haamek Dauar).
the degree and form of the prosperity granted him (see •^^nii — And be gracious to you. May He cause you to find ii i
Deuteronomy 16:17).
fauor [in the eyes of others] (Sifre). But if God has given w.
^"iMU^ii — And safeguard you. May God protect your newly the benefits of the light of His Torah and of His Presen( ••,
gained blessing of prosperity so that bandits cannot take it what more favor can be needed? A person can have a hosi • il
away from you. This is a blessing only God can guarantee. A personal attributes, but unless his fellows appreciate ami
king who sends a huge gift to his servant cannot guard it understand him, his relationship with them will not be poul
against every danger. If armed robbers take it away, what five. The grace that a person has is the quality of being iikrd
good would it have been to the recipient? {Rashi). by others. With this blessing, the Kohanim pray that alin
By their very nature physical blessings are fragile, be- giving Israel material and spiritual success, God will enabh
cause neither health, business conditions, nor tangible as- the other nations to evaluate us properly {Or HaChaim .v
sets are permanent and unchanging. Hor are the character cording to Degel Machaneh Ephraim).
and ambitions of a human being. Therefore, we seek the Ramban. however, interprets that Israel will find favor In
blessing of God's protection, so that once given. His blessing God's eyes.
will not fade away {Malbim). Sifre interprets: God be gracious to you by granting yi«i
May God bless you with wealth and protect you so that you Torah knowledge, as well as the wisdom and understaniliini
use the money to perform m;(zuos {Bamidbar Rahbah). For, to utilize it properly and fully. Accordingly, this term COMI
as the Sages teach in many places, the best way for someone plements the first part of this blessing. May God grant y i i
to preserve his wealth is to use it for charity and good deeds. the Torah knowledge and insight to comprehend His pm
That assures him God's continued blessing {Yalkut Yehu- pose {R' Hirsch).
dah). 2 6 . Kty? — The Third Blessing
2 5 . •M^l ~ The Second Blessing yhK 1135 'n Kto? — May HASHEM lift His countenance to I(<J(I
•n ~\Ki — May HASHEM illuminate. This refers to rr^in niKU, the May He suppress His anger {Rashi), meaning that even ii \i H I
light of Torah, as we find (Proucrbs 6:23): For the command- are sinful, God will show you special consideration and m ^i
ment is a lamp and the Torah is a tight (Sifre). punish you.
May God enlighten you so that you will be capable of One's face is an indication of his attitude toward somn mi
perceiving the wondrous wisdom of the Torah and of God's else. If one is angry at his neighbor, he refuses to lool^ .ii
intricate creation. Having received the blessing of prosper- him; and if one has wronged or is indebted to his neighln»,
ity, we have the peace of mind to go beyond the elementary he is ashamed to face him. Therefore, when God turns ! Ii 1
requirements of survival {Sforno). face to Israel, so to speak, He symbolizes that He is not iin-iiv
May God grant you children who will be Torah scholars with us. As a result, we can lift our heads, despite our owii
{Tanchuma). unworthiness {Maharzu).
T>aa — His countenance. The term T-as, literally face, must be In varying forms, the Sages raise the question: How <:.iii li
 na-naa iQo / 762
twi nipia
13-3 / 1

n-. (.nhm ^••.) n'731 in? K T P 'T,

I in-3n nniN q^3m nnn-nx inV^nn nnK i^an ^s? =
•.1 Dip KKnK Kins linn; nn'i = :nin bvi naunn mn •^y.inBVKin wil? rnn^ ^j?"? nDi:iri
knn" '7V Kjria'? Kin Ktyii? nnan mw nNi :r?, n^nn nm^. npK) nnnpn pw «
Krnw-iDKT KgW '7V1 Knm-iST

" 'mp nianp nT 'l XTWI •«oni'«

nnij'msa m^ painw la nnp '3?
:min Nnnw ''^ "'3V- P 'i'^' '"'
nv '5 i?B u'nn-'n'? n5{?l3 ny;; '7''?pi ==
n'' la-ian f-is in''?'? 'nwa nv^ Vm Tim 'jK-ito'' •"?.?""« i?"l3^ "'? "^'^'^'=' '''v
•^'m'j'nni'atc' ;; in?:™ ^^nip-') r
iini'7 nsK :; ao-'i^ -.111; QDTI
'"pi

?:'^'j;:b"p^^b ;;'^^;^^,.-i^f^^^i^
K w = pbc b. Pbib p>» b« pn.« c«p ^''';"';,f =*•>,; I
li nPD? »P= PI"' •T''« w= '" ««" '»' =*" "'* mate blessings are Qod's alone, this passage concludes with
theirs aside from the parts mentioned in the next verse, G o d s assurance that He will confer his ou,n blessing on the
which are the standard gifts to the Kohanim from all peace- Children of Israel (R' Hirsch).
offerings. 23 IBK'J - Saying. This word was already said in the
20 l^Bl i n « i ' - The Nazirite may drink. Why is he stil previous verse. The repetition means that not only was
cabled a Nazirite after he has completed ^s term? The a Moses commanded to convey this commandmen to the
of his vow was to achieve spiritual ga,n and to rela.n .t as Kohanim of his generation, but they, in turn, were com-
long as he is a better person, the Torah honors h,m w,th the mande™0 convey (sayingl this charge to their offspring in
title of Nazirite f/Aonei Nezer). r ; t r e ' ; : n e r a t l L ^ o l h a t the Priesdy B l e s s i n g -
21 I'lJn n u n nW - This is liie iau, of the Nazirile. The f.rst always be pronounced by the Kohanim {Or HaChaim)
half of he verse deals v<ith the ordinary Mazirite who takes As explained by Sifre and most of the commentaries, the
h vow without specifying which offerings he w,l bnng^ f i r ^ t b S n g refers to material prosperity, the second to the
Upon completion of his term, (his s Ihe lau;, ue l^e brrngs 5 1*1 ble'sslngs of Torah knowledge and inspiration and
the offerings mentioned in verses 13-20 (i^amban). the last blessing to God's compassion above and beyona
la^n - Aside from. When someone takes a Nazirite vow he whalo«<iereres,asexpressedinforgivenessofsinandthe
may - and preferably should (Ibn Ezra) - vow to bring giving of peace.
Tdditional peace- and elevation-offerings, accordmg to hs
2 4 . •igia< — The First Blessing
t^T(R5u). However, as in the case of all offerings m
Expiation for sin, one may never voluntarily bring more s,n- , j , , 3 ^ 3 V L May HASHEM bless you. May God give you the
many blessingsIhat are specified in the Torah such as those
or guilt-offerings than the Torah specif.es.
men ioled in'oeuiercnomy (28: 1-14), that - a e l be trium^
22-27 The Priestly Blessings. Moses was commanded to phant over its enemies and superior to other nations, that its
rnstfuct he Kohanim that they would have the privilege and „ o p s and business ventures succeed, its offspring and
the duty to bless the nation of Israel, both in the Temple and finrks be abundant and healthy, and s o o n (Sifre).
for all t i n e , in the synagogue. This does not rnean that they
May your possessions increase (l^ashi), as well as the days
have any independent power to confer or withhold blessings
_ only God can assure people of success, abundance, and
" ' T C g M t f s " c S r t h a t in the Divine scheme and in Israel's
happiness - but that part of their Temple service is to be the
aspirations such material benefits are - c o n d a r y to spirrtua
conduit through which God's blessings would be pro
success nevertheless, nlW r» ^m V» °>^' ^ 'h^-^f '^."° ' ' ° " /
nounced on His people. In the daily prayer service, there-
ftereTno Tora/t (Aoos 3:15). God blesses Israel with pros-
oreXseblessin9sa'reinsertedintheSi,emonehEsre,a^ perity to enable the people to devote themselves to Torah
ns-i the blessing in which we pray for the return of the study and fulfillment (Sforno).
Temple service to Jerusalem. To emphasize that the ulti-
 to you and establish peace for you. Let them place My Name upon the Children of Israel,
and I shall bless them."
7 ^ It was on the day that Moses finished erecting the Tabernacle that he anointed it, sanctified
The it and all its utensils, and the Altar and all its utensils, and he had anointed and sanctified
Offerings them. ^ The leaders ofJsrael, the heads of their fathers' household, brought offerings; they were
Tribal ^^^ ^^^^^f^ of the tribes, they were those who stand at the countings. ^ They brought their
Leaders offering before HASHEM: six covered wagons and twelve oxen — a wagon for each two leaders
and an ox for each — and they brought them before the Tabernacle. '^ HASHEM said to Moses,
saying, ^ "Take from them, and they shall be to perform the work of the Tent of Meeting; you
shall give them to the Levites, each man according to his work."
^ So Moses took the wagons and the oxen and gave them to the Levites. '' Two of the wagons
and four of the oxen he gave to the sons of Gershon, In accordance with their work.
^ And four of the wagons and eight of the oxen he gave to the sons of Merari, in accordance
with their work, under the authority oflthamar, son of Aaron the Kohen. ^ And to the sons of
Kohath he did not give; since the sacred service was upon them, they carried on the shoulder.
is He, could find no container that would hold (sraef's of the leaders was pure and their offerings were worthy ol
blessings as we[[ as peace, as it says (Psafrns 29:11), acceptance.
HASHEM will give might to His nation, HASHEM will bless His 1. rtph — Moses. Although Bezalel, Oholiab, and theii
nation with peace {Uktzin 3:12). colleagues were the ones who built the Tabernacle, tht^
The Midrash says, "Peace when you enter, peace when Torah credits Moses because he dedicated himself to know
you leave, and peaceful relations with everyone." This the exact dimensions of every artifact and to make sure thiH
alludes to three levels of peace: within the family, in the the artisans understood and performed their assigned task;,
country where one lives, and throughout the v^orld {K'sau properly (Ras/«).
Sofer).
Peace is not simply the absence of war. It is a harmony rramn — The Altar. The outer Altar is mentioned separately
between conflicting forces. Within man, it is the proper as a preface to the rest of the chapter, which describes tin-
balance between the needs of the body and his higher duty offerings that would be brought upon it {Ibn Ezra).
to the soul. In the universe it is balance between the ori'K tt^ni?^! arrti'a'j ~ And he had anointed and sanctified
infinite elements as well as between the holy and the them. The verse had already mentioned the anointment, but
mundane. When Israel is sinful, it disrupts this balance it is repeated now to indicate that the sanctification of th»r
because it is not making proper use of the human and Tabernacle complex did not take effect until al) of its parti
physical resources God gives the \i/or\d. This creates a were anointed (Sifre). Thus, the entire Sanctuary formed ii
barrier between God and His people, a barrier that God, single, integrated unit, in which every part had a sacred
with compassion, removes so that we can repent and meaning and all of them complemented one another. Thuri,
return to the blessed condition of peaceful harmony {Or they could not be sanctified piecemeal, but only when ii)(
HaChaim; see also MaSbim). had been anointed (R'Hirsch).
2. ntiJMn 'K'>t£'? an — Tl\ey were the leaders of the tribes. Thiiy
earned their position because they had been the Jewl;ih
te^ The offerings of the tribal leaders.
foremen in Egyptand they willingly suffered beatings at the
On the first day of Missan, the day the Tabernacle was hands of the Egyptians rather than persecute their brethrt^ii
sanctified and Aaron conferred the Priestly Blessings for the (Rashi).
first time (/?' Bachya), the leaders of the twelve tribes 3. D»Kt'f7-''ja' bv ~ For each two leaders. The partnershl|(
brought their own personal offerings in celebration of the
demonstrated brotherly friendship, and made them worlhy
momentous event. In addition, to help the Levites transport
the Tabernacle and its parts during journeys, the tribal for the Divine Presence to rest among them (Srorno).
leaders also brought wagons and oxen, which Moses i^*"?)?!' — And Ihey brought. Exalted though they were, (lie
apportioned among the Levite families, according to their leaders did not relegate this menial task to servants; In
needs. honor of the Tabernacle, they brought the wagons andox^n
The Midrash relates that Moses was reluctant to accept the themselves (Haame/c Dauar),
leaders' offerings, which God had not commanded them to 5. np — Take. Moses thought that the Levites were to cauy
bring; the experience of Nadafa and Abihu, who died when all parts of the Tabernacle on their shoulders, including ihp
they brought unauthorized incense, was a frightening prece- very heavy planks, whereas the leaders felt that wagnna
dent (Leuiticus 10-. 1 -2). But God to) d Moses that the intention should be used for that purpose. Here, God agreed with (li«
 ii iiiiiiiiiiiii

u / 1 - n /• 1 Ktffi n t t n a naiaa nao / 764

•'ME'-ni? iQlj'1 .•Di'pti* •3'? ntz;;;'} n
mni K -.iMaiat} Kisi "JK-JI^^I 135 '73;

n;i ' n u n "js m nn; W'liji Fin; 'aTi

itf'ij?) 1M311 'rilM Va n;i x n a i n
T'^3-'73-nK'i ngranTiKi v^a-^-nij;) 'inK
••a-isT (iani?i x-i) o'-ijia :i')np;
1«K iinpnsN. n'a 'ffin 'jK-jto'
;ai7i73n-^y nnjpyn an nu^in •'K-'tz;^ on an'nN rr-a
1^55? ST-ic ;; n-ji;. linaaig n; V'n^Kii
Vsf KnVjy j n i n lig^, n n i nsnip la jT > J" T -• : •/ t" J- ; • T T ; I T •,' • T -

)inp; la-'ij;) in'? Tini Kp-i?T pnri

•nn'Ki'j rBun"?;' itatfi T -.Kiawn nigb nnisp nj?, -.TpK"? nw-io-'?^; mn'' ipK^i ••l^^^Kin ''is'? n-i
jn'js n; nVppb Iirni pnjp biaij.T
13J •'Ki^'j •j'inn; ]rini K5151 pitin bniK nnnji nj^to hm n-ps'm T3^^ i''n)
KHVW n ; np'B 3'pfli :njnV3 n o a ? n'V^j/rj-ni^ nfla ng'i iini':?!/ 'sg IZ;''K mbri-bi<. 1
ffl-iFi n; I :'NiSV Tinn; am nm n;)
ij?"? an; n i n n y a n s n;i Kn^iy
va-jK mn .•pmriVs nop? j w i j
'•intj •'35'? an; n i n K;3Dn n;; I'jJV
''p'? ipj igan raD\^ mi n^ij^n iJ3";iK 1 DK) n
13 inn'KT Ki'a iinwVB rioa?
1-TS an; K'J nrip •'•nb)»iKaga Tins ''35'?'] .'inan nn><-i3 "inr)''K h^ nni^jf 'ID? •ny? u
;l-''7pi Kariaa iw^s? utoiip in'?? :iKtef' qn35 DrtVif "K'lprr riij3jf-'3 inj Kb' nnf?

UIDC) 'U1 i f i l C ')3 'IDtC DM 1I)6)P ,OCl>Jl) 0>5ID IMl 0'1)))3 OB'to O'lBIC
pfi i)nc3 jmfii DC» D13 iiBsp . n n i p s n ^si o i m m on -.wn noo IT'.O
l||t Wf) 35 fft ,ax n'jjjj IBB u) : n * Vrb)'™ TO' ospfn ipfop ,ifnp'
.•(BC 'lEW 0'3} PWp PS31PB p t o (3:)P P T P ) D'7-!S310'3to pi ,D'P»»
.QipoB '013151136)C TO D™ sen Sjp Wt .pernn ijaf; DniK I3np>i
W1»B fii ptPS B3fli»31 DinD3 )fi3 31)P0i O'ft'tW ifll DP )P3 '311P6
,)'B'iCB »f) pOPBP PBl CTJP'C PB1135137>P' ,D'fl'P3P llBfl p flif) .pipP
npBD n»ft (f:i) pi»c) 0'7 PP'P s j / i t o 'foe ,>PP pft luJ lo'toc iftic \n
|to mjBO pS .icnli TO^J cfitiosi OPICO 'J3fi pfi id'ja PICBJ B> BB
TOP .'IIB iPB ip ppij '53 to 5'DP .OmaSI 133 (tl) -.(DC 'IDO) PipP
wipn j n a s '3 (B) :(p>3' I"B3) D'37fipi D'HBPDI D'pipp wfipu
WW tinaa p ' p j ( t o >'p>) 'ui piCBi pife pn7pp ij? to .ishii
SfnpS .D313K >lKt .-(Jt) OP) ClIDBB 0C3 01373' ..>a» OK IBU'l (13)
n A 3 0113 in>i (K) -.(DB D'joai 0313(1 ' J 6 I ,ipfi i 3 i . D ' ) D 3 0 OB O'jBfti
BBlpb PP353B Oto ifnP' TO )3PBP PBpP 01' ,3'PB IPb fl"D) Pli3 .VWI»
ifcipi ,pc»p r>h ipp 3> DPP ip! 3ti'>Bh ifito .nifB n f a :(D fiBipjp)
103 10670c IBP 7371 737 JP P'J3P PlIllJ I'to ICBJ 7BDC 'Pi ,00)3 31P30
1PD3 IBBt 'Pi ,1113 O'iB pi .pnfl P')3P3 PB13 flil .DPfliBP 'Pffli Bllio)
O'ipp) 'IJI 'pi B3F) IPf) IPBB to Pfl i n i '0 llPI IBfoP ,p"»P3 )'>3 to
.•ffP:3' h 0'P>») 717 7P'3 PfcP PBfoC (J' fl»lP5W 1»C i» fcPpJ P'Pi (3-fo>p
0'6l)nO 'B' PB3C top 7B)B ,0'po 01'3 7»fo ttl .D'|7nij nPB mi's 01>3
Plfa DV3 IBfl) pi ,lplD ftil ll'BBD Dl'P lDlf!31 ,lplDBl ITBDB PCB O'O
,P1BP PB1P> '>P3 .P'P )D'5 P71P pflll ,l'Pl»pP ito Dl'P IPlt) ,D'ppi PPB
I'oc .niunn ' x i w on (3) .•(7» ' P S B ipii T'JCPI pjicfn P ' O iro 'B'iP3

\H\ said of God that He shows Israel special consideration
tfl.it it does not deserve? Does not Scripture say of God
(OeuCeronomy 10:17): in'W n^^ Kb] D'ap KtnyK'b ~i^t^; — Who
vlotis not (ift a countenance [i.e., forgive undeservedly) and
i'l(i(!S not accept bribery?
Blona the proselytess asJted this question of Rahhan Gam-
iU',1 and an answer was given her by R' Yose the Kohen. He
(iKplained that God mercifully forgives sins committed
(ijiainst Him, but He refuses to show favor to those who sin
f(((,tinst their felfow men un)ess they h'rst placate and obtain
(uKjiveness from the victim (Rosh Hashanah 17b).
llie Midrash (Bamidbar Rabbah 11:7) notes the same
ttiiilradiction but answers that Israel has earned God's spe-
* liil treatment God says; "Just as they are partial to i^e, so
I .1111 partial to them. How so? 1 have written in My Torah
{Deuteronomy S:10), When you eat and are satisfied li.e.,
when you have eaten your fill] you are to bless [i.e., recite
Grace after Meals to thank God for giving sustenancej. But
though Jewish families may lack enough [food] to satisfy
themselves, nevertheless they show Me consideration and
bless Me! They are strict with themselves [to bless] even for
only the volume of an olive or an egg." Therefore. HASHEM
will lift His countenance.
nhtp -^b nic;; — And establish peace for you. One tnay have
prosperity, health, food and drink, but if there is no peace
it is ad worthless. Therefore, the blessings are sealed with
the gift of peace (Si/ra, Bechukosai).
As the Sages taught in the very last words of the Mish-
nah; R' Shimon hen Chalafta said. The Holy One, Blessed
767 / BAMIDBAR/NUMBERS PARASHAS NASSO 7/10-23

^° Then the leaders brought forward offerings for the dedication of the Altar on the day it wan
anointed, and the leaders brought their offering before the Altar.
^^ HASHEM said to Moses, "One leader each day, one leader each day shall they bring their
offering for the dedication of the Altar."
The ^2 The one who brought his offering on the first day was Nahshon son of Amminadab, of tlu •
dedication IJ-[]^Q of Judah. '^ tiis offering was: one silver howl, its weight a hundred and thirty fshekeh.},
Offerings
and one silver basin of seventy shekels in the sacred shekel; both of them filled with fine floi ii
mixed with oil for a meal-offering; ''' one gold ladle of ten [shekels] filled with incense; ^^ on>-
young bull, one ram, one sheep in its first year for an elevation-offering; ^^ one he-goat for ,\
sin-offering; '^ and for a feast peace-offering: two cattle, five rams, five he-goats, five sheep in
their first year — this is the offering of Macl^shon son of Amminadab.
'^ On the second day, Nethanel son ofZuar offered, the leader oflssachar. '^ he brought /iZ-i
offering: one silver bowl, its weight a hundred and thirty [shekels]; and one silver basin c/
seventy shekeb in the sacred shekel; both of them filled with fine flour mixed with oil for. i
meal-offering; ^^ one gold ladle of ten [shekeb] filled with incense; ^^ one young bull, one ram.
one sheep in its first year for an elevation-offering; ^^ one he-goat for a sin-offering; ^^ and fi)i. i
feast peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — this /-i
the offering of fiethanel son of Zuar.
leaders and ordered Moses to accept their wagons and oxen but God ordered that each have his own day (Ramban). \<>
{Or HaChaim), and apportion them to the Levites according give equal honor to each and to prolong the celebraiinn
to the difficulty of their work. (Chizkuni). Moses did not know which order they shniild
1 0 - 1 1 . m^to^n ian;?n — Then the leaders brought forward follow, so God instructed that they should bring their ollci
offerings. After their wagons and oxen were accepted, the ings in the order the tribes followed while journevi'Mi
leaders were moved to bring offerings in celebration of the through the wilderness (Rashi).
occasion. This Divinely ratified initiative of the leaders to 12. laanj^TiN — His offering. This term expresses the uni(ji i-
commemorate the sanctiftcation in a new way was the prece- ness of Nachshon, for it is not found with relation to any "(
dent for Solomon and the Men of the Great Assembly, who the other leaders. When someone brings an offering, h-
celebrated the inauguration of the two Temples with an brings not only its animal and other components, but ;il-i.
outpouring of offerings (// Chronicles 7:5; / flings 8:63; Ezra the spirit of sanctity that his deeds have earned him -~ ihnl
6:16-17). The Third Temple, too, will be inaugurated with a is his own personal offering. In this sense, Nachshon wa:i 111-
special ceremony {Ezekiel 43:26-27). most outstanding of the leaders, so the Torah stresses Mini
The Midrash explains that even though the twelve offer- he brought his offering. In addition, only Nachshon is imi
ings were identical, each alluded to the special mission of its given the title teader in the introductory verse of his offei In, (
Lribe, so that each was unique in its spiritual essence. This is because his modesty was such that he considered himsi-ll !•'
why the Torah describes each one separately in virtually be no better than any member of his tribe {Or HaChain\ i
identical verses.
^^^ Symbolism of the offerings.
Everyone who brings an offering must bear sincere inner
feelings of repentance and desire to draw closer to God. The Although the twelve leaders brought identical offeiiini'i'
tribal leaders brought such personal devotion with their they arrived at their formulations independently, and lli('\
offerings, each according to the unique mission of his tribe. intended different symbolisms in their choice of coiiii'.i
Thus, the tribal leaders brought both their inner desires and nents. The Midrash discusses these inner meanings iii I.K
their tribal missions to the joint national goal of inaugurating greater length than these notes can include. Asanexaini'ln,
the Tabernacle. And in this way all the tribes were combined however, we present part of the symbolism given In.
into a spiritual and physical spectrum, a combination of Nachshon's offering: The parts of his offering symbol!." i|
spiritual and temporal potential and attainment in the com- the fathers of the universe and Israel, and some ot ilm
bined service of the national destiny. This is the significance paramount events in history.
of Ramban's statement that the Torah listed each offering • The numerical value of cipSTinj/j?, silver bowl, is 930, < <«
separately, and then gave the sum of all twelve offerings (see responding to the years of Adam. Its weight, 130 shtrltdi,
notes to vs. 84-88). Each leader brought the spiritual striving corresponds to the age at which Adam and Eve had I K-III
of himself and his tribe — and shared them with the nation (Genesis 5:3).
{/?' YosefDou Soloueitchik).
D r|p|) nriK pTrn, one silver basin, has the numerical valun nl
ai'^ nriK Kftya — One leader each day. The leaders had 520. 500 alludes to Noah's age when his first child was In'in,
wanted to bring all their offerings together on the same day. and 20 is an allusion to the number of years before that < hlhj

W^"
 KWJ n u n s 131KQ n a o / 766

pHjanj? n; K;313T laniji nn; va~n

Kan niab'?;; niasix' !Kri?-;ij QlgV)
nin'' "iKiK^i :n aiiari •>)pb m^-ii^-riK QN''to'in nni?::i
n; iQ-jiji Kuv^ nn nan rai''? nn -ni5 n n p ! ni'9nnK K-'m ui'b im N^tz;] nu/'n-'^K
angipn nmi a< :Kri3-ia nam'? iin^aij?
na iwrin naaij; n; ns.mp_ Kai''a 01^3 inpKin ""nil :D3li3n ngiq^ ciJ5")R
nn-)i3iP :nninin Kuaw"? anj'ipj; :n'iin'; nan"? n'i3'')3V-i3 piyrij ija-iiJ-nK pu/K-in
pybp rn'jrfl riKD unq cipjn Kripj?
n^j7);ii5 qpan no NRITO n^i?i;i5 nin pn])? n'pgiya nKni n''w'7\^ niiN cipg-nnj/p, lb-ip)
I'pD liniinc Ktyn!ip ^VVP? rv?P rva©
K5'T3T iKnnjnb mapa K^IST Kn"??
xykbp I Dn''5ii;' lylpri '7i?U75 b^fVJ n^iyiiii? ^95 nriK
an"jn K'n py'jp ntos 'jjpng Knrj HN"?)? nnt nntyj? npK qa innin"? inw? n"?!*?? n'^o
Tin na nrr n^n m :K;api3 nniup KJ^IJ
iKnVj;^ piniy na nn nnt? nn nan in3\i7-p nnK^toas nnN V^N ipa-ia nriK -i9 tmup
V. T : I V jT V •; >•: UT V • J - I T T I •.• T V J - V I 1:
npaj'?! t< :KnKpn'? nn piy na n^s^ lo
' n j KE'tpn 'nan nn pnln Njwiip
ip^a D''a'?^n nnt'ji iriK^jn^ nnK n'-iy-T'Vt?' inVv"?
n Kiunn njitf •'33 pnnK Niyiprj n3\y-'33 D'-toDa ntt/nn n n m y ni^nn a'7''K mtr
KBI'Sn' anj'ipy na ilwi^jn Kwnp
nai nvix ns ^Kjnj 3np Knjjn aiy'rpv']'^. 1^175 l^lp nt n^nn
Knpm nianp n; anjjo' nawten
•T -r • V : t.r 1 v 4- : - : •-•l -
nin py'jp fn^pi nxip unq f|pan
n'jptin qpan nn Ngnin n'jptia mm wW'bvj nriN C]p3-n-!j7p_ ih")p-nK anpn
i m - i n K\fl-jip '5;'jp3 fv'jp iiyatf
iNrinjta'? nitfpa K^^nn xn'jp ]% u/"i|7n "jpu/a b^\D wy.'yw 1P5 ^nt? pnta n^pt^/n
K'n py^p nto¥ ''pnn Knq Ka'taa
nn nin K3 :K;ISPI3 nnPp K;'?IJ 3n')n
n n x ti3 innM"? inK/n n^iVa nbti D''i<'?n i Dn''3tt/
nniif ns nn nnK nn nai n i n na "inK '^•'K "ip3"i3 nni<; "is in^Vp HN^J? nm nnc/j?
:KriKPn'? nn piy na nigva^ :Kn'75!'?
nan nn pnin K;i4'nip npa^Viu
:nKun'? inN anv'T'Vt^ tnVy"? imu7-i3 nntf-ty^B
njiy '33 pnBK Ku*)?n ' n i x'y'JD nti^nri nnnv'ntt'nn n^''K frai^ i p j Q''i?'??n nil'?'!
nyiy na "JKB? lanp I'n Kiyipn

TO) p ifop) ,Tfi' p DPJD '3n ^r>h ,'PWD jcmp PCD '3n it nip'si ,<bJ»
13)3 ,b"ppp f>nP))'33 I'Pi'Difi )'>p .tioa nnsip :(3> npp) it OJB pK
DC to .n'7pwn riKBi n'w'jw ; 0 ' : T Yto) pnfno Difi be VPDC
Difi 'P'l n»f»c S'P P)i: D'cbci pfm p DMBS Dvpb Piiiip Tm35t:3c
.qoa nnK p-\m noi i'm ;y.s pic6i3) 'ui IPIOTJ ibm PJC pfim D'Cbc
mt, D'X£> oc bfii ,ni p"p p pnbip TDBPC PS DC bs ,3"pp '»'J3
D'lCDi Pfin vp' vol bifi 'CPTBc ffi3 ,1'pnbiB Diip braa mu o-jtjjc
i))3 ipfi f|D3 pim info fibi ^D3 ipft pnin inft) p'pbi .(3:1 P'Cfins) pit
n'saw :(Dt n"»3) pvi Pisnpin ipfi be pvpi6 qfic nmb ,pnBp3 -infoc
piipp 13)3 .imK tp o) :(oi:) i'33» iM'P Pinifi O'BSC I J ) 3 .hjifu
•M) PnsiP PiCB 13)3 .am m w y :(ip;3' op) p"3pp be iTi) B)P)C
b» p"bi3 q"!p t|'bppc I3b3i ,PI5)) 3"'np pnep bp linp»>3 .nnup nwSn
13 pp'i 13 nnfot opnsf) 1333 .nnK na ( N 3 ) :(DB p"i i"> c"3 p"f) 'T
Wi b'fip pfi Pp'i pp}' 13)3 .nriK '3'K :(T DC n"B3 ;t:p' P'c6i3) ip3
3pc' I'isp D'3C3Pi 3pB' 13)3 .nriN waa :(DC i'm ;3':33 P'Clins)
P3 ni)6)C t|Dv PT3n bB npsb .any myio (aa) :(oc "J'to ;B:b p'cftns)
npa nin^)©!i naAi (ja) :(oc n'to ;fib:tb P'cfn3) o'tB TBC IBPC'I
!(3 DC l"»3) D'»C3C DP'3flb bftnP )'3 DlbC 1)P)C ppfil PCP 13)3 .D'lW
PUP 13331 D'bfnc'i D'lbi D')P31333 ,D')'» ocbc .U'waa n n i n y thin
b» 1'31P3P nn31P PCPPl I'CPln PCBP 1333 ,P1'C»P CbC .D'31P31 D'6'3)
qcnip PCI) '31 be niP'P lb IB .(':T DC) ')CP bs I'31P3P PCPPI ipfi Pib
•jpspi pib3BP i3i)PPC npfib .namn najn riK n'K'Bifi l a n p ' i o
l a n p ' i utn 'IDP) i33Pb P3rop m)3np 3i3PPb D3b ofiw .pcBP pficb
'DP lb n»fi)C IB DTP PCP b3p fib '3 .naran 'sab m a n p HK aKiaisn
Bii' P'P f)b i"ii3i .namn najn'j nianp OK i3np> (K'I :(DC) pni33P
'DP lb 'ft)C IB ,P1BDB5 niD3 Dft DPllblP 1103 Dfl 13'np' ifl'P PCP
bp) pi'P IP* .lOTKnn oi'a (ai) :(DC) mv eft PiBpnb wnp' 5"3pp
DblB 11D3 ''f!13 ,'l31 D'6'C3b ]%fn ,R'Cfl"I3 PCBPb pcftP -PIPPB ICB
ifi .3'nppi 1B3CP P33C fibi ,ii33e bB 31P3P IBP' . m i n ' nmh :(t pipi
f)'3P ibcn ,iiCP3 pnp Pt b"p ,6'3Pi iP3cn P33C fibft PIIP' pppb inifi i3'6
rrms ( T ) :(P» OCI P31) RP)nb .nbo aiK^n nmiw m :(p» 'nsp)
P'ip f)b .nnop rtK^n :(DC) P3 P'P cipP 'bpc PCB bpcn ,it)i3PP3 .am
:(:) piP)n) PP'P PBC PfiiiPi ,l3b3 it ttfi pJ'PP P3t» bB fibi TP'b Pnpp
.nKonS nnN o'ly niyw (lo) :0 'IDD) niB3C iPi'P -inx. na (lO)
. n y » la ^Kim a n p n (m) :pDP pfoip (fo DC) DIPPP i3p bB -)33b
b33 ppfi) foe pp nscc' be iP3C3 ynpp b"p P» .iianp nn anpn (U')
')fl 3'npf) 'Pfl PUP' '3Bipe PPf) infll IBIBl 13lfn foe 'Sb , D ' P 3 C P
•pi ,DP'b3lb IBBP niP3 OTp'C 'b infi) Pni33p 'pn ,PC» ib ipfi .vnpft
'DBC ,'ltt pCb ,3npp BPCP fllBC ,l"l' IPP fPPl 1331p p6 31pP IPfl
P3t D'n31 >3t b'3C3C ,D'PBD ')C 3npP 3'lpP IPPl .3npP PlPb) Pnl33P
P3'3 'BIV nseC' ')3P1 nBft)C ,PniP3 D ' B I I - I'PC PPfl ,D'B3Cb ')C 3'-)ppb
PDSnp 31)PBb D'6'C3b PiB 1)P) OPC PPfll (3b:3' f> D'P'P '131) D'PSb
769 / BAMrOBAR/NUMBERS PARASHAS NASSO 7 / 24-47

^^On the third day, the leader of the children ofZebulun, Eliab son of Melon. ^ His offering
was: one siluer bowl, its weight a hundred and thirty [shekels]; and one siluer basin of seventy
shekeb in the sacred shekel; both of them filled with fine flour mixed with oil for a meal-offering;
^' one gold ladle of ten [shekels] filled with incense; 2' one young bull, one ram, one sheep in its
first year for an eleaation-offering; '"one he-goat for a sin-offering; ^^and for a feast
peace-offering: two cattle, fine rams, fine he-goats, five sheep in their first year — this is tin-
offering of Eliab son of Melon.
^"On the fourth day, the leader of the children of Reuben, Elizur son of Shedeur. ^' Mih
offering was: one siluer bowl, its weight a hundred and thirty [shekels]; and one siluer basin o/
seventy shekels in the sacred shekel; both of them filled with fine flour mixed with oil for it
meal-offering; ^' one gold ladle of ten [shekels] filled with incense; '' one young bull, one ram,
one sheep in its first year for an elevation-offering; ^' one he-goat for a sin-offering; ^^ and for n
feast peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — this if.
the offering of Elizur son of Shedeur.
'* On the fifth day, the leader of the children of Simeon, Shelumiel son of Zurishaddai. ^^ Ills
offering was: one silver bowl, its weight a hundred and thirty [shekels]; and one silver basin of
seventy shekels in the sacred shekel; both of them filled with fine flour mixed with oil for ,i
meal-offering; -"* one gold ladle of ten [shekeb[ filled with incense; ^^ one young bull, one ram,
one sheep in its first year for an elevation-offering;"" one he-goat for a sin-offering; "i and foi, i
feast peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — this hi
the offering of Shelumiel son of Zurishaddai.
"2 On the sixth day, the leader of the children of Gad, Eliasaph son of Deuel "^ His offerlihj
was: one silver bowl, its weight a hundred and thirty [shekels]; and one silver basin ofseveiihi
shekels in the sacred shekel; both of them filled with fine flour mixed with oil for a meal-offerimr
: •"• one gold ladle of ten [shekeb[ filled with incense; ''^ one young bull, one ram, one sheep in il -i
first year for an elevation-offering; "^one he-goat for a sin-offering; "and for a fei\:-l
peace-offering: two cattle, five rants, five he-goats, five sheep in their first year — this is //«'
offering of Eliasaph son of Deuei
'"CT
jnpp pa info fiic i f i m .inaippi roc Tat? laac 'ai .lacp fi'W a»iJ ,liiai 'jai anpns fi'cw D'O 'cicn ova / w i wm >vih\im nra (T.\\
:'jto part 3'apBo fi'csa o'o oi'a i p * ,•)& 'jab fi'P3 at pci p'to tou pcia nnfi toi) (v pipa I'BJ) bfijn) anpa la infijc bfisnja baft .ob: i :\

was born that God told Moah that there would be a flood.
D Seoenty shekels corresponds to the seventy nations that
descended from Moah.
n One ladle, which is similar to a hand, symbolizes the
Torah that was given from the hand of God, and its weight of
ten shekels corresponds to the Ten Commandments.
• n-|tJ|7, incense. In the alphabetical system of W"3 n-y:,
the letters p and T may be interchanged. If so, the word's
numerical value may be reckoned at 613 (as if it were
spelled nnut), an allusion to the 613 commandments of the
Torah.
D The one t/ofjncfbuW alludes to Abraham, who used such an
animal as an offering {Genesis 18:7).
D The ram alludes to Isaac, who was replaced on the altoi I iv
a ram (ibid. 22:13).
n The s/ieep alludes to Jacob, who tended sheep durin(| liii
years with Laban (ibid. 30:40).
n The he-goat as a sin-offering atoned for Joseph's brotl ini i
who sold him into slavery and slaughtered a goat after di iliin
so (ibid. 37:31).
D TLUO cattle for peace-offerings allude to Moses anil
Aaron, who brought peace between Israel and their Fathi'i ll<
Heaven.
n The three groups of five animals allude to the thri'i
components of the nation — Kohanim, Levites, niiil
Israelites;
tn-na / T KWi ntt/iB lanna nao / 768
l^iiai •'33'? N33 nKn''?n KD1'3I3
T : Ix I 1 •• I V LT • :•: I/,-., : j- : • i.- T • : ~
ilP3n Nripja nasip na n'^D n3 3K''???

l'y'?p I'ysB n^pnn tiP3T in Kij-jjn n^t) n''K'7n i Qm\p w'if'n bpuj'^ bi^v^ D'-y^iy c]^i
Kfi^p i^n im'nri Nitfiip 'y^p3
Nnq K3'i3u :Knnjn'? nE*^3 KV''3T HK^n ant mwv nnx qa innin^ raii/a n'7i^3 o
K;'?n 3niT KM I'y'jp -itoy '7pi;in JX •• vxx JT X —. -J- - Ij- tx ; • ; 1 •; i.-,- - jx ;

la^ n i n na nn Tirin :N;npia n-jpp imu7-p nnx-tyaa nnK b'^K -ip3-i3 ntiK IB :mi!p «
Tax n= iicn^s^ MpttJ 13 no I B K in ^, T : I V jT V V IV -jT V -J- Ix X I V X V J- V I 1;

nppjVira :KnNpn'? in I'ly la nin^tyn nil"?! inKun"? nntj: anv-T-iyt?; in^jy"? m-

inj KEjpn n p i i n p inin K^wiip
ISip n KWnn njitf •'33 jnaK KKJIPD - ' n ••'ton? nE/nrj n n n v hiynq n^'-x M'p i p j
K31 nKV'3i Kni'3 b •.pn 13 P K ' ^ S :T'7n-p 3K''7K pnp m nti'an raty
n w i i p 1 3 l u i ^ S p w i '33^ I 1 •• I •; kx • v; Ij- : Ix •/•: /,T • -: IT x

nK;j Kin ciopi Kripjip n33ipN^

ID Kpiin Pi^priQ nin py'?p p n l r "
pnra 'hbp^vj'a nnm wwbv; nnx ciD3-n"iyp ih-g K'^
'y'jps I'y'jp fypw i^pipD qpsi n''N'?)p I nn''3\i/ Wi^n "^pu/a "^pu; n'-y^u/ cipa hni;;;
KV'SI mhv iVip ili'iiEi Kty-jip
h^.tyn Kin Kanaa'; iKnnjip'? ni?i?3 r\Kbr? nnt nnwi? npK t^a inn?)?"? iipi^n n^iV^i nVo J^
iTiPp Ki% 3111 KM I'yVp iwy ina\?7-p in(<;-ty53 nnis; '71K npa-p nnij; is innup A':.
in 131 mn 13 in ilrii'? :K;npi3
la Tsyi'j iKn^y'? nriKi la in I B K n>iQb]^r] nnj."?! .•DKun'? inj^ n''jy"T':s7S^ :n|pj;'? ^^- i " : .
KWiip npan^ini :NriKBn'? in fiy -•3? •''ton? nti7Qn nnnj; niynn D'^'-K n''3t^ -ipj
Kttfijn ' n ? Kttfipn n a i niyi I'lin
u r t K p i j j I'l KE/nn njiy '331'lipK :"iwnu7"p my'7K p i p nt ntj/nn mty
I •- : I •-• I. • v: I j - : av • -: x
K31 iKucnn KDi'31'; n w i i u 13 I T AT IT

I'lEiniy la hKvb^i iiyijw '33^ •p bi<.->r;hyj Itenu/ "'u'? K'I&J •'iy''PDn bl'5 i'^
iKi? KID cippi KnpTO n33ipi';
in Kpijn n^pnn nirj fy^P ri^VP' f\Km a''^'b\ij nnK cipa-nnifp- 'i^^lR :''W1^^ '''
'y'?P3 I'yVp I'ysti; n^pipip cipai vj^'pn b^?m bp'^ rT:^'2v; CID3 inn. pntn n^pi^)?
K^'Pi Kn'jp i^ip iin'iin Kiyiip
';ptiB Kin Kaian'j iKrinin'? ntfw npK c\2 irtm'nb li?W3 '^^'''? ^V9 °'''i^^'?' ^D''W "''
niPp KJVB 3 n n NTi I'y'jp itoy nnij: '^''K "ip3"p ^^^<; ns :n"!'i?p HK^JP nnt nntyy D>'
•in ~\5^ •<j]T] 13 in itao^ :K;npa
•13 TSV n :Kn^y^ Itltf 13 in IBK
inKun"? inN n'-Ty-T'vu; tn'^v"? inaiy-p nnN-wna «
IX - ; ".T V J'^ T- : ix : <- T : I •/ jr v v iv
KjEfiip npaaViKu :KnKQn'? in fiy
Kitfijn ' n j Kc/ipn n a i pifi [nin n n n y hiynrj Q^^'N D'^at?/ i p j D''>?'?^n nyf?^ m
p i p ]•>•! Kitfnn niw 133 iniaK •p ^N'')3^u/ pnp ni niynn n3\y-']3 n^'tuna niynn
KDl'Sao ii^iiuniy 13 'jK'tp^ip I •,- L" • IV. ; IJ— : Ix uv fif • —. LT T i" : j- x : r • -:
•15 tiP;V*? 1} '3?'? K31 nijn'rn?'
K'lq nP3i KOpAB n33-ipio :'?Kiyi in"ip :'7Kivi-p fiD;i'?it5 ni •'J?'? N''te75 •'li/wn b i p ^n-
n'jpon n i l fyVp VP^P' •i?'?
|\V3W n^pnn qpai in KiJIjn
hnff pnijp ri^ptun nxm DIIU'^E/ nnx cipa-myp
|';ip lli'iin KW-jip •'y^P3 I'y'pp n'?t) n''K^)31 nmvj \iJ-pT] '7p\y5 "jpii? n''^5U7 qpii
Konjn'p ntoipa K^'s^n KIJ'JP
ic'i I'y'jp ituy ^pnn Kin Ka^'ta TO nK'??p arji nntoj/ npK i^p_ :nn?n'? IKJI^D n^?!"?? m
•111 ilnnij ;K;npia rr^Pp KJVB 3n^7i in55?/-15 injf-fe/33 ipN "^iK "ipa-p nnx -i3 :nnup m
iinitf 13 in IBK in l a i •'Tin 13
iKJiKPn'? in I'ly 13 i^'sym :Kn^y^ D'-aWn nnt'?! :nKi3n'7 i n ^ n'-jy-T'ytz; -.nbyb m-
'')7i ri!3 ri^J^ '<!'?''7ip nP33^ira ••"n n''to33 niynq n n n y nii^pn n'?''^ n^Ji^ ipa
n)i{f •'33 IMHK Kippn ••T}i KW)?n
I'jf^iy^ la iv;'?? 15"?1? n KiyPD
771 / BAMIDBAR/NUMBERS PARASHAS NASSO 7 / 48-72

•" On the seventh day, the leader of the children of Ephraim, Elishama son of Ammihud.
* His offering was: one silver bowl, Its weight a hundred and thirty [shekels]; and one silver
basin of seventy shekels In the sacred shekel; both of them filled with fine flour mixed with oil
for a meal-offering; 5° one gold ladle of ten [shekels] filled with Incense; ^i one young bull, one
ram, one sheep In Its first year for an elevation-offering; "2 one he-goat for a sin-offering; ^^ and
for a feast peace-offering: two cattle, five rams, five he-goats, flue sheep in their first year — thhi
is the offering of Elishama son of Ammihud.
^^ On the eighth day, the leader of the children ofManasseh, Gamaliel son of Pedahzur. ^^ Hb
offering was: one stiver bowl, its weight a hundred and thirty [shekels]; and one silver basin of
seventy shekels In the sacred shekel; both of them filled with fine flour mixed with oil for ,i
meal-offering; ^^ one gold ladle of ten [shekels] filled with Incense; 5' one young bull, one ran),
one sheep In Its first year for an elevation-offering; ^^ one he-goat for a sin-offering; ^^ and for, i
feast peace-offering: two cattle, five rams, five he-goats, five sheep In their first year — this /•:
the offering of Gamaliel son of Pedahzur.
™ On the ninth day, the leader of the children of Benjamin, Abldan son of Gldeonl. s' Hh.
offering was: one silver bowl. Its weight a hundred and thirty [shekels]; and one silver basin o/
seventy shekels in the sacred shekel; both of them filled with fine flour mixed with oil for .i
meal-offering; ^^ one gold ladle of ten [shekels] filled with incense; ^^ one young bull, one ram,
one sheep In its first year for an elevation-offering; s" one he-goat for a sin-offering; ''^ and for u
feast peace-offering: two cattle, five rams, five he-goats, five sheep In their first year — this /,•>
the offering of Abldan son of Gideonl.
^^ On the tenth day, the leader of the children of Dan, Ahlezer son of Ammishaddal. '" /•//;.
offering was: one sliver bowl. Its weight a hundred and thirty [shekels]; and one silver basin ot
seventy shekels In the sacred shekel; both of them filled with fine flour mixed with oil for ii
meal-offering; ^^ one gold ladle of ten [shekels] filled with incense; ''^ one young bull, one ram,
one sheep In Its first year for an elevation-offering; ™ one he-goat for a sin-offering; " and for Ji
feast peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — this la
the offering of Ahlezer son of Ammishaddal.
'2 On the eleventh day, the leader of the children of Asher, Paglel son of Ochran
and to the three parts of Scripture — Torah, Prophets, and lilte the rest of the people, were extremely wealthy an n
Writings. The number five alludes to the Five Bool^s of result of the booty they collected after the Splitting of Mm
Moses, and the five commandments that were on each of Sea. The Sages say that every Jew had many donkcv
the Tablets of the Law. laden with gold and silver from the sea (Bechoros 5b). II' '.n,
the offerings of the tribal leaders hardly represented a ti
4 8 . 'yaiBll am — On the seuenth day, i.e., the Sab- nancial hardship on their part; to the contrary, they wi*M'
bath. Ordinarily, only communal, not individual, offer- substantially as wealthy afterwards as they were befol*'
ings may be brought on the Sabbath, but God com- Mevertheless, the Torah goes out of its way to maki' It
manded that the offerings of the tribal leaders be offered known that each of them paid for his own offering, In
on the Sabbath of the inauguration celebration (Daas order to show that God values whatever a Jew does fill
Zekeiiiim). the sake of heaven — whether his financial sacrlfli r
Rastii (to V. 14) comments that the tribal leaders used was great or small. This being so, people should reali/e
their own funds to purchase their offerings, and did not how great a reward awaits them if they truly extend thiini
feel that their brethren should cover the cost, because the selves to build the institutions necessary to perpetuillif
Torah says of each offering, this is the offering of. . . These Jewish life and to help individuals in need {R'Simcha Z/.'I*J'7
offerings were brought at a time when the tribal leaders. ofKelm).
317-nn / 1 *<»: ntt^iD n m i a a ^aD / 770

•?13K '33'? K31 nijy3E7 Knl'Snn

1 - I V VT T 1- •:: • ftT: V I" : • >.• T • • : -
xnpjp n33-jg on mn'-iay 13 yni?''?!?
nirj I'yVp I'n^rii nijjp Niri tipai nnK qpB'n'nyjj? lia"!!? on
PV31U n^i?rin f|D3i in Kjj-im n'ppnn
l^n iin'pri t<»"jip '5?'7P3 TV^P
rrkbr? 1 nmvJ vj-ipn bpv)3. bpw w^jyv qpi) hnK
KDnsj :Nnn5n'7 nitfw K ^ ' D I Nri'?p HK^p ant nntoy npK qa :nn3n'? iiptya n^jte n^ti:.
Kj'pn 31111 K'l I'y'jp itoy 'jpipn Kin
131 ' i w 13 in Tin Ki :K;npa nitop i n M ' p inK-C733 nnx '^•'K i p a - p nriK is -.nivp «
•, T : I v J T •,• V IV -JT V • s- I T T I V T V j - •.• 1 1 ;
113:^31 iKn^y^ nnw 13 in I H N in
np3J'?iii :KnKpn'? in I'TJ; IS
ip3 wrh\un nai"?! •.nKV)r\b nnx niivTyto inbab n-y.
1|T T • T ; - -J',-: IT - : VT V J- • T- IT :

••n} NW^n >131 nn f iln K;i»iip mty-'33 D''ti'3? niyao n ^ n y nK^arj DV"^ °''5'?^
13-ip I'l Kiynn njw '33 piipK Ktyipn
nKi'ipn Nipl'S 11 .-nn'ny 13 yniy^K
iiixrtis 13 '7K'<bm nWiV ' » ^ Ksi K''to3 '"PMtt'n D1'3 11
nKH Kin C1P31 Knpjp njaipm
in Kpira n^pria nirj IIVVP r n w '
pn|)p n^pi?/?? nNipi D'-K;'?!?; nnK c]p3-myp_ iSa-ip ™
'5?'?P3 X'vbv rv?'? !i^i?J;in ^P?i Q''kby? I Dn''5^/ t/iiPn 'jgu/g bp,^ ^''v:^W qpii hriK
KV'B^ K^'PP i^n i m ' n n Ki£?iip
bt)ir\)3 Kin K3'i3u :Nnn5n'? ni?n3 HK'^n ant miyy nnK q3 .•nnm'? rai^a n'76a n^tj 11
JT " 1.TT JT T ^ ; y- - (_,- IT : ' I V I.V - JX V y
r\-pp^ K;'?n 3077 KTI pv'j'P i^V
iBK in 131 n i n 13 in iln n :K;npi3
injty-ia inK-u/aa nnK '^''K npa-ta iriK na :nTup n
k T : 1 V JT •- V IV UT V -J- IT T 1 v T •_• j - v 1 I:

infivi3TByni:Kn^5i^nnwi3in
inin Kjiwiip np33^ioj :KnNBn^
np^a n''n^i^n nat"?! tnKun^ nrjK nnyTiyiy :nVy'7 ^m
'33n'!"<'<'5''?D'n*'''?'?D''13irTn muz-m n^'tyaa ntyjpn n n n y hii'ipq D'?''K D^Siy
13 bifbifi i3ip n KttJprj nji£7
'J3'? K31 nKV'Wri K Q I ' S D :112fni3 mynns-ia '7K''?JpJ jaip nt nt£/)pn
ajsipKD •.••iv-ji 13 n'3!? 1B;?3 liani? :''iyiri9 iTaK ip^P ''Ja'? J<''ti'3 •'ifiynn bi'a KD-I
liy'jp I'nVni nKij K I D iqp3i Knpin
a^ppa tip3i in Kpirn n^prin nin im pntn n^pt^n nKWi nw'bp nnK qpa-nnyp
Iin'nn Kiyiip •'y'?P3 ryVp TV?'?' n^'p n''K^)? I omw E/niPn "^ptt/a "^pii? u-'yivJ qpa
iKonan'? ntt'153 K^'DT KO'JP i^p
K'n I'y'pp It?}; 'jpnn Kin KD^ra ao nK^")? ant nntyy nnK qa :nn^)p^ iniga n ^ f a 3°
in iin ID :K;npa n-i'pp K;'?n 3511
ri0iy 13 in I B N in 131 n i n 13 in^iy-ia nnK-waa inK '^''K npana nriK na :mDp AD
I. T : I V JT V V IV yT :• • %- IT T I •.• -r •- j - •.• 1 I ;
iKnxBn'? in I'ly 131'svio ••xn'^sb
n 3 i n i l i n m KjEi-jip npga'jinD np^a n'')p'7K7n natVi :nKt3n^ im D^TJ;—I'-vk/ tn^p'y'? no-
n)t? '33 I'lWN KKinn I'li K»an mii;-';!a Q^'ti/aa nE/nq o n n y htffipn D^^K D^JE/
:;'glyi3 13 n'3!} ISlp n KWipn
liy'iN 11 '33^ Nai nKi'toy Knl'a m :'']Viri3 iTaK ia-}p ni nE?)pD
tlP31 Knp3)p n331p.D ;ilItf'By 13 :'''iiy'')3y"ia "i|5/''nK ii m'? K^'t^a nityj/n bi'a ID
fi^png nin fy^P rti^li' iifP >'^T^
pySp i'y3tt' n^ptin ciP3i in Kpitn pnin n'7pu/>p nKipi n'-iy'^u; nriK qp3"n"nj7p ^•^5~'E '°
KJi^P ]br} llniiin Ktoiip 'yVp3 D'-K^Kj I nrj-'iv; u/ipn "^pK/a "^pt/ n^'vaiy ripi) hriK
Ifm K3''!3 no iKnrjja'j nu;p3 K ^ ' B I
K;7D 3rr7i K'n i'y'?p itoy ^png nK^)? an; njuv npK qa :nn3p'? iKiE?a n ^ i ^ n^p no
•lai nin 13 in iln 00 :K;npi3 nitop
Xi T33f s :Kn^y^ nni? i s i n i B K i n inju/"!? inK'waa nnK '7''K ~ipa-|a nnK ~i3 ;nnup DD
K;t(?7ip nP33'piKj ;KnKcin^ in I'ly "ipa umb^iJn m}b^ :nKt3n'7 nrjK n^jyTyt?; :n|7'v'7 w:
liipan Tii KKjpn n s i p i n mm
'ij^'ns laip n Kiuaii niw ••33 innK miy-'ja mtoaa nE^nn a n n j ; niynn D^^K Mp
liijv itoy in Ka'ii33v piW'ny 13
•|)ny 13 ^K'yjs IU/K ••33'? K 3 1
:-^-wmv']'^ "i!V''nK lanp ni ni^nrj
nnavia '7K''VJa IE/K •'nb K'>m ni' ntov '•nE/ybi-'a :.!;
I IT : T 1 v I." • : — A" T J" : • 1.- T JT T J- : ^- :
 .duiiiiiiiii

773 / BAMIDBAR/NUMBERS PARASHAS NASSO 7 / 73-89

" His offering was: one silver bowl, its weight a hundred and thirty [shekels]; and one sillier basin
of seventy shekels in the sacred shekel; both of them filled with fine flow mixed with oil for a
meal-offering; '•* one gold ladle of ten [shekels] filled with incense; '^ one young bull, one ram, one
sheep in its first year for an elevation-offering; ™ one he-goat for a sin-offering; " and for a feast
peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — (his is the
offering of Pagiei son of Ochran.
™ On the twelfth day, the leader of the children of tiaphtalt, Ahira son of Enan. ™ His offering
was: one silver bowl, its weight a hundred and thirty [shekels]; and one silver basin of seventy
shekels in the sacred shekel; both of them filled with fine flour mixed with oil for a meal-offering;
o" one gold ladle of ten [shekels] filled with incense; *' one young bull, one ram, one sheep In its
first year for an elevation-offering; "^one he-goat for a sin-offering; "and for a feast
peace-offering: two cattle, five rams, five he-goats, five sheep in their first year — this is the
offering of Ahira son of Enan.
The Total '^ This was the dedication of the Altar, on the day It was anointed, from the leaders of Israel:
twelve silver bowls, twelve silver basins, twelve gold ladles; ^' each bowl was one hundred and
thirty silver [shekels] and each basin was seventy; all the silver of the vessels was two thousand,
four hundred in the sacred shekel. " Twelve gold ladles filled with incense, each ladle was ten of
the sacred shekels; all the gold of the ladles was one hundred and twenty [shekels]. ^^ All the
livestock for the elevation-offering: twelve bulls, twelve rams, twelve sheep in their first year, and
their meal-offerings; and twelve he-goats for a sin-offering. ''All the livestock for the feast
peace-offering: twenty-four bulls, sixty rams, sixty he-goats, sixty sheep in their first year — this
uias the dedication of the Altar after it was anointed.
Moses °' When Moses arnved at the Tent of Meeting to speak with Him, he heard the Voice speaking
Enters the to him from atop the Cover that was upon the Ark of the Testimony, from between the two
Tabernacle Cherubim, and He spoke to him.

THE HAFTARAH FOR NASSO APPEARS ON PACE 1181.

'31; t'313 P1D3P bl313 63P bipP P6 1313ie OCl ,713113 bpfl bf) fl3 PC13 .DP'3'3
:(P3 DC) 713113 bPflb tt' DCI31 0'3n3P '31; l'3b D'13CP ]» biy bipP ,0'3n3P
13131C PCm !13i» l'3b 13'3 13713 ,p 113lb Pbl313 bC 17133 ,137P13 1133 .la'JM
bi3' .bipn riK v n o ' i :(DC) pn37P p jiafi pfi p w b .vhx. n a - m :i'bfii3
pDD3 P'P PPDb 13'J13t;31 (OB '3'P31131313731; bipP flip ,bipp Pfl b"p ,11133 blp
:(':3 piD P373 3 " P ) bPfib jm Wi' P'P fibl
. m c i s nmici ant n i s a (is) U O B PB'IS toi p s ' i fib 7P63 jbu ibpici 7Pfi
be D'bpe 51C13 pbpcm 3P( be fi'P ,3pr P I P B ppfi 9 i n f o c 'sb ,11363 aisb
obpcn I'fi 3PI 'bpci ,3Pi 'bpc PiCB pbpcni <)D3 bp Dpf) cp bib 13'fi ifi .tpo
o'3iP3 '3t .riwB n a a i (ua) K P ; DO I'P 3Pr be ,3Pt pis3 b"p ,t|D3 bcb p i t
bPte 1'b6 'p 137'ni3lfl 7pfl 31P3 .OP'3'313'13P1 'C'bC fo PI Pfl P( 0'PPP13P
13'13P1 Pt ta ,P193P bl313 IPfl 'P137nBlfi 7Pfl 31P31 ,P31Db pp fllPI ,713113

84-88. The total. After having listed the twelve offerings
individually, the Torah now tallies them together to render
equal honor to all of the leaders (Ramban to v. 12).
88. iriK nirfan nrjK — After it was anointed. Verse 84 de-
scribes these offerings as being brought on the day of the
anointment, while here they are described as being brought
afterward. This alludes to an important moral lesson. On the
day of a great and joyous event, people are determined that
they will remain true to the teachings it represents, but the
sad truth is that most such resolutions peter out with time.
The Torah tells us, therefore, that the sense of dedication the
Jews felt when they inaugurated the Tabernacle remained
even after it was anointed {Imrei Bmes).
89. Moses enters the Tabernacle. Moses' prophecy was in
the merit of God's bond to the nation. Therefore, it is only
after the participation of all the tribes in the inauguration oj
the Tabernacle, when the tribal leaders welcomed the
Shechinalx, as it were, that Scripture tells of Moses' entry into
it to hear the word of God (/?' Hirsch).
«j§.lia''D a•'^a^l^u .piD D"iMy .O'JJIDD vyp — This Masoretic
note means: There are 176 verses in the Sixirah, numerically
corresponding to the mnemonics P"ll33; and 3"na'l3V.
Both mnemonics allude to the chapter of the Nazirite in
this Sidrah. The word V"\)2y can be understood as Amos (the
prophet) and as loading on with a burden, for God placed
upon Israel the responsibility of the commandments, and the
prophet Amos (2:11) states that God took some of Israel's
finest people to be Mazirites. The second mnemonic mean:.
"My people uolunteered," because one can become a Mazir
only on a voluntary basis (R' David Feinstein).
OD"W / 1 Ktua ncna nanm •nao / 772

nxn Kin tiP3T xripiia nja-jpw nnK ^D3"n'ij/p u3"ip iv

in Kg'iin n^fjnQ nig I'y'pp mVni
'yVps ry^p r5'3E' nVpng 1531 D''K'?)P I nrfjt?/ lyn'pn "ppf? "jpt; n^ynw qDi) hriK
NV'?T Ki?'?? l^P Tin'iin KWiip mb)2^ntnnty^nnKqa:nnm'7intt/nn"?!"??nVo u-
'jpns K"]n Nsna™ :Nnn3>p'7 nuJna
n-jtip Kfin 3n']-i K'n vv'?? "it^y in^ty-p nnK-fe/na nnK V''K npa-ia nnK is :nTup nj>
3n -131 nin 33 in Tinn»':K;;npa ip|i niip^E/n n5T'?i :nKi3n^ nni;<; any"Tyt^ :n^'y'7 w-r
3 3 3''3y IV
K;i»3ip nP35'7i™ iKnupn"? irr fjy n3E7-'':5 niK/^a nE/nq n ^ p y hwnD D^''K n''5\4/
Ktotpn i n j Ntoipn '•333 nn vTin
'jN'yig ia3p n KE/pn njiy •'33 I'3I?K :n5y'13 '7J<''y^3131P nj nwnn
K33 Kipii 3t£;y nn Knl''3 ns :n3¥ 33 i i r y i ^ yTiiK ''^n?^ ••n'? K''tz;a ni' iwy n'-j.t^bi''^ n^;
n333pD» nrs? "IS yTnS ''?l??3 ' » ^
Ty'?p I'-n^pi ntja K I Q c]P33 NFipjip nriK '^D3"n"iyj7 u!3"lp m
n^l?ns nP33 ~in Kp3m n^pnn nirj D''K/'jp I nri''5tt; lyi'pn "^pE/a "jpE; D'-ynE; cip3 hnK
lin^nri Kiyiip 'y'jps I'y'jp i'y3i£;
;Knn3)p'p niypa N ^ ' S T ' xri'jp 1^1? TiKh)2 am mtyy nnK n3 innaw"? mt^n n'^ib'S nVo a
K'n I'y'i'p 3toy bp_r\n Kin K313S JT -• : 1.TT JT T ^; u- - Ij- IT : • ; I v LV - ^T V -J

in 3^ Ks :K;gpi3 nitop Kj'pn 3333
nniy 33 30 313K 3n 333 n i n 33
:KnNPrr'? :Nn^yb
'333 i n n m^n '<;t£73ip nP33biiM
331? '33 miai? Niynn 'n? ^^W
N3 ID ^p'y 33 y^nK i33p pi Kionn
IP nn; i'a33 Kn3'3 Kn33ia mm
nify '1530 K3P3 'pi})? '7K3i4J-; '3333
N3n33 '333 3toy nn Kap3 'p3|n
3131'y^p I'n^ni nm na :nipy Kmn
f y?!??! Nap33 Kin Knp'3ip3 nbp^m
I's'pK i'3n Nan qp3 V3 in Ni73tn3
'33313 :Klt'3lp 'y'?p3 ntJH ya3Kl
Kjgpis nlup i^'^n '3ti;y 'n-jn N3n33
K3'i3i K^pna nin I'y^p lioy bp^m
nm K;3'13 3ni "73 Kiyiip 'y'?P3
3toy '3n NnVy"? '3ln '75 ID :i'3toy3
njitf '33 i'3nN 3U7y '3n f 331 ^ 3 ^
'3i;i I'ly 33 '3'avi iinnonni 3E'y '3n
3p33'? '3in "73) HD iKPiNpn'? 3iuy
1'333 i'3in Kya3Ki i'3toy N;E*31P
K31'nw njiii '33 i'3gK I'nw 1233 fnu;
3330D inn; i'33i 103 Kria3n mm
igy N^^D"? KiUT ]mvb niub '7''?y
'i^yn nay '7^nnn3 n^g n; yntoi
pap Knnnp3 Kjiis '?y '3 Kmsa
:nny ^'pptiPi K ! ? ^ ? i'3n
'\r\W-]'2 nnN;-to53 nnK ^^K ip3"i3 nn^; i3 ;nipp K=
np3 n''>3'7E7n n^j"?! :nKt3n^ ^^K D^jy-iiyt;/ in^^v"? 13-=
n3E7""'K n''u;33 nE^nq n n p y niPipD n^''K D''5\^
•'KWi nKKi in'K nE/an ni''3 nnran nsan 1 nKt ID
~\^:jm\!j 'tripi-'piin nni^y D''n\?7 qy 3 nny p '^K^ET''
hnKnn-yj^nnkmnwhwinnt^yD'HE/aniniss ™
DiQ^K D^'^sn C1D3 Vs^ '^{i^'l PII'^H n'ynE/) qpli
n"!E7y-D''rny 3nT niEi3 lE/lpn bpE?3 niKQ-yaiK) ^
3nr'-73 uz-jpn "jpu/? qan nntoy nntoy nnup n'K^n
n n s ituy D'-JE; nfy^ "ip5n-b3 tnKni nnt^/y niBsn 13
nnn^CT lE/y myJ nyoj-m Vi''\u:}^'i\u}j-mp n'^^'K
nat I ipg VST :nKi3n'? nt/y w^v) W'lv ''~i''yu'i na
n n n y hw^n rh->K Dns nyaiK) nnt^y mb^n
nitran naaq nKt, D''E7E/ n3E'"''n a''to'55 CI'-E'E;
nin'? nyto '7nK-'7K nE7>3 Kiii :inK ntyan nnK 03
hE7K m33n "jyio vbK "I31J? ^ipn-nK ynE/"! iriK
333 :vbK "13T] n''3-i3n '3117 T-Bn nnyn T'lK-'jy
-IniD n " i r n v . p ' o D'nny .Q'piuD V'yp

(33) :(0B iiDD DP3 DP'fj fiii 131JPPC DP DP .miuy D'nw 1)03 n i y p ncBP '3pfi D"pB '* pm ,3'3pn PCBJC DV313 . m m nwnn m'a (is)
oipCB a t o D'cic 3n6)c 'pi ,i"n PB .'1JI n n u n m y p n i n n i o'lcbio 63 tti ,i»i ppfti PCBP ' 3 P 6 ifi .J'lpa p ppfii aipp pwst (PD piDD jiai)
aa C7pP ipC3 O'iPP t|D3 iP |i03 ii31 ifo aflSCniP pi ,5pC ll'fo CTS fiil flPp'l) DP16 IPCB Dl'3 3Blf) fliaCJ .Dl'3 PCDJC PBll ttf) PCBP 01'3 7))li
inf) lipii; ,lipCB3 D'>iip)) C7ptia 'ip I'ac p n i .111 a>'jan cp3 b3 -.w :(J> HDP) 3'Ppa DSBJI; DI'3 ,IPI6 nCBa DV3 i"p aoi ,DI'3 DCBSC I:7BS (ii:i
775 / BAMIDBAR/NUIVIBERS 8/1-9

PARASHAS BEHA'ALOSCHA
^ ll ^^^^^ spoke to Moses, saying, 2 "Speak to Aaron and say to him: When you kindle the
The lamps, toward the face of the Menorah shall the seven lamps cast light"
Menorah ^ Aaron did so; toward the face of the Menorah he kindled its lamps, as HASHEM had
commanded Moses. This is the workmanship of the Menorah, hammered-out gold, from its
base to its flower it is hammered out; according to the uision that fiASHEM showed Moses, so
did he make the Menorah.
Consecra- ^ HASHEM spoke to Moses, saying, ^ "Take the Leuites from among the Children of Israel and
tion of purify them.'' So shall you do to them to purify them: Sprinkle upon them water of purification,
and let them pass a razor over their entire flesh, and let them immerse their garments, and they
shall become pure. They shall take a young bull and its meal-offering, fine flour mixed with oil,
and a second young bull shall you take as a sin-offering. You shall bring the Leuites before
the Tent of Meeting, and you shall gather together the entire assembly of the Children of
impressive, but they were temporary. Aaron's contribution ingot, but if it is impossible to make a gold Menorah, one
would be eternal. may be made of another material. Furthermore, the elabo-
In explaining the view of Baal Halachos Gedolos who reck- rate ornamentation described in Exodus may be dispensed
ons lighting the Chanukah menorah as one of the 613 mitz- with if necessary. Thus, when the Hasmoneans rededicated
vos, Ramban suggests that there is a commandment to the Temple, they made a temporary wooden Menorah at first
celebrate the inauguration of the Temple — or the renewal (see Ramban; Menachos 28b; Sifre).
of the Altar that took place after the Chanukah miracle — by ntj'V ]3 — So did he make. Exactly who made it is not clear.
bringing special and unprecedented offerings, as the tribal According to the Midrash, Moses threw the talent of gold
princes did in the Wilderness. These offerings serve the into the fire and the finished Menorah emerged miraculously
function of nK"iln, giving thanks for being able to dedicate — (Rashi). According to Ramban, Moses made it, and tht^
or rededicate — an instrument through which to serve God. Torah credits him with doing so because he was so devoted
Aaron felt wounded that he had not been able to join the to carrying out God's plan. R'Bachya notes that the making
princes in this form of thanksgiving. In response to this, God of the Menorah refers to the inclusion in the physical cande-
informed Aaron that not only offerings, but the kindling of labrum of all the spiritual connotations God intended It to
the Menorah is an expression of thanks. That is why kindling have. That this spiritual feat could be done by human being:^
was instituted as the commemoration of Chanukah, when is the phenomenon to which the Torah calls notice by sayinq
the Temple was rededicated, and why this passage is read on that the finished Menorah conformed to the Divine vision.
the last day of Chanukah in conjunction with the offerings of 5 - 2 6 . Consecration of the Levites. To assume their new
the princes (/?' YosefDou Soloueitchik). status as the substitutes for the firstborn in serving God an'.l
OrHaChaim answers in the plain sense that the process of transporting the Tabernacle (given in detail in chapters 3-4).
cleaning and preparing the lamps of the Menorah required the Levites required a sacrificial ritual, as did the consecrii
that they be removed — literally or virtually (see Or tion of the Kohanim {Leuiticus ch. 8). The ritual and their
HaChaim) — every day. Thus Aaron would, in effect, be ages of eligibility to serve are given here.
building a new Menorah every single day.
2. rrnUHn '•Js hm'hi<. - Toward the face of the Menorah. As 6. n|3 — Take. Take them by persuasion: "How fortunate you
explained in Exodus 25:37, the three wicks on the right and are that you are privileged to be servants of the Oni
the three on the left were all directed toward the Menorah's nipresent!" (Rashi).
central stem, thus concentrating the light toward the center. nriN nnnui ~ And purify them. Because God is exacting wiih
Because its light was not spread out, the Menorah symbol- those closest to Him, His servants needed purification ami
ized that God, the Source of all light, did not need it to atonement (Panim Yafos).
illuminate His Tabernacle (Rashi). 7. riKUrt iM — Water of purification. This is the water that w.v.
The "right" symbolizes those who engage in spiritual pur- mixed with the ashes of the Red Cow, the only means n\
suits, while the "left" symbolizes temporal activity. By hav- bringing about purification from the contamination ol .1
ing both sides of the Menorah give light toward its center, the human corpse, as set forth below, chapter 19.
Torah teaches that all of man's activities should be directed 9. ^hrt'^m — And you shall gather together. The Levites [wh-i
toward the service of God (Sforno). had replaced the firstborn, who had sinned (Mizrachi)] wen'
4. am nWjJM — Hammered-out gold. The repetition of some tantamount to offerings for the nation, so it was appropriiif f
requirements already given in Exodus, such as this one, is for the people to lean their hands on the heads of the Levilc.,
meant to teach that only if the Menorah is made of gold is it as one does with his offering (Rashi). The waving of \.\\r
absolutely required that it be hammered out of one solid Levites, too, was representative of their status as symbolh
vH. I n nmnn IBD / 774
yvhvro. nty-ia

TT'K' nnliian •'33 VID-'JK rrnan-nx ':in'7vn3 vbK

13 l a y i i tKiu'ivto Ny5K7 I'inm

;nii7n n; ;' Tpa n KM Kni'vla ntoj/n nh :nK*n-nN; nvi-' my it^j<;3 nip-ia n^j^n
Kin HE^pn nms-ny n ^ T n y DHT rvupy^ hT^an
n Kijn? N'n K-i'jj nattfW ny Fin^i? A" jT I; • LT : • - jT •• : *• T T JT 1; • T : -

txniiip n; ngj; p nv?to jv ;; 'inK
angi :nip-'n'? mi'a w ;; 'j'Vnin
:llnip; •'31111 bvn'V 'S up 'Ni^ n;
nx iin'Kl3iV linb laypi inpii
igpn jngyii Knuuni K:;n iin'^5?
lin'iua'? in^n''! lirritoa "js by
13 Tin impi) n !(iwT'i K"J iwi'i
ntoipa K^'ai mbv nnrraipi ' l i n
:KnKun'? aen n i n 13 I?M ilni
13i?n Dig ••Kb n; aignio
'531 Knwia ba rr E"l:ani Kani
-ni^ n^v 13 ^'^'Ki-riN; bin'' r\Kyj -IE?K nisia?
•'J5 Tiinn D'l'^n-nN; n;?, nm V rwti-b^ nin'' nani]
njn nnnu"? ^nrb ntoj/n-nDi ;nn'K nnnui "^Kntoi
1D3D1 anto'?-'73"'7j7 Syn iT'^yni riNun ••n •rf^i/
n^'p inn;iai ipa-]? is inpl?) :nnuni n n n n
m i p n ) :nKun'7 njpn npj"i? \^^"i3i T?W5 '^5^^^?
•"J? nny-'^a-nis; n"?,!!?!!! nj/in hrfK •'j?'? D'i'?n-nK

fiiac .nniD is> :bni 136 fnaf . n a n isi :a3 'ibpa b3i Dbi3 mm be aou
101 pijp 1)33 ,ar |ii:b3 pppb 7» p i i .(oc '-)DD) acp)3 baa a3C pi apsp
lib P'33P3 .'Wi n m n I B N riKina :(a;iB D'PDIB P'I 0-13 i»i app
p :(oi; 'iDB ;P:3 PiBC) 'ui DP'33P3 aCBi aftii ppfoc TO3 pa3 lalbia
a'bfip P'r»3 a"3pa >T bu aij6 m n i .aftwc •» . m u m nn miia
DtPC oancf) (3 D'fiibp 3"P) D>')313 Dpp .mi^n nn np (i) :(.i toipjp)
'fiPB '>DB aisa iDf) bt .riKon 'n an>by nm (i) :Dip»b D'CPC Pi'ab
ais3 i3p)C 'Bb ,ipna ap» '3i 'P313 'ptt» . i v n masini :oa3t; O'pp
Biiinai (P3:ip D'bap) o'pp 'P3( a'np ft'ai ,aii aiisc IISBC pni33a bu
.ipa p ID mp^i (n) :D'»iiiP3 PPbjp op'pto (3':3' ]bab) p» 'np
ii3i i3Pp ftioi (3' piDD tiaii abiB ipfia eft acpi 3iP3c; ros abis ftiai
pb3fo fib able a» lb ipib ,'3C b"p ap .uw 131 :(13:IB ibab) ail aii3B3
(i;i piD a3ip) 3"P3 n3ib -\w v 101 .ca pnia) pb3ft3 tt P6PP c|ft
or air aii3B nftppb fi'3ab oab a'a TBCC ,ap'a ass pfiiiap 'jft ipifti
|3ip 0')ip> oibac 'pb . n i r 'ja JIN n^npni (D) :(DC jbab) abiBa is
;(aijf! cn») DP'bB oa'T p6 13BD'1 D33ip bs IIPB'I ifii3' oa'PPP aiDP
pnft afnpsc 'pb .O'fi'oa pcisb aippa ppip aanoj anb .'in'jvna) (a)
i»|i .1P3C f>bi fiia tt a3«P3 oapB a'a fibc ,IPB7 Itftj acbp D'fi'Cja psijp
[:(a teiP5P) pnsa pft 3'P'BI p'bip apfic oabcp abiu ibc ,T'P ,a"3pa ib
TO p'bipb I'lbc ,a"bB iicb ippbia3 31P3 abiB 3abac op bp . i n b s n a
ap'a abBBP [fop P'P131 ipn iisi (.fo P3C) a'b6)3 abiB R3abpa ftapp
1J3 bm bx :(.P3 P1P)B ;D 'low 3'P'»i TOiB ia3a a'bBP aipoa ')Db
P1P5P ;P3 'iDp) aiMB bp <]1D fibf) D'3p3 «'6p 'BSpfia 1) biB bf) . m i a n n
bipb D'jiD cnifpa apbp ,0'>pa ppp bpp app . n n m n v a » I T N ' :(:pj
'iDW 'Bbpfta bipb pib'ppa 'Pf)i o"3iB»a apbp pi ,)a3P pib'ppa 'Bbpfta
.jinN p iff»>i (1) :(DP f)Pip3P) Ti) 61a aiiftb npft' ftbp '13 ppbi (op
iaf)-)ap . m u a n nma mi (i) :(D 'IDD) a3'P 6bp pa6 bp 1P3P T;ab
.niupia :(.P3 PIP3B ;fbD op) an -int> pb ,a3 acpp3P 'pb B3i63 a"3pa
P'ppi ,ap'a 3at 133 bp PPB o:a bf)'3i) jpps 6lb Ibi ppb ,i"Bb3 i"'ip3
'T bp D'13'fl D'13'f) P'PB3 ftbl ,pipP3 a'P3'fl PPPb b'P33 IPIPI D>-)lp3
bBP ai'pa fi'a a3i> . n m a isi n a n ly :(.P3 piP3p ;DP 'IDM i c n
iBibp . n m a is; n a i ' m :o'ipa 'scbp <ID3 pnisn i n s ,bibp ,o'bj-3a

PARASHAS BEHA'ALOSCHA
8.
1-4. The Menorah. The commentators discuss why this
passage regarding the Menorah is placed immediately after
the long recitation of the offerings of the tribal leaders.
Citing Mtdrask Tanchuma, Rashl comments that Aaron was
chagrined that every tribe, represented by its leader, had a
role in dedicating the new Tabernacle, while he and his tribe
of Levi were excluded. Consequently, God comforted him by
liaying that his service was greater than theirs because he
would prepare and Itindle the Menorah.
Ramhan explains why the Menorah was singled out for this
consolation instead of other more auspicious rituals, such as
I he Yom Kippur service, which must be performed exclu-
sively by the Kohen Gadol. He explains, based in part on
Tanchuma, that the kindling in this passage alludes to a later
Menorah, that of the miracle of Chanukah. God was alluding
to Aaron that his role was greater than that of the leaders,
because there would be a time when the Temple service
would be discontinued by the Syrian-Greeks and the Torah
would be on the verge of being forgotten. Only the faith and
heroism of the Hasmoneans, a family of Aaron's priestly
descendants, would succeed in driving out the enemy, puri-
fying the Temple, and once more kindling the Menorah,
after a tragic hiatus of many years. Thus God comforted
Aaron by telling him that his family would one day save the
nation. The offerings of the tribal leaders were great and
 Hliijilil

PARASHAS BEHA'ALOSCHA 8 /10-25

Israel. ^° You shall bring the Levites before HASHEM, and the Children of Israel shall lean their
hands upon the Levites. '' Aaron shall wave the Levites as a wave-service before HASHEMfrom
the Children of Israel, and they shall remain to perform the service of HASHEM. ^^ The Levites
shall lean their hands upon the head of the bulls; you shall make one a sin-offering and one an
elevation-offering to HASHEM, to provide atonement for the Levites. '^ You shall stand the Levites
before Aaron and before his sons, and wave them as a wave-offering before HASHEM. ^^ So shall
you separate the Levites from among the Children of Israel, and the Levites shall remain Mine.
^^ "Thereafter the Levites shall come to serve the Tent of Meeting; you shall purify them and
you shall wave them as a wave-service, ^^ For presented, presented are they to Me from among
the Children of Israel; in place of the first issue of every womb, the firstborn of everyone of the
Children of Israel, have I taken them to Myself ^^ For every firstborn of the Children of Israel
became Mine, of man and livestock; on the day I struck every firstborn in the land of Egypt I
sanctified them for Myself ^^ I took the Levites in place of every firstborn among the Children
of Israel. ^^ Then I assigned the Levites to be presented to Aaron and his sons from among the
Children of Israel to perform the service of the Children of Israel in the Tent of Meeting and to
provide atonement for the Children of Israel, so that there will not be a plague among the
Children of Israel when the Children of Israel approach the Sanctuary."
20 Moses, Aaron, and the entire assembly of the Children of Israel did to the Levites according
to everything that HASHEM had commanded Moses about the Levites, so did the Children of
Israel do to them. ^' The Levites purified themselves and immersed their garments; and Aaron
waved them as a wave-service before HASHEM, and Aaron provided atonement for them to
purify them. ^^ Afterwards the Levites came to perform their service in the Tent of Meeting,
before Aaron and before his sons, as HASHEM had commanded Moses concerning the Levites;
Apprentice- so they did for them.
ship and
Responsi- 23 HASHEM spoke to Moses, saying, ^^ "This shall apply to the Levites: From twenty-five years
bility of age and up, he shall Join the legion of the service of the Tent of Meeting. ^^ From fifty years
offerings (Rashi to v. 11). ary, and second for the task of carrying the Tabernacle when
Alternatively, leaning upon a human being denotes that the nation traveled (Rashi).
the person leaned upon is elevated to a position of distinc-
19. 1P3^i — And to provide atonement. The Israelites give
tion, as when Moses leaned upon Joshua (27:23). Thus, the
tithes so that the Levites will be free to serve God. By accept
Jews leaned upon the heads of the Levites to represent their
ing these tithes, the Levites provide the Children of Israt;!
assumption of an exalted position (Chizkuni).
with atonement for the sin of the Golden Calf, which caused
13. najrii — And waoe. In verse 11, Aaron had been in- their firstborn to lose the right to serve (Sforno).
structed to lift and wave the Levites; now Moses was told to According to Yerushalmi (Pesachim 4:10), the Levite.'i'
do the same. The two wavings represented different mis- song during the service atones for the Jewish people, sinc(!
sions that now devolved upon them: (a) Moses lifted them to song is an essential part of the atonement process.
formalize their position as assistants of the Kohanim; and (b) God mentions Children of Israel five times in this verse,
Aaron lifted them as a representative of the nation, to for- corresponding to the five books of the Torah and to show Hi.'i
malize the Levites' assumption of the status of the firstborn great love for Israel (Rashi).
(Malbim).
23-26. Apprenticeship and responsibility.
Vayikra Rabbah (26:9) comments on the prodigious
strength and stamina that were needed for Moses and Aaron 24. nait^ anty:^) WMn lan ~ From twenty-fiue years of age. Th< •
to lift bodily 22,000 Levites in a single day. census of the Levites counted them only from the age ol
thirty (4:2,23,30), for it was at that age that they actually
15. naarji — And waoe. This is the third time waving has began to serve. Our verse refers to a five-year period ol
been mentioned in the passage. The three mentions allude
apprenticeship beginning at the age of twenty-five. Thin
to the three Levite families and their different tasks in the
implies a pedagogical lesson: Someone who has not shown
transporting of the Tabernacle (Rashi).
indications of success after five years of study has only a slii n
16. n'^nj Q''3na — Presented, presented. The Levites are chance of attaining his goal (Rashi).
doubly presented, once for the service of song in the Sanctu- According to Ramban, however, the five years of appren-
na-" / n ^n1^y^a rupns naiiaa nao / 776

;; n-jg 'Nib n; aiijrii' :^K-ito'
bit l i n n ; n; bx-ife" 'ja napp'l
Kianji; 'Ki^ n; i i r i s n'Tii« ; ' N I ^
n; n^spV jln'i 'JK-IK" 'ja p;? n-ju
lln'T n; iiaipp' 'J?I^U. : ; T xan'??
KHKun in n; nay; x n l n itfn 'py
by N'lsa'? ;; n i j , xn^y nn n;)
p n s Dig 'Ni^ n; Diptiii' i'Ni^
n"!j7 Kons Tin^i; cntin 'nug nij;!
^ K * ' 153 ua 'Kib n; itfn^njT :«
p nnaiii. ;'Kib ••niu r'f'S'J''? P^'l
Kjipi laif'D n; n^pn^ ' K I ^ iiby>
:Kms linn; onrii iinn; p-ini
un ' n i g lUK I'lw'iDn KWnas 'IK 10
K"j'?i '73 nn? t]bn ^xnip' '33
n'aii? ^S"!'?' '331? '«Va N-ipia
'b'T '"!!<" it'^n'ja'? Ki) ' n i g iinip;
Ktfjss ^K-iip' '333 K-jaa '7?
Kiaia '73 n'byj?! KDI'S xTyaai
- ' n i3)pD) mn' 'jfj"? nji^rj-n^: rt^ni^n? :'7i<lt??'
n^'i^iiTiK TnrjN q'jni :Q'^i?r]-h^ Dn'i^-nij: "^Nnt?^'
-ntf. T3y5? I'ni "yK-jt?;' 'J3 riKn nin' 'jpV hswri
D'nsn tyK'i "7^^ nij'i^-riK uap'b'i'pni :n)n' n'i3j7
nim^? hVy nn^jirj-n^i HNDD ine:n-n^ nt&vf
pi7K '33'? n'lVn-nfi: n-iayni :n;ii'pn-'7y nss"?
-nis nVl^rt) tnin'J? nsuri nn'N riBjn) T33 'W"?)
W3' p-'nnNi :D'i'7n '•? I'm ^xnu;' '33 •nmn n'i'7n
•pKiu/' '33 •ninn '^ nan D'^DJ D'ina °'3 tnaian
'nop.^ ^N"it?" 'BJ? V3 113? ntnT^s rripB nnfi
nnn33i DINS 'ijKnty' '333 hi33-^3 •>b '3 :'•? nriN
A T -• ! *• I.TT IT •• T ! • J" : • ; T <• f f LT

Iini;i; n'ti;-i|?{i; n n y n i NyjKa
^a c)bn 'Ni^ n; n'anjjin- I'nij;
n; n'3ri'iD< ibifw-' '353 K-ipia
'33 UI? 'n133'71 I'lnKf' TTPl? 'Nib
btsnto' '33 jrrba n; nbpn'p ^Knto'
b{<"!to' '33 by N-jsabi Kmi isipna
3ni?)aa KPIID bx-ito^ 'jaa 'ri' xbi
nfto igyia iK^nipb bKni?/' '33
bunt?" '33T Nnif*3p bpi I'irjKi
'Nibb nf b n ; ; ; Tpp 'T baa 'Nibb
TSiNjm .-bK-jif" '33 ^Inb n3y 13
pm niti;! iin'Wnb nirri 'Kib
lln'by nspi ;? dij? KQ-I(5 pnip;
'Nib iby 13 nnai aa :iin'Nl3ib pUK
Km pvm linrobs n; nbpnb
TjjD 'T Km 'nl3a p-jiji iirrN Q-JU
nay p 'Nib by nufa n; ;'
nn'nb nitfta ay ;; b'bniia iiinb
I'nfayi itfnri ^3n 'Nibb "i N'T 13
inbs3 Nb'n Nb;nb 'ri'^ Nbybi ]'3u/
l'3i? l'tu)?n nsnim ;N3!p! I3u;n
.•''7 nnx 'ni^Tpn D'nya I'll?? '"ii3?-'73 'nan ni's
niriKi :'7N"ii?'' 'U31133-^3 nnn D^'i'i'n-nN; np.xi
^Kni^' 'a? 'Tjinn rh"?! nnx^ 1 a'jjri? a'l^n-riK
-i33'pi lyiD V^N? '^Nntp'-'a? irtDy-nis; T3y^
rni/i3 qAJ '^Knty' '333 n'n' K^I ^NIE;' '33-'7V
niTb:^-} ]^m) nt^)3 tz/j/^ :E7-!|?n-'7^i: '7K"ii?;'-'M
hK')3-nN; mm mynt^fi; b'S^ D^'i'p^ '7K")ty'-'33
D'i'pn wynri'i :^K"ity' '33 an^ iK'yiS Q'lVi?
n p ' '3?'? n3i3ri nnK I'-iqiS 13!3 D!^''^?3 1033^1
Q'l^n IKS p-'-lDKT :D^DU'? llOK DH'^y "133^]
^a?"?! I'nriN 'aE)"? nyin '7^x3 bni'3y-n;(<: i:ivb
wv p D'i'7n-'7V nu/D-riK mn' my nu^Ks T33
•.imb 'r\\u)2-bi<, mn' -13^1 :nn'7 :
ki3; n^ym hjiy D'nt^y'i t y m p n np'pl? nu/N; nKj
njiy D'li'nrj pipi njrin '7nK ni'3y3 x i y K'^X"? ;

tojp )P3P B'lipJ ,Df fnpB3 Sfnp '53 Tofn D'BBB BPBP . ' « I m n x i (D'j
:o:31'p'i ;P:3) Y'33 'P'6-) p i ,Piip 'PBID PPBP 1'5BJ IP6 fnpB3 p'pn3t6
B'P' 1C5' tjftp ,pipp ib PPJS wp5' ftp .ti3i b N i w '333 rrni Nbi
SftiC'i OD'jp po6i p'BDO ?PB .'HI msi ^31 p n x i n»n w5"i (3) :ci33
PCBJPl I'PIBD P3P TJDJ .IWB 13 'IJI •!! niX 1»N3 (33) :DD'T pfi IDBB
f BiBP I'fti on3 I'SDID O'SP . n ' i % I B N HKT (13) :33B 6J OPB ipftp ,DP3
icift ipft oipB3i .D'lWBi lonn jaia :(.i3 fJip pD nsp) D03 I'lois
PDbp TOJI (13 PBPl D'lPB p» ,75'3 ftp .0:1 J'BJ) P3C D'PiC pp
'P PB15P jiBB Bii5fi opfip pu .noisn D'lbn riK p r i N T3ni («')
pi ,PDp '33i Bsipfnp .115p-)D3 n»fo P1P15P pbc .&i>b piTO -fS'::!' fnp))
indp DD'iB o'Pipp pip P113BP 'Pi /n m i 3 ! ; nK iiasb I'ni 03 iBfo
OP'P OP'iB l)fip (3' piBP) 'Oi PD15P B3 info pi ,11CP3 '53i D'5PB .'131 [piPBl
'•nn '53i P'P'ippi ,0'Pipp pip P'33 B'fnjp O'Dlpl PIB'T Pllpp P113B
• m o s :(Pi3ft piin) r p i 0'5iP3 tol csip) .n'3ti3 n'lni (ID) :(IB piBP)
'1133 |'3 BP'iB 'P335C ,1'1P ip3 pnD3P I'B 'iP .1133 b3 'b '3 (I'j :PP'PD
:(P' plDD) D'lbn JIK npNl ,1'P3B1 ,i3B3 1BCP IB 'i DPld 'PPpil O'lJn
779 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA

of age, he shall withdraw from the legion of work and no longer work. ^^ He shall minister with
his brethren in the Tent of Meeting to safeguard the charge, but work shall he not perform. So
shall you do to the Leuites concerning their charge."

^ 11 ^SHEM spoke to Moses, in the Wilderness of Sinai, in the second year from their exodus
The from the land of Egypt, in the first month, saying: ^ "The Children of Israel shall make the
Pesach pesach-offering in its appointed time. ^ On the fourteenth day of this month in the afternoon
h.7he ^^^^' ^^^ make it, in its appointed time; according to all its decrees and laws shall you make it."
idemess " Moses spoke to the Children of Israel to make the pesach -offering. ^ They made the
pesach-offering in the first fmonthj, on the fourteenth day of the month, in the afternoon, in the
Wilderness of Sinai; according to everything that HASHEM had commanded Moses, so the
Children of Israel did.
Pesach ^ There were men who had been contaminated by a human corpse and could not make the
Sheni/The pesach -offering on that day; so they approached Moses and Aaron on that day. "^ Those men
Second
Pesach said to him, "We are contaminated through a human corpse; why should we be diminished by
Offering not offering HASHEM'S offering in its appointed time among the Children of Israel?"
8 Moses said to them, "Stand and I will hear what HASHEM will command you."
Had the people not been specifically commanded to bring sach sheni, the second pesach-offering, which would be
the pesach -offering that year, they would not have been able brought a month after the appointed time for the pesach. The
to do so, because the commandment was not to go into effect normal course of the Torah is to give the commandments
until the nation arrived in the Land {Tos., Kiddushin 37b, s.v. through Moses, rather than on the initiative of others, bul
'?''Nin). Alternatively, parents of uncircumcised children are because of the sincere desire of these people for spirituiil
forbidden to offer the pesach, and, for medical reasons, it elevation, God gave them the honor of bringing about thr
was dangerous to circumcise babies in the Wilderness (Veua- giving of this new commandment (S//re).
mos 71 b). Nevertheless, it was considered shameful that they The second pesach differs from the first in that there is no
could not bring the offering all those forty years, because it festival associated with it, even for those bringing the offer
was their sin of heeding the Spies that prevented them from ing. Furthermore, although they may not eat leavened fornl
entering the Land during the second year from the Exodus [chametz] with the offering (v. 11), theymaypossessande.il
(Mizrachi). chametz on the day they bring it (Rashi; Pesachim 95a).
Ramban comments that this Book concentrates mainly on The Talmud has two versions of how these people came Ui
the commandments and experiences that were pertinent to be contaminated. Either they were the bearers of the coffin i il
the years the nation spent in Wilderness. Consequently, it Joseph, who had asi<ed his brothers to promise that tht^v
begins by completing the subject of the Tabernacle and the would bring his remains to Eretz Yisrael for burial, or they h. id
people's relationship to it, for it was the national focal point come upon an unattended, unidentified corpse, and h.ul
during that period. Thus, it is logical that the account of the fulfilled the commandment of burying it {Succah 25a). Eitlnj
pesach-offering be deferred until now. way, they became ineligible to bring the offering becaurn'
2. iisfiwa — In its appointed time. The stress on the appointed they were engaged in performing a mitzvah. Consequently,
time, [and its repetition in the next verse] teaches that the Sfomo comments that they complained to Moses that .i
offering must be brought in its designated time, even under mitzvah should bring another mitzvah in its wake, and iiui
circumstances that might seem to require its postponement. deprive someone of the opportunity to perform one.
Thus, the pesac/i-offering is brought on the fourteenth of l.WKn^'^miK— We are contaminated. Though they did iiui
Nissan even if the day falls on the Sabbath (when personal question the fact that contaminated people are forbidden In
offerings ordinarily may not be brought), or if most of the bring the pesach-offering, they thought that an exception
nation and the Kohanim have been contaminated through should be made for them because, as noted above, thrli
contact with corpses (Rashi). In this context, it is noteworthy contamination was not only not their fault, but was requii-J
that the offering in this passage was indeed brought on the of them {Or HaChaim).
Sabbath, according to Seder Olam. 8. nv»i£'^in^y — Stand and I will hear. Moses answerei I .i--
6 - 1 4 . Pesach sheni / The second pesach-offering. A group would a disciple who is confident that his mentor will M
of people were ineligible to bring the offering because they spond to his request for instruction. Praiseworthy is lln
were contaminated. Having an intense desire to participate human being who is certain that he can speak with the Divii n
in the great spiritual experience, they appealed to Moses. In Presence at will (Rashi).
recognition of their nobility, God made them the agents Moses' declaration that his questioners should await Gn< 1'^
through whom He revealed the new commandment of pe- response to his question was an indication of Moses's supci i
BV""

n / w - ID / n inibyna ncns naina nso / 778

nlv n^9' K^i KjnVs '''nip 3in; vniSTiN nnu;) niv TD^I ab) ntnj/n KD^P aiiyj
na n^9' Kb Nin'jDi x-jun nui?'? nDB Tni7i K"? nn'nvi nnnw)? Tni^"? hym '7ri'J<3
;' b-'hrnx ;p^p^Bg5 ••N]^'? l a v n
KriK/5 ij'pn N"i3naa rn?a ny
Qi-jyn-j KV1N13 ilnpanV Kmn r'^t/D
'la inay^ia nn^n'? nNn-ji? x n i g ity^?.') n'JpK^ lW>^in li'in? D'!^^'? VJKKI onxv'?
nyanK?) tniiptg NIIDS n; 'pNnii"
K>iii)pii) ]ia nn Kni;a rar Kn^jy DI1—itov n3?37K5 :1'73/1'?3 npan-ni^ '^N-ii^i-'n
'jaai piri'iH ^a? MJKIR no; imsyri -•755 inj/n? inx wj;n nia-^yn T'3 njn u/ina
nc?>3 ''•'VniT :nn; i n g y n rfy 'TIIT
n a y i n :Knps lays'? ^^-m-- ••aa ay ••3?"^]^ n^n n3T?i :'inK ito^n TiuBt/n-bDni vnipn
Kiiwy nygiK? jc^a Knps n; liwNnn nDEinTiK itoj7!i ;ntign ntoj/^ '7J<^*?''
unann? N^itfnitf j ' a K I J I ; ^ NB'I''
n a y p nfto n;;; TJJS •'T '733 ••m-j
iir; n NnM |lirjii ;'7i<i"it4;' '?3 ••np :'7Knti7'' ija W:J ]p, ntynTiK bin-' m:^ "iii/ti; VSa"
KVI KWJK-! Nu/aa ••np'? raspip
Ninn KKrt'a Knps nayip'? i'i>''a;
ni^5 TnrjK ''J?'?! n\y>3 •'^.D'? nnj?'i Ninn ni'ia npgn
KKil'9 i^nN Dijji n^to dig iani?i
Njnjs nb i«Nn Knaa n n x i ! -.Kmr;
K1J7 NIOJKT Ktwaj 'lap'? rasPQn''N)3p i^n^K vbK HKiriri D''u;3><;n nipN^f ;Kinn
hin'' pnp-riK n'l'npn ••ri'73'7 ynij nia"? niK lys^"?
Kjaii? n; Ka-ig^ N^-I "^'n? yanri:
insin AKnta' ••33 ua Mjpta ;n
ynWKT ny laniK niyta iin'? npV nu/'n nn^>|: inK'^i -h^^iu''. '^.5 ^^n^ l"iy^5
;lia^ n bs ;? d i g in lijgriKi nn

,ipia bi3C .n;i: ]3 i^r c o n nt. ,iDiJ3n niiin 6"pi (oc nsD) pn ^ii^'sbi oinb
(1) :[(.Pi O'npp) pp iiD'Ji Din ,ipijb pnt -is-^p bisi visi^ SID icf)-) t:6 'bi
fnpm'? '"ji^w pf) ocn -js^'i inhi 133 to::n ,!i"p cm /m nufn ^ a ^ n
:iwjn PDW DTWDi -jfpi ,DD!) noft ' ; w o'vuin PC-)D PJJCC^ tt6 .nbti^
if)3 CTTBD p'33 I'spv Dp'^cc^ -TinK 'js"?! nwM i^ab (1) :0D '^DD)
;(PD Dp) lb pn ppf) ,157V D*p f)b pp» Df)C ,01 -jpf) Of ^J)lb p p ' to .Dib6ci
i)'b» 070 p-jr' lb nnf) .o6mp3 D'3-3p D'C7p i'6 oob iDf) .yiaa nn"? (T)
,:iDnpf)i npD Dob itib [oniopb 6"D] O'ftnpb -^wo b^ti'i onioi: D W 3 3
Clin o'oc ]D( b:>p ,PP3IP pn opft iib' ncft .I3T 'DJ; i?incb PP3ino 7'DbP3
;niDO b: -jftcp oc» 'T bu ^pflob if opi2 op'o o'i6ii .OJ'PCO OD 137P O'O
liceship were ordained Rabbinically. The sense of our verse
IS that from the age of twenty-five, a Levite may volunteer to
•tssist his fellow Levites; when he beconnes thirty, he is as-
signed to a specific task.
',15. niy 1^5?? K'?! — Andno longer work. A fifty-year-old Levite
Is forbidden only to bear the holy Tabernacle artifacts on his
'ihoulder, but he continues to perform the rest of the Levite
iKirvice, such as singing, closing the Temple gates, and
loading the wagons, as implied by the next verse, which says
I hat he serves in the Tent of Meeting (Rashi). Ramban main-
l.iins, however, that fifty-year-olds withdrew from singing, as
wdl.
9.
I -5. The pesach-offering in the Wilderness. The year after
llie Exodus, God commanded Israel to bring the pesach-of-
ipsnns OS' pv o6"3 6bp 7'»bpb ifon .73ip o'cbp pi ,D'?C pnp 7J5ibi 07i3»
ftpn P7131? .^ly iMivi nh^ (na) :(.7D fbiP) oftn wf) 3ipp op CPP3
piDD) vpf) nf) p'jpi lofi .pibjiD ]mpbi n'pb onup pb'pjb f^io "ifiP b3f) ,^P53
D'pobi bof)b 3'3P PPPb .m>3«r>3 mBurf? (i3) :IPI;-)PP ,'0^6 DD (I5
oinft: ftb ^Bpo pfnsp op")p .purnnn tpina (K) :pi»Dno P P P 3 iniobi
6b onbi (:i O'PDD ;7P ^DD) OOIPS ipiftm D7pin •:7p yt>t P7Pb , T ' 6 715
6b •}37n3 b6^P' vop osp D ' W I 6 bDp ,b6ip' bp ]PI)S 6iop 'SDP ,II3 PPP
o6»iP3 ^6 n»TO3 ,P3P3 ^6 .nyitoa (3) :(fD ncpi 73b3 PI PDD 6b6 isnpo
05P ]3 ^^f D'BP OP ,IPIJ3P Piin ib6 .vnipn ^33 (s) :(.f3: D'PPD ;OD n^D)
D'D' P333P i i r in6 Dipnp iDis blip piiiJ) ib6 .IIUDUTM S331 :(o:3' pi:)P}
fering at its appointed time, the fourteenth of Missan, the first
month of the year. Since the Book of Numbers began with
events of the second month (1:1), this chapter is clearly out of
chronological order, and, indeed, the Sages use it as proof
that the order of the Torah is not necessarily chronological
(Pesachim 6b; Sifre). In such cases, however, one must seek
to understand why the Torah preferred to list an event after or
before it actually occurred; surely the Sages do not mean to
say that the order of the Torah is purely random.
Rashi, citing the Sages, notes that this was the only pe-
sach-offering that Israel brought throughout the forty years
in the Wilderness, and this is indicative of the nation's dis-
grace in not being worthy of entering Eretz Yisrael immedi-
ately, where they would have been able to observe this
commandment annually. In order not to accentuate this
failure of the people, God chose not to begin the Book with it.
781 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 9 / 9-22

^ HASHEM spoke to Moses, saying, ^° "Speak to the Children of Israel, saying: if any man will
become contaminated through a human corpse or on a distant road, whether you or your
generations, he shall make the pesach-offering for HASHEM, " in the second month, on the
fourteenth day, in the afternoon, shall they make it; with matzos and bitter herbs shall they eat
it. ^2 They shall not leave over from it until morning nor shall they break a bone of it; like all the
decrees of the pesach -offering shall they make it ^^ But a man who is pure and was not on the
road and had refrained from making the pesach-offering, that soul shall be cut off from its
people, for he had not offered HASHEM'S offering in its appointed time; that man will bear his sin.
1" When a convert shall dwell with you, and he shall make a pesach-offering to HASHEM,
according to the decree of the pesach-offering and its law, so shall he do; one decree shall be
for you, for the proselyte and the native of the Land."
Divine ^^ On the day the Tabernacle was set up, the cloud covered the Tabernacle that was a tent
Signs fQj- ii^Q Testimony, and in the evening there would be upon the Tabernacle like a fiery
Israelites' ^PP^^^^^^^ ^^^^^ moming. ^^ So It would always be: The cloud would cover it, and an
Trauels appearance of fire at night. ^^ And whenever the cloud was lifted from atop the Tent, afterwards
the Children of Israel would Journey, and in the place where the cloud would rest, there the
Children of Israel would encamp. ^^ According to the word of HASHEM would the Children of
Israel journey, and according to the word ofHASHEM would they encamp; all the days that the
cloud would rest upon the Tabernacle they would encamp. ^^ When the cloud lingered upon the
Tabernacle many days, the Children of Israel would maintain the charge ofHASHEM and would
not Journey. ^'^ Sometimes the cloud would be upon the Tabernacle for a number of days;
according to the word of HASHEM would they encamp and according to the word of HASHEM
would they Journey. ^^ And sometimes the cloud would remain from evening until morning, and
the cloud would be lifted in the morning and they would Journey; or for a day and a night, and
the cloud would be lifted and they would Journey. ^^ Or for two days, or a month, or a year,
laws and was unsure of seven hundred matters, but after 1 5 . The Torah reverts to its account of the Israelites' travels
Moses was gone there was no way for him to find the answers and the procedures pertaining to them.
on his own (Temurah 16a). When Moses offered to answer nnsrn hriKb ]att*BrT-JiK ~ The Tabernacle thatwas a tentforthe
any questions, Joshua should have said, "You are my Testimony, i.e., the Tabernacle structure was a shelter, for the
teacher; you know what I am lacking and what I should be Tablets of the Ten Commandments (Rashi). Alternatively,
taught" (R' Yaakov Kamenetsky). the verse gives the location of the cloud, saying that it
1 0 . niJlTi Ti"!;! — On a distant road. Halachically, this means covered only the part of the Tabernacle that housed the
that at the sunrise of the fourteenth, the person is too far Tablets (Ibn Ezra).
away to arrive at the Temple by noon, when the pesach -offer- 1 8 . 'H 'p-*?? — According to the word ofHASHEM. The people
ing service is about to begin. The Sages define this distance did not break camp immediately after the cloud lifted from
as fifteen mil, or 30,000 cubits, which is 8.5-11.3 miles the Tabernacle. First, the cloud moved from the Tabernacle
{Pesachim 93b). and hovered over the camp of Judah in a beam-like forma-
1 4 . -\5i agriK nuj-iai — When a convert shall dwell with you. tion. Then the trumpets would be sounded and Moses would
That a convert had to offer the pesach in Egypt was already anno\ince(10:35), "Arise, HASHEM. . . / ' a n d they would begin
known (Exodus 12:48), but it might have been conjectured the journey. When it was time to encamp, the cloud would
that future proselytes, whose ancestors did not share in the arrange itself over the camp of Judah like a tent. Then Moses
Exodus, should not bring the offering commemorating that would announce (10:36), "Return, HASHEM, to the myriad
event. Therefore our verse teaches that converts participate thousands of Israel" (Rashi).
equally in the performance of the commandment (Ramban). 1 9 - 2 2 . Ramban explains the need for so many examples of
The Exodus is significant even for the soul of a convert, long and short encampments and journeys. Even if the cloud
because all holiness, including that adopted by the proselyte remained for a long time at a site that the people found
when he joins Jewry, grows from the same indivisible root, a inhospitable, they submitted to God's will (v. 19). Some-
root that had been submerged in the spiritual contamination times the people may have wanted a long rest from a difficult
of Egypt. Had it not been for the Exodus, holiness would journey, but the cloud stayed in place for only a number of
have withered and died. days, and then moved on (v. 20), and sometimes they would
 ''"HilllM

23-0 / V imfjyna ntpna nmaa nso / 78o

Dy bi^' nD'a"? nicto ov ;^ '7'Vnio
in; ns 13J naj iniip'? 'jK-iio'' ••^
nn-iK5 IK NWjKi NK/ai 'npV aNon
KnpB layii llann'? IK itob N|7'n-) njjfTi K' n ^v -npj
njj^iiNg Ka;3n Nrr-j^gn' 1;; diij
Pin; i n a y ; NjiunE; fa NBI' n-ituy
ii7:i-iy bKin iTKi^/rKV tin^^K) nn"i)?i ni^a 3'
na inari' K^ NniJi tra^ iv nan
Kiajl p :nn; i n a y ; Knpa nnti '^a? :inK ityj7i nogn riip.n-'?^? 'i?"ii3^^ ^^ ^^^)
SJinti'i nin KV nn'Kai 'an Kini
wnn Kii;3s lyniu'i Knpa nayn'?
napta a^jj Kb ^n Kaa-ij? n i j nnvn nin'' lani? i •'3 n^'iavn Kinn u/?jn nm??) nd?n
iHri' • ' I S i ' ;Kinn Knaa "7313; nain ••'5') :Kinn tu^Kri Ktoi iK\?n inj/ng hnf^n Kb T
;; nijj Krips nay;i Kni'a iiaipv
"iay^ 13 F6 nnia^ Knpa m t j a noBn np.n:D nini^ no? ntoj;'] ni nfiriK -ni;
Ka'y;"?! K'll'a'ji jlab 'n; in Kn;p ny{i^b'\ 11.'?'! °?V n^n?. nnK ni?ri nw^^ 15 lusi^n?!
Ka5\?7n n; DjjnK^ KUI'SI™ iKyiK-j
Ki^Wiib Ka^t^S n; Kaay Ksq Ijvn nD3 lini/nn-nis; •a^'n bl'-^i :y'nKri m
Kajiun 'py nirj Kiunngi KnnriD-]
nirj 13.0 iK-iay ly Kntt/K IID3
\'3Vj'ar[-bv mn;! n-jyai m y n b'riK'? pE^ian-nK
Krn£*t<; atni n^ 'gn way Ki'nip 1305^ l^vn T'wn mn;! i?, ••"ii?'?"'V u/K-nKiri? m
Kaay nip^npK ma"?!!' ;K;^''b3
'33 I'Vipa 13 nnai Kagifin 'i^yn •^n'Nn b^_i? )ivn ni^yn is"?! :n^^^ wK-nKnai r
inn Kaay iiari •'-im KnriK3i 'jKnto' h^-]'3p'', n\i7hf Dipnoi bi(.~\p'! ''33 i^'?'' P '")C!?<1
;n K-aip'n 'pyn' t^Knif' 'aa ]-mi
lit? ;'T K-))p'n 'jyi bK~\pi, 'aa f Vea ••33 ivpi mm •'B-'??; :'7K")t?;'? m 13D,I DK? IJVO "'
ipirj Kaaiun b:j Kaay 'nw 'T 'ipi' '33 pvn pw'' nu/K •'^•'"'73 ijni mn'' •'3-'7Vi ^K-iiy
pnl' Kaai^'n ^y Kaay ma-)3N3io<
nnpn n; ^K-ji?;; '53 i n p ' i I'K'ao
niD '1 n'Ki3 :i''7pa K'J; ;'n Knp'ia
by KasKJH by ijjipi 'tjl' Kaay
ipbpa ; ' i KID'S byi n© ;'T Knij'n ••3-^57 istynn-'pv "i§t?n n^n:; i^yn mn;: nE/h? E/^) :•
ly KWjpnip Kaay nir; 'T n'KVa 13Vn mm '^^i'^i; u;?) ;Wg' nin^ ''EI"'??;) liq?. 'mm »
• I'bpai Nnaata Kaay pbripni Knox
il'bpai Kaay pbnpni 'b'bi DH'. IK ntiv IN 1VD31 'np33 mn nbyai npa-ny 3"iyn
liya T;y IK Kni; iK pni' l'nj;i iK 33
n''n:;-lN u/ln-lK n'?ni-iK twvx] i^VD i^^^^-l '^'??^3 ==^

B)Bp 3B BJB 1B3 ,B"bBl PIBS ftlft piip ]lti Bt J'ftC ,pBB BbBl ,pBB PliB
,13C»B n3ftln3 B'3P .WD' 'n 'S bs ( n ' ) : 0 B : P ' ft D'3!I») O ' B BMB eft <133
l'B3 B7IB' '53 '3a 1B ICBJl topCB pBB TOB B'B P'BPIJ iftBC I'BC |1'3
BDJl ,'B BBip BBlft BCnC IB I S B B B'B ftjl .(a"'D) IBpDl 1B'-)B1 IBpD ,B11p
HBB D')ip iftic I'BC li'3 . u n ' 'n la bw :(TO) 'ODP3 ir .BIIB' BJBB to
ftbl 0"'S pCBB D3ftiB) B31P l'B3 BUB' ')3 '3a SB 1CB)1 BilBl IBPB pBB
'S to inift 'IB .(OC 'BDP) SftlC '5bft P133T 'B B31C IBlft BCBC 7» CIS) B'B
• i s o n n ' n ' :D'BBDI iBii3 . w i o) :(oc 'IDD ;a3 pipD |SBb) BCB T 3 1 'B
:(P3:B3 ftip'l) ipilftj B'BP O'B' 1B3 ,B5C .D'H' IK (33) :D'PB1B O'B'
IK (') :(oc) 'ft3i 'T to pi3t I'baJaBC ,p<T to iBftpc lift i3ic ftift ,Bii3
BKBB PDippfti pp B'OC ftJft 'fill ppiPBC ftb IBlJ ,1'to 71p) .Hpnl 1 1 1 3
31P 01' OC I'ftl P'33 IBB JBPl BiB 'SC PDD .CaS D'PBB ;PP 00 BP'DC )Bt i3
11 nsriK 111' '31 (T) :(:B)-.BJ D'PPW ipJ'3fi3 IBB ftSft pp iiD'ft ffti
,1BBCB p ftSft .'ill PPft Bpp J"p ,TB PPB BCB' T'apBB i3 bl3' .ROD flCVI
'IDD) BCB' PDCB31 BpP3 ,1'T3P OB PDD PlCBi PB ft31 Bl P3Pft 111' '31
pipibi Jpft pi'Bb 'iCBB 13CBB . n n y n briKb p i w u n ( I D ) : U 5 D'PDD ;ftB
nAjin (!') :BC-)DB b3 pcJ pi JBCBB to BIB IBS . p i o n n bv n'fi' :pnBO
'Sbl 31B3S p P ' ftbl (ft3 plDD jbBb) pBB BbB>l )31 .pipbPOft lBl.nP3 .^im

orjty to all prophets, before or since, for, as Rambam {Hit. answered, "Have I ever left you for even a moment and gone
YesodeiHaTorah 7:6) writes, only Moses could speahc to God elsewhere..." meaning that he had no questions, for he had
whenever he wished. Indeed, before Moses died, he asited heard everything Moses ever taught. Immediately, Joshua's
Joshua to present any questions he might have. Joshua intellectual capacity weakened, and he forgot three hundred
783 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 9 / 2 3 - TO/11

when the cloud would linger over the Tabernacle, resting upon it, the Children of Israel would
encamp and would not Journey, but when it was lifted they wouldjoumey. ^ According to the
word ofliASHEM would they encamp, and according to the word ofHASHEM would theyjourney;
the charge ofHASHEi^ would they safeguard, according to the word ofHASHEM through Moses.

10 ^ rH^SHEM spoke to Moses, saying, ^ "Make for yourself two siluer trumpets — make them
The hammered out, and they shall be yours for the summoning of the assembly and to cause
Trumpets if^Q camps to Journey. ^ When they sound a long blast with them, the entire assembly shall
assemble to you, to the entrance of the Tent of Meeting. " If they sound a long blast with one,
the leaders shall assemble to you, the heads of Israel's thousands. ^ When you sound short
blasts, the camps resting to the east shalljourney. ^ When you sound short blasts a second time,
the camps resting to the south shalljourney; short blasts shall they sound for their journeys.
' When you gather together the congregation, you shall sound a long blast, but not a short blast.
s The sons of Aaron, the Kohanim, shall sound the trumpets, and it shall be for you an eternal
decree for your generations.
^ "When you go to wage war in your Land against an enemy who oppresses you, you shall
sound short blasts of the trumpets, and you shall be recalled before HASHEM, yourGod, andyou
shall be saved from your foes.
^^ "On a day of your gladness, and on your festivals, and on your new moons, you shall
sound the trumpets over your elevation-offerings and over your feast peace-offerings; and they
of Breaking ^^^^^ ^^ ^ remembrance for you before your God; I am HASHEM, your God."
Camp ^ ^ It was in the second year, in the second month, on the twentieth of the month, the

silver trumpets, and instructed him in the manner of blasts
that would signal the various instructions.
2. ^b ntyj? — Make for yourself. These trumpets were for
Moses' exclusive use; he had the status of a king in whose
honor trumpets are sounded. The trumpets were hidden just
before Moses' death; even Joshua, his successor, was not
permitted to use them {Rashi here and Deuleronomy 31:28).
nUnHti-nK von^l — And to cause the camps to journey.
Although the imminent breaking of camp had been signaled
by the cloud's move from the Tabernacle to the camp of
Judah (see comm. to 9:18), the individual camps did not
begin their journeys until the trumpets were sounded {Or
HdChaim).
3 7. iV|3ni — When they sound a long blast. The tekiah and
teruah of this passage were the same as the blasts of those
names that are sounded on Rosh Hashanah: Tekiah was a
long clear blast of the trumpet, and teruah was a series of
short, staccato blasts. When both trumpets sounded a
tekiah, it signaled the entire nation to assemble at the
Tabernacle. Such a blast from a single trumpet summoned
the leaders. A teruah blast would signal the three-tribe
formations that they were to begin the journey, The Sages
derive exegetically that, as on Rosh Hashanah, each teruah.
was preceded and followed by a tekiah. The first camp to
embark was the one to the east, that of Judah. Next was the
tribal group to the south, that of Reuben. Although the
passage does not mention the formations of Ephraim and
Dan, the Sages derive that the same procedure was followed
for them. Verse 7 makes clear that a teruah was sounded
only for journeys, but not as a summons.
8. n^iS7 n^rib — An eternal decree. Though the trumpets
made in the Wilderness were used solely during the tenure
of Moses, as noted above, the procedure of using trumpets
as signals for the nation was an eternal decree (Sifre).
9. r^iinh)? ma^'^ai — Whenyougo to wage war in your Land.
The Torah commands that the trumpets be sounded to
arouse the congregation whenever the Land is struck by
distress, whether it is war, epidemic, or drought. These
blasts are a call to repentance and a reminder that distress is
a product of sin. For people to interpret such problems as
merely coincidental is cruel, because this will prevent the
nation from changing its ways and cause them to continue
the corrupt practices that caused misfortune to befall them
in the first place {Rambam, Hit Taanis 1:1 -2).
10. .. . ngnrtjpty al^ai — Ona day of your gladness .. . The
trumpets were sounded by Kohanim in conjunction with the
communal elevation- and peace-offerings of the Sabbath
and festive days. This was in addition to the musical accom-
paniment of the Levites at the appropriate parts of the
sacrificial service.
H - 2 8 . The order of breaking camp. The Torah now
records in detail the order in which the four tribal formations
and the Levite families began their journeys. This was the
standard procedure throughout the forty-year sojourn in the
Wilderness. The first such journey took place from Sinai on
the twentieth of lyar, the second month, only ten days short
of a full year from the day the Jews arrived there to receive
the Torah.
)|IHfiiii!iiiir"t iiu^NiiMi^w

N' / 1 - J3 / D inifjyna ntt;i3 ^a^n3 l a o / 782

-m wm Ti^y lati/'? lai^Kin-'jy p,vn''T''iNn3

;n K-jip'ip 'jyia :iiVviJ anip^ppNai
n~\m n; pVw ;;•: Knp'ia ^yi n?
Ni'3 ;n s-\iy>n b^ inipi ;n N'nip'ia
•na%b nt?7ta nv ;> '3'^nu :nipbT

KFiWH NV")3?V iV l^'^'l l^nri; l a y n

]ri3 iiVi?rT'ii :Nnnwi3 n; K^UK'?!
VDo"?! nnyrt Kni?)?"?':]'? iirji nnx nu/j/n ntyj?)? qpii
pipip ynnV HMX^ '75 7|rii'? ]ui3ipi
iwip'iri iwi?ri'' Kiria DKIT :Kmi
'^••^K nyi^i lyp^ni nnNg-DX) nvin "^riK nng
Knj-jiffKi ii^ifi Kri33:: iivi?i;inin
Nna32 iiyprinii -.mv^) n ' ? ' i
1VD31 rr-ity hynri nnyprii :nmi7. D'ljnn niinan
xnlTi pif'T Mnnii/n yh\f) rnajM
n; ti/53)p3i I :iin'3^\?a'3 ya^/ry. xaa; iDniypn"? lypn^ r\vr\r} ran^'n n'j'nn miDMn
'Win iingw K^i iwi?i7n N^iii?
lin'i Kn-)y3fDa livprr Njjqa I'lrjN
libjin nijiij :l13n7'? rhy^ w^h lia'? a'7iy npnV na^ I'lni niiyyna ivprr' n^jnan
V'Vn ^v l13y^K3 Ka-if? KrrjK'?
S^n-'757 niiy'iN3 nnn'pn win-'D) iDD'-mi'?
Kn-ixVD3 1133^111 ydj i v y n i
;; D7j7 Kau^ ito'j-jgn 'JW;:! njv I]?"? DJ^lspi n^^V03 Qffi'in,'! ^'^'^^ "I'J^ti
nl'3i' titi^Njoip iipistini ilan^N
(llaianjai K-J ilan5;ta3i llajpnn
DDrinipu; nii^i :D3''5yKa QiDyti'i:) n5''n'7N;
Kn'nirifDS lWi?rini Iia'Di^ 'C'n3l '7y niyirrja nnypni n^ti/Tn •'u/K'ini agnj/Dp?!
lla'EJiip nD3J h's) iiaipiVv ^5?
Xarh^ d"!i7 Kanpn"? iw'? lin'i
KfiE'g niaiK- ;I^3nV!5 ;? NJN
KnT^ V"ii?'V9 Nj;W Nni?3 Nn:!?n E/Tn3 nnSi/va i^E/n e/ina rr-j^n r\W2. •'h'^

piDS b'Bi) P13PBP pft BPBbl B7BP ftppnb 'f) I'Pl PBlft ftlPP 'Sb .'HI ^rtpn
0 pIDB b'Bb) '1311P3 IBppi 'ftJl: ,p'PC31 D'3P3 '31:3 BpiP P7BD ftppfi PB (3
ftlpB ift BplPl B'PBl 13plP P13P)3P BDB PB ,bl3' .OP'PM PDPBO BDt) C|ft
,P1)P»P pft BDBb P7BP ftPpB |'3 pib'P I'ft PPBBl ,BpiPl B'PBl BpiP P7BD
P7P ftlPl (7B 'PSD) 57BP ftpppb PBIPP pftC PBlb ,'Ul bppO Pft i'ppp31 b"p
i'ft in It ,PRft3 O'ft'C) bP ,0'Pt;3 P7BP ftppB ,DPCbCb P'D 'PP .D'ft'l:3b
•wpw p t i N 'Jai (rt) :0B'ppi PBIPP '"B D'PCJ PDPBP BDBI .PDIPP OP3
:(tB OB P37n 31PP0 P135 |3Pp3 .aa'ni^is; bv (') :ibbp PIBP»31 PiftppB3
'PP .OPBppi 'ft3C . p n s i p pl3TOt OB Pl'Pbn 137»b |ftPB .DPtn^N 'n UN
nsiua] (N>) :(oi:) 'ipi pi'pbi) it ,03'Pbft 'p '3ft .PBippt 'pa .ppptb .PIPDIC
itB O'B' OPI:B PDP fm ivs o'sc PBift ppft pft5»3 .'aon B i n a [n'lwn
P"ft3 O'PCB 7B 1BD3 ftbl (ft:P' PIBB Of 13P p'D P7P i:ftP3 'PPC ,3P1P3
0'P37) ibB |niC'3 'P'l P»ft3C IBS ,lbB3 I'JSb I'BpiP I'P'P . 1 ^ TWV (3)
.-|^ n o y :(:3 ftBV;' ftniP3P pB 'psw -f»t> .-^ Tvm :(13 ftBiP3P pnb
P37b Pippp .msjn K^pn^ :(DI: ftBW3D) ppft ftbi DP3 CBPPBI P P B ppft
'PSD) PlPblJP '7' bfi Oftppp .I'bft fOftb Oftpppi OBP PftCl )'P7P3DP OB
Pft5»3 .(OB jB'Db 033 iBppp piBDP pibo PBC3 . n i m n n UN swhi :(oi:
;0C) PlPjlbP '5 bBl BCB 'B bBl p"3pP 'D bB ,0'BD13 I'P PCbC 'D bB PBlft ppft
(J) :(Di: 'PSD) D3Pipp PCpP3 PI:BP PCBPB .nvpn :(3"'S pc»P Psftbs
•mm b'i ybK n s i a i PBft3t: ,P7BP ftppab IB'D ftipi P'P|;3 .]ra wpni
,o'ft'C3P ftppBb P'D ftiP . w p n ' n n n a DNI ( 1 ) n y m 'jriN n n a bt(
pie ppt3»i ,7Bi» bpft PPD bft p7'B' p <ifti ,n>N>Bjn ybx n y u i pnft3c
pBipp PB'pp P13BPP BDB P'D . n y n n nnspjii (n) :(3B) 'PSD3 63 ftip
TM ^ i n p m i (t) :(0B O'PP'P PlftppBP p 'PSD3 CP73 ftlP 13 ,PB'ppi

have only an overnight respite from travel, and be forced to
leave in the morning {v. 21). On other occasions, they would
march through the night and then rest for a full day and
night. Then, seeing that the cloud remained in place and
thinking that they would make camp for a period of time,
they would begin to unpack — and then the cloud would lift
unexpectedly, making it more difficult to travel than if they
had had only an overnight rest (ibid.). Sometimes they
would rest for two days, and get the signal to march at night,
an even more difficult situation (v. 22). Whatever the situa.
tion, the people marched and rested without complaint,
according to the word of God, as indicated by the cloud.
10.
1-10. The trumpets. In order to summon the entire nation
or only the leaders to Moses, or to signal to the nation when
they were to break camp, God commanded Moses to fashion

|j|MMMU|i~'j^^^^^i,
785 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 10/12-30

cloud was lifted from upon the Tabernacle of the Testimony. ^^ The Children of Israel journeyed
on their joumeys from the Wilderness of Sinai, and the cloud rested in the Wilderness ofParan.
^^ They Journeyed for the first time at the bidding ofHASHEM through Moses. ^"^ The banner of
the camp of the children of Judahjourneyed Tirst according to their legions, and over its legion
was fiahshon son ofAmminadab; '^ over the legion of the tribe of the children oflssachar was
Nethanelson of Zuar; ^^ and over the legion of the tribe of Zebulun was Eliab son of Melon.
'^ The Tabernacle was taken down, then journeyed the sons of Gershon and the sons of
Merari, the bearers of the Tabernacle.
'^ Then journeyed the banner of the camp of Reuben according to their legions; and over its
legion was Elizur son ofShedeur; '^ over the legion of the tribe of the children of Simeon was
Shelumiel son of Zurishaddai; ^° and over the legion of the tribe of the children of Gad was
Eliasaph son of Deuel. ^^ Then journeyed the Kohathites, bearers of the holies; and they would
erect the Tabernacle before their arrival.
^^ Then journeyed the banner of the camp of Ephraim according to their legions, and over its
legion was Elishama son ofAmmihud; ^^ over the legion of the tribe of the children ofManasseh
was Gamaliel son ofPedahzur; ^^ and over the legion of the tribe of the children of Benjamin was
Abidan son of Gideoni.
^^ Then journeyed the banner of the camp of the children of Dan, the rear guard of all the
• ' camps, according to their legions, and over its legion was Ahiezer son of Ammishaddai; ^^ over
the legion of the tribe of the children ofAsher was Pagiel son of Ochran; ^^ and over the legion
of the tribe of the children offiaphtali was Ahira son ofEnan. ^^ These are the journeys of the
Moses Children of Israel according to their legions, and they journeyed.
J iT^^T ^^ ^oses said to Hobab son of Reuel, the Midianite, the father-in-law of Moses, "We are
Join the journeying to the place of which HASHEM has said, 7 shall give it to you.' Go with us and we shall
Nation treat you well, for HASHEM has spoken of good for Israel." '^^ He said to him, "I shall not go; only
would take down the Paroches, or Curtain, and cover the Ark tribes or who fell behind (B'chorShor). Although the forma-
with it. |They also packed the other holy utensils and as- tion of Judah was even more numerous, it had to lead the
signed them to the Kohathites, as set forth in 4:5-15.] The tribes, in deference to its royal status (Mlzrachi).
Merarites and Qershonites would dismantle the Tabernacle Yerushalmi (Eruuin 5:1) gives two versions of how they
building and load its parts onto their wagons. These two marched. According to one, the legions marched in the
Levite families would begin nnoving, following the formation shape of a diamond, just as they encamped, with Judah to
of Judah, while the Kohathites would wait and follow the the east, Reuben to the south, and so on. If so, in order to be
formation of Reuben (Rashi). ihe gatherer, Dan had to spread out to cover the entire width
21. ttf'ipMn — The holies. The reference is not to the Sanctu- of the preceding camps, and its great population facilitated
ary building, but to the most sacred parts of the Tabernacle, this. The other version is that they mjirched in a straight line,
such as the Ark, the Menorah, and so on (Rashi). with Reuben falling in directly behind Judah, and so on. If so,
the total formation was not especially wide, and Dan's great
iniprri — -And they would erect. When the journey was over
numbers were not a factor in his choice as the gatherer
and the cloud signaled that the nation was to encamp, they,
(Rashi).
1 e , the Merarites and the Gershonites, who had embarked
before the Kohathites, would erect the Tabernacle. By the 29-32. Moses invites Jethro to join the nation. The
time the Kohathites arrived with the Ark and their other journey about to begin would have taken Israel to the Holy
sacred objects, the erected Tabernacle would be waiting for Land in three days, had it not been for the succession of sins
them (Rashi). This verse interrupts the order of the journey, described in the next several chapters. Moses now asked his
which continues below with the formations of Ephraim and father-in-law, who had arrived from Midian nearly a year
Dan. before, to become part of the nation and accompany them to
Eretz Yisrael.
25. n'Jrjlan-^a^iiOK^ — Therearguard [lit., thegatherer] of all
the camps. Theformationof Dan, which was very numerous, 29. M'n^ — To Hobab. This was one of the many names ef
had sufficient manpower to bring up the rear and gather up Moses' father-in-law, Jethro (see Exodus 3:1, 18:1). The
any items lost by the other tribes during the journey (Rashi); name Hobab, from nan, love, was given him to signify his
and to gather the stragglers who failed to leave with their love of the Torah (Rashi). Ramban conjectures that he took
•?-!•. / 1
:Krinnp"! KMIPS 'i^ytp K535; p^opK
K-j^ina K333; f.-\\i/\ '3'p"] K'jannn
SjJi iw'?'!!'? Kri'D-ii?? rriin; ^u
K^in '3371,0 ai3''i35; na iwrji n^'n
ai<''?j5 i^iai •'33T KU3EiT K^'n 'j;?! ro
1331'^pji Kijisn pisrimi- :p''0 ""S
'3031 n' :K3-nt>i3 '^p^ nnip 1331 i w i j
n^'D 'syi i'in''^'ny piKT nnwn DJJP
^m'^u^3 ntcnQ "imna iso / 784
'7N"it^i-''n i:^p'5 iHivn laiyn "^vn ijvu "•^VVJ ^-
naqp 'ji'i.yc)'] :n\y)a-n!3 rnrv ••B-by mii/Kna wp'i T-I^
-p iiu/ni iKay-Wi amnv"? m'u^Kna min^'-'ia
n5;iv-13 "^KW? ~i3U'to'' ij? nun Kiy-'^i?') -.TVpn:; ^
nmm :i''?n-p 3K'''?K f?^'^: •'33 nun Niy-'^yi r-m
msfi'^N iKav-'7Vi nnxav'? p w n nana ^JT yoii n^

nrji? ij? f'?p3lK3 :'3K1V"l 13 IDjVt?

'33 nniyn opp '?p3ia3 ;iin'n'n

iK^vbyi nnKaY"? Q'!"i3K-''p nj.nn Vn
'331KB3WT Kbin '7VI13 n i i r n y la n\y353 •'3? nuKi Kiy-"?}/) mn'-nyi? vnu''"'?*? «
'?Vli3 nixnig ns '3K''319J nfsp
13 n ' 3 8 IPJia '33T KP31UT K^'n
Tj^i*; ]Dip la? nun Kiv-'^j?') miynnEi-p htphpi 12
n '33 nn<?n pgp "jpiina I'livi? -'?3'? cjOKp n-":? naqp "^ny vmi :''3ii'"|ri5m
^Vl lin'^'D'? Knnitfn '33V w i a n
K^'n Vsi ,3 PiW')?!? 13 i i v ' n s n^'n
iH?? 13 '3K''y}S IWK '331 KP3WT xiv"Wi t p a v - p 'pN'^yiB n\yK i^a nun Knv-Vyi o-^
••'3093 '331 KPSIff^ K^'n "3^113
••33 '3^pis pVKnb ;i3'y la VTriK -•J? '•ytpn n^K •]yT]'^ vrriN ••^095 •'33 nun na
nam inKjoa :I'3P31 I'ln'^'n'? '3Kiti/? -p nSn"? n\^n nnK^i :iyDn nnN?vV ^t^lH''' »=>
'rmar; ntjann 'sKiy-j la aalrr'?
lOK n Kins'? K3r;i3K p'3p3 n<f»tai nipnn-"7i<; litiii? I d^ypi ni^'n inn ~^ynrir\ b^^V)
aipui K3i3y Kn'K ito'? inj? Fin;;? •n"? m u m bnK HD"? DD"? mN in'N nin'' nnK nu/x
•33; K3U nijo^s'? ^'Vn ;; ' I K I^ IT : J - •• : T • <T ; AV T 1 i" V J- T r- —.
ID^? '31K NV '^^ I'SSi'' :^><it?'
••a •^^K nb T'^K nnK'^i :'7K-)^;''-'7y aiu-n^T nin''-'3 b
tlDKB (ns) :ppp'»it nma oiis i» roifr ISCPP 'O'pn inipf i ,f>ippp DP'bn CDPb ciippp i3Dpn3 .Bri'son'j on :(P'D obiu n p ) D63D mti>
S3™ p bp 1B3C P'Pt 'Bb ,(6:n ]'3n'B) 'PbciT imbn .nunian w^ w DPI ,p'P pfiD P31P3 pifipp pnsp . p K s l a i B a -.inpfi 'ni iicfn 'n
l6» D'fi .lb iTtpn p's lii lifit) noc'»bsi ronpfij oDi; S'p f Dib3ifi3 ippoi i'53i poft 1DJ33 Blip' b33 »Di)P p's .pionn mm (I'l :Pt ODPB
C'fii .{1K3 i'Bb) iBD' 13 BP> Ttte p Pb p'DDi y:/son VB P3'P3 infn (B:1 b'Bb) Bjpnp B1D53 l'»l ppft fl31 inftsp .pflB pf) P3 1P31 P3PDB Pfi
.lyoM n^K (03) :PBP»P b3b ffm \r> ob p'sni f3bpn I'p Piip3 'lofn 'b31 p f o l l.l'BDDll PlijBP IPlf) polBl pcnp ]'pP15 m» '331 ppPl '331
'>3» -wfijc ,np' flip .aain (oa) :IBD; 6IPO DVS .lacm IDB'BDP PID PI B3PB b« BP3P IB DlBlnp bB P31P31 I'BIPB D'TOIB ppp '33 fiPB bP PlpP
(P':3 PTOC) p'sfi bfiwp bf) n563Pi b"D pni (fi':l D'UPIC) PW pip 33in D'P3i ' t o .©ipnn 'KWi (Ka) :(f)3 piDS) cpppp IBDSI p ipfii ,pifn
DP bu ,np' .lb vp n~a Pinpi .fofi p'3f) 'sfib pip nipis'ppp i»bn Bpn Dpb D'OTip vBp ,'pp» '331 pppj '33 .pv)ir\ riK in'pni :D'piipnp
O'yOl :(PD 'PPD) '131 PPIPP Pli 33'PC bo ,33in .P11R3 Bpft PCP5 PP'P b3:3 Pfn3 P"3PB p'Dl ,pip 1>BP B'PPP .jpPBP Pf) )'B'p» I'B ,D'b37 '3P
pcfnp 01 i3D»3C ,pf>b 1TO3) l)f) D'P' OPbC TO TP .DipHn 'jK llnjK O'bjl >3P DB DB'PpflB D'fi3 PBp '33 )"7B1 ,0'31P DPI P31P' P3nB
CjPP P» 'JPni .D'53*P»3 iflWP ftbf) bftPP pflb D)3pb P5B bB IBD) D'fiiin ppp '33 0>63PP1 ,P1p»0 Pft I'B'pB 'PPB '331 ppPJ '33 VB ,D'31Ppf)B
:(DP) D») fllPC P13D31 ,vb!3 PPtJ PPtJ) tt 1"TOC ,0Bn!3 IPiP PPB piBBpn iPti .Pin3inPl PPBBPI pbppi pfip 13 1'D'33BI ,BDB bB ipifi
1 2 . IPKP l a i n p — In the Wilderness of Paran. Paran was a 1 4 . lKa:y"'?i;T — And ouer its legion. Each tribal leader
large area that comprised several of the resting places marched at ttie head of his legion (Ramban).
listed in chapter 33 {Chizkuni). The exact part of Paran where
they encamped at this point was Kibroth-hattaavah [see 1 7 . IStt^^n l l i n ) — The Tabernacle was taken down. As soon
11:341 (Rashi). as the formation of Judah began to move, Aaron and his sons
7 8 7 / BAMrOBAR/NUMBERS PARASHAS BEHA'ALOSCHA 10/37 - 11/1

to my land and my family shall I go." ^' He said, "Please do not forsake as, inasmuch as you
know our encampments in the Wilderness, and you have been as eyes for us. ^^ And it shall be
that if you come with us, then with the goodness with which HASHEM will benefit us, we will do
good to you."
The First ^^ They Journeyed from the Mountain of HASHEM a three-day distance, and the Ark of the
Journey covenant of HASHEM journeyed before them a three-day distance to search out for them a
The Ark resting place. ^' The cloud of HASHEM was over them by day when they journeyed from the
Goes camp.
Forth: The 35 \Yhen the Ark wouldjourney, Moses said, "Arise, HASHEM, and let Your foes be scattered,
"Book" of '^^ those who hate You flee from before You." '^^ And when it rested, he would say, "Reside
the Torah tranquilly, O, HASHEM, among the myriad thousands of Israel."

11 'T he people took to seeking complaints; it was evil in the ears of HASHEM, and HASHEM heard
that impeded their progress. The first is alluded to in verse
33, where the Torah states that they left the mountain of
God, on which Ramban (to v. 35) comments, citing a
Midrash, that "they fled from the mountain of God like a
child running away from school," happy to leave that holy
place because they were afraid that God might give them
more and more commandments. Thus, although they trav-
eled in compliance with God's will, their attitude made a sin
of a journey that should have been the fulfillment of God's
oath to the Patriarchs.
3 3 . wai nip'h)^ "Xyi—A three-day distance. It was a distance
that would normally have required three days of travel, but
they covered it in one day (Rashi).
arj'fiph iJtJ. . . j n K i — A n d l h e A r k . . .journeyed before them.
Tjie commentators raise the difficulty that the Ark traveled
after the formations of Judah and Reuben, not at the fore-
front of the camp. Rashi cites Sifre that this was not the Ark
that contained the Tablets, but a second Ark, which con-
tained the broken pieces of the First Tablets, which Moses
had shattered. According to Ibn Ezra, this journey was an
exception to the rule, in that only this time did the Ark
precede them. Sforno explains that the Ark went first to
protect them from snakes and scorpions that proliferated in
that part of the Wilderness.
3 4 . 'n iJjri — The cloud of HASHEM. In connection with the
journeys of Israel, the Torah mentions the cloud seven times
(see Sifsei Chachamim), to allude to seven separate clouds
that accompanied them. Four protected the camp in the four
directions, one hovered above, one cushioned their feet
against the hot, sometimes rocky desert floor, and the
seventh went ahead of them to ease their way by leveling
mountains and filling in depressions (Rashi).
3 5 - 3 6 . The new " b o o k " of the Torah. Verses 35 and 36 are
separated from the rest of the Torah by means of inverted
letter nuns before and after them, to separate them from the
rest of the narrative. This is because these verses would more
logically seem to belong in the narrative of the tribal forma-
tions of chapter 2 (Shabbos 116a). The passage was placed
here so that the Torah would not record three Jewish sins in
succession (Rashi). The first sin was the manner in which
they left Sinai (see notes to vs. 33-34). The others are given
below.
Since these two verses are set off from the rest of the
Torah, the Talmud (S/ja/ji>os 115b-] 16a)speaksofthemasa
separate "book," indicating that it has a message of its own.
R' Hirsch finds its significance in the fact that it quotes
Moses, as if to say that he succinctly explained the import
and aspirations of Israel's journeys through life. So whole-
hearted was his acquiescence to God's will that his own
desires were synonymous with God's, Moses'joyous submis-
sion to God's will was the direct opposite of the sullen
national mood — as indicated in the three sins referred to
above — that proved the people's unworthiness to enter
Eretz Yisrael at this time. Moses signified his philosophy,
which should have been that of the entire nation, by identify-
ing all progress with the Ark. He spoke not of the people's
journey, but of the Ark's progress, for the ultimate mission
of the Jew is to bring the Torah and its teachings into every
iota of temporal life.
Recognizing that Israel would always have/bes and haters
who strive to prevent submission to God from holding sway
on earth, Moses began every journey with a plea that God
protect His servants from those who seek to thwart the
realization of His will. And when the people, led by the Ark,
were coming to rest, he prayed that the vast numbers of the
nation and its future descendants would feel the Divine
Presence, unopposed, in their midst. Thus understood,
these two verses do, indeed, comprise a separate book, for
they encompass the striving and final triunnph of the Divine
ideal.
n.
1-3. The complainers. When the people left Sinai, which
was not far from populated areas, to venture into the great,
desolate and unknown wilderness, they grew frantic and
wondered how they would be able to survive. They acted as if
they were truly in pain and had a right to complain and
bemoan their fate (Ramban). In their mood of rebellion and
self-pity, they wanted God to hear and be angered; they
succeeded, and paid a heavy price (Rashi). Sifre shows that
the word ""n^i, which introduces the passage, alludes to the
recurrence of a previously existing situation. Thus, when
K / K ' - X'b / ' •inifjvna ntt;no naina IBD/786

jD'ry^ ij^ n"m l i n s a urtjn n y i ' p-'bv 1 '•a IJJTK

•IT •• : LT T J- T : T ; • - •• -: T ; -T Ij" ^ J- rtT
in'i Kwy ^tn ns 'n'l a^ iTJ'y? KPIMH
:7]^ 3'pui NMv;; a'pl' '^ xinn xnu m.T' a'D" ~i\uK Ninn mtsn 1 mm uai/ •n'^n-'a HMI 3^
V J. .. .... _ J _ jrr : AT"^ IJ- - i" LTT :

iip: ;T Na;|7 inxi ripi' Kn^n l^ijo
pai' xri^p i^rjS It'T'!?"3E (^'P3 »••')
pj;] !•> intf/'O n'3 i n x pnb nKji^riK^
Iln^aag KOO'a JLT^V (^!?8) ; n '<1i??
nntci Kjns bm^ nigi n'; rxrinpn jn
K-j n n i 113 ^np's nt?;; 3in (in; K-J
13 KBy aiqi K ••^Nnif n NJS^K (ppi
;? nil? yntfi ;; Dig itf'a pspnpa
WTpi rwjb'^ 'TIT niiT inn lyp'i ;^^ iJ^um iJiay ^h
•ja nj/wa Dpi'' nn'^y nin'' yvi .•nnwjp nn^ nin^ iv
nE/)3 ^aK'^ jiKn yoja 'n'T 1: jnjnan rh
n n n i .•^•'JEIIP T^Jt^ip IDJ;) :I''3;'>< lya^i mrv \ nnip ib
c :^i<'ji?" 'QV^: ni33i niiT" nnitj? naM""
K'

nipi i)B)P pft p'ajBi pi3» nb TBJB ,OP'>BJ 7Pfii,?»») 7P/)i .Bto) :(PB DP) 'PPBCB S'3P3 0^ 'D33 i'3C3 06 .imijln ^K1 ' I I K iJK 6)
SIDU 'n>i (nb) :p")P oipBB .rrmnn jn :(» oc) 0'3ipBi D'CP3 ,B3PB n p ' T'jpj 61 nnfj' Wp ,pcp3 pcJ ttfi 63 pft . 3 m n M ^K (N^)
,163 3P5J BBJI ,iBipB Bf I'fii: iBiS I'-)D6)BI 1'55>B |B'P I5 BCB . p i x nDC) li iJpl 0P'3B pip Oni pfip Bfi-)C 1'P3B ,pb^ pin D'iji PC B'B 113P
P3B C7pB '3P3 i33 fe'673 '131 PBBIISJ PBinlD |'3 p'DBvlJ '73 PB7' icfi JB pfe pipBi li B63 '3 . i 3 i a 3 wnijn n s T p to '3 :(p
iBlfr PPB B'B O'B' PcJc I5BB OB'JPJ 0'7pB B'BP 'pJ /n nni,7 :(.rpp-:i»p )B 1B3 .nVK p hv 13 :(DP) ui 1CB3C Pni3J1 0'P3 P'fJII •337B3 13P13P
.1<3'1K IM'l :(« >Bp'13 tolPJP C37B3 .Ipl' pPIPP i(il B> |PBB1 71BB DP13B p iB '3 .(13:pi P'CfiW '33 DiCi B'PP3 6i p iB '3 1B3 ,PB7' IPft
'6)ip i>() .I'Kiiffn :(06) D'P7i-)B i>6 •TNJii'a lOJH ros 'isp) 1'D313BB u^ n " m .•(':ji ow TJP 'P'6-) p is '3 (n:p' DO ifi3 p ip '3 .(B:P' DO
l6p) TfoCBI IBfoC ,05lBP .TBI -JBftC 'B pf) fijlC iftlP Pf) fijlCB i3C ^blVB'3'BB OisP'C •33711'il iP ,7'PB pCi ->Tlb ITI .1BU-JP3 ,13B pCi .n'J<SI^
ravii (A) :(oc '3DP ;7 D O 71P IB'-JB' IBB JB ,DB 'BI (J:JS D'IIBPI C6-) p6 DP3n6l IBfoC ,B'3'B ijij3 B'iP 3'3P foPP •Jpfi 137 .B'3'B I'flB B'BP
n a s i :(ip:S B'rc) impip pp3i B31C3 pi ,BiJifl pcJ 1B31P 0P)n /n ,ii i3'B'B n3iP BB.'«! Ninn 3TOn r r m (3^) :(op 'isp ;p':' 0'137) is
'PCI O'pjft 'JCB P'PIPS >6-)C'3 B11C B3'3C0 |'fe 7'3B .^Kllff" '3^K BBii p"p ip nn() p"p iP'T ic n3ci7 x^-^ \-)b^ Bb ppiPB i(iip I'BC3 ,nB6
,D'»CI ttft OBB j'fi ,a'j]j<na3 DOT >nii (N) :(.» p"3 ;oc 'ispi POTT 13 p31 p p31,13iP' AlB lp)p3 C7pBB P'3 B33'C 'B .IIB^ .piipjp 1B1P'3B1
(':j' B'BT) BIB BrB OBB ,lBlfil (7:f' P1BC) B(B DBJ DCPft BB IBlf) fllB pi 'U1 D'lBPB TBB lip BCB pip '3'p '331 1B63C ,331 p 3731'J IIP' ')3j 1B13P3
B3'B) l) 'P'CB Pn 'BB ((P:p P1BC) 'BB pJc IBftjC ,'»B O'finp D'-!C3 0BC31 oi'3 t3iB O'B' PClC liBB .n'n> n » ^ w in ahj :(fe ' I B P ;iv:b D'PBIC)
T6B Bj'iB 0'Cp3B ,pi'!)B pcJ ttft 0'3)i6pB ['6 .DUllNnaa :(as 'ipp ;3:i ypH 'n n ' 1 3 plKI :(3P 'ISP) 7'B pfti DP'33Bi fDP B"3pB B'BC ,7D(3
;7;7' o'PciB cp3» fiiB BJftp '3 PI;BC3 inii (ip pi ,oipBD ' I P S B cnsi pipli 'lac 131 BBpiBi OBBP 6}i'B pii7B Bt ,a>M> nvbv i l l on'jsb
ra(63 (i3Pi: D')113PBC ,'B 'Jffa SIBT 6'BP P36IP /rr ' i m a yi :(DC 'isp Jjyl (1^) :(DC) B"3P DipB OBi (ppi D'B' nCiC 117 OB'SPi 0'7pB1,0'n31B
13PJ (JiC O'B' BCiP .prp T573 BP35 BB3 ,1ji 'l6 ,nB/l .(DC 'JDW P'jp'l 7Dfil ,Pinil B3lf>B BB3l6 .0B'BDB3 D'31PP D'33B BB3C .DBH Ol'ilV 'fl

the name Hobab when he converted, in line with the custom
of converts to adopt a new name when becoming Jews.
30. ^ylK-^^ — To my land. In saying this, Jethro meant to
imply that he preferred to be in a place where he would have
his own plot of land, for when Moses told him that we shall
treat you well, Jethro took it to mean that he would be given
a share of the spoils of war, but that all of the Land would be
reserved for the members of the tribes. To this, Moses
responded (v. 32) that Jethro would be treated as well as
anyone else, meaning that he would be given property as
well as spoils (Ramban). Indeed, Jethro's descendants were
given a very fertile 250,000-square-cubit plot near Jericho. It
was originally intended to be used as compensation for
whichever tribe gave up part of its land for the site of the
Temple (Rashi to v. 32).
3 1 . ]3'by 13 — Inasmuch.. . Moses offered several reasons
why Jethro should remain with Israel. The first was that he
had been with them in the Wilderness and seen firsthand the
miracles that God had done, and had been like the people's
eyes in perceiving the wonders {Rashl). And if he and his
children were to leave the people, it would be a desecration
of God's Name, for other nations would interpret Jethro's
desertion as proof that there was nothing Godly about Israel
(Rashi; Sfomo). Alternatively, he would be the eyes of the
people in the future, for he would enlighten them whenever
they failed to perceive something (Rashi); his knowledge of
the Wilderness and the surrounding lands would make him
an invaluable guide in choosing the best approach to Eretz
Yisrael (Ramban); or, he would bear witness to other nations
of what God had done and would do for Israel (R'Bachya).
3 2 . The Torah does not tell us if Jethro acceded to Moses'
pleas, but most commentators assume that he did. Accord-
ing to Ramban, Jethro and his entire family remained with
the Jews. Sfomo, however, maintains that Jethro's children
remained with Moses, but he returned to his homeland.
3 3 - 3 4 . The first journey. The nation left Mount Sinai for
the journey that should have taken it directly to Eretz Yisrael
— but did not. Instead, there was a succession of three sins
 'liH

789 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 11 / 2-12

The Com- and His wrath flared, and a fire, of HASHEM burned against them, and it consumed at the edge
piainers Qf if^p camp. ^ The people cried out to Moses; Moses prayed to HASHEM, and the fire died down.
^ He named that place Taberah, for the fire of HASHEM had burned against them.
Dissatis- '^ The rabble that was among them cultivated a craving, and the Children of Israel abo wept
faction QJ^QQ more, and said, "Who will feed us meat? ^ We remember the fish that we ate in Egypt free
^ ^ of charge; the cucumbers, melons, leeks, onions, andgarlic. ^ But now, our life is parched, there
is nothing; we have nothing to anticipate but the manna!"
'' Now the manna was like coriander seed and its color was like the color of the bedolach.
^ The people would stroll and gather it, and grind it in a mill or pound it in a mortar and cook it
in a pot or make it into cakes, and its taste was like the taste of dough kneaded with oil. ^ When
the dew descended upon the camp at night, the manna would descend upon it
^° Moses heard the people weeping in their family groups, each one at the entrance of his tent,
and the wrath of HASHEM flared greatly; and in the eyes of Moses it was bad.
Moses' ^^ Moses said to HASHEM, "Why have You done evil to Your servant; why have ! not found
Despao- favor in Your eyes, thai You place the burden of this entire people upon me? ^^ Did I conceive
this entire people or did I glue birth to it, that You say to me, 'Carry them in your bosom.

stubborn willingness to sin can be so powerful that people
become capable of repeating their folly even after seeing a
miraculous punishment.
4 - 1 0 . Dissatisfaction with the manna.
4. qogpNn) — The rabble. The mixed multitude now showed
its true colors. They succeeded in influencing the rest of the
nation — the Children of Israel — to complain again, as they
had done just previously (Rashi).
The new complaint was especially galling, for not only did
they complain that their diet was insufficient — which the
Torah testifies to be untrue (vs. 7-9) — they went so far as to
say that they preferred Egyptian slavery to the Presence of
God (v. 20), and they tested God {Psalms 78:20) to see if He
had the ability to satisfy their craving for meat (Sforno).
^t^a ia^2K? m — Who will feed us meat? There was no
shortage of meat; the tribes of Reuben and Gad had enor-
mous flocks (32:1). The talk of meat was only a pretext for
them to complain about the manna (Rashi). In the more
literal sense, it is true that there was meat, but it was
probably too expensive for them to eat regularly. Fish,
however, was but a nostalgic memory, as implied by the next
verse, for in the Wilderness they had no access to fish
(Ramban).
5. Dart — Free of charge. While in Egypt, they had received
food from their slave masters, fish from fisherman, and fruits
and vegetables from farmers (Ramban). Fish was so plentiful
in the Nile that it was virtually free (Ibn Ezra).
Alternatively, the Egyptians, who would not even give
them straw for their work, surely would not give them free
food! These protesters meant that the food in Egypt was/ree
in the sense that it came without any obligation to perform
mitzvos (Rashi; Sifre).
7-9. The Torah now refutes the complaints against the
manna by describing it. It was shaped like coriander seed, a
strong-smelling seed-like plant of the carrot family. Its color
was like that of b'dolach, a gem identified as crystal (Rashi)
or pearl (Ibn Ezra to Genesis 2:12). The Jews could gather it
effortlessly, merely by strolling near their dwellings, and il
tasted like a dough rich in oil-
1 0 . i»ri^9^nfj> — In their family groups. To vent their resent
ment publicly, entire families gathered outside their teni-.
and wept. According to the Sages, the word families allude-.
to the underlying reason for their complaints: They wtii''
frustrated by the family laws that regulated permissibl'-
relationships (Rashi). This illustrates the extent of their lall
after leaving Sinai. The commandments were truly a privi
lege; but to some of the people they seemed like an unbeai
able burden.
TKH 'n qN"in?i — And the wrath of hiASHEM flared greatly. Cm-1
can be understanding if people are overcome by lust oi
seduction — but by saying they wanted to go back to Egypi,
the people showed that they wanted to cast themselvfvi
headlong into the hands of the Evil Inclination. This WIIK
intolerable (Or WaChai'm).
yi ni^'n lai^^ai — And in the eyes of Moses it was bad. Mourn
foresaw the far-reaching negative consequences of the pr< \
pie's dissatisfaction. By coming to God and saying that I in
could not bear such a burden all alone, he hoped that a body
of elders would be appointed to assist him, and together Ihrv
could admonish the people and convince them of their foHv
(Haamek Davar).
1 1 - 1 5 . Moses' despair. Sforno comments that partnit'i
often have children who are in sharp conflict with them, bill
at least there is a certain basic trust that their parents lovi'
them and mean their good. But this nation had displayed nu
such trust in Moses, and were constantly testing to see Imw
he would react to them.
Moses knew full well that a group of elders would not hf-
able to provide meat, and he knew that in times of crisis Un-
people would still complain to him as their leader, !iberiil«ii,
and lawgiver. But he hoped that a new group of leaflet T
would be able to calm them and even take some nl
n ' - a / Ki ini'ji'na nuns nanna •^sv 1788
nnu lip KnttJN i l n ? njj^in n n n cijjni

nyi?niz;Ki;? a i j j ni{*ba ^T\ n w * ^5?

Kinrj K-jONT Kiaif K-jfJii :Kniy?<; ng nnyn-''? nn37nn Kinn Di|7Kin-DE/ KT^^'I :u/Kn
D-jg IP Nfiu/is p n a n i j ^ i n t j xrifj^l
Kfi'jNtt/ i'?''KE* iW3''5 n p s i ^ i y i 1 :;i nty'^T mKn iiNJnn liiip? "l^?^i; n'i??9'<01 ^'^I'T' ^ ^
\Ka n n K i '^K-ito'' ^33 iqK 1331 um
K;nn3 n; Nnnai? 1^5-7 n -xyqi^ Kif>-^\-'
K;5'Vi3 n; \m n n v a a I'V?!? K J ' B I
hN) dihcwpn riK nan Q'!'T.:^)?3 "pnKr nt^j? nhriTi^;
:'nini ' V v u i 'n-151 K J O ^ U I N n;i tDinnyn-riKi n''^:y3n-nN] Tynn-nis;') n^'tiunttin
nyntp '33 r r ^ N I ' I S P K J I ? 9 3 I5?3ii
x^J v i l ^ 3 ^ Kaai i :K33''5; Kan'? in^ij
\%r\^ : w y iJan-"?!*; '•ri'?? Va px nwni i3t{7?5 nriyi
NBV i''p;w n :Kn'?l3 iTD? n ) m i Kin lup"?! Dvn wV :n'7n3n r y a i^ivi Kin TJ-V-ITB
••ay-! 1K K j n n a f n u ^gy-] vvi?Vl
K n i p a n ^ f'jtsani Krianija T X T
inK itovi insn'^i^ni ni^iKjabn IK •''nnn laqui
Qj/pg n n ^ u nirji iv'1? f t i ; P13V1 -^y "^un m-i2i imiffn nc/'? oyDS inyu n'-m niiy
^3? K^u nrji 131 u :Kniuna lu''?^ J V IV : 1 V IT - J- : - 1.- : : - JT T : ^ \

yipipi' iV'i'3^ Kjn n o ? K j ^ ' ^ K n n i ? n nyn-HN nc^a yniy'i tv'^y mn TT" xh'h mnnn
T T V •.• - : •- IT T IvT - J'— T :A-r >.•.•-: •
v i f i a n a j ilnri;5;-i6 pa Kiay n; n?7>3
•i3'5;ai K i t j ^ ;n Kn-j t^grn n33i{'a mn'' qK'in;'.] fmv. nna"? E/^'K vnnEn^j?'? 'rxp.
K n ' ? ; ; D-J^, xviln lUKix- ^ ' a nwto vdo nin''-'7K nw>3 IKIK'^I tyn nu/ia '•py^i TN??
n'nai^K K^ Kn'71 T i a y b Kriif/KaK
KBji '33 'jitan n; nKiiw'? "qniij y^n-\ •n{<; mti?'? ';iiry3 in ••nyn'-K'? nabi •^I'^gyVriy-in
DK VIC'^ >? 3?'73'? K3t5 3Kri 3';'Vv i n r i n5;n-'73 nx Tinn •'n'^Kn -hv^ njn D5;nr'73 KWIO
•;isi3ri3 ' m a l D •'V n b ' n nx iisK •'33
';ii7''n5 inKto '•^K inKn-'ii in''m'?i •'P'IK'DK njn
D')3lbR» Vtl bl3 Dbll3 '63 ifn 1)llb3 ,'1)113 131(3 \ia\ 011P3 3'P3n D"3p01 TB pflb 1D33PC D3P31Bb p3PB 'P"n '3fl .13K i n ' l :(7B DC) p70 '13BB
Bit (JB 6B1') 6 T 3 3 bUB .13 SIW :IPD Ot) 31PP 60 pi p ppi ,'33 f)'P3» p pBBC '31.3131B ibf) .Pibscb on3C I'5piB3 .njnon nxpa :(DC)
,bi'i3 jipb fibfi P"C I'fi x>v (ti) :b"i3D'ip ,raii313fi oc . n ^ n a :6V'i3"b6 -|bnb bcB .nwM hv. nan psis'i O) :(5B DO D'bn)3i oasc D'3'5p3 ,iBifi
PTip3 6bi D'Pi3 IT 6b.'«: w t n a u n m :(B9 'IOD) boB 6b3 .V'"33t'fi fi36n 'bB cp3i fii lb infii raft bc i3nif) bifi pa ibai 133 bB PBBC D71 I C 3
• i n a a :(0P) I>bC13Bbl l'3n3bl |'3PB3b I B B B D ' J P3PeB ttfl ,>13nB3 flbl ap'a pipiia ppftb aiip ib'fic ,p63 aBipi33 aBpc .iBKn sipium :(IB DO
'7Cb pn3 lb 51)111 ,C3n 1PT5 p ,pc bc Pibpb .'pvn -vih :(DP) ? n p Oa'bB IDDfDC 31 31B ibft .tlD3DKm (1) :(DC) P l i a IPlfl b3 P3biai PbBpl)
13'ni311 .J'p ')131P3 'Plbpb p r a ,11D' l"!3bDl (7:3b D'bpp) J'p '3131P3 •ittia u'paKi in IDPDB 133'I bfiic ')3 O) .laioii :(DC) D'ISBB optts
ICb inlb 1CB6 '61 -pC bifl D'7P 1'3B I'fl if) (DC 'IBP) D'7C pCb 1D1C15 PIBB '1311p31 l65l Dpft abB 31 31B 031 1B6) 133 ftbpi 1C3 Dab P'P ftb '31
PCBb IBBBl (a"T5) pp pp Up) D"BP B'n p OftC ,pilC' PC'I pCb PC3 pifii '33b a'a 31 a3pBi iBfo pfib ORD'333 fibai otoft iBfip 061 (rb:3'
pC llCb ,l"'Cn PPP DBBPl (bUP) IPp PPB 7ip3 0">)BC l'C3B .D"n>l PPP nnsrna b3K3 I W K (ni :(ot; 'IBD) ab'bB o'Cpsnc 6b6 (fc3b ibab) '131
.plDB illD 60C '3B13 Pp R"PB3 Tllp) 03'fll bn3 Il)p3 P7ip)5 f'CSl ,6lP 1P3' fib pni IPfl) 133 flbal ,D3P D'37 Dpb D')P13 D"I5BC IpflP D6 ,030
.C373 MlPpl 1BC3 PClb)P 0P'B3 ,C31 pC C'b ,pp'1V>13 pcb 7Cb IPft 137 ,D)p oab D')P131'a D'37 D3P Dab D'3P13 va fib p p Dfi (n':a PIBC) D3b
5Clb3a SD'DaC ,C)17 be DllPBb OBI) flDC03 C'b7 0J1POT Plbp3lfl bc DDIPl ')9B pBBC '31 IBf) .n'NBpn OK iBB '1DD) PlbBD JB 0)P ,D3P IDlfi IPBl
O'BBfo piPBCB piPBCP .I'ninswM^ naa (>) :?3 c pc P'Pibpb pc3 acfib D'iBifi (DC) pip'3nb D'cp pc '3DB ibfiB IIP 137 M> a3PCB pa an
bB .I'PlPBCBb ,11Bfl 1)'P1311 .(DC flPl' ;5 DC) 'lb33 IPBlBIR DDISb D'3131 :(t9) '1BD3 flP'fnB '13 ibBb bCD (BB DC) PD'PP ')BD bi31 OIC 'b3ftp bft
I B * 5Pf)C •'hv. n B N n 13 (31) :(DC) DDb Cnpfop Pl'IB bB ,P1PBCB 'pDB ,1'P13 .iijinn •.c"p'7i3 .n'noaN :t"Bb3 i;"i3Bipip oa .n<Kwpn
oiS'i iBifti (7b:3b PIBC) DBD pfi PP3 lb ,p lb inf) p'oi ,lp<na inKW 'bfi :(DC) 31B3 p ,1PC3 p .13111S lan 'JK (i) :'131 f]'3'5i3 P' mmni ,c"b'iiB
:(M '1SD) D3pf) pBIPBl D3P6 J'bpiD I'D'C P3B bB (3':1 DC) bftlC '33 bf) ,13')'B pa bf) 'Pb3 D'1Bl6 bfllC .11 IBfl fib It IBflC 'B .13 Vila inW (1)

they left the spiritually elevating atmosphere of Sinai, where
they had experienced the Revelation, they reverted to the
corrupt nature of their existence in Egypt.
1. lanian n3:jJ3 — Althe edge of the camp. The fire consumed
the masses of the people, but was concentrated at the edge
of the camp, i.e., the Egyptian 3131;;, miiced muUitutie, that
attached itself to the people in the guise of sincere converts.
but was a thorn in the nation's side throughout the years in
the Wilderness. According to R' Shimon, the edc;e refers to
leaders of the people [who were held liable for not calming
the complainers and teaching them to have faith] (Rashi).
3. nij/sn — Taberah. The name commemorated the burning
[ivn] that tool^ place there. They did not journey from there,
but continued to sin in the very same place (Ramban). A
 *

791 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 11/13-20

as a nurse carries a suckling, to the Land that You swore to its forefathers? ^^ Where shall I gel
meat to give to this entire people when they weep to me, saying, 'Give us meat that we may eat'?
^'^ / alone cannot cany this entire nation, for it is too heavy for me! ^^ And if this is how You deal
with me, then kill me now, if I have found favor in Your eyes, and let me not see my evil!"
The 1^ HASMEM Said to Moses, "Gather to Me seventy men from the elders of Israel, whom you
Sanhedrin fcnow to be the elders of the people and its officers; take them to the Tent of Meeting and have
them stand there with you, ^' / will descend and speak with you there, and I will increase some
of the spirit that b upon you and place it upon them, and they shall bear the burden of the people
with you, and you shall not bear alone.
God ^3 "To the people you shall say, 'Prepare yourselves for tomorrow and you shall eat meal,
Responds f^j- y^jj^ have Wept in the ears of HASHEM, saying: Who will feed us meat? for it was better for
People "^ '" ^9UP^- 5o HASHEM will give you meat and you will eat. ^ Not for one day shall you eat,
nor two days, nor five days, nor ten days, nor twenty days. ' ^ Until an entire month of days,
until it comes out of your nose, and becomes nauseating to you, because you have rejected
fiASHEM Who is in your midst, and you have wept before Him, saying: Why did we leave
Egypt?'"
tion at Sinai (Exodus 24:11), an action that is comparable to 1 7 . in^^TNi — And I will increase. Moses was like a candli'
munching on a sandwich during an audience with a king. that is used to light others; though it gives them light, itii
When it happened, God deferred their punishment in order own flame is undiminished {Rashi). By saying that Mosen"
not to mar the national joy, but their time had come (Rashi). spirit would inspire the elders, God was telling him that theli
To replace those elders, God told Moses to choose from vision and understanding would come about through him.
the foremen who had been the Jewish taskmasters in Egypt. but they would not exercise the prophetic spirit independei il
When Pharaoh ordered them to punish the Israelites, these of him {Ramban).
foremen allowed themselves to be beaten by the Egyptians
rather than inflict punishment on their brethren (Ex- 1 8 - 2 4 . God responds to the people. God instructedMosivi
odus 5:14). For being willing to suffer to protect their fellow to inform the people that they would eat meat for a full
Jews, they deserved to be elevated to high positions (ibid.). month, that they would have so much meat that it would b*'
nauseating to them and they would regret their arrogani
WIN u^vy^ — Seventy men. The Mishnah {Sanhedrin 2a) declaration that they would prefer to be back in Egypt, to
regards these seventy men as constituting the Great San- which Moses expressed skepticism. This doubt seems both
hedrin. Rambam (Mil. Sanhedrin 4:1) states that "Moses implausible and sinful in the extreme. How could Mosri
ordained the seventy sages, and the Divine Presence then doubt God's ability?
rested upon them." Ramban explains with a fundamental exposition <il
This new court was not needed to perform judicial func- God's behavior. Moses knew that God performs miraclcrt,
tions; that task was being done by the hierarchy of leaders either to show His compassion for the Jewish people ni
and judges appointed in response to Jethro's advice (Exodus to inflict quick punishment upon the wicked. But He d o n
18:13). Rather, the Sanhedrin was needed to assist Moses in not perform long, drawn-out miracles that are ambiguoui
leading the nation. Similarly, although the Great Sanhedrin in nature — fulfilling the people's reguest in a way th.il
in Jerusalem was the highest judicial authority, that was not will eventually result in a punishment. Consequently,
its primary function, for there was an elaborate and authori- Moses was sure that the month-long supply of meat wouM
tative system of highly qualified courts throughout the be given by natural means. That this was indeed GOII'-J
Land. Rather, that Sanhedrin, like this one, provided guid- intention is indicated by God's use of the word •^•ii?'?n, mill
ance and leadership. com.e to pass (v. 23), which comes from the word •""ii?,
God's Heavenly tribunal is comprised of the seventy coincidence. Therefore, Moses questioned how so much
guardian angels of the seventy nations, presided over, as it meat could be provided in a wasteland without a miracle
were, by God Himself. Modeled after the Heavenly court, the God responded that it would indeed be natural, and thni
Sanhedrin below included seventy judges, presided over by even a seeming "impossible" event is not beyond Go(J^
Moses, and later by his successors, as nasi, or president. In a means.
general way, the number seventy represents all the different R' Bachya notes the juxtaposition of the installation nl
aspects of human mentality, just as the entire human race is the Sanhedrin with the announcement about the m<!nt
composed of the seventy primary nations enumerated in Just as Moses' spirit could suffice to elevate all severilv
Genesis 10. Thus, a body of seventy sages can be expected men to greatness without impinging on himself, so Citui
to consider all possibilities and render just decisions {Ram- could provide meat without straining the world's resoui
ban; R' Bachy a). ces.
D-Ji / K1 "ini^yna nana laiMa nao / 790
'75; Kj??^ n; Kijaip naloipi Kn?
•h pipp I'riinnnij^ >«TOi3 n Ny-iK
133 'IN ] n n Kny bf^ ^lyrh K-ip3
:'3«':i K-1P3 tab 3n la'p'? •'^y
n; Kisto^ nln'33 'J'D; KJK n ' S -
DNliD :'J)3 Tp:i nx 1^0 NHJ '73 •DK1 :''3)gn n^D •'3 njn nj/n-'^a-nK nxto^ •••nn^
DK blDfjp 1373 ij'ppf) '^ i 3 y nx i n 3 IP •'riKyp-DK inn kj ••nin 4 nto'v^riK i nna
' i n s N^l ip-jij I'lprji n'n3i4/N
'D-jij I£;133 ni?n'?;' iijKira pnW'as
^W, T ^lf"J(f" 'app K-133 l'J73Ii>
33nj;ii 'ni3-)Di NBJ? '3p iiax nK
IHfl inijivri'l Kmi ptpaV ^inn;
lijn Tjiav bbtiiQ, -hitrymv •~\n'^
lin'^5; ••iitfKi •ii^^ n K n n ip '3ni<:i
vh) KBS? '71UD3 -^Bv i n s w i
nn'n Naj?'?in' :'q"!in'?3 PIN nsion
nh? K-jpa ii'33''ni 3njp'? u n ^ m I IV - : VT - jT • I : T T jT - : 1 : • < : IT : AV " •

N;33'731' in nn'Ki^ ;; ang iin'33

;^ ]ri'i n n v p s KA 3B nx K-ip3
in KBl' vhv,^ :li^3'ni Nipa ito"?
ij^ 3iu-''5 nti/3 i:i^DK! •'H -rnKb" mn'' ••ima nn''p3
KiiJipn K^i I'lpl' jnri Kb'i i^D'n inK uv ab :nn'?5Ki itya DD^ r\T['' inji nn^yjpg
ns ii:!;lpri 'T i5? r n i ' ni? i v ^ :rni'
n; imyij-i q^rj N^pnV ]UV 'ri'i ni?!Kp kyrii^f? "tj? Q''?:; K'ln i nv :nv nnu/y i<b)
nnpi^T ;'T (Kin'n3 K-I) K-jn'n
'riinijj iin'331 ito'j's n^iE*
iDnyBO KJjjQi 151 mb la^n^ :Dn,:^)3i3 i^Kir;; nj na^ I)3N^ VaQ"? lanni niani??

;0i OB D-)1P3 P131P3D P17'T ICBB PPft 1( . ' t m H (f) :(DC) p"3pp
')3 Wfi Jf)i TO3 ,'3ifti iDijppp .'n^XKi :(DH DPi)D f)l>i ."iBy >mani
Si) P)i»t i)J PBC apifo n»n pp» PDII .nn'^si inniwi :(6':73 piBC) Jfiic
• IJlN 1K1W31 :(DC '15D) Olto IPD nlfl I'fll DlJ'P I'p'SiB S3ni P113B '33
;(3i OB 0'331D1 D'3P1P DPP '33 PllB DP'il) ibp'P n)B bu ODBC P3PP
ID) DP) '73i '336 l3if) 6b picfrp PBb P31PP 'IP - i i a b nnN Ncrn K'JI
ai'ip Di'b DP'7pPi inift 6ip pi ,PI)1)P1BJ D3»ii3 i3'Bro .iwnpnn (m)
in6i p'PiBB bi3 ]'5BPBP D'PC33 II .D'ai iiin -a (3) :05 op ;j:3' P'BT)
'1503 P'13C 6lP -p .DP'3P |'3137113 1P3P PBlft filp D'13P131 .p6Jl' pDPS 13
pBPSBl )'S3l6 D'13C1P ,()lil'n D'13C CPl) 6ni' ;7"'D 13D'!) 6pS'31)3 i36 .(OB
'7 iBmpp .Daaxa NX' I B K l y :DP'3P |'3 13711) IP3P O'PPPPI OV o'Pbp
•p7 ppb bl33)l ftSl'P 713 '67BIPV 13Bn Opbsft lb'63 D3b PB17 ftp'l ,P'3 |l5ipp
,IDC '750) Dp3ppp PBB 7P1' ipift I'ppiB I'PPC .ti^h oa'j n>m :t|6p
.naaipa n i w 'Pi nj< :67i 37nb pipp )ipb cp 'P'ftT ]C')7P PPB '-> '73731
;|DP) ibbp D'737P b3b D>3'b 0333b 033 ftb D3'3'3 'P3'3P 'PBB)P 6b D6
ONI (lu) :'p'R3 opftpb 'b 7Bi6 PP6 .uniaK^ nyaaij ntix nanun bv
6ipp pi)B7iBP p"3pp IP6PPP3 a3p)5 PPB bc 1P3 ppp.'': rtiwv TIN naa
riKlN bK\ :(DP) pbpP ')3PP p D6 I'bBb 7B6 .P6( bl3 OP'bB 6'3Bb 7'PB
'3ipPB 7P6 pn ,3ip3P P3'3P 6b6,3iP3b lb P'P [1PBP3 6"oi 0PB73 . m s n o
P71)6P IPblbpb D31PP '75 .1^ riDON (IB) :]lPb pppbl '13'3b P7in3 D'lBlD
<l6 6bSl ,1'0 P'P D')1P67B D')p(Pl .(3) '7SD ;7' piDD b'Bb) '73b '3)6 b3l6 -."lb
P63 6b6 (IP:3 PIBB b67P' ')pl P 6 PBD6I lb 7B63P DPBB 13P' 0'75B3
13P3P (6':73 DB D'pb6p p6 lIP'l 3'P37 ,pb '3'DB I'P D'l671 .IPB P7B3P
0"3pP Pip 6bl (DP) IPP'l lb36'l IPIl ,lbBP ')D3 737B1 IPB 1B)3 p67 Plbp
.'iM nn 13 n w I S I N :((p 6mp3P) 163 opb B701 PPIP |pn3 Ptoft )P'b
O'BPIB I'Pl ,17D P713B3 D'P5B3 D'PPIP DD'bB IbBPSP T3B 0p6p lPl6
13BP' PPB (7':P PIBP) b67P '33 '7P1P 13'1 7B63P ,D7' bB O'PIBI DP'bB
D3'7P6 ,D'7373 OPp .DIIN Iinp^l :(0P '7BD) p753 IPBPbbP 1773 lPbl733
b67P' I6TP '73 .yis vmi l a s m n i :(DP) oipB bp i'33 bs O'D37B OP'3BP3P
'BB 7137 BlBPb OPB DB 1P33)P lb6 P3'3P npft'l 71331 pbl73 DP3 13P3'1

the complaints from his shoulders {Ramban).
His words implied that if he were indeed the father of the
\ people, he would have had to carry on alone somehow. The
Chofetz Chaim used this passage to show that parents have
no right to shirk responsibility for their children, no matter
iiow difficult their lot.
16-17. The Sanhedrin.
16. '^"riDDK — Gather to Me. In response to Moses' com-
plaint that he could not carry on alone, God commanded
him to select seventy elders who would constitute a San-
hedrin. This was not a new concept, for there had been
elders even in Egypt (Exodus 3:16, 4:29), and Moses had
convened seventy elders before the Ten Commandments
were given (ibid. 24:1), but those Sages had died in the
Heavenly fire that struck the sinners after the episode of the
complainers, in verse 1. They had earned their fate by
irreverently eating and drinking while perceiving the Revela-
793 / BAMIDBAR/NUMBERS PARASHAS BEHA'ALOSCHA 11 / 21-31

2' Moses said, "Six hundred thousand footsoldiers are the people in whose midst I am, yet
You say I shall give them meat, and they shall eat for a month of days! ^^ Can sheep and cattle
be slaughtered for them and suffice for them? Or if all the fish of the sea will be gathered for
them, would it suffice for them?"
^^ fiASHEM said to Moses, "Is the hand of HASHEM limited? Now you will see whether My word
comes to pass or not!"
New ^* Moses left and spoke the words of HASHEM to the people; and he gathered seventy men
Prophets ffpu^ among the elders of the people and had them stand around the Tent
^^ HASHEM descended in a cloud and spoke to him, and He increased some of the spirit that
was upon him and gave it to the seventy men, the elders; when the spirit rested upon them, they
prophesied, but did not do so again.
^^ Two men remained behind in the camp, the name of one was Eldad and the name of the
second was Medad, and the spirit rested upon them; they had been among the recorded ones,
but they had not gone out to the Tent, and they prophesied in the camp. ^^ The youth ran and
told Moses, and he said, "Eldad and Medad are prophesying in the camp."
^^ Joshua son of Nun, the servant of Moses since his youth, spoke up and said, "My lord
Moses, incarcerate them!"
^^ Moses said to him, "Are you being zealous for my sake? Would that the entire people of
HASHEM could be prophets, if HASHEM would but place His spirit upon them!"
The Quail ^^ Moses was brought into the camp, he and the elders of Israel. ^' A wind went forth from
HASHEM and blew quail from the sea and spread them over the camp, a day's journey this way
and a day's journey that way, all around the camp, and two cubits above the face of the earth.
'"p
i3i Ta^ pc IS ;:J3ia3 nimip .DinuKai :(?:w iftpim o^sino iTPW DID)) 13131 ifij: pi v:i D'SoD) CT (J '3 pi ,nnD'i .un (K*?) :(ii nm
:(ri nPD) Pinci fjlii ci'3Ji:ib 6i pD'oto mip hy 61>c '75 ,016 ^t .((I5:i fi ifimp) pf)P b 05 iD D'piD) ?3?i in? ^wcp'i .won :(3':fi

2 4 - 2 9 . Mew p r o p h e t s . Moses i n f o r m e d the people t h a t a
m o n t h of meat-eating awaited t h e m in response to their
frivolous and defiant c o m p l a i n t , and at the same t i m e he
made a public designation of the seventy newly a p p o i n t e d
m e m b e r s of the Sanhedrin. In the plain sense of the verse, he
was showing t h e m that their recalcitrance had m a d e it
impossible for h i m to c o n t i n u e to function on his o w n .
2 5 . I D D ; ah"] — BuL did not do so again. T h e translation
follows Rashi and Sifre, that they prophesied o n l y that one
t i m e . Onkelos renders and they did not cease [to prophesy \.
2 6 . m a r i g a nBrr) — They had been among the recorded ones.
Since the Sanhedrin had o n l y seventy seats, Moses w o u l d
have had to select six m e m b e r s f r o m each of ten tribes, a n d
only five f r o m the other t w o . Fearing that the t w o tribes with
fewer m e m b e r s w o u l d balk at accepting his decision that
they have less representation, Moses selected six qualified
m e m b e r s f r o m each tribe — the recorded ones of this verse
— and had t h e m all participate in a lottery. Seventy lots
were inscribed "elder" and t w o were blank. Each of the
seventy-two was to draw a lot, so that the choice of w h i c h
t w o w o u l d be excluded w o u l d clearly be God's. Eldad and
Medad did not attend the d r a w i n g , either because they were
so h u m b l e that they felt that they d i d not deserve the honor
(Rashi here f r o m Sifre) or because they were afraid they
w o u l d draw blank lots and be h u m i l i a t e d (Rash; to Sanhedrin
17a). T h e fact was. however, that t w o other candidates drew
the blank lots, so that E l d a d and Medad became membern
by default.
A c c o r d i n g to Sifre they refrained f r o m participating b(!-
cause they were h u m b l e ; G o d rewarded t h e m f o r their noble
character by p e r m i t t i n g t h e m to c o n t i n u e as prophets even
after the other elders ceased p r o p h e s y i n g ,
narjna 1 K ? 3 ^ ? I — And they prophesied in the camp. T h e y sai<l,
f~iKb "TKnty^ nit D ' ^ M vi^'ln^ ,nig n\^>a, Moses will die, ami
Joshua will bring Israel into the Land {Rashi f r o m Sifre). The
T a l m u d (Sanhedrin 17a) records other versions of thcii
prophecy.
2 8 . Utfh^ — Incarcerate them. Joshua was upset that they
dared say Moses w o u l d die (Rashi). A c c o r d i n g t o the v i
sions that their prophecy did not refer to Moses, J o s h u a w i n
upset at their t e m e r i t y in prophesying in Moses' presence,
for it is disrespectful for a student to render rulings or hi
prophesy in the p r o x i m i t y of his teacher; or because Joshim
felt that they were not true prophets, but were o v e r c o m e bv
delusions.
A c c o r d i n g to Ramban, all the candidates f o r the S.in
hedrin became prophets because Moses' spirit had reslod
u p o n t h e m . Joshua's anger was because he felt that Eldnd
and Medad had shown disrespect to Moses by not obeyitm
his call that all the candidates should c o m e to h i m to llin
P^^^H

K'7-K3 / K' ^n1^»na ntpna nanna nso / 792

K-iij I'a^N n r a nv nipto IIOKIK^ '5'3N -ityis n:&n '"Jn 'ci^i?; niKn-iyu; ntyn nnx''] ^
TOS fiNi iln'j'a Kjs n Kay n x ^ n
tD'H' e;Tn I^DKI nn"? inx htya mnN nnKi iani73
lipSPTTi fin'? 1103317? nii71 lyo^^ •'j'n-'73-nK DN nn"? K^m nn^ unu/i lijm iN^n 3=
lin^ iwjsti' Ka; '31: '35 n; DJJ I'in'? ^' : T V J* AV T JT T VV T J" T • IjT T I J "I

nij^'n'? ;; ini^in ninV iip?p?n

isyivw 'inri lya aaytin ;n Knp'nn
^•>^ni nitfii pasina iX^ DK 'njtis
I'ygw W3pi ;n Kjnatig n; Kay^ riN nyn-"?^ hgT] nt^'a Kir?] :K'?-DK n a i •5'ij?''n 1=
i m p iinn; n'pKi Kay 'gpa K'JSJ
:K33pa^ (rnj'irj'iD x-J ^1^p nnx nnyn Dyn •'ajjra 'ty^N D'^^ty 116^5 ^F'' 'l^'^
la 'ani nay '7'Vai Kjjya;? '^im) "^
T- T •• J" - ; - IT T I-.- J v - V 1 T j • :
Kn33 pyjiy bs DO'I 'ni''y n Krrn
aKn3 nn jln'^y niip na niqi Kpp ••nil D'^p^n tt/iK Diy^uz-'^y iri'] r^v ""^/^^ n n r j - p
n f l "KnipKI n :1VP? K^l rK?30ai
I" J -: IT •- ITT J ; ! . ; - : • - - T • . • • • " ! - < :
m»i ni'pK irr nW Knnt?*D3 I'-iaa
nxnai Nnn iin'^y nnip 1 I T D Kijjn
Kip^a'p ipaj K^i Kjg'npa II3K1
nn^iy onnin :Krini?D3 iK'a3inKi
n'jDKn ixyi N'^I niin?? nan') n n n nn^j; n^ni
IK33TO iTiai '7^'?? "'SKI nftj"? 'in) Ti'?!^; -ipK''] nu/>3'p na^i nyin yT] inmm iKaan'i n
I« na yiyin; a'nKin^ :Krini?Ba
iggi nnin^iya nWb-j nJitfijEJi? nniyn iiri? ytyini ij;?] injnaa n''K33n)3 i T n i n^
nt?la n^ noKio3 ili^ips ni{»D 'alaT \b "iipK^i :aK^5 nu7)3 •'pii "ipK"] T-nn?)? nu/)D m
•ja i m n 11a Kj'y-) ••'? '3i3a riK 'nKSijrj
nn n; ;? jri' ns I'K'aj ;n Kay niKig? 'mni n3;-^3 in^ 'ni -h nm Kapipn nti7>3
niEJa WSOTK)^ ilin'^y nnsiaj ••7^ ni^'n c]DKy :nn''^^ inTrnx mn^ ip^-ia v
KnniK';. ;'3K-7tf7 'ap) Kin Kn'-it^a'?
NB-;i Ka? in vbp n-i?Ki;? 075; la '3U3 tp] nin'' nNjp 1 yoj n n ) :'7K'it?7i •'3i?T) Kin rarjjan KV
ibrjaai Ka'? Kai' Ti^rjn? Knnitfn by
Knnifia'? i m p nlnp Ka'p Kav
•qinpi ni nv TI'I.3 n^nan-^j; u/'u'i njrfip mbu^
!Ky)K '3K 'py I'BK I'n-jn nnai :Y~\Kn '')B-b^ D^nKiNDi mnign niiiatp nil bi''

w 131'ft ,11 ft'P P7CB nnft .(3:nB D'bpp) pp bsv onb D» 'iji D ' B
|1'3 (73 plDB) DBP bft 737'1 PCB fti'l 7BftiC IPd .(Pi '7BD) liPbftC PlftbBb
Bfl fopi ftb . 1 3 0 ' Kfjl (f13) :'1J1 eft 0'B3C IDft'l ,(0C) lb IBBC ftbC
OpOB ftbC ,ppPB ftbl o n p Dlbpilftl .(DC) '7BD3 C71DB p .173b DVP Iplft
|'f)73 lift I'ft HBfi nP3iC piftB .D'lUlK ' J B n K I B ' l (13) :DPB P6l35
•imPiDb 0P3C o'77i3B3 . n ' 3 i n 3 3 i i n n i :(.(• p n p j p ;DC) it Pbi7ib
15'P3e 7CB D'3Cb PblB P3CPPC 'Bb ,b71i ' 7 ' bpl P1BC3 D'31p> Dbl3 13P311
.5CBP PCBB ftbft DP'bfl B'JB pftC 0'I53C 'JCB JIB ,133C1 B3C b3b PCC PCC
O'iCl D'B3C bl53 ,PCB PB .7nft pt 1153CB PlPBb 'b BBIC B3C I'ft PCB 7Bft
VPl ,PCC P3C1 B3C b3B 7731 ,pbn D'JC bBl jpi D'B3C bs 3P31 |'ppB
,t:7pB> pt n ' 3 PbBC 'B .'Bbp IIPB DB'pPS ibp DPb 7Bft .O'JCl 0'B3C
(13) :(De l'77PiD ;0C '7BD) f> pP ftb DipBP lb 7Bft pbp 17'3 pbfiC '»1
b» .0X^73 (n3) :(3' ftBlPiP) P'P PCB p DlC7i 0'7Blft P . 7 B i n y T l
|1'3 bft D3P 7nft 737 .(DC )'770)D) DP'bftB D'bP DPI 713i '37i DP'bB
pftb bft7C' Pft D'33B BClP'l PB PCB D'ftsjPB VPC 'Bb (li '7BD) ftb3P
'|if»pp ,'b ppft 'ftipp A njiK K i p n n ( D 3 ) :(ii-pi '7BD ;oc 1 ' 7 7 P » )
Dlpii ift 737P bS 3b p i » 07ft Pftip pcb b3 .'b'3C3 IBB A :f)ipn ppft
nnCB .nWM H D K ' I (.b) :ftCBP '3IB3 inift ,r"Bb3 p")B3'7B)ft ,71tBb ift
W3 P'3P bft PB'33 pcb .tlDK'l :lbpftb C'fl 1B333 .n3m3n ^K :7B1B bpft
ODBlft '» B7' ftbl 713i' ,Db3b 3f!l (3:33 D'737) I P ' 3 ^P bft IPBBftl
ll Wb eft D'p'7iD 1B333C 7B ni)B7)B DP'bs ft'3B ftbC 7BbB (CPb O'bpp)
0'7P'P D'Bbft PCbC P7BP pft P13»b CP ftb A i l q^N n i N B VV! (K3)
(33) :0'7iB13 ifti'C plft ftbft 133 ftbC CTB p77P PCB '371 .(lB:ft b'Bb)
'37 pftl C717 ft3'pB '7 P'PC D'737 pr37ftB 7nft PI . O n W 7 p 3 1 \KSr\
7C3 P7Bft PPftl ,'bj7 <|bft PlftB CC ,7Blft ft3'pB '37 .IPIBB 1:717 pBBC
pjBB ,DPb p'BD' 'B ,1BBCB3 b3P ,'ljl 7p31 jftip D'B' C7n ibsftl OPb pft
ibpb) D'7inp fw IBBC ift II ,pcp icfti (13:P3 fnp'i) inbifti '73 ftiBi 7Bfoc
P3'7B be in ,13BB B7Bi ftbl 31P3D lb IBB D'373 7Bft ftbC 'Bb ftbft (':3
bB PPbB ftb OlbCl BP ,7Blft JIBBC '7 .31P3P lb IBP ftb 13'Db 'lbJ3 PP'P
1'ft 7Bft' (t:3' ibPb) ftlP pftj 'n'3 b33 13 31P3C 'B ,13 p'7i IPlft bC 1PB7
jpft 7C3 niBft PPftl 'IJI 'bj7 <)bft PlftB CC ,7»ft 13 ftbft .lib p'BDB DipBP
m p ' C '73 Dpb p n c 7p3i iftiP ,1(3 pbnj PBift m p p 13 7nfti D ' B ' C7pb
713 blP 71Bnb lb D'7Blft ,Pf ftlP in3C '31 ,DblB 7B pp'BDB If pb'3ft 'PPl
31PP ,'7' P7ipC nPft' pft ftb Oftl p"3pP 13'CP -ICftT TPTOl D'71BC
P7ip 'T 'PP bftl DP3 ftil'3 pftBl DP 173ft' ,DP'i'B3 7ipP 'P TC Ti'B3
[ . ' 7 3 7 •\-ij>''n r i K i n n n s (J3)l :(Pi ' 7 B B ) nnft P B C ib'Bft [DPBsb
7nftn ,iDPP bli 71BBb 7CBft 'ft 7B!ft ft'CJP P71P' '37 bC 1)3 bft'bBi p7
Dpi pp ppft oft ,T7nft p7b piB ,DPb p'BBP ftb pb'bB ftbft D'Cp3B p'ftC
,liCp3 PDi HBft' pp7 Dpb pp ppft Dftl ,PCp3 Pp7 HBft' PDJ PBP3 7C3
'T P7ipC n s f t ' p Dft lb 7Bft .PCp3 D'3iPl D'J7 ,PCp3 iJlBl P'P
17p'P pft7P PPB lb 7Bft .p"BBl iblP P'7P I'iBb 7Bft .(7:1 PPID ftPBBlP)
13ir'l 7li P3P p ,7ipp 'p TP Dpi 7Bft lB"Bb PCB ibp -lb IBBC ftbC ,'737
795 / BAMIDBAR/NUMBERS PARASHAS BEHA'AIOSCHA 11/32 - 12 / /

32 The people rose up all that day and all the night and all the next day and gathered up the qucttl
— the one with the least gathered in ten chomers — and they spread them out all around the
camp. 33 The meat was still between their teeth, notyetchewed, when the wrath of HASHEM flared
against the people, and HASHEM struck a very mighty blow against the people, ^i tie named tlhil
place Kibroth-hattaavah, because there they buried the people who had been craving.
35 From Kibroth-hattaavah the people journeyed to Hazeroth, and they remained in Hazeroth.

12 ^ i V l iriam and Aaron spoke against Moses regarding the Cushite woman he had married, foi
Moses' he had married a Cushite woman. ^ They said, "Was it only to Moses that HASHEMspokr?
Uniqueness £),y j-f^ ^QJ speak to US, as weli?" And HASHEM heard. ^ Now the man Moses was exceedingly
Chaii ed ^^f^^^^' more than any person on the face of the earth!
and '* HASHEM said suddenly to Moses, to Aaron, and to Miriam, "You three, go out to the Tent ol
Affirmed Meeting." And the three of them went out. ^ HASHEM descended in a pillar of cloud and stood. t(
the entrance to the Tent, and He summoned Aaron and Miriam; the two of them went out. ^ llr
said, "Hear now My words. If there shall be prophets among you, in a vision shall I, HASHI-M,
make Myself known to him; in a dream shall f speak with him. ^ Mot so is My servant Moscn;
until Miriam learned of it from a chance remark by Zipporah. their authority. This surely does not apply to the RKIM
Not realizing that God had instructed Moses to do so, and humble man on the face of the earth — Moses did in'i
feeling that it was an unjustifiable affront to Zipporah, hesitate to confront Pharaoh or castigate the entire nation < il
Miriam shared the news with Aaron, who agreed with her. Israel; his humility did not deter him from doing what w.n
They were critical of Moses, contending that since the two of proper, even if it was unpopular or dangerous. Ratlu'i.
them were also prophets, but were not required to withdraw humility refers to someone's personal assessment of him.
from norma! life, neither was Moses. God Himself appeared self. He may feel humble that he has not achieved lii^
to them, to chastise them, and to testify that Moses' potential, or that, even if he has, his greater innate abilliy
prophecy was of a higher order than anyone else's, and puts greater responsibility on him, and no one has a riglii I"
therefore he had to remain ritually pure at all times. feel haughty merely for doing what one is obligated to di >
God punished Miriam for instigating this criticism of 4. nxna — Suddenly. The suddenness of God's commnn.!
Moses, even though she did it out of a sincere desire to was part of the demonstration of Moses' uniqueness. Mw^t
correct what she was convinced was his error, and she spoke was always prepared for prophecy, but Miriam and Aaron
out only privately to Aaron who shared her devotion to who had been critical of Moses for discontinuing family UU'
Moses. Thus her own mistake became an eternal teaching to — now had to hurry to purify themselves before they couhl
the Jewish people of the gravity of the sin of slander (see appear before God, because they had had relations wJil»
Ramban to Deaieronomy 24:9). their spouses and not yet immersed themselves in a mikiu-h
1. nitt^an nu*Kri — The Cushite [lit., Ethiopian] woman. Then, God summoned Aaron and Miriam to come withoiil
Zipporah was from Midian, not Ethiopia. The description of Moses (v. 5), so that he would not hear himself being prainci I
her as a Cushite was a euphemistic reference to her great profusely or so that he not hear Aaron being rebulc-l
beauty. It is common in Scripture and Talmudic literature to (Rashi)-
attach a derogatory epithet to a loved one in order to prevent Haamek Davar comments that Aaron and Miriam wno
an vini?y,ei;i/eye, i.e., envy. The numerical value oFn^K/iuis told to leave the Tabernacle and go to the Courtyard. IM
equal to that of ni^inb ns";, beautiful in appearance. The term is show them that only Moses was worthy of hearing God'^i
repeated later in the verse to suggest that her physical word in the holiest of all places. This, too, was to deni"ii
beauty was matched by her character (Rashi). strate Moses' superiority.
3. "iiva lav — Exceedingly humble. Moses was so humble that 6-8. God set forth the areas of uniqueness of Mo^;f
it was unthinkable to accuse him of considering himself prophecy. The following is a cross-section of several CIHH
superior to other prophets {Ibn Ezra). mentaries: Other prophets receive God's word in a visioi i • 'i
Because of his humility, Moses would never have de- dream that lacks clarity, or when they are in a trance, so 1,1 ml
fended himself against the charge; therefore, God had to their physicality cannot interfere with the spiritual natuic nl
intervene. According to one view in Sifre, Miriam and Aaron the message, but Moses' vision is like something si-i-n
had confronted Moses with their criticism, but, in his humil- through a clear lens and is given him when he is hilly
ity, he did not respond (Ramban; Or HaChaim). conscious. He is like a trusted member of a royal househuli I,
The Torah's characterization of Moses as being humble who is free to enter the palace at will. Gnlike other proplu'ln
sheds light on the nature of true humility. It is commonly who are shown visions that they must interpret on their nwti
assumed that humble people are afraid to speak up or assert — such as Zechariah's candelabrum (Zechariah 4:b) m
 1 / 3 ' - n"? / N ' ini'^vna nu^ns naiMa nao / 794

irinian DI'' IVDI n'7'''7n-'7Di Kinn Di'n-'73 nyn Dp'i 3'^

17U7 n; w p i 'rinri3T KDI' "751 T T : I T - J J: T : - - T; - - T TT ITJT-

Xni inuitfi inUT K'ntps? E/J? nvTKI n n n n nnti/j? t^px u^'yipKin i^t^n-nhi; IDPNJT
tKriniynV i l n p mnp fn^'pipKi
pT'W p3 (KinT K-J IM 13? N1P3 !•>
pa laniy ntyan tnaqgn ni3''np nl6\j7 briV inpiy'i J'?
KK1J)3 CjipP n ''!?T P59 K;' 13? nya hin'' TI'I nyn mn nin'' tiKi ma'' nnu nrfau/
•NiD^ •'3? ^luj? KBya ;; bvp
n a p Kinrj Kiips^ K;n\?> n; Kij?! IIJ
nin^p Kinn nii7Qrfnii7-ni<; NTf?'] nxip nan nan i'^
Knjj n ; m ; ? i n n n s ••Ss'SiaT niniapn :D''iKi;ii3n nj;n-njs n:?p, niy-'3 mi<;rin n',
i^pa '^KUJipT 'lapian'; !i'i"KWi
n ^ ^ n u ;nn!fD3 lini n n y r j ^ K B ^
;ni-i2fD3 vm ninyq Dj;ri i3;p3 nwnn
KnipK pDv "73; nitfias i^ipKi n n a n''tz;3n ns^Kn ninK-^y n\|/')3? 'priJ?l t i n a "i3iri]« ai
xmBE* NnriK n j j a^'pj 'i Kriisns
•13 iln'?n nnN;ia ipini a ' p i i
-•HK p-in naK'i :np'7 n'-t/D nii/N-'3 mb -IK7K 3
^^'jB KjBv CIS K^n ;;''''?» nitftag tnin^ ynu/'] nan lag-nj K^n nin'' nan hi^^'n?
iriuy nteto Kigjii ;;; nip, yptui
inyiK 'aK '73? T KW3K ^'an N I D ^
•'5?-'7V "it^K Dn^n 'Van nijjp lay ns7>3 u/''Kni i
llriK'?! n\it'ab ti3ri3 ;^ i n s i i Di<n3 nin'' nuK^i ^nnnKn i
KJPI pMi-nb Itt'nVn ip'3 o n ^ V '
KiiByg ;; •''janisin :iin'ri^i?i ip?3i
•V^; ngjnK/Vti' iKy an!p-'7>(;] |nrji<"'7>c'i n^n-'pK
I^V niBva hin'' nn'i toni^^H' ^'5^'^ '^'^•'^''^ '^'1^ "
wn?7 inijii :i'in''nn V??i D:T3I :nn''3U/ WY'T ahm tnnK knpn "^nxn nns n)3V'i
KjK pN'aa iiab iin; DK 'Ojrisi 13?5
K^B^pa iin'? ''?3i;in N3K ijina ;7 hKn)35 nin'' D3K''a^hin;:-DK innn Kp/wpu/ nipK^i 1
ni!?to '1331 p K^i :ilnBV ^^BB Kits nu/a •'n^y p'K'? :ia-n3ni< ni'pna yn^n^<; V^K .
jnn (a) -.(os) o t u OBCI .nil's mioa nwK la :(Dt;) JBT I'B 13 wbcp tot O'lBP PICB (jOfl ,D'75BP1 O'bbBP ,Dbl3B PIPD t|Pf)|: 'B .B'SHMn (aS)
;(DB p6 p 7 » DCTD toi ."IST U3 BJ N^ifi :(oc) 'n 131173S iDB .in . m a i mo (jfi) :(0H I'D'cti) J'P'BCB p* ICB .irrDBni :(nJ OB
ym D'teB DPI DiftPB DP'bB obw .nxna (ii UDB ii3Di bsc . u s (J) pttl' IPBBC 7B l')63 IpRIDb p'SOB D'fl ,ipb 137 .pPB fib 7B ,lBmP3
into PCflP !» CTBC SB PCB PCB PD'C DI1'71P5 O'B B'B D'pBlS I'Ol pfl Pfo 137 I B * dip pi PCp llCb to6 OlpB b53 1137 I'fl . l a i n i (K) :(0C)
T)B .nanio'ji:' wn XDB ii37b BBi3p PB pfti T 7 B 5)'3|; VIB P'5J)C ,0'515PP JlCb tof) OlpB b33 PTBfl |'6l .(b:3B P>Cf>13) PlCp BPfl p6P '5176
(n) •.(3p '-JSP) BlBCb Jttol IBlb PBb 1CB6 'fit OB ,7pfl 11373 ifllpS jPCte piOB ibpb) '137 63IBBC IB6'I ():B' DB 1B1P 'n6 6) b6 IB6'I I » I 6 ftip pi
651' PBPbBb Wl'Pa 071 11:3 -jlS .071 IM P7B3 toC >7'P' tt' .pB lIMSia PPPB 6'p .iinKi anM l a i m :{>' i5 6BIP3P ;B5 ' I S P ) PCp3 ppb 6> b3 .(i
,'TP' OBP5B5 fljl' ,p"3pD P7B1 .D'13B1B3 65l' Dlbpb Hl'C31 ,I'Dlb3lft3 PCB CI'DC D'lB P»71> PP'P 1'3»1 .pbPP 31P3P PB'7pP p'Sb pbPP 11373
D'pbfl 33T IBfoC ,l'Plb3*3 DlbCb ftSl'l (J:1P PIBH DBPbB t'f> 'p IBtot 77'Bl 77b6 PCBb 1»63i; PB|:3 51155 753 PP'P D'lB ,1Bl6 p5 >31 ,Pl:6p p
vp'i: . n n n i ]-\T:K Kipn :lot nso ;P':nD o'bpp) |foc 'obft O'POT O'ppD DP D6 lb6 be p'PiPSb >l6 P1B6 P11D5 PBBCP I1'3 ,P5PB3 D'63)PB
PCB BB 'JBBl .nllJIB IKSr'l :(D|: 'IBO) •)137P P67pb ")5pp p I'flil'l I'SCB) PTJPl D'lB PB7' DCBl ,'5B» 'bB3 CI'BC 1173 p'PlBB I'CIIB I'P'C ,p6l3jb
)51 .V)D3 flbU tol V!D3 076 bc insC p5pB O'lBlftt 'Db .PtBB p'IBPl 11'3P be 1P15J3 IBDBb l"p ,Pt>B5 13 ,lP13Jb B5113P) 6bC D'1» PBl .)1P6b
\pit> '3 IBfo 1'>B31 (B:l P'Cfn3) D'BP p'75 P(i IBftj l')S3 WC ,P53 1)'5» ipnpp3 0'7iB 53PC 0C3 P'B'3 D'7m ijpc 7ijB .n>i[ra;T nattn :(oci o»
ilOC 'IBP) ppfl bp lBB't33 BBC toe flfh 137 .(fel Of) ')Db p'75 'P'fll niiK hs :(DC 6nip3P) P6IB PB' 6 ' I W M .nm/ia :(oci op) 'B3 be
Dd .nax'aj nw DK :(jp ow pcpa ppb 6bf) to I'fi . ' i n KI W M B (D Pe6 lb c> 6b6 ,b"n PB .np'j m w a rwn n :(De) P ' B I ' J PI7I6 bB .nwNn
I'd 'BC P5'3t; . j n i n n IWN n K i n a 'n :(oibp>ifi omp) o'f!'3> osi vp' :(De} b35 P6) p6r i36 ,P'B'3 6bi P'CBBS ,P'eBB3 p6) o)'6i P'B'3 P6>
n':6 n'p'i ;jp '7DD) ji'tpi oibP3 ftbf) Pi'fiBP fi'7bpB0f)3 I'bB P'bj) '73 'ei3 P65 133 P6 6iipp 0763 ,P'ei3 p6ip5 P'i3 DC bB .n<oan nwKn

! < nt of Meeting, and because of that, Moses should with-
Iraw from them the spirit that enabled them to become
piophets. Moses refused, saying, "Would that the entire
inople of HASHEM could be prophets . . . ."
)3. T«» rrai nsB — A aery mighty blow. The instigators of
Ihe people's complaint (v. 4) died immediately; the rest of
Die nation ate the birds for a month (Ramban. v. 19). Before
Inflicting the death penalty, God demonstrated that He
could easily provide more than enough meat to satisfy
anyone {Chlzkuni).
12.
^ M o s e s ' uniqueness is challenged and affirmed.
Since Moses had to be ready to hear God's word at any
moment, he had to be ritually pure at all times, which meant
that he had to refrain from marital relations with his wife
Zipporah. This intimate matter remained their private affair.

iiUj^^jjste.i
797 / BAMIDBAR/NUMBERS PARASHAS B E H A ' A L O S C H A 12/8-16

in My entire house he is the tnisted one. ^ Mouth to mouth do I speak to him, in a clear vision
and not in riddles, at the image ofHASHEM does he gaze. Why did you not fear to speak against
'' •' My servant Moses?"
9 The wrath of HASHEM flared up against them, and He left.
'0 The cloud had departed from atop the Tent, and behold! Miriam was afflicted with tzaraas,
like snow! Aaron turned to Miriam and behold! she was afflicted with tzaraas.
" Aaron said to Moses, "I beg you, my lord, do not cast a sin upon us, for we have been
foolish and we have sinned. ^^ Let her not be like a corpse, like one who leaves his mother's
womb with half his flesh having been consumed!"
13 Moses cried out to HASHEM, saying, "Please, God, heal her now."
Miriam is '" HASHEM said to Moses, "Were her father to spit in her face, would she not be humiliated for
Quaran- seven days? Let her be quarantined outside the camp for seven days, and then she may be
ttned j-j,.f^j^g}^i if^^" 15 So Miriam was quarantined outside the camp for seven days, and the people did
not journey until Miriam was brought in. ^^ Then the people Journeyed from Hazeroth, and they
encamped in the Wilderness of Paran.

'' :,' ,' : THE HAFTARAH FOR BEHA'ALOSCHA APPEARS ON PAGE 1182.

Daniel's four beasts (Daniel c h . 7) — Moses receives a direct
verbal message f r o m God's m o u t h , as it were, and gazes at
the image ofHASHEM, in t h e sense g i v e n in Exodus 33:23.
9. 'n ciK"in?i — The wrath of HASHEM flared up. He was
angered by their failure to express regret i m m e d i a t e l y
{Sfomo). God's abrupt departure was a signal that A a r o n
a n d M i r i a m had been placed i n - " i ^ : , a ban. Before i m p o s i n g
the b a n , however, God h a d i n f o r m e d t h e m o f the gravity
of their s i n ; surely, therefore, a h u m a n b e i n g should not
express his anger at s o m e o n e before t e l l i n g h i m of his
grievance (Rashi).
w o m b as M i r i a m , had half their o w n flesh eaten away {Rashi).
1 4 . , , . rtUNi — Were her father . . . M i r i a m ' s tzaraas waii
healed in i m m e d i a t e response to Moses' prayer, but because
she had suffered God's r e b u k e , she h a d to r e m a i n in quaran
t i n e for a week, as if her father h a d h u m i l i a t e d her publicly.
She d i d n o t have t o g o t h r o u g h the n o r m a l p u r i f i c a t i o n
process of a metzora, either because G o d h a d decreed thot
she c o u l d return to t h e c a m p u n c o n d i t i o n a l l y after seven
days, or because one does n o t get the f o r m a l status ol
metzora unless a K o h e n declares t h e a f f l i c t i o n to be tzaraas,
a n d this had not h a p p e n e d {Or HaChaim).

1 0 . njjTSfW — Afflicted with tzaraas. Tzaraas is the D i v i n e l y
i m p o s e d s k i n c o n d i t i o n , often c o n f u s e d w i t h leprosy, t h a t is
described in Leviticus 13; see notes t h e r e . T h e Sages teach
t h a t it is a p u n i s h m e n t for s u c h sins as slander, w h i c h
explains w h y M i r i a m was now afflicted w i t h it.
O n l y M i r i a m was afflicted because she had instigated the
c r i t i c i s m of Moses. If she was p u n i s h e d even t h o u g h her
i n t e n t i o n was not to d e m e a n Moses, surely people s h o u l d
beware of t r u l y speaking ill of anyone {Rashi, v. 1).
1 2 . n n a — Like a corpse. S o m e o n e w i t h tzaraas is regarded
as a dead person (Rashi). A a r o n said, " I n the n o r m a l course
of events, o n l y death separates brothers a n d sisters, but the
laws of tzaraas {Leoiticus 13:46) force us to separate
ourselves f r o m M i r i a m while she is a l i v e " (SifreZuta).
A a r o n went on to say that since t h e y were brothers a n d
sister, the a f f l i c t i o n of her flesh was t a n t a m o u n t to their o w n .
It was as if Moses a n d A a r o n , w h o were b o r n f r o m the same
1 5 . upJ i<h a y m — And the people did not journey. Tin-
d e c i s i o n o n w h e n t o j o u r n e y d e p e n d e d solely o n w h e n tin-
p i l l a r o f c l o u d lifted (9:17). O u r verse indicates, h o w e v f i ,
t h a t t h e people h a d d e c i d e d t o h o n o r M i r i a m b y r e m a i n i n g -ii
t h e c a m p u n t i l she c o u l d j o i n t h e m — especially since t h r v
k n e w t h a t their water s u p p l y was in her m e r i t {Or HaChaim).
1 6 . i-nNS l a n n a — In the Wilderness of Paran. T h e y wi-n-
already in Paran (10:12), but their next resting place, Kadivih
Barnea (13:26), was still in t h e same wilderness (/?ami>a/i)
*«§ .)'atv b"tthbrin .••>piD3 vhp — T h i s Masoretic note mean;i
There are 136 verses in the S/dra/i, n u m e r i c a l l y correspond
i n g to the m n e m o n i c b'-abbuti.
T h e m n e m o n i c refers to t h e praise of G o d , w h i c h i:i n
n a t u r a l o u t c o m e of the revelation of God's Presence. T l n '
M e n o r a h testified to God's Presence a m o n g Israel, as d i d l l i f
Clouds of Glory, w h i c h are described in the Sidrah {R'DmiUI
Feinstein).
tu-n / 3 ' nni^yna ntvia ^a^KQ nao / 796
DV ^^laian ;Kin in'nip in'3 '73a
i n n ? K^i iin? nay Ki'j^n hbnn
N^ n KBi ^anpn ;n K-jiji n m i i
tnujto? '15333 N^^u'? lin'?n-!
ipVnpKi I'm? ; ' i tarn cjipnio
uni Njai^n •'ij'vn P^npK NJJJII- Dn)p-'7N: f-inK ]3;:i a^K?3 ny-iyj? n n n mn) ^I^'KH
Ni-'7K •'hK •'3 ni^n-'^K finK 'raK^s ;nyTy)3 nam KI
l^rjN l e s i x ' -.n-y-iX} xni cinn T - • -: J- Av V I 1. - : I - •.- J- - IT : j - •

M^J? •'114'ri ly? N^ ijian waa nii/Ta'? w-'7K :Wi<un -it^Ki w'7Ni: "lE/j^ nNun \v^y^ riK/n a^
N^a- :K3r'"3P ni NJWSPKT Ka1n
Kjnns n t ! Njjian KI pnnnn 1335
'"! no Nn'a N-jpa bv 15?5 iW NTI IT IT jT : UT •• rt •• 1- V V I J- : • -
inin'p;; D-JU ni^^ta 'V:¥1i' :'pnii na
;; inRiT :nn; lyp ipK ivaa KH^K
K^D na q'H tipn nrnaij I^KI nu/to^ nm!3^ Tina b'-nj n^2K7 nlori D'-M^ u^p-yi; nbian
KV?® ijppn I'lpli Kvae n^3on
y i n o D^,"15? I J D n i ;C]0KFI "inKI ID
13 nnai Knnipn'? Knap i'pi'
Knap nj'ip n-iJippKim :W33nri njjn i:yp3 ipK) :nn)a c|pKn nj; vw Kb nvn) m
•pp) Kb Kpyi I'nii Kysitf KnnK/n^
i^U313 nnaiiD :Dnn niyjatiKi ly .]n'D'7"K'3'7nD.nvTO0T6p 3QE3 tTiNS-i3"j)p3 WO,!] rinYHn
iHKST N131B3 •iliui nnyinn KHy

•)3'f) 06 .P»3 'PP ft3 bfl ,Ppft 737 .61P n e s I'pflU nCS 'iP b3fl3 '7B ,17013
pnp ]'f)i 3 n p '361: ,BPift7b iCBf) 'ft '3f) .mppi3 'pi P T 3 B P '» nbsP3 pfion
:(Oi:i DC) ipfi 0P7n ipft53 7Cft ipri .obii33 |'f) 7Pft p p i . O ' B M P pft pfin
•p> n 3 P » 737 bftlCPC ,pft 177 17Bbb 31P3P 63 .rh K3 l O T W bx (Jl)
. I M K I ; KOCl OB I'PlbftC Cp3' p 7Pftl 0'313PP '737 PCbC 16 D'3C 7Blb
PT pT D'36l C'CBC 713 ,lftb Oft PP16 ftplB ppft 06 '33'CP lb 7 B 6 ,b"p BB
'JCiB BCB Cp3 PlBipp B1337ft3 ,7»lft B'PIB )3 irpbft '37 .(OCl DC) 'Ul
'lit 7»ftb 'B '3Bb BCB 737»113 65l'5 .l6b Oft I'PlbftC BCD' 06 13'CPb B"3pB
nfnp BP1313'CPC 7B ,)ftb 06 P P 6 ObftU D6 ' 3 3 ' C P .7B6b b"p BB ,(3':l P1»B
|iab) 7C3 b3b P i p n p 'Bbft 'B 7pD' 7B6b 'a bft PCB 7 3 T 1 13 65i'3 .(6 DC) '131
D'737) 7B6b ft'Pa P133 'p b6 pppftl 13 6}1'3 .(P' OB lb pp 13'CB ((B-1K(3
OCl) f f e tt BB >3BB . n ^ M NOT :(DC '7BD ;13 OB ib 37 13'CP (33:3
,pbDP3 P37B1 7B113 ftlPl B7i3 P7B113 1P1R6 D'IBlft bftlC I'P' ftbC ,pbDP3
l!'6 )>b'3C3 b36 pbBP3 TPftB ftlP IPlpft b'3C3 b67C' HBft' ftbC ,7Pft 737J
0'3D Bb a67B B'sft D 6 ) . n i i s a pn p n i n i a x i (7i) :(DC) [pbDP3 T 7 6 B
f7B ]B ft3b 1'7 ftbft ,01' 7"' a3'3Ci 1 p ,niBl ! ! » » D^PH K^in P1B!31»
i n w :(.B3 p"3 ;ip '7BD) niMi n v a u i i j o n ' P s ' 0 3 t|ft p ' B b ,11733 Pvab
1«111 pblCB fllBC OC bD D'13715B3 pniBftp PlD'Cftp b3 ,'36 7Pl6 .tlDNn
Mini (lU) :aD33B JlCb aD'D613 B31P3 .aSPBP b6 flD63 6 D 7 3 ftiaCPl ,P3PBb
lbCiaC3 aCBb B33BP3C P P 6 P B C b'3C3 DlpBB pb pbp 71330 pr .BDJ xb
:(:» BfiD ;DC ' 7 B D ;7:3 P I B B 'I31 piPPB ipipft 3iPPi PBftsc ,7i6'b
opb 7i»ft lb . ' 3 ' D 3 ,ib 'P7Bft 13'Pi P C 6 P I» c n s b lb 'P7Bft . n a bK na (n)
ftBlPSP ;DC '7BD ; P 3 - I 3 : P 0 ' 7 3 7 ) ' 7 » 1 3 71BB PB BPftl 0P'bp6b 03b 131C
'7137 lb C7DB '36c ,7137 p67n Bi p67Bi . n m m N^i n u n n i :(DC
'131 BTP 71P b6pro'b 7 B 6 3 C 1'3B3 ,P17'R3 lb IBPlB '3'6l 13C 0'3B P'ft7B3
'7DD p:3b PIBB '3D p6 Pl67b bPlP 6b b"R ,B3'3C pftpB bl3' .(3:1' b6pm'l
P6 P ' 6 7 1 7 B 6 3 C r3133 0 ' 7 1 R 6 pftPB P( .Dial 'U n j M n i :(DC 6B1P3P ;0C
'73133 PBi613'6 . n » a a n a s i a :(DC ftniP3P ;DC ' P D P ;3:3b P I B B '71R6
'673 '7313 13'6 lb'D6 PCB3 ,BCB 13'6C D"I36 '73133 ,BCB3 '73133 6b6 BCB
liBP |'6 7Blb 03b B'P ,lbB lb» 73131 ,'7313 ftlPC pC bPl ,1'3B» 6Tb DR"B
;0C '7DD) B31C67B |B BCp 1! ,1'C13B3 T3B '3'6 n » 6 p Oftl .03P 13Pl6
DB'bl3 713 D31P7D D13'71PC 7P6» .1^311 Cia 'Tl qK 71111 (D) :(0C 6»1P3P
6»1P3P ;7p '7DD) 131R7D 1313'71'C 713 n'3R bp P1133' ftbC 071 7C3b l"p .'173
7 B 6 C ib»b bcB . j ' j w a nsnjTM n n n m m - p 7 R 6 I . I D p s ) n i m :(oc
;pp '7BP) l'bl3 'BRPC ,lbi6B ibftC 713 1377R 6b >36 ,'33 p6 P77 31J7Bb
:ii 13P1P6 . i n n NJ bit. (ai) :b'ift pcb ,IB137P3 .-abmi (xi) :(DC 6 B I P 3 P
DC) P 6 ' 3 3 6 B P B D7I5B 1)6 B 6 ' 3 3 6 B P B P B BB ,PB3 31CP B7iiBBC . n n a
pi .31P3P B3'3C 6b6 ,7B!b lb B'P I3B6 .iBN o m n i n N x a -\VK :(0B
lb'6313b ft'B 13B6 0R7B p65'C PPftB .31P3P P3>PC ftb6,7Blb lb P'P 137C3 'iP
IBBCB 'Dbl (13:lb p'Cft73) 6lP 137C3 13'Pft '3 7 B 6 3 C r3P3 137C3 'bp b363
6B1R3P1 DC '7DW PB3 Pl'pb ipip6 p6 P'3Bb p6b 'iftp |'6 p p673 6lB 16
i3'6i 7iiBb n ' 3 R3 C'C PI be I B 6 0P7B PI 65'p 7 R 6 B . i n N i a •wx. :(oc
 iitttttifH)'"

799 / BAMIDBAR/NUMBERS 13/1-19

PARASHAS SHELACH
13 ^ r~\ ASHEM spoke to Moses, saying, ^ "Send forth men, if you piease, and let them spy out the
The Land of Canaan that I give to the Children of Israel; one man each from his father's tribe
Command g^g// yQ^ send, every one a leader among them." ^ Moses sent them forth from the Wilderness
^. " ofParan at HASHEM'S command; they were all distinguished men; heads of the Children of Israel
Eretz were they.
Yisraei " Thcsc are their names: For the tribe of Reuben, Shammua son of Zaccur. ^ For the tribe of
Simeon, Shaphat son of Mori. ^ For the tribe ofJudah, Caleb son ofJephunneh. ^ For the tribe
oflssachar, Yigal son of Joseph. ^ For the tribe of Ephraim, Hoshea son of Nun. ^ For the tribe
of Benjamin, Palti son of Raphu. ^^ For the tribe of Zebulun, Gaddiel son of Sodi. " For the tribe
of Joseph for the tribe of Manasseh, Gaddi son ofSusi ^^ For the tribe of Dan, Ammiel son of
Gemalli. ^^ For the tribe of Asher, Sethur son of Michael. ^^ For the tribe of Maphtali, Nahbison
'• of Vopiisi. ^^ For the tribe of Cad, Geuel son of Machi.
Moses ^^ These are the names of the men whom Moses sent to spy out the Land. Moses called
Prays for Hoshea son of Nun "Joshua."
Joshua
'^ Moses sent them to spy out the Land of Canaan, and he said to them, "Ascend here in
the south and climb the mountain. ^^ See the Land ~~ how is it? and the people that dwells
in it — is it strong or weak? Is it few or numerous? ^^ And how is the Land in which it dwells —
for it. Although the spying mission took place shortly after equally represented, so that all would share the blame in the
her experience had taught the nation the gravity of mali- event of failure. And He wanted the spies to be distinguished
cious gossip, nevertheless, the wicked spies did not learn people, so that, like Joshua and Caleb, they would be capa-
their lesson and were not deterred from slandering the Land ble of resisting any inclination to misinterpret the informa-
(Rash/). tion they gleaned during their mission. Rashi notes that thi-
description of the spies in verse 3 as •"'li'm, distinguishcti
2. '^h'nh\u — Send ... if you please [lit., for yourself]. The men, indicates that when they began their mission, all ol
implication is that God gave Moses permission to send spies, them were still righteous.
but left the decision up to him. In Deuteronomy 1:21-23, the
Torah provides further information on the sequence of 4 - 1 5 . The tribes are listed in the order of the personal
events leading up to the mission. As explained by the Sages greatness of the spies (Ramban). That Caleb is listed third
and Rashi in both chapters, the people came to Moses and and Joshua fifth implies that two spies were greater than
asked him to dispatch spies to reconnoiter Canaan and either of them, and is eloquent testimony to the stature ol
report to them. Moses consulted God, Who said, "I have told the group.
them the Land is good. [But since they question Me], i will let The Levites were not represented because the tribe of Levi
them test My veracity, at the risk of being misled and losing was not to receive a share of the Land {Daas Zekeinim).
their chance to enter the Land." Although Moses apparently 1 1 . niyjM nan'? t^pli nian^ — For the tribe of Joseph for the tribe
approved the demand, he actually hoped that his agreement of Manasseh. Only Manasseh, not Ephraim, is specifically
would dissuade the people from pressing their request. The identified with Joseph because the representative of Man-
Sages offer a parable: Someone wants to buy a donkey, but asseh was more similar to his ancestor Joseph than was the
says that he must first test it. The seller enthusiastically one of Ephraim (Joshua). Just as Joseph reported gossip
agrees. "May I take it to both mountains and valleys?" "Of against his brothers, so Gaddi of Manasseh reported slander
course!" Seeing that the seller is so confident of his animal's against Eretz Yisraei (Rashi in Pardes).
prowess, the buyer decides he has nothing to fear and for- 16. Moses prays for Joshua. Moses added the letter •> to
goes the test. He buys the donkey and is very satisfied. So, Hoshea's name, so that his name would begin with the letlerrt
too, Moses thought that his willingness to let the people have
of God's Mame [n";;]. The Hebrew name Yehoshua meanti,
their way would convince them that they had nothing to fear.
Godsaue or God will save, which signifies that Moses prayed,
He was mistaken; they wanted to hear about the Land from
"May God save'you [Joshua] from the conspiracy of tfm
their peers. So he sent the spies.
spies" (Rashi). This intimates that even before the mission
began Moses suspected that it would end disastrously; nev-
nna NIIPJ ^3 — Every one a leader among them. These were ertheless, he permitted them to go, because the peopio
not the ones listed in 1:5-15. Here Moses chose highly re-
wanted it and God does not deny people their freedom ol
spected leaders, as is indicated by the inclusion of such great
choice.
men as Joshua and Caleb. Given the potential for harm
inherent in the mission, God wanted all the tribes to be Why did Moses pray only for Joshua — was it favoritism
 ..itatwi,

v-K I yi nanna nao / 798

XI
i n Knjj i n K-igi 'jK-iiw' ' B ^ an;
KBT 'j'a iin^iun TilrlniKi Kyaitf'?
n^u/'i :Dn5 K''U7a Va in^iyn Vrinx nun"? nriK I^'-K 1
p^wii ;i«K "jKnto-; '35 •'Wn
D''!i;3K n"?!) mn'' •'3-^37 ]IKB "lannn nu;n nn'K
na yiBt? i 3 w n i Kijais"? iinnnnw p w n nuja"? nntau; n'?Ki tnnn "^K-ity-'jn •"I^KT T
•?-\'\n na uaitf iiv^iyn Nuaw'? n mat I •• : J" - : AT : v •-•• : T t - i,-- T : • i- ; j - r

inas' na a^a n i i n n Kuatff"?, rtmb :nin-i3 UDK/ ]'\i!p\u T]mb n w r i a j/ijpu/ m

iCiW' na '7KJ1 latoten Kuaitf'?!
:11J na ytfin n^^pttT KuaiyVn ;cipi''-i3 bKJi -lic/iyi nun"? :n3a^-]3 nj^a niin^.
iKlQT na 'v'ps P;?3T KU3i£'S -[3 •'y'?9 ]m'2 nmb •W]'? 5?^in nun'? o-n
D^^?^?
:nlc na bK'-^i iV'ian Nuaip'?>
'13 nip3ipi Krat?;'? qpin Kratu'?«' nun'p tipl'' nujn'7 :''niD-i5 bK^'^ni i^n| nunV :WD'n K-^
aa btpr^)) n"? KVawS- :'piD la nun"? :'''?K!ri3 '7N'')357 I"! nDn"? :''p1D-13 ni nf 5>p r-3'
aa amp a«?K7 KDjia'^r :'Via?
la '3113 ''?n93T KpawS- :''N3'n :''Dm"i5 •'3175 •''71793 nunV :'7K5^'n-i3 i^nx? -)UJK T
•.•<ya aa "JNINJ I J T KD3©'? ID PPDT
niwta n^i?; ^ ^ ^ 3 3 nnni?/ T^Km
yitf'in'7 niuD Kapi Kynx n; N ^ S V "13 vi^in"? nttf'n NT;?'] I'lKn-nK nin^ nwn n^E?
nttra X^Tityi n^i^/ir :yK;in; i« 33
I'ln'? anKi 1V333 NVIK " ! K^^K^
1^33 I'^iK-riK nin^ n\yn nn'K nbu/^'i tvwlni inn P
:K-jiu'? iippni Nan33 KT ipp nn^iNni nnn-riN Dn'''7i7i 3 j h hi 6j? nn^K
NBv n;i K'n KQ KVIN n; liiDtil "•
av|ij W^n DK Nin ci'pur; n^^ i n n km ptnn rr'^v nw^-n bvn-riKi Kirrnn rnKn-riK
I JT T IV T ".- ^ J.. _ XT V : |^• - I •.•\.T X

30' Kin 13 KV3K KM c :'JP DK KIH

nvQ j<ipii (TO) :(7 ftmnJD) VP oncp owe omfti ,ni3'i:D pcb fj^pnsc
:(i 6nin3D ;DC :II?ID) D'bJ^n nSisn ID'CV P' vbi? WDP: .'U1 j?iyinb
]'6in D'-3Jpo T}7 ]3c; ,I)6-op pfi be pSnoro PV f)P .axaa nt ibj7 (r)
nn y^Kr^ ni< (n^) KDC ftniwp) D^PD pft I'fnp ^''nfii oinn PbipDo P6
ppBnn c'l I'pfeif) Pi7Jn c ,D'i:in Pii7jn p6 C'l Dni3J Pl)7in p6 c .Kin
o'prp p e r 0'nD3 06 ,DDb -jDn p'O . n m n xirr pirtn :(DI:) ppili^if)
:(DC) DO D'pin i'3Pi' DP pni53 onus ofii ,opii33 bu pniDC ,DP
bD PPpbc 'Db Dnn PpiDb o'bJin PPID P:3»D5 pnb .n^iyaN ^S nbir; (3)
nbw :(P bnwt» ^DTO iPfb 6bi ift-) ibbc D'DC")! P'P63 D^^7P P37 'pD33
D'p)6 PPbpj n)36i bf)-3p' ifisp 'cb .nbp Pi^P of) ,ib PISP '^'6 ':f) ,iPi37b .^7
,p;':>p3 ibn: ppni (op) 'ui opb^ 'bft ]i3-3ppi "ipfop PP5 (33:6 Dn37) i5')Db
pinp) 'M^ Dnip ')Dp D:JP6 obpf) -jpfop ,P31P ft'PP DPb ' P I P 6 ')ft . ^ P ^
6PIP3P} Pipp" ftb ]pRb D'biPPCJ n373 Pippb oipp DPb iPi) 'Jf)P DP"P a':j
D'p;f) bD .niurjK a^i3 :i7' bp 33P 6bp ,iPip-)5. 'n 'D ^SJ {»:(:7b PPID ;DP

PARASHAS SHELACH
13.
1-15. The command to send meraglim/spies. As the na-
lion stood at the threshold of Eretz Yisrael and Moses told
Ihem that it was time for them to conquer it (Deuteronomy
1:21), a pivotal irtcident took place. Twelve of the truly great
leaders of the nation, one from each tribe, went to survey the
Land — and came back with a report that demoralized the
people and caused them to lose faith in their ability to
occupy their Divinely ordained inheritance. As a result, the
I'ntire generation was condemned to death in the Wilderness
iind Israel's entry into the Land was delayed for nearly thirty-
nine years.
The affair of the spies presents many questions, among
them: Why was it necessary to send spies, as if God's
promise was not sufficient? After the disastrous outcome of
this mission, why did Moses and Joshua themselves send
similar expeditions (21:32; Joshua 2:1)? Why did God
allow Moses to send spies? if Moses was in favor of the
stratagem, why did he blame the people for having made the
request {Deuteronomy 1;22)? Since Moses gave the spies a
detailed list of questions about the Land, why were they
condemned for telling the truth as they perceived it?
Many years later in the Book of Deuteronomy, Moses himself
gave equally frightening pictures of the awesome power of
the Canaanite nations that were waiting to fight the Jews;
why, then, were the spies punished for saying essentially the
same thing? Such questions will be discussed in the notes
below.
The chapter of the spies follows immediately after the
incident of Miriam's criticism of Moses and her punishment
801 / BAMrOBAR/NUMBERS PARASHAS SHELACH 13/20-27

is it good or is it bad? And how are the cities in which it dwells — are they open or are they
fortified? ^° And how is the land — is it fertile or is it lean? Are there trees in it or not? You shall
strengthen yourselves and take from the fruit of the Land." The days were the season of the
first ripe grapes.
^^ They ascended and spied out the Land, from the Wilderness ofZin to the expanse at thc
approach to Hamath. ^^ They ascended in the south and he arrived at Hebron, where there
were Ahiman, Sheshai, and Talmai, the offspring of the giant. Hebron had been built seven
years before Zoan of Egypt. ^^ They arrived at the Valley ofEshcol and cut from there a vine,
with one cluster of grapes, and bore it on a double pole, and of the pomegranates and of the
rigs. ^^ They named that place the Valley of Eshcol because of the cluster that the Children of
Israel cut from there.
2^ They returned from spying out the Land at the end of forty days. ^^ They went and camr
to Moses and to Aaron and to the entire assembly of the Children of Israel, to the Wildemeas
of Paran at Kadesh, and brought back the report to them and the entire assembly, and they
The Spies' showed them the fruit of the Land.
Report 2^ TTiey reported to him and said, "We arrived at the Land to which you sent us, and indeed
Then, Moses asked them to look into the nature of the spies' stature. That Joshua had no need to join Caleb in
people themselves. A country's conditions may be inhos- Hebron may have been because of Moses' prayer. Whenevn
pitable, but the people may surmount the difficulties (Gur Joshua contemplated the name Moses had given him, fiin
Aryeh). He asked, is it good or ... bad, i.e., does it have a faith was strengthened.
reliable water supply and good air? Even if it is good, in the
2 3 . D?atffaulH3 —On a douij/epote. They carried the clustii
sense that with hard work it can provide a livelihood, is it
of grapes on a bed of poles, two poles from north to south
fertile enough to produce abundant crops without dispropor-
and another two supporting poles from east to west, so th.ii
tionate effort? According to Onkelos, Moses also inquired
there were a total of four poles, requiring eight men to can v
whether the Land was rich in the sense that it provided
them. One spy carried a huge fig and another carried a hu*|t'
opportunities for commerce, even though it may not have
pomegranate, so that ten of them were bearing produce.
been good for farming.
[Ostensibly they were following Moses' instructions to brirnj
2 0 . yy rt^-vf^xj — Are there trees in it? Rashi comments that back samples of the Land's produce] but their true intention
Moses' reference to a tree was an allusion to a tzaddik, for he was to show that the Land was abnormal and dangerous, .n -
wanted the spies to learn if the Land had a righteous person evidenced by its mutant fruit. For this reason, Joshua fcind
in whose merit the inhabitants would be sheltered from Caleb did not participate in this enterprise (Rashi here and In
attack. Sotah34a).
2 1 . nnri Na"? ^h•l*^J? t^-ia-TKin — From the Wilderness ofZin 2 7 - 2 9 . The spies' report. When the spies came back altdi
to the expanse at the approach to Hamath. They traversed the their extensive forty-day tour of the Land, they should hiJV«-
entire Land, from south to north. According to Teouos reported to Moses, who had sent them; instead they maili-
HaAretz, by R" Yehoseph Schwartz (a nineteenth-century their comments in a loud public declaration. In view of th'-
geographer who devoted years to the study of Eretz Yisrael), account in Deuteronomy that the entire people demanded
"the Wilderness of Zin" is the southwestern shore of the raucously of Moses that he send a spying expedition, it v.
Dead Sea, "Hamath" is the Syrian city of Hama, and the understandable why the report was made in such a puhU'
"expanse at the approach" is the Bekaa Valley. manner: The people had demanded the mission and llu-v
2 2 . t1'i?D IV N3!!! i^y!!l " They ascended... and he arrived at felt entitled to hear the results.
Hebron. The change from plural to singular implies that only On the surface, the spies did nothing wrong in describini i
one of them went to Hebron. It was Caleb; he went there to what they had seen. They had been sent to make their own
pray at the tomb of the Patriarchs, the Cave of Machpelah, observations and they could not be faulted for reporting 11 v
for the strength to resist the conspiracy of his comrades truth as they saw it. Indeed, at this point in their report om-
{Rashi from Sotah 34b). According to Maharsha (ibid.), the sees nothing that should have caused their brethren in
Torah mentions the presence of the giants in Hebron to despair — yet the result was such a vociferous ouKiy
explain that the other spies did not enter Hebron because against God and Moses, that Caleb had difficulty in havinii
they were afraid of the superhuman people in the city. Caleb, his defense of Moses accepted.
however, risked the danger because he wanted to pray there. Ramban comments that the key word in their report lh.ii
That a man of Caleb's strong character found it necessary revealed them to be lacking infaith was thewordD3N;,i>u((v.
to do this testifies to the very strong temptation to see the 28). In a purely factual report, there was no need for such n
negative aspects of the Land, even on the part of men of the qualifier; they should have continued to state the facts. Hv
T3-3 / i ' n'jtt; n ^ ' ^ ^ •naiMS n s D / 800

'•7 Nji-ip Km Kiiiia DN K'n K^uq na at£7ii Kin—IU;K nnyn nm nvTOK Nin ni^itin na
:1'3133 dK r n v s a n in? an; Kin
Kjgpn DK K'n K-jinyo K ¥ 7 S Kni3 Kin nint^n y-)Kn nni tnniy^a? DK o'lanngn nana a
]iaf;rin) Kb BK I ' ^ ' K na niKO nnnj?"?! Dnfpmjnn] r^'UN yy na-u/.'^ri nn-oN
iDl' K;niii KyiKi KaKip iiaipni
n; I'J'VKI ip''?piK= ipajy nnaa •nK n n ' i i^yn :n''33V m a s 'n'' niu'rii y-iKn •'•190 KP
J--.T- V ^:i— I- T^: J" I." : • T - : I V A T T r : •
ipp"? a i n i nv VVT K-iginn KVJK
ly KriNi KniTja ip^'jipiaa -.nar; 3;(35 i'pj7!i :nnq Kn"? an-^-nv l i f i a i n n yiNn PP
'33 'n'pni 'ipw lU'rn? l a n i i n j i j P.5Vn •'T'?'' ''6'?^'! '??v;' "T?''nN Qi^) i n a n n y Kaji
nKiia^iK fji? V31? insDl K n a i
K^D3 ly insija :Qi"ivni Dju anj^ "nj7 iKiiji I'D'^yiia IVY •'^fi'? nnp? b'-aiy v^v ]'n'^r\) JP
^atiKl Kn-iaiy l a n n w;?! x^'ariK-j
im jnria K n n s a •'rybm in I'ajy
nriJS bnjj; ^lat^Nii 'n-iint nW? ^^1?'! '^'^'?'^ '^^?-
13 :K;3Kri ]P1 K;31)3T :WiKnn-]m n•'i72•^•^-]p^ a'!.^^ "^?3 inxfe^'i
K^ariK ppy "33; K^aijiN-; K^D3 Kni?
anin= :'3Knt?;' ija larip l!fi? T
•jiat^isr! niiK "737. "^isi^f? ^ o ; N'T;? wnrj niiJKi'? ip
Iiy3-1K cilD)p KyiK n; K ^ K ^ I P Vt?.J? V I N H " I W n l a i y n ;^K"lt^'! ' n QS^Q i n " ) 3 - n \ ^ J < H P
niVi n<f/ta mb insi I'iJTtjin'nual' -^Kl i'nr|K-'7i<:'] niu'n-'^K "IKSJI if)'?;'! :nii aiyanx ip
•jKntoi ijjT Krii^ia ^a ni'?i prjK
\lnty, lain^i nu'iV HKBT K-jania^ n^'iy'i nit'np nxB imn-'^K '7N-IU7''"''33 m v ' 7 3
n; injKiinKi Krntfja ^a n;i Knjips
n m i n^ iKiyne/Kiia iKyiKT KaK
:V-iKn na-riK n w i n nnyn-Va-nKi hsT nnx
I V IT T J- : V 1. : T~- J T T T T <T

qKi Kjnn^i? IT KyiK^ Kj'ns

'"tP
pfi3t pSiBBP to )Bi5i (':3i p'tftP3) D'Pin p t o 'p p3 ppfot ,Dn5n3 naioa :PBin I'ftn I'PIPBI I'PISD p p 3 ,)'P5D3P IBHPP .n'lnnan w)
jn3n PP'Pi o:S P'BP) nt tBiJ31'P '3 pnfi3t ,D'3bnp 3tin oft .o'pjn .ys n a w n (3) :(KP O'P3T pfip) o'ft'P3i D'3113 PIPIPPI pi3"Bn3 .wti
D'33B St botfii ,153 P3it . m i n i (JP) :(oc PWP) O'pin PB3t P3n» P3TO D'B' .niaay n i a a :(.1B 3"3) 1PW3 OP'SB I'j't Pt3 oift OPP P oft
6i5C mv '3'6 B1B3 ipiftpi 't»t BBCBB .Q'jfa Bina iriKiini :P3 'ISP IPSP .n»n xab am n» \>s pannn (xaj :pi333 pStPPB D'33BPt
SB3 inf) ,Sl3tfl lSl33 P3mt ,75'3 to .riPffi ' 3 t 3 ,0'3t3 S"D PB ,D>3t3 IB min BiSpBB 'Bipi S133 nn IPSB .o'ftj ]'n3 3niP3i ipifts P'SI333
,B113n3 P31 frSlpS OBSB SPC 'CS , 0 I S 3 1S133 tt 3S3I B P P ' .IIPP Ipftl P3f)P P'Bm ppf 1 Si3j im (p piDD S'BS) 3333 pt ISB Ptn P* IBP ,3PBB Biipn
PP13 mfi 'ifitB PBP BTS PP() pn o6i .P3itn PBB -p P3itn P'PBP otp ,D'P IB B'mm p'»m [BISPBJ ftiPt I'S PSIBB ftipi ,i3S Sftpp pft St
iB3t SB ipp'p jBi pnft pft pft OPS IB'PP ,SJS33 in'pPt D'336» IBSI hi foS IB o'P PBt SB 'PPBB S133 S3 CSPI ran otni ,'3PB» S133 ftip o'Pt
,5f!D D'B3Pfl PPft S3 SptB 13'P13P OlSpCl ,S3S33 plB'ppi (P:l BtlP') pftp PIS1333 PIlDBt IBP ,n'31B5 P'PPBB Bl}pB3 PPP PP S5ft ftlPt PBP
l'B"Dnp ' i t o B 'ifttn pSt toft i3'ft p'ppp SB t3'ft 'Srm ft3ii3 ,'PTOI DC ISP n3S 3S3 . i n a n i» KS'I (aa) :(CTS JSPS) 'BDP pSft PCPB3
ftSPi .nil n ' » a i K ypn ynun pinn lawn (fia) :uii ot) D'PBS ipift pnift ftip pi ,DpiB3 DVPS VP3PS PD'3 ftp' ftSc Pipft 'P3p SB ppncsi
PlftDPC PPf B '313'3 Dift ISPPI to POPS Plftn B3Pft SB PDPD PlftP B3Pfl D'BBIC) 1)P3P pft 3S3S 13n'l 3'P31 OS:ft D'P31) P3 pi Ptft pftP Pft tP^ li'
ftSft .P3PP1 P3Pft IJSP OPI ,3PBnS npfnp tB ov S'sppft ISPB np ,ovS 133 1B33S )n3P pft on P33t Ptsft .ntiiaj O ' I B » a » :(of ppip p:ft
;(n ftninsp) I P I P pfi SP'3DS pjp P3tS ov OP'SB inj't p"3pp '35S ' t e 31P S33 P313B PP'Pt ftbft ,Sn3P 133 O'PinS pij pft P33'C Ollp IPpp
l)f) PBP P5B3 lPft'3 PB lPf)'3S pP'Sp P'ppS ,13S'l IPB .IKP'! la^'l (la) pft31'tPP lS I'fit ,Sftpp pft St PP3C IB'IIPS ft3i .IB153 PB3Cn 7nft SB
;ppfi pfii Ptn pfi . i n onK laiipii :(.PS PBID) PBP P5B3 )P3'SP Dppfip S33 nSiBB iS I'fti ,D'PB pn3pS piipp p'sS ,in3PB PPV Sftpp
fcjr his foremost disciple? Targum Yonasan renders, "When Moses recognized the difference in personality between
Moses saw the humility of Joshua . . . " This implies that Joshua and Caleb. When the spies discussed their intentions
Moses felt the need to single out Joshua because his humil- during the mission, Caleb would be reticent in order to know
ity could malce him susceptible to the persuasion of his their plans and better be able to defend Moses later (v. 30).
lellow spies. Because Caleb would not let his fellow spies know that his
According to Gur Aryeh, the reason the blessing was faith was still strong, he would not be in danger and needed
needed was that if Joshua were to sin, it would be a reflec- no blessing. But Joshua would speak up and oppose the
tion on Moses as well, because people would say that he spies — and this put him in danger that they might harm
must have absorbed such lack of faith from his teacher. Far him. Therefore, Moses prayed for him (Chofetz Chaim).
I rom a display of vanity on Moses' part, this was essential to 1 8 - 2 0 , Moses asked the spies to look closely into the nature
Itis role as God's prophet, for if the people were to lose faith of the Land and its inhabitants. The climate and terrain of
in him, they might question the Torah itself, which they had some lands are conducive to healthy, vigorous people, while
received through him. other countries tend to enfeeble their inhabitants (Rashi).
803 / BAMIDBAR/NUMBERS PARASHAS SHELACH 13/28 ^ 14/5

it flows with milk and honey, and this is its fruit. ^* But — the people that dwells in the Land is
powerful, the cities are fortified and uery great, and we also saw there the offspring of the giant.
^' Amalek dwells in the area of the south; the Hittite, the Jebusite, and the Amorite dwell on the
mountain; and the Canaanite dwells by the Sea and on the bank of the Jordan."
'" Caleb silenced the people toward Moses and said, "We shall surely ascend and conquer it,
for we can surely do it!"
Caleb is ^' But the men who had ascended with him said, "We cannot ascend to that people for It is
Shouted iQQ strong for us!" ^^ They brought forth to the Children of Israel an evil report on the Land that
°""' they had spied out, saying, "The Land through which we have passed, to spy it out, is a land
that devours its inhabitants! All the people that we saw in it were huge! ^^ There we saw the
Nephilim, the sons of the giant from among the Nephilim; we were like grasshoppers in our
eyes, and so we were in their eyes!"

14 ^ I he entire assembly raised up and issued its voice; the people wept that night. ^ All the
National Children of Israel murmured against Moses and Aaron, and the entire assembly said to
Hysteria t/iem. If only we had died in the land of Egypt, or if only we had died in this Wilderness! ^ Why
is HASHEM bringing us to this Land to die by the sword? Our wives and young children will be
taken captive! Is it not better for us to return to Egypt?"
'^ So they said to one another, "Let us appoint a leader and let us return to Egypt!"
^ Moses and Aaron fell on their faces before the entire congregation of the assembly of
took us out of Egypt, split the sea, brought us the manna, cially small to them — the spies meant to imply that even the
and gathered together the quail" {Rashi; Sotah 35a). average people in Hebron were unusually tall, so that the
Sforno comments that Caleb silenced the people so that Jews looked like grasshoppers to them {Or HaChaim).
Moses could defend himself. Moses' spirited response is The Rebhe of Kotzk commented that this declaration was
given in Deuteronomy 1:29-33, but it was unavailing. the root of the spies' sin. They had no right to consider how
3 1 . ni'?5?b ^313 Kh — We cannot ascend. Mow, the spies said the giants viewed them. As Jews and emissaries of the Jew-
explicitly what they had only suggested before. Earlier, after ish people, they should have thought only of their mission,
the assembled people had gone back to their tents unsure not of what anyone else thought of them.
whom to believe, the spies spread out among the people and 14.
spread malicious lies about the Land (v. 32), something they 1-4. National hysteria. The merag//m/spies had done their
had not dared to do in the presence of Moses and Aaron, work well. The entire nation, even members of the San-
Caleb and Joshua. They claimed that the nature of the Land hedrin, the High Court, became convinced that the advanci!
and its produce is such that it can be tolerated only by unusu- to£re(z Vfsraeiwasdoomedand that Moses had misled them
ally huge and robust people; but ordinary people like the by taking them out of Egypt. So convinced were they thai
Israelites would not survive there (Ramban). they would be doomed if they ventured into Eretz Yisrad,
32. Niri rrnttfii n^a'K y~\K — [It] is a land thai devours its that they wanted to replace Moses with a leader (v. 4) who
inhabitants. They thought that, because wherever they went would guide them back to the land of their enslavement. Thi-
they saw funerals; but they failed to realize that God caused Sages teach that this "leader" would have been an idol {Sitn
many Canaanites to die during the spies' mission in order hedrin 107a), a telling indication that the sin of the spic-.
to divert the population's attention from the unwelcome involved a lack of faith in God.
Jewish visitors (Rashi). Such misinterpretations are The tragedy of their delusion had far-reaching consi-
typical of people who choose not to have faith. Invariably quences, for when the people wepl that night, God declart'i I,
they interpret events in a way that will conform to their own "They indulged in weeping without a cause; 1 will establish
notions. [this night] for them [as a time of] weeping throughout thr
33. ai'jibart — The. Nephilim. The name is from the root b^^, to generations." That night was Tishah B'Av [the Minth of Av|,
/a//(see notes to Genesis 6:4). the date when both Temples were destroyed and many otln-i
pay — Giant. This word is both a generic term for giant and tragedies took place throughout Jewish history {Rashi lu
a proper noun. The father of the giants then living in Hebron Psalms 106:27).
was named Anak. 5-10. The people could not be placated.
ari''a''Va W»?ri j?! — And so we were in their eyes. Although the 5. nrrtaa-by . . . ba?] — Fell on their faces. Moses and Aarmi
giants came in daily contact with people of ordinary height assumed this posture of supplication, wordlessly implorimi
— so that the Jewish spies should not have seemed espe- the people not to go through with their intention of returnini i
n / T - 0 3 / J1 rh^ nwnD "OiKa. l a o / 802

<rt3i< ni K'n 1^311 3^D xnsv

NV)K3 3 n n KB¥ c^ijjn nt? ninV na
^33 c|Kl K-JD^ 131?T P''^? KJllR) p,3,5?n •''}.'?r°j? ""<'? '^^"1? "•'1^? °'''^vo) ' n s ?
an; iiiJijVsSfo^ :l?n xann u n a j
HKcna'"') nxrini KBITI visa
•'pu^ni •'nnnf nian yiK5 nu/i'' p'pnj? :niy i3''Kn oa
b's ao; nKjjiiai Kniu? 3n; nij-ilnsi
n; 3^3 n'SfN)-; ;K3^1! i^g "75;) Kip; h^ifjn'^y "DON^I nty>3-'7t<; DJ;^I-n^5 a^3 Dnji tTnniin •j
mn; nn'?) po? poip nniji ni^b"? KKiy
^'7y"~«^^^; n''u;3Nm :n^ VDI3 '715^''? i^O'^ ''WJr) •^'^
KBy ni'i' ppiipV "7133 K^ mij!} niav Kin pjn-'i Djjn-W n'bv!?. %^'^ i<^ T^JPS 'l^ay
tmi ^^•'BK)^b :K33)? Kin c^ifin I ^ N
'33 ni'? nn; I'J'VK 'T KVJK VJ; U;'3
•'jia-'pis; nn'K n n niyt? ynKn naT w i ' i ;13B)? 3^
ri3 K3135; 'T KWIN llJ'Kl'? 'jK'lto' YlfK nn'K mn^ ni w-)3v''iii?i<; Y'lkn ~^Kb 'jNntc;''
iirnfiipT i''i4>3s nij3 tf.mn IT KBV "^ai
••tt;?}*; nam? ia''Kn-ii^j<; nvn-'?^') Kin nin^yi^ n^3K
Itp p3j| •'33 K n a i n; Ksno laniiv Qibmn-p p3v •'3a D'''7''D3n-nK ^^^•'k^ nu/i :nnn ^•7
rt- • : - I • I vt^: ^* : u- • : - v • T JT : i •
pi rvipp? K3u;93 'S'sia Ki'irii Knaj
Krnp3a "73 nnnKiK :'|in^3'>¥a tf.mri -•73 Kiyni :Dn''5''ya ir^n pi Diajq? i^^ya ^n?! ^ ni
K;'?''?3 KBy 1331 iinVg n; i3n'i li"?'! :Kinn nV'^^5 nvn 155'] n^ip-nj*; i^ri'i nnyn 3
l i n s ^yi nttita h)i insinriKia -.mm
v.mm '73 iin'? n n s i 'pKit^i' 'is V3 -•73xsp,^nuK^i'^K'lt?''?•'J?Vsi'iOK-'7j7')nE?i3-^y -
IN onvBT Kviss Niriin-j iiV :i3™-ib njn na"j)35 IK nn:^)? y")Kabi;ii3-i'7 nnvn
;' Nnbi 1 :K3n'PT ^i'? f i n K"!3in3
NS^ins Vajip'? Nnn NV^KV tani '7575 anna VE)]"? nKin v-)Kn-'7K iiriK K'-an n1n''°n5'7) A
N 3 ^ 3 P n b n KjaV l l n ^ K3^9U1 K13<{J3 iHipn^iirn aiu/13^ aiu KlVrj Ta^ vrv, IJBU) iru;j
'runs'? fil n e s J ' ' •°'1V>?'? ainn"?
nif/to ^931 n :ni";Yn'7 3in3i siiin '•3n3 tnninyp naw^i ^i<r\ njna vnK-^K E7''K nnK'^] •^
Nrii{>33 ^np '73 Dnp, pn'SK '33; inriNi mv '7np-'7a •'33'7 Dn''i3-'7V t\r\K\ nu/n ^s"! n
V,—: J - 1 ; T •• : • K: " •• - 1 i, - : i - : yv J •-

Nin pm {i<S) :rD? 6"DI P"'P •imft o'cif) D7I;I6 pnpb ?ino ,Difi ';3 pi p I'f) ipbpp3 pnfi pip 15 onnif) i'6p ipp ^37 b: .Kin urani a'jn nat (ts)
Dipn SiD3 .n^^tt'i'' n'33iN (3^) :(DP ?PID) nn6 obi^n 'pb: bi^'s:) .13MM pv)T3 jipb ,p'-)D ^m:^pl pnp iipb .nmnfa (na) :(Dp) ipips D"pp)5
3b 1)D' f)bl D I ) 3 6 3 DTJVb '73 03ipb OpD r"3pD1.0'pn n31p Dl>f)5n inSDC -335 pbnD3 ii3:p 'pb .-lai atni p7i3y (03) :biJD 7^3 'mfi jipbsi ,PibijD
PC i?3a P'bj iiari ,D'7n oob DPIJ 7-5ii o'riisai a'b^ia .nnw •'lyaK :(DP) ibfib ,pTO bifi ,ipnpnp T .pTTr T bi; :(p fwipsp) ofjTb '7D o'bj^n pn'Sf?
6 D'B'r ^37) 07R C'fi o:f)3 3 b^TOp) inn p6 pi (•?:?' 6 bftinp) mn nmf) »wpb .nurw SK :(' fwinjp) ob? pft p'ppo .a'ja on^i ('J) mscb ibpip fibi
iTj 'ft'3 D'np? p ibwc bftrDi 'ftfpnp ':3n .o'psr) .D'Siajn (a"?) :to;6' 63c -JiSD :i'P i:»ip::' .DIBP p 13b ocj? 73b3 w '3i ,-3n6i Piii .opRS •)37T ?n
f)"p] D'bm ?rb 01 onnift wnp .nn^aisra ia"rt pi :[ip ?7; ;:ID hnv) pi)f) i?mpb Db3 ipDp D'biino n37 b'3C3 :5pn bD D3b3 O'DP iipm ,IPI>33 ^ppb
:(:7b DP) lPnip3 o)5n D'p')»np .pjj; :(Dn DpiD) D'p;63 D'niD3 p' [D'SJP opiD) vbp:) pfl Pb r'pi \w pft pb 7nioi o'? pf) pb p^p hboi onf) .ipw
nana (i) :i)Dni '6ib? ,iann "h ca) :(3' 6mp3P) pifmwp .myn ^3 (K) in37 b33 p'bi: ,pp ibpi pmbiD iPD inif' fiiPi ,P'nn3 ib'Dn .rtliya iiVv :(DP
:?^! P71333 iipb IPTD IS'PIS'OI ."ibw D'bu o'P) ,f)p-i 'srw imjips .«;KI .['•^ pinp) TPfPb f)b '3 D? ((':3 anpo -)P3 b? D:I pi .op'Pp jipb .orTii :(Dp)

using a word that implied a contradiction to the optimism of
Iheir first two sentences, they were, in effect, telling the na-
tion that no matter how rich and blessed the Land was, it was
beyond their reach. The inhabitants were too strong and
their cities too impregnable. Ordinary human beings could
not do battle with giants. Thus the spies were advising the
nation not even to attempt an assault on Canaan. Then, com-
fiounding the frightening effect of their comments, they
mentioned the dreaded Amalekites and the equally powerful
nations that would never surrender their land easily. The
very mention of Amalek was treacherous and was calculated
lo incite the people against Moses, because the land of
Amalek was not even part of Eretz Yisrael, and the Amalek-
ites would not have been a threat to a nation that was not
crossing its borders.
3 1 - 3 3 . Caleb is shouted down. Joshua tried to defend the
Land, but since everyone knew how loyal he was to Moses,
no one would listen to him. Caleb, however, posed as an ally
of the spies, so that they and the people were ready to hear
him out, sure that he would continue the diatribe of his col-
leagues. Beginning his remarks in an incendiary manner, he
said, "Is that all that the son of Amram [a contemptuous
expression] has done to us?" The crowd became silent, antic-
ipating a condemnation of Moses, then Caleb added, "He
805 / BAMIDBAR/NUMBERS PARASHAS SHELACH 14 / 6-15

The People the Children of Israel

Could s Joshua son of Nun and Caleb son of Jephunneh, of the spies of the Land, tore their
Plac d 9^^^^'^^^- ^ T^^^y Spoke to the entire assembly of the Children of Israel, saying, "The Land that
we passed through, to spy it out — the Land is very, very good! ^ If HASHEM desires us. He will
bring us to this Land and give it to us, a Land that flows with milk and honey. ® But do not rebel
against HASHEM! You should not fear the people of the Land, for they are our bread. Their
protection has departed from them; HASHEM is with us. Do not fear them!"
^0 But the entire assembly said to pelt them with stones — and the glory of HASHEM appeared
in the Tent of Meeting to all the Children of Israel
Israel is ^^ HASHEM said to Moses, "How long will this people provoke Me, and. how long will they not
Threatened ^j^yg fQHf^ (j^ /vfe, despite all the signs that I have performed in their midst? ^^ / will smite them
"^^ . ^^''' with the plague and annihilate them, and I shall make you a greater and more powerful nation
than they."
Moses' ^^ Moses said to HASHEM, "Then Egypt — from whose midst You brought up this nation with
Successful Your power — will hear, ^^ and they will say about the inhabitants of this Land, 'They have heard
^^ that You, HASHEM, are in the midst of this people — that You, HASHEM, appeared eye to eye and
Your cloud stands over them, and that in a pillar of cloud You go before them by day and in a
pillar of fire at night — ^^ yet You killed this people like a single man!' Then the nations that heard

9. nt7ibs7Ki a^ir ID — Their proteclion has departed from them.
The righteous Job, whose presence was their source of merit
and protection, is no longer alive (Rashi). The conduit
through which God guides and protects the destiny of any
nation is its guardian angel in heaven. But God has removed
the angels of the Canaanite nations, so that they are power-
less against us {R'Bachya).
1 1 - 1 2 . Israel is threatened with extermination. God lost
patience with Israel's constant bickering. If they lacked faith
in Him despite all His miracles on their behalf, they could not
be His nation, nor did they deserve to survive. As for God's
oath to the Patriarchs that he would give the Land to their
offspring, He would fulfill that by fashioning a new nation
from Moses, one that would be greater, spiritually and
physically, than discredited Israel.
^§ The basis for the spies* error. The question remains how
the spies — great men and leaders of the nation — could
have sinned so grievously, especially when two of their
number were telling the truth.
The Jewish people were about to enter a new type of
existence. In the Wilderness they had been surrounded by
miracles. Their food, their protection, the freshness of their
clothing — everything had been miraculous. Upon their
imminent entry into the Land, all of this would change. They
would be required to live "natural" lives, to subsist through
plowing, planting, commerce — and their new mission
would be to live this way without ever forgetting that it is
God's blessing, not the sweat of their brows, that assures
success. Furthermore, the spies understood that Israel
would have to conquer the Land through natural means.
They erred in thinking that they would have to be strong
enough to conquer and thrive in the Land without any help
from God and concluded that they surely would be helpless
against a race of giants, impregnable cities, and living
conditions suited only to very hardy people.
The spies should have risen above these "logical" consid-
erations and understood, as Caleb did, that if God wanted
them to succeed, they would. It was because such doubts
existed among the people that God chose such great men for
the mission. If anyone, they would have the capacity to see
the truth through the mists of mistaken logic. But the
nation's lack of faith — as evidenced by their raucous
insistence on sending spies — had an effect on the spies
themselves, resulting in the historic disaster (based on
Maharal and Chiddushei HaRim).
Be'er Moshe explains that the spies were misled by God'a
prophecy to Abraham that only the fourth generation could
enter the Land because the Canaanite nations' measure of
sin would not have been filled before then — a time that they
knew had not yet come. If so, the spies reasoned, the God of
Justice would not oust the Canaanites before the proper
time. Consequently, the spies were sure that the Jews could
prevail only by natural means — and by that measure tho
Jewish people would fail. The downfall of the spies, however,
was in not realizing that the first consideration in any
undertaking is faith in God. If He decreed that they shouUl
enter the Land, then the people must follow and leave tho
interpretation of prophecies to Him.
1 3 - 1 9 . M o s e s ' successful plea. When Israel stood at thi*
edge of doom after having worshiped the Golden Calf, God
taught Moses that no decree is impervious to repentance and
prayer. Now, Moses acted on that teaching and interceded
for his people. The major thrust of his prayer was that Gotl's
Mame would be desecrated if, indeed, Israel were to be wiptdJ
out. God had manifested His Presence among Israel :io
publicly and unmistakably that none of the nations would
believe that Israel was to blame for its own downfall. Instead,
the Egyptians — and others — would gloat that the "mighty"
10-1 / T rhiv n w n s ^^^)^a l a o / 804

ivra NVT$ ri; 'h'^m ]P n|3?

'337 Krii4f32) b:}b nnN;it :|in''K'Q'?
P13 Kngsf n KV")K in'n'? '^K'jto'' nn'K i^rh hi i3"oy iti/K y-ixn TDK'? •^N-ity
;K"!n^ K-iq'? KjJlN Kao Pin; K'J^IJ'?
Njn; '7v;i ;? D7i?, K35 KiyT DiSn Knn) ni.T' 'iJ3 fDn-DK .-TNIQ lm f i x n nn'iD ••wbjff

;n Kniping ma o :W5ni a^n Knijv

K»3J IP ii^Din KV liriN) i n i p n K^ wn''ri-'7K nriK) hnpn-'??? nin'-a TIN ttj/nii n^n
Ki^ 113K p l ' p p Kj-j'a •>-!!<; KV1??1
N^ KwyD? ;n K-jn'm pnjn iingpn
mmi Dn'''7Vi3 nbY ID an IMH"? •'3 VIKH nvriK
J I" y.- •- - : I" jx - jT rt" V" : ~ J- 1 -.• T T J-
j<rn4*33 ^3 n n g i - iiiraa ii'jnnn
;n K-jj3'i KjjaKa imii; n n a ^
•.'3K-)(p'' 'J? '75'? KJljl 13(1)135 I'jiriK m-'pB-^h; ii;li3 '7nK5 hK"i3 mn*' 11551 n^nx^
mpi? Tin; 'rtn'K 13? niytaV;; im'i «-
^up'rr; K^ 'nn'K nyi nn NHS; 'nijj
qin'ra n n a v 'i K;nK te nij'Kia "iVl njn nj/n •'^^>f j^ njK-ny nt^n-'^N: mn*' I'giO)
^n; l a v w l«2ftwhi;i NniD3 iiannij 3.
nw>3 -iDSi>' iTinjp ci'jjrii an DV'?
NnfJ5N ns 'Knyn iwipiu'!;; D-IJJ^
qlmn'sn i n n xny n; l^'tig n"'^^n"'»3 Dniyn iv^^) nin''-Vjt<: nt^)3 "IDK'^T naian
wni{;i N-jrj KV")i5 an;'? in)p';iT
"133 n;"itti ^naatoi ;; PK •'•IK ^nKH 5\z7i''-^i^ n m ' i tin-if?)? njn D5jn-nis ^D'35
K-jij; nj'Dtt* im imipva 'T nn KBy
lini^V 6 u g K-i) Dtcjj ^u^i ;''T
lin'tjiij ngnjp riK KJJJIT K-!1B3>3I
:K;'?''^a KriiffKn K"!1)3V31 Kpn'a
inn KB}? n; (VuiPni K-J "jtifpnim
n n m ) :n^^^ \i;K ni)35/;i^ D)pi"» hm^b Tj^n nnx

p'isD ipfi if)~) 0D\ ,ntfi p&b cnnn '3 .mSyn u :onoD ")n6 D6 lunci
ttf) ,i!i ifji^nc nnf)> to ojii? Dnfjc innpc:i ,D3-7pn DPI6 bnao in53
(T) :6'? in -Drtol) nil:' to pfo 'spi* i»7 isf) Dnb:il> toi:' D7;IWP nnf>'
:in ,6?'b33 n»fi' :)ni .nftto pfe 3nv bu in: .n^tn V"IKM nuni f7K niaKi
pitt? 'n nnx »3 iynu;w IJ'SES (TP pipp)'? pbi:' vhn ppo cjip? -jin^p
opP>C -p nw f)l)i ,03P p73 )DZI\ •anh m^ii nriN pya pyi naipa
^lpnl ,Dif)PP .inK ttr-iKa ntn nyn riK nnnni (ita) iDw 7D DTIR ^P3?ft
to Egypt (Ramban). According to R' Hirsch, Moses and
Aaron were signifying that they were giving up their posi-
tions of leadership. When the people lose faith in their
(t;aders, the leaders are powerless to lead,
(i, nri'ia? ly^i? — Tore their garments. In a display of grief that
was calculated to shock the people into recognition of their
(trror, Joshua and Caleb tore their clothing as a sign of
mourning, for the loss of faith in God and the repudiation of
Moses and Aaron were tantamount to the death of dear ones.
ii'inri'lM — Of the spies. There are two reasons why the
vurse stresses that the two men had been among the spies.
(11) On a personal level, they, more than any other Jewish
li-iiders, felt the tragedy of the rebellion and rent their
ij.irments in sadness, because they had actually seen the
ili-sirable land that was being spurned, (b) They wanted to
ID IDPIJ: ob:6) .DM lawn^ '3 :lK^ln bx anxi 311:1 .m^an ^K (O)
•337 .(,ip s^s) DP'bD pn :i\ic 3v6 ,ipn o^^c one: ,Dprm DS'JB .tihu
.'n ^la3l rsb^i i^cin' P6 .anw aiaib C) :D0'iipj5 "30 Dip»D bp ibi ,^P6
b'3p3 .mrnxn "733 :';iruT .'JSTKai :p\i 7P .riaK iy (KI) ;DP 7T J>I50
(31) :'PDP3P cpb '7'3 Pbi:'rc I'Dfjob oab ?'? Dob 'p'ppp D'D5? b:
hnwY)) P136 p]3i3Pb DP»6 on infin D6I .pnn ppb [^ima^p:] .latyiiKi
.a'lan wi3iyi (a^) :(DP) op-jm :IP6P .^ns na": inii< rrtyjiKi :(r
impress upon the people that they had been eye-witnesses to
the glories of the Land and were qualified to reject the false
report of the other spies (Or HaChaim).
7. TKM TKM V"iKn naltJ — The Land is very, very good!
Though the other ten spies had admitted that the Land was
good, they had qualified their praise by saying it devours its
inhabitants. Caleb disputed them, therefore, by insisting
that it was superlatively good, without exceptions (Or
HaChaim).
8. 'n laa ynn-OK — If HASHEM desires us. As to the spies' claim
that the Canaanites were militarily too strong, Caleb coun-
tered that if God desired Israel, He would give them the Land,
and no power could stand in His way {Sfomo). The Canaan-
ites were so frightened that they would be defeated as easily
as one bites into a slice of bread (Ramban).
807 / BAMIDBAR/NUMBERS PARASHAS SHELACH 14/16-25

of Your fame will say, '^ Because HASHEM Lacked the ability to bring this people to the Land that
He had sworn to give them, He slaughtered them in the Wilderness.' ^^ And now — may the
strength of my Lord be magnified as You have spoken, saying, '^ 'HASHEM, Slow to Anger,
Abundant in Kindness, Forglver of Iniquity and Willful Sin, and Who cleanses — but does not
cleanse completely, recalling the iniquity of parents upon children to the third and fourth
generations' — ^"^ forgive now the iniquity of this people according to the greatness of Your
kindness and as You have forgiven this people from Egypt until now."
God 2° And HASHEM said, "! have forgiven because of your word. ^' But as I live — and the glory
Forgives, ^f f-JASHEM shall fill the entire world — ^^ that all the men who have seen My glory and My
Decrees ^ ' 3 ^ ^ ^ ^ ^ ' performed in Egypt and in the Wilderness, and have tested Me these ten times
Forty a^d have not heeded My voice, ^^ if they will see the Land that I have sworn to give their
Years of forefathers! — and all who anger Me shall not see it. ^'^ But My servant Caleb, because a
Wandering ^iffQ,-Q[^i ^p/^^f ^^35 ^,(t^ {^[p^ ^^^^ }JQ followed Me Wholeheartedly, I shall bring him to the Land
to which he came, and his offspring shall possess it. ^^ The Amalekite and the Canaanite dwell
in the valley — tomorrow, turn andjourney toward the Wilderness in the direction of the Sea of
Reeds."

invoked only the Name of Mercy to sinners.
The Attributes iiani n^nn hn., God, Compassionate, and
Gracious, suggest complete forgiveness of a repentant sin-
ner, which Moses knew was not possible here, since the
people had shown no remorse for their rebellion. He could
ask only that God temper His judgment with mercy by
postponing Israel's entry into the Land and not destroying
the nation.
The Attribute of nipK, TruLfi, is omitted here, because Truth
is absolute, and does not allow for compromise or leniency;
such courses are sometimes necessary and commendable,
but they deviate from Truth.
Moses omitted D'a^K^ nt?D '^VX Preserver of Kindness for
thousands of generations, the Attribute that refers to the
merit of the Patriarchs extending throughout time for the
benefit of their offspring, for these people had repudiated
their forefathers' fervent longing for Erelz Yisrael, and did
not deserve their merit.
Moses did not speak of God as One Who forgives HKun,
Error, which implies unintentional sin, because the sin at
hand had been committed intentionally.
2 0 - 2 5 . God forgives, and decrees forty years of wander-
ing.
2 1 . ''4K~''n — As I live. This expression connotes an oath.
Thus, God swore that those who angered Him would not live
to see the Land. As a result, God declared, tlie glory of
HASHEM shaft fill the entire world, because everyone will see
that those who rebel against Him do not go unpunished
(Ramban).
2 2 . Dinv? "i^y nt — These ten Limes. The Sages take this to
be the exact number of times that the nation tested God
{Avos 5:4). The ten times were: (a) when the Egyptians
chased them to the sea {Exodus 14:11); (b) when they had
nothing to drink but the bitter waters of Marah (ibid. 15:24);
(c) when they ran out of food (ibid. 16:3); (d) when they left
manna over, even though they had been told not to (ibid.
16:20); (e) when they left the camp to gather manna on the
Sabbath even though they had been told not to (ibid. 16:27);
(f) when their water ran out at Refidim (ibid. 17:2); (g) when
they worshiped the Golden Calf (ibid. 32:4); (h) when they
rebelled against God's mitzvos {!^umbers 11:1); (i) when they
complained that the manna was not good (ibid. 11:4); and
here (j) when they believed the spies' evil report about Eretz
Yisrael (Arachin 15a).
2 4 . a^a ngsJi — But My seraant Caleb. This, too, is part of
the oath. When Caleb received his personal share of Eretz
Yisrael, Joshua said he was giving it because Moses had
made an oath to Caleb {Joshua 14:9).
The pledge was that Caleb would receive Hebron, the part
of the Land to which only he came during the spying mission
[see 13:22], and his family would conquer the giants whose
presence had so frightened the other spies (Rashi). The
Torah does not mention Joshua's reward. Since he was to
become Moses' successor, it would have been disrespectful
to Moses to speak of it at this point (Ramban).
2 5 . . . . ''p^MSini — The Amalekite . . .The implication is
that because of these formidable enemies, Israel had t,o
withdraw from the area — as if the spies were right that they
could not be defeated. Because God was no longer with
them, the Jews could not succeed, but if they had been loyal
to God and Moses, these powerful forces would have been
nothing more than bread, as Joshua and Caleb had de-
scribed them.
qiD"t3^ •;TI,'^ — In the direction of the Sea of Reeds, i.e.,
southward toward the Red Sea. The term Sea of Reeds need
not refer only to the body of water where the Splitting of th('
Sea took place, but also to the entire body of water sur-
rounding the Sinai Peninsula. The southernmost terminus
of the journey the Jews were about to begin was Etzyon
Gever (33:35), which is probably in the vicinity of the
present-day port of Eilat (see / Kings 9:26 and Teuuos
HaAretz).
HD-TU / T rhvj ntf ns i n n a nso / soe

•r\^T\•n•^ aunty'] nrb vatyrit^Js yiKn-^is njn

1375 '3D lV?lr :K"iann3 (IM'^BiJl
Kri'7^n n Kiag ;; d-jjj iP K^'ri
nin' n^K^ n-igi niyK3 ''p^ n'3 xr'pii'?' nnv) n'"P 'nm'"
ijyia'p 'jDiai HT pn^n ; > ' nn'n'p njpj^ ab hj?5) vtyQT I'ly NC/'^ npD'nn) win TIK
Wfli? n t p inn'?i i;i4!^ paiy l u u
nypia 'am K'J I'a^n K'J-II nnn'iK'?
'ri'^p IT Sy I'Tiia i'3a 'jy inas 'ain nnKE73 "iu???p) '^•n.pn 'ij-fj? njn n^n -{^vb Krn^D
Nsy 'am'p jy? ptoi?/ D- :'¥'a-) TI 'jyi
xripatiJ 'T N1331 ^niau niN'jpa pnrj ••rin^^D nin' I)?K'^I :n|n-ny) nnyBn njn D^'?
-iDKia ;iya •^v^ •'•lyiap I'nri Ksy^
KJK n;p cnaiKa :^i3iria3 n'paij; ;?
-^3-nK mn'-nia^ K'^K'-I •'^x-'n D'PIKI :q"Di3
:Kyis Sa n; pi x-ip; (''pni K-J) K;'7ipi
n;) 'IK? n; l t n i K n j j 'pa '-ijfaa
Kiaing-i D'i:^na n ' l a y "7 ' m m
1'7'ap K^i I'M! ntoy •[¥] 'n-jij w p j i
n'lpjp "1 KyiK n; iitri] DK U :'in'iaa
K^ 'ip-ip li'nN'j Sai ]lnnii'a{!^ •2% •'•13J;) :rnj<i'! K"? •'Vj^m-ba') ann><;^ •'nyat'?
nn nirjl q^n a^a "i^yina :n3m;
'n'pn'! i n a D^IOKI nay 'iniK T'nX''3ni n^nK K^n^i Day h i o x nn nfrn aj^y
'nuai iHn^ 'jy "i Kyix^ FTa'pyNi
riK^biayina '.(nj'a-in^ K"I) np-in'}
uanK nnn K'nE^'iaa an; nijjypi

,pfi5 Pft iflT oft '1.11 O'CSftp J3 '3 '56 'P jD'JlDP ft^pn Ot '10 .U3 plDB)
RJD' 'P|I3» ipfii pfiro 05jn3 'PC bSpp' toe ,pfip to Pfi ftip' '11351
TOP 05C D'»3Pft llP'ftS tofl 7pft C'fo Olftps DP'Pfl ftiC ,Dft'3Pj '0
OTCi )»3 D'jw D'3 D'5C .B'nsa 'iiusj ni :i»»p»3 .iDa'! (aa) :TO»
&h iifiT 6i .iNT nn; (ja) :I:IB-.IB) 1'3PB P3DP3 fip'fns ,'131 i'ie3
pp6i 053 PP6 ,Pipn 'PC .mrrK nn (na) :p6p pf> ifip' fii . n w T
O'O p 'T 1B1 ,PnflO PPlS O'O 13i31 ,Oil53 D3PB '5fl PPf) O'SjPcS .3i3
.Dpm3 PP6'C D'P13D I'oc (i:j' i'Bi) 313 DO'I intoc ffi3 op'pcol P313
ICfo flbl (r:T BCIO') '33i DB P C 6 3 P 3 1 IPlf) 3C6l ,BC1P' P5D3 -rofoC IPI
.naio Ka i w n :p5p fippp 011 .'PP6 I3i R6 top . n n n K^n'i :'5 DB
•icfi OBO P6I D'PSBO pf) ip'pi' ,o)'3PP' mmP3 .nacni' :ib |P5P |n3P
Dip D6 .'Ui ' p W m (pia) IOSBT' oipps ftift 05'PT IPJIPS ffn ,03
:'iji xab lyoi os'Pipto ua ^^n ,D3»D '5'lic PPPB 0306 m o ' oc
.'111 nbia' i n t a n (do) :Tui 1»MW ON lynti) -mx m u n n u N i 15
P6ll ,0'3iB ipfn D'Cbc!) OBPO 0 » n 15'f)l ,D'11351 D'pro pfto '3C1'C ' 5 i
n'3 PSI5' O'P toe 11PP .'Ji'jan :(oc 6PIP5P) pfiio pfio 3Ci' bB nnfi'
:TP3T RiCBi .'niN na sa ' J I J ' m :f)io P3i DC .n'jiai :DBPB ,Df)'3P!5
.D'i5p-)ii D'p'iiS .n'BK 11N 'PI (IT) :PI310 loni .inN'? m a i nwna
P»6 ,0'5ft -[it 'p 3P131 3C1' O'OC o"3poJ OCB itop DlPPi 0P» 0|iBC3
,p"3p0 li PPf) .n3f)' D'BCl ,1b PPf) .D'BCPi t|f) 0"3pP iJ PCft ,D'p''7)i ,li
p f o I'JOb PCP bbSPO 0'b5PP31 i.l»3 %-lV iflBPPP .P37b I'Pi OPftC T'P
i)ft 'i pppft 6bpi ,1b ppfi .D'p'iJb 'b Rppfi fiboi ,o"3po li p))6 ,0'p6
:(D0 D'3C )5'6ci .npii vh:(.» 6BI') D'3ei .npji :(.f)'p ]'Ti05p) D'BCPi
ipp .n'jiNi (NP) :'p Bbi3' 'pb3n ippfrp ,pppf)C P» b'3C3 ."iiaia (3)
b3 Pfl f)bP' '11331 'P '5f>i: DP PB13C pCb .'in 'H '.Opb PPBfl pfl! ijf)
p6o Pfi I 6 T D6 (33 plD5) '151 D'finO D'C56P b3 '3 ,DOb D"pf) p pf)P

God Who had reduced their society to a rubble was too weak
to combat the Canaanites and their gods. As Isaiah (43:7)
said, the purpose of Creation is to bring glory to God;
therefore, Moses contended, God should once again forgive
Israel to protect His own honor.
17. 'n na i<3'^i;ii — May the strength of my Lord be magni-
fied. Moses pleaded that God's attribute of Slowness to
Anger (Exodus 34:6) should prevail over the attribute of
:itrict Justice. When God had first taught Moses the Thirteen
Attributes, including this one, Moses had argued that
wicked people were not entitled to such forbearance. God
iinswered that Moses himself would feel constrained to beg
God to exercise this attribute of patience. Now the time had
' come (Sanhedrin I l i a ) , and Moses begged God to choose
patience over punishment (Rashi). As Solomon wrote
{Proverbs 16:32), One who is slow to anger is better than a
mighty one, and one who conirofs fiis spirit [is stronger] than
the conqueror of a dig (Rashbam; Ibn Ezra).
1 8 . This verse attributes to God only some of the Thirteen
Attributes of Mercy that God taught Moses after the incident
of the Golden Calf {&codus 34:6-7). it is striking that some of
the Attributes are omitted, Ramban and R' Bachya explain
that Moses mentioned only those Attributes that were ap-
propriate to this situation. Of the Thirteen Attributes, the
following were not applicable here:
The Thirteen Attributes contain the Name ffASHEM twice,
once referring to His mercy before the sin and once to His
mercy afterwards — but here, it was after the sin, so Moses
809 / BAMIDBAR/NUMBERS PARASHAS SHELACH 14/26-38

God 26 }-IASHEM Spoke to Moses and Aaron, saying, ^'^ "How long for this evil assembly that
Spelts Out provokes complaints against Me!? I have heard the complaints of the Children of Israel whom
they provoke against Me. ^^ Say to them: As I live — the word ofHASHEM — if I shall not do to
you as you have spoken in My ears. ^^ In this Wilderness shall your carcasses drop; all of you
who were counted in any of your numberings, from twenty years of age and above, whom you
provoked against Me; '^^ if you shall come to the Land about which I have raised My hand in an
oath to settle you there, except for Caleb son of Jephunneh and Joshua son of Nun. ^^ And
your young children of whom you said they will be taken captive, I shall bring them; they shall
know the Land that you have despised. ^^ But your carcasses shall drop in this Wilderness.
^^ Your children will roam in the Wilderness for forty years and bear your guilt, until your
carcasses shall cease to be, in the Wilderness. ^'^ Like the number of the days that you spied out
the Land, forty days, a day for a year, a day for a year, shall you bear your iniquities — forty
years — and you shall comprehend straying from Me. ^^ I HASHEM have spoken — if! shall not
do this to this entire evil assembly that gathers against Me! In this Wilderness shall they cease
to be, and there shall they die!"

^^ But as for the men whom Moses sent to spy out the Land, and who returned and pro-
voked the entire assembly against him by spreading a report against the Land — ^^ the people
who spread the evil report about the Land died in a plague before HASHEM. ^^ But Joshua son
of Nun and Caleb son of Jephunneh lived from among those men who were going to spy out
the Land.

immediately.
2 7 . iriB'iS? — How long. The verse refers to two groups: the
spies — this evil assembly — and the rest of the nation.
Regarding the spies, God said simply, "How long ...,"
implying that they had reached the limits of His patience and
there would be no Divine forbearance toward them. God
made clear why the spies' sin was so serious: they were
n''?"'^n, meaning that they were not content to lack faith
themselves, but they provoked others to lose faith and sin.
Indeed, the spies died immediately (v. 37). As for the rest of
the nation, God said that He had heard their complaints,
meaning their loud protestations against God and Moses.
Thus, they had sinned grievously and could not escape
without punishment, but, as God went on to say, the judg-
ment would be tempered with mercy in response to Moses'
prayer {Rashi; Sforno).
2 8 - 3 2 . God swore that the punishment of the entire nation
would be predicated on the very tragedy that the people —
having believed the spies — predicted for themselves. They
said that the Canaanites and their allies would kill all the
men in the Wilderness and that the children would be taken
captive. The men would indeed die in the Wilderness, but
the children — the next generation — would enter the Land.
As for the women, since they did not participate in the
rebellion, there was no decree against them, and they would
live out their natural life spans. Surely, therefore, many of
them lived to enter the Land.
3 3 . WV'i VT\) — Will roam, [lit., will graze]. Just as grazing
sheep are led from place to place and rarely remain in any
wander from place to place until their forty years are over
(Ibn Ezra). The term has a positive connotation as well, for a
shepherd does not desert his flock. Thus God implied that
despite its wandering, the nation would not be left without
His concern and protection.
nJUf O'VaiK — Forty years. None of the Jews died before the
age of sixty [for their punishment was that they die in the
Wilderness, not that they die prematurely (Mizrac/ii)|- Thus it
was necessary to prolong their stay in the Wilderness so that
those who had just become twenty would live to reach theii
sixtieth year. This event took place in the second year after
the Exodus, but God began the count of forty retroactively
from the first year, because He had originally intended the
forty years of wandering as the punishment for the sin of the
Golden Calf, but had deferred its implementation until
Israel's "measure of sin became full," after the incident of
the spies (Rashi). This would imply that the sins of the spies
and the Golden Calf were similar in nature, since both
involved a shift of allegiance from God to idols (see above,
vs. l-'^).
3 4 . . . . QJiVTi — And you shall comprehend... As a result
of your long years of wandering, you will comprehend the
magnitude of your sin of having negated My intent of
bringing you into the Land (Sforno).
3 7 . naaiaa — In a plague. The decree of forty years applied
only to the nation as a whole, but the spies themselves died
immediately in a plague. Their punishment was measure for
measure. They insisted falsely that the very air of the Land
consumed its inhabitants, so they died as if killed by the foul
n'7-n3 / T" n'jiy nurna nnna nso / 808

T Kin KnWia Knip??'? 'nn'K ij? 1=

mbn-riK •ba n^'pn nian IU/K nKtn hynn my"?
AT^ V • - T J" yv - : - T T IT <-r •• I T
VW '^V, VVTStya ]VK n hKyir
KM (D?.i3 K'i) DjiJ iln^ n n s na t'lp-ig; Tnijf :''nynu7 -bij typ'i'D ruan iii/N 'pK-ity'? ••H n3
••mij; inn'?Vti 'T K D ? K^ QK ;? nipK •"MK^ nn-ja'n -iu;i$3 K^-DN nin''-nj<^ laK-iri DO^K

i-v I- -: jv -: T : ATT I.T T J- : v lyv • - , • : - : • T :

li^yn iiDK DKv :'Vy iinpynriN
nij-;i4;N'? nn'ijg ri'ipJij •n KyiK^
•'•il'm '•'mm ~\\VK yiKn-'?^ iK^ri briK-nx :''^v h
Vitfln'i n^S] na ia^a iri^tt na ilbn; •.\\y]'2. s^'\m, n3D^-i5 nba-nN •'3 na ogriis IBE?"?
Kja'? i i n i b s T paVgui K^ riii -13
T KyiK n; y\v^r\ imip; 'jyKi 'n?
11^9' liaV '•! i t t n j s i 3i :fi3 ]fmp_ I'p?'' nnK Q3n^Di :m nnpKjp ityh? yjKn-ni;? 3^
I'-irjNip iln? iia'jai A ;inO N^Sina
n; i t a p ' ! Yip I'MliJ K-537ia3
nifiJ u->)j3.~\is. na-ina n'-iy-i vr}i u^^':i2^ :njn na"])?? iv
iK-iann? i i a n j s IISIDT 13; Tia'3in nspa? ;"i3"7)33 aan^a nn-ny nDirnarnj^; Mi.m) -h
r\wb Di"; ni'' n'-ya-iN fnxn-nij; nnnn-in^ti; n-'im
pai?; I'VSIK iia'ain n; ii'^ajjiii
;i K3!<; n'j :4y iinipyiriN^ n; i w i n i
'pa'? nayij KT K^ OK nia'na D ' S H ntyj7N nKT I K'7-nK iri-13-1 rnn'' ••JK :''riKi3p"n^ n'^
'^y IMtP^iKT Nin Knitf'a Nniyia ran -i3n)33 ••'jy nnyun nxin nynn myn-'73b'
;imm^ inni iiaiD^ i n n K I 3 1 ) 3 3 av- JT : • - rtT^ »-•> ' - - T T IT <-r^- I T T ;
n; tthbtsh nitfto n^w •••i Kn3ii i',
•pa n; 'ni'^y m ' y i s i lan) xy-iK
"nn"? nu/n vhw-viJV; 'a'>ij}m) :in)3i niy) inn'' i'.
!Ky-)K ^y W3 niK' KjjpN^ Knjpj? N''ifin'? nnyn-'73Tii^ V^v iJib^'f i3'd;ji yixnTiN; •? u'W
'py i£j'3 mtu ip'3K"j Knaa in'fpi I'l
13 yitfln'i rT";:;; ons; Kanin? xyiK
1''lNn-n3i •'NYin D''ii;3i<;n inn;] lyiKn-^y nan h
113 (iia^ja K-i) i)3»|3fiN naa' la a^ai lu -\i\ 3^31 iir]3 yiyin'') -mv •'y±> rmm njjn n'^
:NyiN n; N^^KV I^IKT \aKT} Nj-iaa

DbpP DP"P |'5»3 orb 3CP1 .BJlbp bP bjB be ,P1)1B 'PC Ob piDD) D3'P131B
US I K B l l : D ' 1 C B '33 be DPlfl IPP D'CC PSCb 1K33C31 ,pb!33 P3C
pfi Dpi6')PC .iriNMn UK ob) :)13'3!R P' jtop'i ,TOOTP3 .n3'nm
(ft) :(i:b |bBb) jpifj n'36 6'5a '3 1P3 ,PID5 )icb ?fil)P .'IPte D333b
mvn 'j3 UK I'bB i»'B3P p6o iip» I3tc3i .fhv i3ft>i iai["i ichrl
I'P'pbBC ,D'-)3i 113'P ]icb 037 pMip b3 .ininn o'Bf) DPlfl .nan Pft5w3
B3C'l 031V>b nJC'l .(':l D'TCB TO O'JC 'PDC 3317 11)3 ,13 •)37b D7ftb 0>lCb
. n a i :P3ip fi'DC B37 C'C ,nyT y-mn tiai ijcirin )fo 7»fi) pb .nsib
7J53 570 ,Dpb PJUBB BP'P PRlfo /n >a3^ n a j n a [ ( A ) ] :t"Bb3 l"'7b7B
J'631 OMCbn I'toP D'BblPl D-)13B 7B DJlCb 33-)PC)l ,llCb3 ifiPP DB .B715
')0b JBtl ,BD»)3 ftbl (P"'3B PPD3) BSJB3 71)fo pb .D313P ^lpb
07» 7J)3 B7)) 771» ftlBC B"3pB bC I'PTO) 'S bB DBb B'lfclB BPlfl3 ,'B
, n m niwasn in I'n b"p B» .'1J1 nn abai ywimi (n^j) :(.Bb BPID)
:(:p'P 3"3) D"pb DB'PPP i»pi p f o D'bno be opbn ibpsc 7»bi5 tt6
:(:a3 Bb'jB) B7CB fi'BC B7Bb jfoB ,D'ba7BB ibfi / i j i rayrt yn^b da)
mn iBK ,VKnwi >ja niaren nx :'bB bfnp pft .nuftn nnn niuK
^b DN :BBi3C pcb .'JN 'n (pia) tinynw ,'by opifi ouftn O'bncB
BtP 137B3 ifl '5BB 0PCp3C . O m a T I W N a :'P 'J'fl bl3'33 .nWBN p
bsb BJBJB b3 .nanson b:h n a n p a ^31 (oa) :(3 piDP b'Bb) PPB ib
)Plf) b3b 0"1)BB bs ,0'bpP PPbl 63ib ft3bl pMb I1» ,13 l')B) OpflC 15DB
I'ftc 'lb be 1P3C fi'iiBb ,'iji naw n n w y pn p ibfii ,IPI»' pnson
'sb ,p3b '7 iBmP3 .ntiK n a m s i (3^) :(:fop 3"3) O'ICB pn OB'7ip5
-iwi 165 Bt )lCb bsp ,ipmp DPfil IBlb ep31 pflb DD')3Bb 0')3B bB 137C
pb (a' 6Bin>P) O'cc |3B PIPD DBB 7Pft PB fib .nao; niyaiN (J^) :opfi
BJlCfiT BSCl .D'Ce bb3b I'B'JB D'lCB ')3 bC DPlfl I'B'C '73 D'B3lfi 7(3)
B7(J BPbB bjBB pft ICBCne 'Db ,D'bnBB Plbcb BB7pC '5 bB qfil bb33 BP'D
,'7p5 D1'31 IBfnC IBri .DPfiD fibnPPC 7» DBb J'PBBC fibp B3CnB3 «
pfi ifiCP infi) ifts ifil •(7b:3b PIBC) opfipp OB'bB 'P7PB1 ,D'ba7B3

2 6 - 3 8 . God spells out the decree. Previously, God had it to the people. But although He would stretch out the
accepted Moses' plea, but stated that the nation as then punishment of the nation over a period of years, the spies
constituted would not enter the Land. Now he specified to themselves, who were the immediate cause of the tra-
Moses what His decree would be, and instructed him to tell gedy, did not deserve any consideration. They would die
 Mffift^^r

811 / BAMIDBAR/NUMBERS PARASHAS SHELACH 14/39-15/9

^® Moses spoke these words to all of the Children of Israel, and the people mourned
exceedingly.
A '^^ Theg awoke early in the morning and ascended toward the mountaintop saying, "We are
Chastened ready, and we shall ascend to the place of which HASHEM has spoken, for we have sinned!"
a J. "^ Moses said, "Why do you transgress the word of HASHEM? It will not succeed. ^^ Do not
Too Late ascend, for HASHEM is not in your midst! And do not be smitten before your enemies. ^^ For the
Amalekite and the Canaanite are there before you, and you will fall by the sword, because you
haue turned away from HASHEM, and HASHEM will not be with you."
^'^ But they defiantly ascended to the mountaintop, while the Ark of HASHEM's covenant and
Moses did not move from the midst of the camp. ''^ The Amalekite and the Canaanite who
dwelled on that mountain descended; they struck them and pounded them until Hormah.

15 ' [~|/\SH£M spoke to Moses, saying, ^ "Speak to the Children of Israel and say to them: When
The you will come to the Land of your dwelling places that I give you, ^ and you perform a
Libations fire-offering to HASHEM — an elevation-offering or a feast-offering because of an articulated vow
or as a free-will offering, or on your Festivals, to produce a satisfying aroma to HASHEM, from
the cattle or from the flock — '^ the one who brings his offering to HASHEM shall bring a
meal-offering of a tenthf-ephah] fine flour, mixed with a quarter-hin of oil; ^ and a quarter-hln of
wine for a libation shall you prepare for the elevation-offering or the feast-offering for each
sheep. ^ Or for a ram — you shall prepare a meal-offering, two tenthf-ephah] fine flour mixed
with a third-hin of oil; '' and a thlrd-hin of wine for a libation shall you bring as a satisfying
aroma to HASHEM. ^ When you prepare a young bull as an elevation-offering or feast-
offering, because of an articulated vow, or a peace-offering to HASHEM, ® one shall bring with
the young bull a meal-offering: three tenthf-ephah] fine flour mixed with a half-hln of oil.

move when they can, but are ready when it is too late.
40. inrfiyN"i-'7N — Toward the mountaintop. From Deut-
eronomy (1:19-20, 43-44), it is clear that this was the Moun-
tain of the Amorite, which forms the natural border between
the Land and the Sinai Desert. The Canaanites and Amalek-
ites lived in the valleys between these mountains (see v. 25).
The Jews now tried to bypass them and go to the mountain-
top, from which they would then descend into the Land. The
Amalekites and Canaanites were waiting in ambush on the
mountain {v. 45), and threw them back.
UNOn — We haue sinned. Though God is always ready to
forgive those who repent, this declaration was not sufficient
to assuage His wrath, because the sin was still fresh. More-
over, the declaration was motivated not so much by sincere
remorse as by regret that they had forfeited their chance to
enter the Land (OrHaChalm).
15.
1-16. Meal-offering and libations This passage gives a new
law: Certain offerings must be accompanied by gifts of
meal-offerings and wine libations. This would not apply until
thirty^nine years later, when the nation entered the Land, but
the law was given them now to console the younger genera-
tion and give them confidence that God still intended to give
them the Land [Ibn Ezra; Ramhan).
The offerings of Abe!, Moah, and Abraham were a satisfy-
ing aroma to God {Leviticus 1:9) even without the benefit of
an additional libation, but after the sin of the Golden Calf,
God commanded that libations be added to the daily contin-
ual offerings. After the sin of the spies the commandment
was extended to certain other offerings, as well (Sforno).
3. This verse defines the offerings to which the passage
applies. An elevation-offering fn'^v) is one that is burnt in its
entirety on the Altar. Feast-of/erings [Q''n:;ii] are offerings that
are eaten, such as peace- and thanksgiving-offerings. They
are called feast-offerings because they are generally brought
to celebrate happy occasions and their owners would invari-
ably invite others to eat with them. Since our verse refers
specifically to offerings that are brought voluntarily, it is
clear that the libations do not apply to private offerings that
are required in atonement for sins. The verse mentions
private offerings that are brought in celebration of the
festivals to imply that even though such offerings are re-
quired by the Torah, libations must accompany them.
4. a'lpni — Shall bring. This term implies that the entire
meal-offering is burnt on the Altar, unlike an ordinary,
personal meal-offering, which is eaten by the Kohanim after
a part of it is placed on the Altar [see Leviticus 2:1-3]. The
wine libation is poured into a bowl-like vessel (Rashi) that
was attached to the southwest corner of the Altar. In the
Tabernacle, the wine drained off to the ground; in the
Temple, it would flow onto the top of the Altar and into a
pipe leading to a ditch under the Altar (Succa/i48a-b).
 . Ilillllllllllll

v I to - vh 111 rhvj rupns nanna nao / sio

K-11D B n ^ ip'bpi K-13X? ID^pKln

•'5 mn'' -ipN-ity><; nii7Kiri-'7K i]''^yi mn n^pN"? nnn
KD'? ntt?l3 ni34;i m -.xi^n ns ;i i n s
niiT' •'3-ni? nnny nnx m nn^ ni|/'n nuK^] ;i]Kun KB
n ' b ' I K llplpn N^an inb^JJ K^ K'ni k"?! n33"ip3 nin'' T-N ''31'i'jfri"'?^ :n|7ifri }<h Km an
••715^ i n a n n Kb) ito'pg ;n Knpi?/
nKg'jny 'iSm tii3''33"j '^ya
N3-)na p^9n; lOig-igi jan rrijiwai
: J " - : I - •• V : - I < - - •• •: rt-r v vv : - ;
K^l ;T KinVs nnan iinan ja b^ nK
wipnsiin :l'ia^5'Da IT tcm^n 'n? ]T\K} inn U7N"i-'7K ni'7^b I'jsy^i :n3)3y nin^ n^ri?. T=
niiibi ;T ND;;? i n s i K-ITO ton'? pBn'p
nKg'jay nnji nn :Knn?'n uip 115; K^
IMinipi Ninn K-jioa a n n n x i y p i •ny mn?!] ma^i wnn i n s 3\i;7''n •'ij/isn)'•'p^nj/n
niyS DV ;^ '^•'^DIK :nn^rr nj; iiniipi
nn'ni ^Knl?" 'la ay bbn:, nn^n'?
:n)3nnn
'n ltt>3ai;ita y^K^ p^jyiri ns ^m^ ID
;; BIB Kja-ji? ingyn) > n^a'? ^TT, K38
K-jijKWnaK'jNjWiipnDailKKriVv
(lla'Snia K-J ilanjiiiaa IN Knaiia 1K
IP ;^ dnp K1V^^ N^aptiK'? layn'?
Pi3a-)ij aiijPT aiB-"! i ^Kjy p IK n t e nin^l? nn''3 nn.niiyj/l? ngnjfns IK n3"j53 I K h i i
K^'DT Kint^jy Kri'?p Knn3n ;? mp
Ksp?"? K-innin :Knitfp Ksn nwa-13
nin''^ I33"ii7 3ni?K!n 3ni?n'! tiKyn-p IK "ip^an-ip i
npai"? IK Knbs 'J:B navn K J V nwjT
nayn Knan'? IK 1 :nn K-JISK'? Kjuciip
K^'ST pjntc/y p-in Kn^p Knrrjp
nrjKn ^53"? mf? 115 nVyn-'^y ntyjjn T-nn rT'y''3'i
Kap?"? Knnnii :K3'ri ninVn ntopa n^i'^a D^^'^ii'y ''iP nVo nmn ntoyp V'IN^ IK 1
K^apnis'? a-ijjti Kj'n nmbn
^3 -layn n s i n ;;^ Qig Kiyng nnpFi T'nn JT'E;'?!^ Tim^ iiij :T'nri IT'IZ;'?!^ ini^s .
K©"i5^ K^toiip npai IK Kn^y nw n3T-iK n'pv np3-p nu/yn-'3i imrr''? n ' n T n n n
3ni7-'i 0 :;i p-ijj Kjw^ip nP53 IN K-IIJ
Nn^p Kri'jp Knnjn n l n la •?¥
•xm nij'?s niyna K^'BT l^antoy

at I'ft .riBN nniiwsii w : p t t ID)3'C oaj i p s .iKsn 13 (3) :»iiftpo
pn PP) .nm nn :'ai acft picsi 0333^ to atooi ot iftspps ftift ,'ii'i
ift KnaiTOina IN s i c l ] .['iJi] n a i j a IK nu N ^ B ^ :(tp nsB) 'Jsb
:(0C) 1Bm3 PlCBi D3pft 'P3"nP D3'7B1B PJIP b'3C3 Ptfta ICBPC
pcPi »3 PPJBP .a»a3 W PPJB! 0'3DJ D'^pp . a n p o n a n p n i n)
1533^ (n) :(:PB) asiD 'BB3 D'SCI: IB3 o'bpDb fai (oo asiPs to)
IK (1) :|"a toi pea toi ap)Ba to ,3PIB ftia atopb irofta b3 to .nnNn
:(.»I'iip) i'ft '3D3i Djipa pf) Pi3ii ift i c n B ' P U I I .ftia S'fi ofti 3 ' K ' J
.mpun bN u ' ^ s i i33n :bftip pftb abma p i a ftia ,nnn K N T ^K m
DiBft left to .iJKun '3 :aiB) Dc i)i appb /n n n x I W N :bft-)r' pftb
opftc It .n^jsn K^» Km (NB) :(J piDP b'sb) aB'iJB 311: i)b 31B ftba
DP3t: lib bB D3b ft3P Pflt '3 IBlbP .303© ]3 ^51 <3 (W) :Pb5D ftb fClB
ppb t"Bb3 c"nj3'P .(7:3 pip3P) abPB a)a pi .ptip jicb .ibssJ'i (nn) :'iJi
ftBlp)P C11B1 .(T:3b a'BC) 1P31 bSlB .(p:7 a3'l)) P'J P3 IPIB ]31 ,PltB
Pi3fti 1B3 .nin3ii (nn) :plt;^3 ftbc ,D'3CP i3ba .bpift pcb I P B » (P' p a )
DC iB bipi Dippa op . n m n n is :a3B ipft asn (ft3:p onn) ]ipp ipift

4 0 - 4 5 . A chastened nation realizes too iate. Moses' words
hit the people very hard and brought them to their senses.
Too late they decided that the Land was indeed theirs and
now they wanted it. But God no longer wished to give it to
that generation; they had rebelled too many times and now
their fate was sealed. I^evertheless, they insisted on advanc-
ing to the Land despite Moses' warnings that they would fail
without God's help. In a sense the spies were right; the
peoples of Canaan were too strong for the Jews, but, as
Caleb had said, God could vanquish them if He so wished.
The tragedy was that the people awakened too (ate from
their spiritual stupor; as is all too common, people refuse to

||||ll^|U^^^^^^^P^-
 PARASHAS SHELACH 15/10-22

^0 You shall bring a half-hin of wine for a libation, a fire-offering, a satisfying aroma to HASHEM.
^1 "So shall be done for each bull or for each ram, or for a lamb or kid among the sheep or
goats, ^^ According to the number that you prepare, so shall you do for each one, accordingto
their number. ^^ Every native shall do so with them, to bring a fire-offering, a satisfying aroma
to HASHEM.
'^ "When a proselyte sojourns with you or one who is among you throughout your
generations and he shall prepare a fire-offering, a satisfying aroma to HASHEM — as you do, so
shall he do. ^^ For the congregation — the same decree shall be for you and for the proselyte
who sojourns, an eternal decree for your generations; like you like the proselyte shall it be
before HASHEM. ^^ One teaching and one Judgment shall be for you and for the proselyte who
sojourns among you."
. Challah ^''HASHEM Spoke to Moses, saying, ^^ "Speak to the Children of Israel and say to them: When
you come to the Land to which I bring you, ^^ it shall be that when you will eat of the bread of
the Land, you shall set aside a portion for HASHEM. ^'^ As the first of your kneading you shall set
aside a loaf as a portion, like the portion of the threshing-floor, so shall you set it aside. ^^ From
the first of your kneading shall you give a portion to HASHEM, for your generations.
22 "If you err and do not perform all of these commandments, which HASHEM has spoken to
batch of dough, a portion — commonly known as challah — — from which they separate this Divinely commanded
be given to the Kohanim, just as they must receive a part of portion — challah. This illustrates Jewish loyalty to the
the produce of the field. By making the servants of God Torah. The focus of our lives is the performance of the
dependent on the gifts of the nation, and obligating the commandments, so much so that we call our bread by th<'
nation to provide for them, God ties together the people who name of the commandment associated with it.
enjoy the Land's prosperity and those who devote them-
selves to Torah study, the Temple service, and matters of |"j'J( n ) a n ^ 3 — L//ce the portion of the threshing-floor. This is a
the spirit. Sfomo comments that this commandment was reference to the terumah that is given to the Kohen from the
needed in the aftermath of the tragedy of the spies, to crops of the field. By comparing challah to terumah, tho
provide the survivors with a new source of blessing to their verse indicates that just as the Torah does not specify a
homes, in the merit of their gifts to the Kohanim. He cites minimum percentage of the crop that must be separated as
Scriptural proofs that people are blessed by virtue of the terumah — even a single kernel is enough to discharge thi;
sustenance they provide for God's devoted servants. obligation of a large amount — so the Torah does not set a
minimum amount for challah. Nevertheless, the Sages im^
1 9 . nri^)p — Of the bread. This term limits the command- posed minimum amounts for challah. These amounts are;
ment of challah to a dough made of the five main species of one-twenty-fourth of the batch of a householder's dough;
cereal grain: wheat, barley, oats, rye, and spelt (Sifre). and one-forty-eighth of a batch of commercial dough(Rashi:
2 0 . n-'tt'K-! — As the first. The first use of the dough is the Mishnah Challah 2:7).
separation oi challah for the Kohen, and its owner is forbid-
den to eat of the dough before setting that portion aside. 2 2 - 2 6 . The atonement for public^ unintentional idol
Alternatively, the word may be rendered as the choicest part, worship. In the aftermath of the tragedy of the spies, the
for just as the Torah asks a Jew to give the Kohen the Torah turns to another possibility of a national downfall thai
choicest part of his produce (18:29), so, too, it asks that he would be a denial of God's sovereignty over His people;
be given the choicest part of the dough. mass idol worship. Although the Torah does not say explic-
itly that the topic of the passage is idolatry, the Sages derivo
aanti'is? — Of your kneading. The commandment to sepa- it from verse 22 which speaks of a transgression of all o/
rate challah goes into effect from the moment the mixture these commandments. Since it cannot refer to a violation of
becomes dough, i.e., from when the kneading process be- every single one of the 613 commandments, it must refer to
gins (Sifre). From the possessive form your dough, the a sin that is equivalent to the transgression of them all. This
Sages derive that the minimum amount of dough from is the sin of idolatry, for by worshiping another deity, o
which challah must be taken is the amount that was familiar person shows that he denies the existence or the authority of
to the people in the Wilderness to whom this verse was God, and he considers himself not to be bound by anything
originally addressed. Vbur dough, consequently, means the God has commanded.
volume of manna that fell daily for each Jew, which was an
omer, the volume of 43.2 eggs. Sforno observes that the Torah requires a Jew to perform
the commandments because they are the ones which
rrVn — A loaf. Since the Torah refers to the Kohen's portion HASHEM has spoken to Ptoses. To obey any of them because
as challah, Jews have taken to calling their Sabbath breads of personal orsocial considerations, without believing in the
ASBA3 Luojj leqi spuBuiuioD qejox a q x 'MBIIEqo 'IZ-Ll
•{maeQ ^3w^i?f^) lljnqsj si a|duj9X s q i uaqM
oisqi 6uijq ||TM siuepusDSap Jiaqj jeqi os 'Buipuad sulBuisj
sBuijajjo aqi Buuq 04 juaLuajinbsj aqj 'saiApsojd qDns jo
asED aqj ul 'suoriGjsuaB ||e u| P!|BA 9JB suoisjaAuOD leq} Bui
-A|diui 'SUOIJSJ3U3B jnofi jnoiidnojijj siJaAUOD oqM suoauios
sassnDsrp ssjaA Jno 'juauinBjB UG q^ns a i n p j oj^ 'BuipuBls
jou sj sidujax aq) usqM p|[GA sq jouuBO suoisjaAUOD }Bq;
uosBaj jqBjLU auo 'os j[ 'einpsDoid uoisiaAuoD siq jo jjBd SB
Buuajjo UB Buuq oj pajmbaj sr aiAjasojd e jBqi 'ADUBpunpaj
juajBddB aqi uo paseq 'spunodxa Pjn^ a-^y/S 'SMap MO[iaj
s|q SB suoijBqri aLuBS aqj sBuijq puB aA^BU e SB sniB^s aujBS
aq; SBq a)Aiasojd G jsq} luiod aqj salBja^pj aSjaA siqi 'asuas
UiB|d sir u| -suojjiJJdUdB jnofi jnoifSnojij± — i,^L.Utca '^l
•(l/3Sj;/y,y)}uaujpuBUJiJUODS!q}
LUOjj idoiaxa jou ajB Aaqj 'puB~l aql jo uoisiAip aq] ui ajBqs
lou pip sajA|asojd qBnoqiiv "por) o; puB-] siq sajGDipap
Map B }Bqi azi|oqLuAs qDiq/A 'suo[}Bqti JO juaLupuBuioioD
aqi Ul papnpuj aiG Aaqi jBqi AjiDads isnoi qBJOx aqj 'saiA|
-asojd oi AllBnba A|ddG siuaoipuGOiujoa aqj ||G qSnoquy
{3Jj!S) suoiiBqii aq; Buuq — sani^GU — s/Aap A|uo 'aiduiax
aq) o} sBuuajjo-aoBad Buuq AGUJ saijjuaB qBnoq^jv * 9 l - £ t
'IGuiiuB qaGo joj uoijGqji a)BjBdas G Bu[jq jsnuj aq — dnojB
ajiiua aqi joj aogjns p|noqs uoiiGqq auo iBq? iiujqj iqBiuj
auo asBD qoiqM ui — Buuajjo siq SB S|BUJIUB AUBUJ sBuuq
auoaujos ji uaAa '-aM 'jBqwnudni o}GuipjoDDy— EKQEU "Z\

aq' ucftu cai«c. (atiia aj«d) oiac iint^a aa cui [laiaiu a„t CijiO laiaa ccq uaqw atf ociicc. oq cq oaqia aitd aiq laat CUQ latqo OC.Q' ijb aqii;
LMffliu iSLiawiCQ' ca«i;iai cu ciidWiCQ ai^ao tciqi! 5;ia ccitcc' iccic (ji (jici qiqi; cguci acq oaqia' ct„q xu ci; uMiu KXC^K' aqw i^aa aai(
ci^ac CO caqca' aacccdi cc igc^i aquae tauuCi cmo (aati d): (c) CSC qctiqo iaa,c quaga (aa dg): ici urati ui..' cocno jcc ecaic atcc.-
aaca qL ucmc cijua aol iqtcc q!,q Cffiii. lUao uaiCc (|l> cql d- i;cc; )i ccqq c^ uaqiti acqcic. ac^qi oq.c cc' icci ecaic ai;i<;c cijl acqql qiul
Citjia acaice acciql qac Ci uci; Ci aqi' i;ad cii;l c,uu<i ii aji' idil adci aioi; cc ctl Wicc aay. (cc) ici u/nn i£i« uisai.' acite (to due
cacii cctaL (u^da q cc:0: du) cqwca >fii UKU^' aaicc dqc Ji acq iqi^ ciqc (asCi aa): uira (jn. m.i«u' qsi aqqi aaaci aiaic quqo ci^at
id qaii acua' ctl e, ci^cl afcio Kc.qi<a iW d ijcl a?c,Q- caici caiL qci acijac tijaiU ctuaiUiCQ aiaci qci LqAca acoidia' a„q atijaiU' adiisa
cKocua- aq ccaid aascQ aq COCQ: (OI,) CCB ecu' caiacQ d rt' id aijtcaiQ laaiqe (aoi uqo ay. (CM) RUMHIIU SUIQIUICO' qae cquC
u/Sffli' caaoc ocoaia gat. adL.ci qc!cd ecu aaai cacio qcq quL aaa: qce, acttio cu<i aictic qcctq CM I^UI, aaaciQ igcccta' iqcuuiQ quL
duiQ caiL awQ' qtc, d aqae aac ma UIQ qat: do CROCU xai. cLtunu ti.1' aqi^ ccjac ce aiait' iqg cuciau uaai. aci)«c. co aiaic'
aq eija (aaa ao): du) «i <;fflu' cj acig cccaio ci naq caiiQ' cca lae [a„<^ uqdei' ucjii qm ui-iHi. UUIHU qaa e,: Ui^u' aiccl.„q s:c,aj:
d) Mfflu LiU' qiiti aiac ciqqi a^ nacac leaal i/cq OiJ i^ici qiao ai/iti Ml Cijei (aiOCil at:) qaai ad^lao' cqWL duQ aaticqi aata' cijaiu uqci

tu EC, fi(ii.i.;>i CiHijJ. tk ac,^ i; Aa

ii,L.ti.cU: cctsCi u/iii<^il tc,M uAeul
Siiiiial liiicil cILa u NSL/THUX
=>• ttuLtciu ^.ul el liil'.at HUU: di-x/TSiU Suautda ijiJci; NLUX el ijcsLffltl tilu: cxaCi/ji

= Lrutciu ZjtULu: Lx/iitU /t(.(a.uc;a Q^'u uCtat liutau

-n iiufcq mu- lulu iiitcfa tic^iiu uxL/l ijCtat LSCAN iJi3C/2i(I veLiTitLTX CILQ
4uE(l: .ciuiji TOr,eciCi.l Q^ijra
tSiaLij ii^ua C;c.iid:q >ri:,.uxL,/l ij/nt Scc, aiztx c:n/i:c,cU c,»t.AN u Sex ciSi^ Iiicil

it&cU: ''taCiii:, i; /ta c((au c,aiai,:

ti.i.W UL lOi 4C(t (i^tttLN LcllttL,
"' tuiu-' LiiLU xuu tci/iiGn iiuL t u u ^ca i^ift U?L
tuilr^L iliO A^a i,LUaX atiaX
t^ieu UEL Li2u i^\,^a (^uuutca eca eft tilitu c^iii\ '"•Huc^i; aiciN UL if 1.1 ii,it\,L^
"' ^tULu ex^L Gfit/Tit el tS4u: u2u<:, LI2U iidu ^ca a t a ;; ran Lr. QAenl el iAfiL:
^tCteU U/tEL cluel tJiiiclEi^ eCSiN
K/iiL-euiteq <i|L.L.ij4D t/t/^u Sf/au LtU-CtU.u ilitiL /tacU t4LN Xt Li Cti:i.Ctl
'i- (^u^iluc x/au •L.tU.rtU.u Cjuulu- ta.t'rtL xiida ft >!i acfil Laiiaec, ecsCx C!LQ ;;: "-[Si-*
"^ ^jSfUL d;c((i5L,a: e<:;i-uifit,u t/t/jju-ecu ^iu.x^u '< ec, I:KI.CN iAEL eLr.1 iu xc,!.! ^Si-cx
uAeui em niteLti ^UL (zatsuU:
••^ cttc/Tna N't c/i:hD: eadsL KSU, CritAt ecu u/t^t i,mL tmlti> XI. citi;«: 'ceatil U
>^ ECU tiidiu c^mt ui^juL >ii c^si^c^ UXUL >JU^^U •.UScL c,ui.Lvj UL «( i,LiLx UL m
atel taiiae<^ tLSin 'C!LP
' tul QHut ^rab, ijxi uuJ x/au ttu.au.u ^jtuiu: 'iuiiLV iiaLC 4cie>i Eii,i:i;U Uira
Z18 / QGU CHI.CU cju^u a^u a / t-cc
815 / BAMIDBAR/N UMBERS PARASHAS SHhlACH 15 / 23-3t

The Moses, ^^ everything that HASHEM commanded you through Moses, from the day that HASHEM
Atonen^ent commanded and onward, throughout your generations. 24 if because of the eyes of the
for Public,
Uninten-
assembly it was done unintentionally, the entire assembly shall prepare one young bull as an
tional Idolelevation-offering for a satisfying aroma to HASHEM, and its meal-offering and its libation
Worship according to the rule, and one he-goat as a sin-offering, ^s The Kohen shall atone for the entire
assembly of the Children of Israel and it shall be forgiven them, for it was unintentional, and they
have brought their offering, a fire-offering to HASHEM, and their sin-offering before HASHEM for
their unintentional sin. ^e /{nd it shall be forgiven to the entire assembly of Israel and to the
proselyte who sojourns among them, for it happened to the entire people unintentionally.
Individual ^'^ "If one person sins unintentionally, he shall offer a she-goat within its first year as a
Idol sin-offering. 28 The Kohen shall atone for the erring person when he sins unintentionally before
Worship
HASHEM, to atone for him; and it shall be forgiven him. ^^ The native among the Children of Israel
and the proselyte who sojourns among them — there shall be a single teaching for them, for one
who does unintentionally.
Intentional ^° "A person who shall act high-handedly, whether native or proselyte, he blasphemed
Idolatry HASHEM! — that person shall be cut off from among his people, ^^ for he scorned the word of
HASHEM and broke His commandment; that person will surely be cut off, his sin is upon him."
sinned unintentionally. Although the sin was very grave, the ence to idolatry, it applies by extension whenever someone
people receive atonement because it was unintentional, and sins because he denies the truth of any part of the Torah. For
because they brought the prescribed offering (Ramban). anyone to claim that a particular commandment does not
However, those who knew that the Sanhedrin had erred but apply to him or that he has the right to pick and chocsd
committed the sin anyway, are not atoned for by the offering among the commandments is blasphemous and worthy of
iSifre). the condemnation stated in this passage. Indeed, Rambam
(Hilchos Teshuuah 3:6,11) counts those who sin high
27-29. Individual idol worship. An individual brings this handedly among those who lose their share in the World to
offering if he worships idols unintentionally, for example if a Come.
Jewish child was raised by idolaters. Even a large number of
Jews may have worshiped idols unintentionally if they mis- 30. TiAM Kin — He blasphemed. Since the Torah liken-.
takenly thought that the Torah's laws were given for only a idolatry to blasphemy, the Sages derive that bias
specific time period, and that that time has already elapsed; phemy, too, incurs the penalty of /cares, or spiritual excisioi 1
or, as in the times of Jeroboam and Ezra when the majority [Rashi).
of Jews forgot, or were never taught, the entire Torah 3 1 . 'n—157— The word of HASHEM. By referring to the sin OI
(Ramban to v. 22). idolatry this way, the Torah alludes to the first two of the T<!ii
In Leviticus there are special offerings for the Kohen Commandments, which demand faith in God and prohibit
Gadol and king who sinned unintentionally. However, they idolatry. Those commandments were heard by the nation
do not bring special offerings if they commit the sin of directly from God, not through Moses, and can therefore he
idolatry. B'chor Shor explains that if a king sins in so called "the word of HASHEM" (Rashi).
fundamental a matter as idolatry, he is no more worthy than
rta naij? — His sin is upon him. Even after death, the spiritu^il
anyone else and is not honored by bringing a special offer-
corruption of the sin adheres to the soul and keeps it out <JI
ing.
the World to Come (Sifre). The term implies further that only
3 0 - 3 1 . Intentional idolatry. One who worships idols inten- as long as the sin is upon the person — meaning that he dii I
tionally — high-handedly — cannot atone for his sin through not repent — is the soul excised. Repentance, howevej,
an offering. If he sinned despite being warned that his act removes the sin and punishment (Rashi).
would incur the death penalty, and witnesses reported his 32-36. Sabbath desecration in the Wilderness. Th'
act to the court, he suffers death by stoning. This passage Torah juxtaposes the sins of idolatry and Sabbath desecni
refers to one who worshiped an idol intentionally, but who tion because they represent the same concept. Just as thi-
had not received a valid warning, or whose act was not seen idolater denies the sovereignty of God, so, too, one who
by valid witnesses. God punishes such a person by cutting flouts the Sabbath, which testifies to God's Creation of tin-
off his soul from the nation and denying him a share in the universe, declares his lack of faith in the Creator. Because nl
World to Come. The very act of worshiping an idol consti- the vital place of Sabbath in the constellation of Jewish
tutes the blasphemy described in this passage. belief, the Torah places this incident here, although it did
Rambam (Moreh tievuchim 3:41) contends that although not necessarily happen immediately after the rebellion nl
the traditional exegesis interprets this passage with refer- the spies [see Rashi to v. 41 ].
KS-ID / iu rhw nw'\s n m m nao / 814

'^^n'?! ;? Tpg n NQ^i IB naJtoT

KnipB •'j-'vi? Qi< 'O'lia iilann'?

'm-;3 aapji nnn?ni;) niij NISJIS

nSS'lna tKFIKUn'p ID H}( 13 TBX1
••i? ni:j7-'73-'7V ]t\^^ ~i33) :nDn'? inN n-'jy-'-i''yt^i na
•n>i; w i n nni Kin nwi^-'? nnV n^p?) ^Knty^
;; D-jU NJ3-1EJ iln^s'ii? n; wn;?*;
lOmaiy-Vv nim •'^?D'? amuD) mmV nu^K nhii?
'jK-ito' '331 KnE;33 b^'? pgriu/'-iiD
N131I 'j3'? nK p n ' p a nainn K'll''}'?!
I'^iy? 3in^ in K/iti; DKin :Nnibu;a
KHKun'? nnit' ng KJV 3ii7'i nam tHKun"?
''7I;H(;K'7 wnK '^y King nB3'in= jv • ; IT — : I.TT : ~ j - T yl; • : ATT : • JT •.•: iv

'niby K'lgg'? ;^ DIJJ^ I'jWg pignng mm ''JD^ njjt^:? nKtpnn naj'wn U7Dan-'7i; in^n
VK-JSP' '333 Ng'vioa :nV parnp'i
K-jri KrinlK iin'3'3 n a o n K-II'J'?!
iai>n tt'3f53 ^ .•I'^Kjg ngyii'? 113^ 'n; wD^ni :n:}au7n nu/'v^ n i ^ mn;'. nriK nnin ODin:? ^
Dli? Knl'} ipi K;3'sr^ p '^J i^na
Kinrr KWJS •';fntt''i nin Nin ;?
nim-nis ^fe"i^^ ^^^I^D"!^ "^"Ql T.?' nti7^n-nt^>i:
; n KDiria ('73?) 'IKK'^ ipisy I3p "in^ "^B :n?3V nnjpn Kinn ti/Qjn nni^^") n^.iJ? Kin K'7
nxyniuK •<ipK 'nnif!3 n;i nog
H3 n3ln Minn Ktt/3K '3fnE7'
Kinn u/Djn nnsn i m s n "iDn iniyn-nffi nh hin''

{rta} :(.j' PVJP) n6ppi nmip T>)\^ in ('::) fnp'i) D^ID PCD' 'SCID pf)i '(Sjc
ppfr -)nht OIJIHD IP 61:5 ,?I;ID3 iinfe or / n ^ nu;« a a a i p XMt, iKun
D-)r 0713D3 .niJica « u n n (ta) KDW TDCO DI .nriNuni :(Dt; nso) 'ob
i33p ir3i ,0Ti7C iti osc^ fi'sn 7'p' pi-!'3i3 ^fip .nn3\ff na ^v :(3^ ot)
osnai DD-JD WDi m:) ,^-:nn .cinAn :7'f»3 .nnn nia (b) :(DI;) DTW: oi
lf)3ii i)'Di3T 107 71D1 {i:rb ci'iJC) •iicfi i!)D 'ID) 1D7J -)p6 (ip::) iifjpip')
'cn oir r7i3i; Piorfi /n nan (N^) :(:r pinn:)) pi:;3 6 P I ; DCO pf) p s n i
ftic P3 P)iDC ]))0 .na njiii :(DC ncD) opn 'DB -jfi!;?! D-)13JIO
nm -iiffK :(DC) D-)f D71315 It ,vb) ,D';p olijni P'-)3 ID»I biu D3 p"3iD ir
o'oif) "337 np6 .(.p pinp) Diippc ooisjp 'D» "lb D'O' tti '536 .niD'tt ^N 'H
D71))? b^c Tan .'isi m^ ityw ba DK (W) :(3';3D o'bcip) 'PUDI: ir D'PP
Diin ya "inftjp ,o^f)'3W 'if)35p>t o» i-Dji obi? o-^ipo bs -JDI^^ Pit P713P3
.njAw'? nntt7i;a ms;n 'a^yn nx {^^) :(oc; 'IDD) rrN^ni 'n my ityw
ID PP6 bD nioi ujcc jia: ,wi[: '7' bi; 11 OT3D OPCP) P7DO 'S'DB oft
/6 -3DP .non^ :(:n :3 pinp)p5 ;ni D713D 7i3»b mpw 6'?i: P1713130
,cibiDl) p»7ip P 6 P P ? obir os pif)3? oiipsc Piftpp brtp ,Pif)pn iftcp P'6I;

One Who commanded them, is not true observance of the
Torah. This is why God introduced the Ten Commandments
by saying, "/ am HASHEM. Your God," and why the Sages say
that one who gives his allegiance to an idol is regarded as if
he had repudiated the entire Torah, even if he performs all
the commandments meticulously.
2 4 . nnvn i5''V» — Because of the eyes of the assembly. This
term is a metaphor for the Great Sanhedrin (see Leviticus
4:13). in order for this unique offering to be brought, two
conditions must be present; (a) The Sanhedrin ruled erro-
neously that a certain act is permitted, and then the act was
shown to be a form of idol worship; and (b) a majority of the
congregation committed the forbidden act. If either of
these conditions is absent, each transgressor brings the sin-
offering of an individual, as given below in verse 27.
the public {Horayos 3b), and none of the individual sinners
brings his own offering (ibid. 2a).
riDn"? .. . nbv'? — As an elevation-offering .. . as a sin-offer-
ing. \n Leoiticus 4:13-21, too, the Torah speaks of a commu-
nal sin-offering to atone for a national transgression caused
by an erroneous ruling of the Sanhedrin. The offering here
atones exclusively for a national sin of idolatry, while the
one in Leviticus atones for other sins (see notes there). There
are two differences in the composition of the two offerings:
(a) The offering in this passage includes an elevation-offer-
ing, while that of Leviticus is only a sin-offering; and (b) the
sin-offering here is a he-goat, while the one in Leviticus is a
young bull. Otherwise, the sacrificial service for both sin-of-
ferings is identical, including the requirement that the Ko-
hen Gadol perform the service.

n'jyri-'73 liiryi — The entire assembly shall prepare. As a 2 5 . iKurt nrT) KW nsAW-'*? — For it was unintentional and they
public offering, this one is paid for with funds collected from have brought. . . The atonement applies only to those who
817 / BAMIDBAR/NUMBERS PARASHAS SHELACH 15 / 32-39

32 The Children of Israel were in the Wilderness and they found a man gathering wood on the
Sabbath Sabbath day. ^^ Those who found him gathering wood brought him to Moses and Aaron, and
Desecration j^ f/^g entire assembly, ^i They placed him in custody, for it had not been clarified what should
u//idemlss be done to him.
35 HASHEM said to Moses: "The man shall be put to death; the entire assembly shall pelt him
with stones outside of the camp."
36 The entire assembly removed him to the outside of the camp; they pelted him with stones
and he died, as HASHEM had commanded Moses.
Tzitzis and ^7 }-}ASHEM Said to Moses, saying: ^^ "Speak to the Children of Israel and say to them that they
all the shall make themselves tzitzis on the corners of their garments, throughout their generations.
Command-
ments And they shall place upon the tzitzis of each corner a thread of turquoise wool. ^^ It shall
constitute tzitzis for you, that you may see it and remember all the commandments of HASHEM
and perform them; and not explore after your heart and after your eyes after which you stray.
are essential to maintaining allegiance to God, and con- versely, in the very same situation, those who seek only
cludes with the oft-repeated statement that He took us out of pleasure will not see even a possibility of spiritual elevation.
Egypt and as a consequence of that, we are obligated to Thus, a familiar way of testing what different people are like
accept Him as our God. is to see how they react to the same stimuli; what someone
sees is an indication of what he is.
3 8 . nv'sr — Tzitzis, i.e., fringes. Alternatively, the word
refers not to the fringes themselves, but to what they call 3 9 . nyiar*? mh n;ni — It shall constitute tzitzis for you. The
upon their wearers to do. The related word y ^ n means to white threads and the techeiles shall combine to form a
peer at something intently (see Song of Songs 2:9), and, as single fringe, for the two elements in combination constitute
stated in verse 39, one should look at the tzitzis in order to a single mitzuah. If techeiies threads are unavailable, how-
remember all the commandments (Rashi). ever, this absence does not prevent the performance of the
commandment with all white threads (Rambam, Hil. Tzitzis
nnnga 'Baa'^y — On the comers of their garments. The 1:5). Thus, because it is not dependent on the presence of
corners of a garment are accessible and visible, which is the blue thread, the commandment of tzitzis remains in
important in the context of this commandment, since the effect nowadays even without tec/iei7es.
fringes must be seen in order to serve as reminders {Michtav
Me'tliyahu). Garments are a person's means of playing a iriK nn'K'ii — That you may see it. The flow of the verse,
role, of presenting himself to the world as he would like to be according to Reishbam is that the tzitzis are on your gar-
perceived. It is important, therefore, that garments be "con- ments so that you may see the fringe and thereby remember
secrated," as it were, with reminders of God, so that they not the commandments.
become the means to entice people away from His service. The Sages interpret this phrase that you may see Him, i.e.,
God {Menachos 43b), for by performing this commandment
ari'i'ib — Throughout their generations. When someone is
with the proper intent, one can learn to see that God guides
sincere about using even his garments as a means of achiev-
the wodcl, so that, in effect, one sees Him and remembers
ing devotion to God, he can imbue his children and succeed-
the duty to be loyal to Him.
ing generations with the same dedication (ibid.). People
should never underestimate the effect their actions can have ariiati — And remeniber. The numerical value of ihe word
on others, especially upon those who are closest to them n^y'V is 600, and there are eight threads and five knots, for a
and who are able to see whether their deeds are motivated total of 613, the number of the Scriptural commandments
by genuine dedication. {Rashi). Alternatively, the fringes are like a royal insignia,
nban — Turquoise wool. One of the strings of each fringe is reminding their wearers that they are always in the service of
to be dyed turquoise with the blood of an aquatic creature the King (Sforno). According to Ramban, the reminder is
known as chilazon (Rashi). The exact identity of the creature provided by the symbolism of the turquoise thread, which is
that is the source of this blue dye is unknown nowadays, so reminiscent of the Throne of Glory, as noted above.
that techeites is unavailable currently [see notes to v. 39]. .. .mnri"Nbi —And not explore.... The heart and eyes are
The techeiles thread helps its wearer focus on his duty to like the body's spies, brokering for it the sins sought by its
God because, as the Sages put it: Techeiles is similar to [the animal nature. The heart covets and the eyes seek out, and
color of] the sea, the sea to the sky, and the sky to [God's] the body sins (Rashi).
Throne of Glory (Menachos 43b). We are enjoined to avoid any thought that could entice us
This roundabout means of focusing on God's Throne to uproot a fundamental of the Torah. Human intelligence is
teaches that people should look for ways to direct their limited and not everyone can ascertain the truth, so that a
attention toward higher aspirations. Those who search for person can destroy his world if he follows his random
holiness can find inspiration in many experiences. Con- thoughts. For example, if a person ruminates on whether
vh-^b I Its rt'jttr rw-a
iKn^iuT Knp5 I'VN najij la K-iaa
aaiip la an; inatoKT an; iani?iA
h^ ni'?i i^rjK ni'?i nf to ni"? pvij
•"as K-iun n^aa nn; noKi i'^ iKnwja
K-i) i n a v n NO lin^ wisnK K^ V C-
N^uijriN nipb'?;' nn^i nb ab (lavrr
^a K^aaKa n'n; IWJT N-jgj 'jujjn'
ip'SKift iNnntf^nV Nian Nniy;a
Nnntyn'? N-jan"? itriK/ja 'ja rrn;
Tjjg T Kpa n'pi NjjaKa an; l a n i
no'ip'? niuki'?;; intji i'; •xvaYi n;;;
imV ngin) bvroj-' ••u DII ^^'ign';
igH ^V I'lgpna im'? inay;i
K-jgpna 'pv lun'i llani'? ]ianiD3
11a'? iia'ioi ;Kri'?arn KDin nsjaa
n; i n j i n i a'n; iitOO) I'lSiDna^
K^l Tinn; inavni ;n xnlpa 'pa
•nis bri-i5|i in'K nn-'KI^ riy'':^^ '^^^ "^.TO) ""^
ii'ri inai ilaa'? ^1^^a nna pypn ''3.DK ninn~K"V) nn'K nn'^t^yi rv\rv niyn-^s
:]lnnna lyu iins ^ Xa-'V'S
:nnnnK n''3T nriK-nu/K D D T V nnKi DDID^
iw M D'lbpo D'b'PDD DC I)P .n^ar^ar nnb iwyi (n^) :(:3» p7WD ;iP
imft Dn'!i^l DC bp n'i'i inf) i s : .(.3» piwn ;ji:n bftprn') 'C^T P ' W 3 wp'i
Iirbn be piT P3i .Jiban :(ipp npD ;p:3 O'TCC TO D'^-JPO ]»|'5» iw
PC P'W be 6'-)pn'j p n c .'n ma:a ^3 TIN n n i a n (o'7) :(:3n PIPJJD)
n n K n i n n K ^ I :(63:n' Y w ) Ji"np n? onpp ricnni rpin wwci rPifin
Dnp^D^) ^ub O'bj-jn DD D'J'P;:II sbo (03:J' b'pb) p6p "IIPP TO3 .naaa^
:(ip ftmnsp) pn'3p:) P6 ;icm ^uoi inin sboi •^bn ppo , P I T 3 P ? pf) ib
3 2 . l a i a a . . . I'rr'i — Were in the Wilderness. This took place
at the very beginning of their sojourn in the Wilderness
[otherwise there is no reason for the Torah to mention the
obvious fact of where they were]. That such a thing could
happen so soon is to Israel's discredit, for the nation had
observed only one Sabbath properly, and this individual
desecrated the next one (Rashi). According to Rashi's read-
ing of the Sifre, only one person desecrated the Sabbath, but
according to the reading of the Vilna Gaon, there was a
general laxity in Sabbath observance.
D'vy ^Pp'o — Gathering wood. There are various opinions in
the Talmud regarding which category of prohibited labor
was committed: The sticks were spread out and he gathered
them together [nn^n]; he carried the sticks for a distance of
four cubits or more in a public domain InKYln]; or he tore
twigs from trees [lylp] (Sheibbos 96b; see also 73b).
3 3 . inK niKar^arr — Those who found hint. Since the Torah
stresses that he was found while committing the sin, the
Sages derive that the witnesses had warned him that he was
committing a capital offense and he persisted in doing it.
This satisfied the halachic requirement that one is not liable
to the death penalty unless he ignores a warning and his act
is seen by two valid witnesses (Rashi). Thereupon they
^a^)aa l a o / 8i6
I l,V T l - - - } •-= fvT : • -
:niy"n"nis:
bft-)C' be IPDW .iKiftt^i laTOa u n n o b ) :(:i p7WD pC) wicn C^CP
(a^) :(3'p nsD) cibbni or fts n»)C3i CJJIP^T P3C f)bh n»c fjbc 3IP3D -537
13 nnw Pi6inc» 16 ccipbn nw 6bi 13 np?c .a^iyipa iniK niKarian
DP'p ip|i3 D'PTV V? 6b .1? n v y i na lyns K^ 'a (if?) :(.6J5 jmosD ;DC)
.Dun (nb) :(:nD p7i:))D ;7'p nsD) P P ' » 3 P3C bbnn^p VID 0'P7V b36 pw
{if?) :(3':o D'-)37) -Jinci (n:p rnnp) -Jisi pi ,p"3bf) ^ibp pi ,r"pb3 P"3P"D
ftpir nop ;oc nsD) p P'3)5 pimi pn ob'ppp p'3C j^sn . m m iNiati^i
brought him to n-fvn-h:^, the entire assembly, i.e., the sages
who served as Moses' court.
3 4 . Wia N^ 13 — For it had not been clarified. Only the nature
and procedure of the death penalty had not been clarified,
but they knew, as stated in Exodus 31:14, that Sabbath
desecration incurs the death penalty (Rashi). Had it not been
known that Sabbath desecration was a capital offense, the
transgressor would not have been executed, because part of
the necessary warning is notification of the gravity of the
penalty.
3 6 . !Tijjn"'?3 — The entire assembly, i.e., the penalty was to
be carried out in the presence of the assembly (Sifre), so that
others would see the consequences of sin and be deterred
from committing it (Deuteronomy 17:13).
3 7 - 4 1 . Tzitzis and all the c o m m a n d m e n t s . The Sidrah
concludes with a passage that brings home to the Jewish
people the obligation to remember all of the command
ments, for it is fallacious to think that Judaism can rest only
on the foundation of such primary commandments as belief
in Qod and observance of the Sabbath, vital though they are.
The commandment of tzitzis, the Torah states, is a vehicle
that enables the Jew to remember all the Torah's precepts.
The passage contains other general commandments that
819 / BAMIDBAR/NUMBERS PARASHAS SHELACH 15 / 40-41

"0 So that you may remember and perform all My commandments and be holy to your God. '^ /
am HASHEM, your God, Who has removed you from the land of Egypt to be a God unto you;
1 am HASHEM your God."
THE HAFTARAH FOR SHELACH APPEARS ON PAGE 1184.

by his intelligence a n d f a i t h . from the land of Egypt. T h e T o r a h c o m m a n d s that we

4 0 - 4 1 . n n i i p j ; ! n a f n — Remember and perform. T h e T o r a h
concludes t h a t it is not e n o u g h m e r e l y to remember — one
m u s t perform all the c o m m a n d m e n t s a n d not pick a n d
choose a m o n g t h e m ; o n e m u s t remember the c o m m a n d -
m e n t s a n d perform t h e m all w i t h equal alacrity. As the
Sages t a u g h t , " B e as s c r u p u l o u s in p e r f o r m i n g a ' m i n o r '
c o m m a n d m e n t as a ' m a j o r ' one, for y o u do not k n o w the
reward g i v e n for the respective c o m m a n d m e n t s " (Aoos
2 1). S u c h a realization m a k e s a person holy, for it separates
h i m f r o m t h e lusts a n d passions t h a t s o c o r r u p t people a n d
b r i n g t h e m d o w n . T h i s was God's purpose in t a k i n g Israel
o u t of E g y p t , for, as Rashi, notes, c i t i n g Sifre, the deliver-
ance f r o m E g y p t was c o n d i t i o n a l u p o n Israel's acceptance
o f the c o m m a n d m e n t s .
4 1 . n n y n y n w n a a r i N ' r i N y i n "^vfi^ — Who has removed you
r e m e m b e r t h e Exodus every day {Deuteronomy 16:3), and
t h e Sages i n s t i t u t e d t h a t it s h o u l d be f u l f i l l e d d u r i n g the
daily prayers t h r o u g h the recitation of an appropriate Scrip-
t u r a l passage, w h i c h w o u l d be a p p e n d e d to the t w o pas-
sages of the Shema. T h e y chose this passage because. In
a d d i t i o n to the m e n t i o n of t h e E x o d u s , it contains several
other basic precepts (Berachos 12b).
«.3 .'[ja'io V"bs . n v o s ^ " V — T h e Masoretic note meanai
There are 119 verses in the Sidrah, n u m e r i c a l l y correspond-
i n g to the m n e m o n i c u'?D.
T h e m n e m o n i c means "remove, rescue," a l l u d i n g to
God's decree t h a t Israel deserved to be d e s t r o y e d a n d that
Moses h i m s e l f was r e m o v e d f r o m t h a t decree, a n d that hiB
prayer succeeded in sparing the n a t i o n f r o m it, as well (W
David Feinstein).
KB-n / lu rfsvr nwns laiMa 130/818

nips'^arinmvniinBimVng,: u-'^if^p nn''''m Tilvn-^'B-nN Dniu/yi nsTH ivn'? n

;^ KjK aht6 IIDV 'igi?'? Qnyip-i niH'' •'jN ^•'•ribHh, nph nvnh a n v n yiKn

'"CI
pf)i piJni aiip -\w) )PBi PIT ')'D ia iBi ftitB3 iDift fiia pi .pitoa i33 nwK :(oB Bisai ]nh> .nam'sK :(ot: 'PCW IX obci pto /n IJN (NB)
'Di ,lito P3BIX' pi P'S'J PC1D <lfll .(T-J':P P'DP)) Dpi PB7ia I P p P3t •n 'JN :(DB 'PniJ oa'is ii3pPi: oppfi 'P'ls [3 P)B io . n a n x inxifin
hv :(t) piDD) 'Piin bp p6 DP'CBI icfoc Piinp ia 7J)3 aiipc ft'P t|iip PCB)t to ,oippa Pi)fi an ')sn ifipp ian6' 6ic ,anfi) pni 71B .d3inf7K
B3ifi bB .(7:p' pipw D'lC) 'D)3 bp D3R6 ftcfii 7J)3 . n n n j i 'SJa inif) fiiD 131 .D33bn ')6 03m3 in ,a3l: o'bpi) toi O'BB to i)fi ,131: iip)i
ailflJ ie PPlCb B3af) 71)3 CP' D'P3t) CDP PiB3 tol CbC pbB3 flbl .P13)3 Pl)i ,ipfl P37 .(Dt '1DD pi:3 ifiptP') D3'iB 1lbn6 'ijl PpiP 7'3 to Dfl
bB .nban hms :(n:i PTOB 'pppii 'pbtoi 'PbSai 'pfiSiai D'i5n3 anfoc bt aj'fiti 1133 it app 1'3 D'i5n3 'P)n3at 6IP ')ft ,D'iSn pfi'S' in6)
pi3PP B35 pi ai'i3 pp'a DP3B1.6b3P bi3C be o m p ,pni33 bi3C DC fi'P Pbap 7ni6i 17J33 ib'fi 6bp aiipp)» msaii fPSPi TPn ftia ')f) ,1133
larc D'P' n)ii)C 7i)3 a3t; o'pip asmpi .31B ppb TPPBP B'ppb ann ttipn PtPB aaPD) anb .'ppnsa i c n a Pt» '3i it niD'ni .cfiD n"3)
:D'P iB ap't nnfic 7B D'ISBB iftb'CP iftpf abipt d'a t|f)C ,Pii a7!3B 73in3 P3tP pfi bbnnat inii ,air P713B Ptisi

not there is a God, whether the prophecies are true, or
whether the Torah is of Heavenly origin — and he does not
have the degree of knowledge and judgment to find the
clear truth — he will be opening himself to heretical beliefs.
Therefore, the Torah commands that one not explore after
heart and eye lest he come to stray from belief in God
{Rambam, SeferHaMitzoos).
It is significant that the Sldrah begins and ends with the
concept of exploring and spying out. The spies who went
to reconnoiter the Land went looking for dangers that
would justify their own preconceptions. Caleb and
Joshua saw the Land and found in it justification for
God's assurance that the Land was very good, while their
comrades saw only confirmation of their fears. Thus the
Torah is warning us not to be taken in by the lures
that appeal to heart and eyes; instead, a Jew must be ruled
 16/1-5

PARASHAS KORACH
^ f\ omh son of hhar son of Kohath son of Levi separated himself, with Datfxan and Abiram,
sons ofEliab, and On son ofPeletK the offspring of Reuben. ^ They stood before Moses with
two hundred and fifty men from the Children of Israel, leaders of the assembly, those sum-
moned for meeting, men of renown. ^ They gathered together against Moses and against Aaron
and said to them, "It is too much for you! For the entire assembly — all of them — are holy and
HASHEM is among them; why do you exalt yourselves over the congregation of HASHEM?"
'^ Moses heard and fell on his face.
^ He spoke to Korah and to his entire assembly, saying, "In the morning HASHEM will make known
phan son of Gzziel was placed in charge of the Kohathite woe to his neighbor" (fHegaim 12:6). The tribe of Reuben,
family (3:30), thus making him Korah's superior, and giving which supplied most of Korah's followers, encamped near
him a position that Korah felt should have been his. At that the family of Kohath, south of the Tabernacle (see 2:10,30).
time, however, Korah did not dare criticize Moses, who was This proximity to Korah, the evildoer, brought tragedy to the
so beloved by the people that they would not have tolerated Reubenites (Rasiii).
a rival to him. But after the fiasco of the spies and the decree 2. The Torah describes Korah's followers as prestigious
that an entire generation would die in the Wilderness without people. They were leaders of the tribes (i^idrash) or heads of
ever seeing the Land, Korah took advantage of the nationaS courts (ibid.; Rasfii); and they were men of renown who were
dissatisfaction to foment rebellion. called to important meetings and consultations. The pres-
R' Hersh Goldiowm submits that once Korah found an ence of such a respected delegation naturally lent credence
excuse to challenge Moses' legitimacy, it was a short step for to Korah's grievances.
him to deny the Divine origin of the commandments and 3. na^'ai — It is too much for you! Korah began his tirade
hold them up to ridicule — for if Moses could be suspected of with an exclamation intended to put Moses and Aaron on the
appointing his brother Koben Gadol in an act of gross nepo- defensive, accusing them of selfishly taking power and pres
tism, why could he not be accused of fabricating command- tige for themselves at the expense of the rest of the nation,
ments that had no basis in logic or God's will? which was just as qualified as they. Then he continued by
This explains why Korah, as the Midrash relates, had hJs trying to curry favor with the masses, saying that since all
followers dress Jn garments of techeiles, turquoise wool, and Jews were equally holy, Moses and Aaron had no right to
confront Moses pub)JcJy with the derisive question, "Does an take for themselves the two highest positions in the nation.
a\)-techelles garment require a single techeUes thread in its Korah's attractive argument omitted an essentia! factor ivi
tzitzis?" Moses said yes (see 15-.381 — whereupon Korah Israel's holiness. It is true that every Jew, from the sage to the
scoffed, "If a single strand is enough for an entire garment seamstress, is innately holy, but there is another aspect of
made of a different color of woo), does it not stand to reason holiness that depends on personal merit. The greater a per
that an a\l-iecheiles garment should not require one more son makes himself, the greater his degree of holiness. In all
strand?'" By means of such challenges, Korah sought to his speeches in this chapter, Korah referred only to the
convince the people that such "illogical" laws must have communal, common holiness. Moses never did. He spoke
been the products of Moses' own imagination. only of the individual whom God chooses (vs. 5,7).
1. n-ip n^»] — Korah .,. separated {tit., took] himself. Korah Moses acknowledged the national holiness, but he added
placed himself at odds with the rest of the asseinhfy to that leadership depends on personal merit, and it was in this
protest against Aaron's assumption of the priesthood that Aaron was superior to his detractors (R' Yosef Don
{Rashi)- Soloveiichik).
'i^"I3 — Son of Leui. Korah's genealogy stops with Levi, and 4. ii^s-byb'ssfi —And fell on his face. Moses fell to the ground
omits the name of Jacob, because the Patriarch prayed on in humiliation [at Korah's outrageous and insulting charge)
his deathbed (Genesis 49:6) that his name not be associated (Chizkuni); and he fell in despair, for now he felt powerless U >
with Korah's assembly (Rasiii). It is axiomatic that the con- appeal to God to forgive the people. They had worshiped the
spiracy of a Korah must have had its roots in a failure of his Golden Calf, complained for no good reason (ll'.l-2), and
forebears — righteous though they were — to eradicate heeded the spies, and each time Moses had prayed for them.
subtle inclinations toward eviJ. The intent of Jacob's prayer This was the fourth time they had defied God, and he felt thai
was that he be free of any such seditious tendencies, and the he could not plead yet again (Rashi). Alternatively, he fell oi i
fact that his name is omitted here is proof that his righteous- )iis face in prayer (Rasltbam; ibn Ezra).
ness was without flaw {Gur Aryeh). Indeed, the Sages 5. '^^if)l — fn the morning. By telling them that God would
homiletically expound that the names of the people men- respond in the morning Moses tried to gain time (RasiU).
tioned here contain allusions to previously existing seeds of hoping that they would come to their senses in the interim,
the evil that blossomed with Korah (Sanhedhn 109b). during which he tried to appeal to them to desist (see vs
fSWi "laa — The offspring of Reuben. "Woe to the evildoer and 8-12).
n-K / Its
OlfjpJlK
'SK'? inijT:. -.Rwi ija n^9 la itKj
\nm ^K"3ii" 'Jap Nnmi rnpto
pi 'ynsii? KW15 la-ia-i fttfijnj
biyi nitfto Vy iiuj^PiKi 1 iKKjttf T pttfM mu^-'pj? ^^ng'D :D'i2;-''^5K njJto •'K-i,? nnj; >
•73 ns itiV -"IB iinV nijisj pot?
l'3-;3irin ]WK n Ki?i ;n Knjat!/
I? ynin'i K^asa is'-p'? nnipaa "ja
nin-' i'n'') iga nnKb ^nisf-'pp-'jK) nn]?-'?^
,1'J5C pifcl P3C» pn ,P*-17B3D 'C(n D'C»P1 D'pfe D>31 7m3 PCB PP .(fl
(3 plDB) 7Bro * n p B7C '6'C3 IPfol: ,13 ttl'3! V7'3R1 7lft'7C p l l ) * 051
ifi3 .pfep )toc RIP'S* ipstei w.fi i'ci) 07130 '6np olfi im6 610 jioJi
Dpi -mh ,0P1W ifl P>5'53 P3'T) PiPP it OilPP D'il3 ,li 'OBf) .PtB '3Bi IIPBI
W ,PP13!B P t o p iC 7Pf! 131P 7pfc !'» JC P ' i p •JCBf) ,l'i» pPCJ li'PPP .P3"P
P jlftl OT3A1 p7 . p i K T in :(3 ft»W3P) P P J B nft 71P5P tt Ptop pilPC
Dip .niwnp nfjD -.oini oDnisi opppi 'ftin ipv 03-10.03') ai (s) -.BJD
poip opf! pppi oti .iKi»jnn y n n i :(7 op) opi33P 'B» ')'D3 D'P37 IBBP
P1»P) I'pif! 'P 'Pjfc '3'D3 DP33BC DP73i Wh f>i .P31PP TPtt T33> 1> P'P tt
ot i3:c .ppiiniio ')si) .Ilia ';y him (T) .-(OI: 6nro3P) mnc P7PO to ,(3:3
0» iiSP'l ,D'»lftPB3 .(f)':3i PW) OW ip'l ,iSB3 16BP .'B'3P pp-» D7'3 i3Pci 'ift Bppi 'i6 ,ippiipn3 RPp OB 10RPC3 03n'n o'smo V331 pop!
it ippiipn3 .(3':T i'Bb) D'PiB 1BBC1 '0 ifl OCB PBfl'l ,D'i31133 .(3:fl' i'Bi) p )B5'if) iC IPltl'PS is fl3pP3 ,PCB DB piipi PPp oflP PBl .(DP f)BlP3R)
.CJei O'PCl OBP OT16 I'iu D"S1 ,l'3fc >» P7PC l i s pi iW .1'7' liP7P3 Ppp
6 P P jiino SB R'Pttft 'Rp 70 ppfi ,6iop 30i6p <r i l c i o ) P ' B ' S I P I D C J
flip PTOP PB PPE .'111 S T 1 i p a (PI) -.(DC frniPSP) '3BB 71B i3pi fli
:(p OP) 0P3 niP' fiBP DPiR7i )'IPPB O'O tei wpi pifnoi )IP3 fiii iji
PARASHAS KORACH
)6.
.a^ Rebellion in t h e Wilderness. In contrast to earlier occa-
sions when the people complained about specific problems
— such as a lack of food or water, or the need for a "god" to
take Moses' place as an intermediary between God and Israel
— in this Sidrah, there is an outright rebellion, an attempt to
overthrow Moses and Aaron as the leaders of the nation. The
leader of the rebellion was their cousin and fellow Levite,
Korah. As is typical of would-be usurpers who must attract a
popular following to succeed, Korah posed as a champion of
the masses and tried to discredit Moses |see below).
Ibn Ezra and Ramban agree that the rebellion happened
about a year after the Exodus, but they disagree regarding
exactly when it toolt place and the underlying reason for it.
Their views are as follows;
jfbn Ezra: Korah rebelled right after the inauguration of
the Tabernacle, when Aaron and his sons were designated to
replace the firstborn as the only ones who would perform the
sacrificial service. This angered Korah, who was himself a
firstborn (see Exodus 6:21), and it was easy for him to enlist
two hundred and fifty . .. leaders of the assembly, who were
also firstborn. Dathan, Abiram, and On were from the tribe
i m n a nso / 820
TO
pf) ppi . m p npii :toiP3P ' 3 P CP7B3 PPP73 OB' 11 OCPB . m p npn (N)
DlipJ* 03PPC \PI1 ,P31PPP >B PPlri P7BP 71P» piP3 Pl'pi 7P/) 7ii IBiB
npil ,(3':!ci 3i'6i •jji iPp' on pi ,ppilnn3 ptnol 07co iftcn pips .lispftt
'PftP 1PB PPp Pp'l ,ppf) P37] .0 flBTOP) Dlft '33 i t a li'iBOi IPlfi
DPBB ipp ( 3 ; R fnp'l) pof) pfl np IPfop IBO ,D'P373 0036 Plfn7D3D
ppo' p P'pro tti .lA p n n p p i n i ' p :[(ft SBIPJP ;3:7' BCIP) D'137
'7133 7RP bft ObOp3 IPfoC .DPpijRl) ifl IPC 73(' ftSC iniB ip O ' n m ep3C
PBfot jQip'O 'P373 p i 7 P iB DBpip03 ,Tnp iB IBP PPI3 )5'01 IV.TO p'tflPS)
; ; D - 3 P ; I h D'B'O '037) i f n p p 'li p pop p po5' p ppp p <)Dfi'3fi p
pe P3»'P 0P"3PJ 'IPC pi/37 P3C O'PC i'3P3 .a113K) ^1771 :(7 fr»lP3p
PB3Pft fot) 'Pfl ,PPp PBf) .P)37P 'E iB pop '33 io fc'C3 PP13 103'»P ifl'IlE
iSn 7P(i ,0Sl7J l'J3 '3C 1SP3 71330 OPPB (P':l P1»C) 'Ul ppp '331 PPfoC .I'P
,0PB»i '3S 6i5P loi' p '>fic ,'3fi 6i ,0'3Po pfi SiB'S 'ifip'».Snj 100 7nfii
fl»lP3n) n 3 7 pfl ip3Bl vis piin >3'P0 .oilOB ppp lipf) )3 pf) f)'P3 P3» fixil
of Reuben, which had its own reason for resentment, having
lost its privileged firstborn status to the offspring of Joseph
(see Genesis 48:5). Ibn Ezra assumes further that other Lev-
ites were upset at having been relegated to be mere assis-
tants of the Kohanim,
According to this view that datQs the revolt soon after the
Tabernacle was erected on the first of ISissan, in the second
year after the Exodus, it happened after the events recorded
in chapter 8, and there is no apparent reason why the Torah
does not record it in chronological order.
Ramban; Although the Sages teach that the Torah does
not always follow chronological order (Pesachim 6b), ordi-
narily one must assume that events took place in the order in
which the Torah records them — unless there is a com-
pelling reason to assume that a particular passage is out of
order. In Korah's case, therefore, we must say that his rebel-
lion took place after the incident of the spies, because peo-
ple were resentful of the decree that everyone over twenty
would die in the Wilderness (see commentary to verses
13-14).
Korah's own resentment began earlier, when Aaron was
made Kohen Gadol (see v. 10), or when their cousin Eliza-
 liUJW
{ilii! ijlj 'll!!l'lilil!i|!i!i"' Hi''

823 / BAMIDBAR/NUMBERS PARASHAS KORACH 16 / 6-14

the one who is His own and the holy one, and He will draw him dose to Himself, and whomever
He will choose, He will draw close to Himself. ^ Do this: Take for yourselves fire-pans — Korah
and his entire assembly — ^ and put fire in them and place incense upon them before HASHEM
tomorrow. Then the man whom HASHEM will choose — he is the holy one. It is too much for you,
O offspring of Levi!"
^ Moses said to Korah, "Hear now, O offspring of Levi: ^ Is it not enough for you that the
God of Israel has segregated you from the assembly of Israel to draw you near to Himself,
to perform the service of the Tabernacle of HASHEM, and to stand before the assembly to minis-
ter to them? ^° And He drew you near, and all your brethren, the offspring of Levi, with you
— yet you seek priesthood, as well! ^^ Therefore, you and your entire assembly that are
Joining together are against HASHEM! And as for Aaron — what is he that you protest against
him?"
Moses 12 Moses sent forth to summon Dathan and Abiram, the sons of Eliab, but they said, "We
"n"^^'^ ^^^^^ ^^^ ^° '^P' ^^ ^^ ^^ "*^^ enough that you have brought us up from a land flowing with milk
g^^ and honey to cause us to die in the Wilderness, yet you seek to dominate us, even to dominate
Abiram further? ^'^ Moreover, you did not bring us to a land flowing with milk and honey nor give us a

0 3 ^ 3 1 — It is too much for you. Moses hurled back the same
warning Korah had used against him (v. 3). According to
Rashi, Moses meant that, by rebelling against God, Korah
and his assembly had undertaken too much. Ibn Ezra ren-
ders you have enough, meaning that Moses was addressing
the Levites in the group, telling them that they had already
been given high honor and should not be asking for more.
Korah was a wise man; how could he have acted so
foolishly? His eye caused him to err. He saw prophetically
that among his offspring would be the prophet Samuel —
who was as great in his time as Moses and Aaron combined
(Psalms 99:6) — and twenty-four groups of Levites who
would prophesy with the spirit of holiness (/ Chronicles 25:5).
Seeing that, Korah was sure that he would triumph over
Moses and Aaron. He failed to foresee, however, that his
sons would repent and survive, while he would disappear
into oblivion (Rashi; Tanchuma).
"f^h ijg — O offspring of LeuL Which Levites was Moses
addressing? According to R' Qhananel, most of Korah's
assembly were Levites, whom he had won over by accusing
Moses of "nepotism" in appointing his brother to be Kohen
Gadol. Ramban, however, contends that it is inconceivable
that the "tribe of God's servants" would rebel against Moses.
He maintains that Moses was addressing Korah, to unmask
his pretensions of unselfish devotion to the "holy assem-
bly." Moses was implying that Korah's motive was a desire
for personal aggrandizement, because he was dissatisfied
with being only a Levite, and wanted to usurp Aaron's
position for himself. Tactfully, Moses spoke in the plural, to
show respect for all the Levites and thus deter others from
being taken in.
8. ""i^m... nnlJ-biJ; — To Korah ...O offspring of LeuL Moses
began by speaking softly to Korah, but when he saw that
Korah was adamant, he addressed his remarks to the entire
tribe of Levi, out of fear that they might be enticed to follow
Korah (Rashi).
It is inconceivable that Moses acted on his own volition in
ordering the entire assembly to bring incense. He had been
instructed by Divine inspiration [W"]J?n nn), a form of revela-
tion lower than prophecy. Thus, the Torah does not say here
that God "spoke" to him (Ramban to v. 5).
1 1 . 'U-hv — Against HASHEM. Moses closed his rebuttal by
saying unequivocally that despite Korah's populist refer-
ences to the people's shared and equal holiness, he knew
the truth and he knew against Whom he was rebelling. Hi:i
complaint was not truly against Moses and Aaron bul
against God. Moses dismissed Korah's claim that he and
Aaron had taken authority on their own.
12. Q-ii3K^i ^rin*? K'lp^ — To summon Dathan and Abiram.
Having failed to sway Korah, Moses appealed to the othri
leaders of the revolt, even to the veteran provocateurn,
Dathan and Abiram. From this the Sages derive that om-
should always seek to end a controversy (Rashi).
On son of Peleth had been one of the leaders of tin-
protesters (v. 1), yet he is absent from these confrontations
The Sages teach that his wise and righteous wife persuaded
him to withdraw. Moreover, she prevented his colleagm-i
from coaxing him back to their ranks. She said to him.
"What have you to gain from this folly? Even if Korah wlin,
he will be Kohen Gadol and you will be as subservient to him
as you are now to Moses and Aaron" (Sanhedrin 109b).
n^yaN'b— "We shall not go up!" Dathan and Abiram utt<^n'il
an unwitting prophecy, for they indeed descended aliur in
the pit (v. 33), never to "go up" (Rashi).
1 3 - 1 4 . Brazenly, Dathan and Abiram castigated Moses in i\
failed leader who had taken the nation from the prosperity
and luxury of Egypt to a lingering death in the Wilderrn-mi
And if so, he had no right either to lead the nation oi' id
summon its leaders to come to him. Such is the way ol tin'
wicked. After all the oppression and suffering of Egypt, IIH'V
had the gall to describe the land of their servitude with iln>
same words God had used to praise the Promised Laiidl
T - 1 / Tt3
mp nu'ns naiMa lao / 822
'n-in-iij^ ang'i ly^^iji ri;i n^ nitfa^ n;
N^i :nt£'ii3E''? 3ijj^ na 'y-iri' 'T n;i
:nrii{7a3 '551 n-p iwtiia lis'? lao iTav
n-p\! prp^j; nipi NnE*K i^na lariii
'jj'itiT K-133 'ri'i inip;; nig I'noia
nijKi n nb '55 113'? 'JD Ei^nj? Kin ;^ •lyinirn Niii nin'' nn^^nt^/N: w^Kn njni i n n bin''
nyfn » :'i^ '33 ]V3 wat? nif;'? riEJto
•[ton; 'jK-jifT KPIVK lunsK nt? 113'?
• il3ri; NsngV "^Kiton N^itfisp nij;p b5riK '^K'IK'' 'n'7N''7''i3n-''3 nip Dvm :''i^
;n Njstpn ID'?? ri; nhmh vlnii?,
:Iintim?Bi£?'? KPiwas nig Dgn'?i
Tiay '1^ 133 i]inK ba n;) 7]rii 3'7g). •njs) %!< bifp::] :Dn"ity'7 nnj/n ••jgb Tny^?) 'i^'^'
fiK133K.:Kn3'7Kran3t]N i i w i y s i
m pm) ;^ ^y 73B^7K'7 ^ntf33 Va? hriN 15^ :rang-D^ Dmj??! tipK \i^"',3i ^•'nK-^3
n^t?i3' :'nl^y jiniayiriN nx Kin 'P I3'^ri°
3N''?K '33 Dins^i \mb ngip'? nK'>3
N3np5K nK nyjriii :pD3 K^ nnt?] nK''?><; IB DTDN:^?'! ini'p Kii?'? ni|7>3 njzif*'] -.vb:;
NarnVug'? W371 3^n Niay Nyisip
t\K K3^y i;i3i33i;iN n s N-I31)33
N73y Ky-jK'? N^ DnST iKSisitii* nnnt^n-nj i:i''57V -innu/n-'a "137133 i3ri''??rj5? ^il^
N3'3 P3n'i K3n'?y>< iz;3ii 3b'n
^ib-]r\m i3riN''3rj '1^571 n^n nbi Vl$"'7IS N"? 1i<

7B63P ,C71pP R n 3 O'foSPB Dbl3 1'33 '33b POBIB RIPRPB B376l O'PCBI
PTRB pfllO abl73P bP 7Ppft ,7nft (5:P3 6 D'B'P '737) p ' p b D'33 pbfl b3
oblDP PPB 'DB BBPP ,PplP PPlflb fl13b <|PPP3 pb ,017fl '361 '3BB 71BBb
pfn 6bi .1BJ133 obpi POP ,o»npn Kin 'n inai aiPK ,pbB3 7R6I D'73ifi
bnJ 737 .na^ ai :(DP) fipipsp .oftip P'P PP»I ,P31PP ipi3 i'33P 'Bb ,P5'
mp bK n\l;)2 PBNll (n) :(1 DP) p"3pD is pibpb D3Bill3 OpbB3
id tpw PPp ipfnp p'3 .D'37 D'737 IBB P37b b'PPP . ' 1 ^ '3a N3 Wniff
DP3 n i b b'PPP ,0bl3 ib D3 737fl 1B13 173ft'1 0'P3PP 7fiP 1SPPP flbp 7B
aip'i (') :pi7P is 7'pb . m m uaii iiny^i m Kop) 'ib '33 b> IPBP
p i'3P3 .13^ (K'j :bfnP' P7D 7ftP 13BB p'PIPC PITP IPlflb .InIN
031PP ppb 'P'PB ipip'bp3 '3 ,'n hv ipft D'lsnan iinji ^ai nriK
I'fip |ft3B .'«! rrarn n^wi (a') :(op) PIP PpibpBP fiip 13b fibi ,ppfib
Xb IDlbP '7373 DB'bPab OP'Ppfl 7IPB PPB P'PP (' DP) PplbpBP I'p'IPB
3D1B 737P ,13^1 j n n i (T>) » DP) P7>T frbfb DPb ('flP Ob'PPP OP'S .rtVw
RbR3 13b( PP3 flbl 13Plfl'3P bi 7Blb3 ,pbPBb PlBflP fib bD
'131 P31P p6 bfl (I':3 PIBP) O'PbB '3BB OPpfl Pbsfl 13b Plpfl .0731 P7P
13'bl3 P7(3 flbft ,13Plfi'30 P371 3bP P3I pf) bft flbl ,13pfl3lP DPB (P OP)
:(0C fl»lP3P ;P3:7' b'Bb) 03'73D ibP' PIP 737B3 13b PPPftp ,737B3 13P'BPb
. a i n p m :P3iP3b . m n p n n x i :P'ib P7i3Bb . A 7 O I K D K T I S I T I p p a
.P'PIO'Pb 37p' ,'PlB7pb 3Pp'1 ,p P'PIB D137RP1 [.fi»1P3P] .1'^K DPIli
llSPb Opfl 0'bl3' ,lBbll33 a 3p0 pbP Plbl33 PPB Opb Ppfl ,7p3 ,1P77B1
(0:fl P'Pfn3) 7p3 'P'I 37B 'P'I 7Bft3P ,11 Pfl bP3b ibPIP P ,37Bb 7pi3
:(a flBlPSP ;3':33 fl O ' B ' P '737) '131 1P'7pPb ppf) b73'l p .(P OP) b73'l
'3773 ,opb 7»fi , p oob 7Bib PfiT P B . n i r n » n a b m p w s i n m (i)
0'j3pPB IDbl3 I'fll fl'bj Obl31 P37a 0'7»1P1 a37P O'PIB'3 P' 0'3313 '73113
P31 7Rft P3IB1 PPft PP1P1 7p6 infl ,7Pfl 'P flb6 13b |'fi Pfl .7pfl P'33
. p 3 P317 '3fl cp ,pbl73 P31P3 D'Pp3B P'fl O'PBRI O ' p t e opfil ,7pfl bn3
PP3 PIBP 001 ,P1337pP bPB P3'3PP PPIPpP ft'P .bPB 3'3P P'BPR 03b flP
ftip 'a 7P3' 7Pfl P ' 6 P P ' P I ,003 P7Pa p ' P b ,flia'3ftl 373 1D7P3 13P 131P3
,P17pP flip 7P3>P 'BP D'B71' 13fl ]'f) '31 .1PP17p3 flip 733 (I plDB) P17pp
03bl31 'P bi' 13 PP3'P 'B ,13"PPP 6bP D3b 7Bl6 '3'7P ,PPB Opb 7Bft flbft
:7' P'3 O P ) P'I D'bpj DP3 j'PlRC D'bP . n i n n n : ( D P ftB1P3P) D'73lfl
0P3 P7PP pP ,1'a D'PBP flbl .03b 'R7Bfl bn3 737 . ' 1 ^ '3a D 3 ^ aT (t)
O'fiPRP PIPRB pfl 7Bfl3P ,0P1PS3 bo I6DR OP bib ,37pb OP'bP lb3pl
Pbpbp PflT ,1P»PP 13'B ,ai PIPPb aflT PB P'P PpBP pppi .OP1PD33 pbflP
,pbB3 ')b lb'3P3 7»ft ,pp6l PPP 7333 bipPP bfllBP ,13BB Pflbl' Pbl73

llli7^n-nKl ^b—\^[^t^ — Who is His own and the holy one.
Moses referred to the tiA^o categories of leadership that were
being disputed by Korah's assembly. His own were the
Levites who had replaced the firstborn, which was the status
coveted by Korah's followers. The holy one was the Kohen
Gadol, the position that Korah wanted for himself (Rashi).
6. n^nriM apb-mp — Tali:e for yourselues fire-pans, i.e., the
sacred utensils that were used as censers in the daily in-
cense service in the Tabernacle. Moses told Korah's follow-
ers that the way to determine whom God had chosen was
through the npl3p, incense, service. He said. "Here is a
.service that God desires above all others — but it contains
the potential of death. Nadab and Abihu died when they
brought unauthorized incense" {Rashi). Thus, Moses offered
them an opportunity and a challenge. They could prove
themselves if their incense was accepted; but if not, they
could expect to die. Moses hoped that this threat would end
their fantasy and cause them to withdraw from the rebellion.
Furthermore, by emphasizing that God would make His
choice, Moses implied that only God, not Moses or Korah,
had the power to choose the Kohen Gadol (Leicach Too).
7. ttinpn Kin — He is the holy one. Moses used the present
tense to imply that the true Kohen Gadol is already the holy
one — i.e., Aaron {Rashi to v. 6).
 825 / BAMID8AR/NUMBERS PARASHAS KORACH 16/15-27

heritage of field and vineyard! Even if you would gouge out the eyes of those men, we shall not

i go up!"
'^ This distressed looses greatly, and he said to HASHEM, "Do not turn to their gift-offering! I
have not taken even a single donkey of theirs, nor have I wronged even one of them."
^^ Moses said to Korah, "You and your entire assembly, be before HASHEM — you, they, and
Aaron — tomorrow. ''' Let each man take his fire-pan and you shall place incense on them and
you shall bring before HASHEM each man with his fire-pan — two hundred and fifty fire-pans;
and you and Aaron, each man with his fire-pan."
^^ So they took — each man his fire-pan — and they placed fire on them and put incense on
them; and they stood at the entrance of the Tent of !^eeting, with Moses and Aaron. ^^ Korah
gathered the entire assembly against them at the entrance of the Tent of Meeting, and the glory
of HASHEM appeared to the entire assembly.
God ^^ HASHEM spoke to Moses and Aaron, saying, ^^ "Separate yourselves from amid this
Responds assembly, and I shall destroy them in an instant!"
^^ They fell on their faces and said, "O God, God of the spirits of all flesh, shall one man sin,
and You be angry with the entire assembly?"
2^ HASHEM spoke to Moses saying, ^'^ "Speak to the assembly, saying, 'Get yourselves up from
all around the dwelling places of Korah, Dathan, and Abiram.' "
^^ So Moses stood up and went to Dathan and Abiram, and the elders of Israel followed him.
2^ He spoke to the assembly, saying, "Turn away now from near the tents of these wicked men,
and do not touch anything of theirs, lest you perish because of all their sins." ^^ So they
m got themselves up from near the dwelling of Korah, Dathan, and Abiram, from all around.

never took anything for himself (Ras/if; Chizkuni).
16-17. Though this passage seems to be a repetition of
Moses' call in verses 6-7, there is an important difference;
Here he added Aaron to those who would offer incense. Had
Aaron not been with them, the rebels could have argued that
the absence of Divine fire in response to their offering would
not prove that they were charlatans; perhaps there would
have been no fire for Aaron either. That his oi^ferings during
the inauguration had been greeted by a Heavenly fire was no
proof of his legitimacy, for any Jew would have achieved the
same result on that auspicious occasion. To forestall such
protestations, Moses now included Aaron in the test (Ram-
ban).
19. n i j : " . . . bnp^'ji — Korah gathered. The entire preceding
night, Korah harangued the people, sarcastically accusing
Moses of hoarding all the glory for himself and his brother,
while he, Korah, meant only the good of the nation (Rashi).
20-27. God responds. Although the active rebellion was
still limited to Korah and his company, his rhetoric had
succeeded in planting a doubt in the people's minds con-
cerning the veracity of Moses and his prophecy — a truly
grievous sin on the part of the entire nation (Ramban).
Moses understood that God was ready to punish all those
who sinned in their hearts by not protesting against the
rebels (Panim Yafos). Moses did two things. He interceded
with Qod in defense of the nation, and he urged the people
to distance themselves from Korah and his followers.
22. n l i n n 'rt^K — God of the spirits. Moses used this term of
address to imply, "Since You know the innermost thoughts
of all people, it is not necessary for You to punish entire
multitudes. A human ruler does not know who is loyal and
who is not, so he can quell a revolt only by lashing out
indiscriminately, but You need not do so" (Rashi). Moses
went on to accuse Korah of being the guilty party because he
had deceived the people, it is the practice of those who seek
mercy for the masses to defend them by placing the blame
on the one who is responsible for causing them to sin. So,
too, in // Samuel 24:17, David pleaded with God to spare the
people from a plague because he, not they, had sinned
(Ramban).
24. r^y^rj hi<, ^3^ — Speak to the assembly. God accepted
Moses' plea and, instead of ordering him and Aaron to
distance themselves from the nation. He commanded Moses
to instruct the people to withdraw from Korah and his
assembly, thus giving them the opportunity to prove their
allegiance to Qod and Moses.
25. nu*>3 ni^^l — So Moses stood up. He went to make a final
plea to Dathan and Abiram, hoping that they would defer to
him since he had the backing of the elders. He had failed to
dissuade Korah (v. 8), but he still tried to save the other
rebels. In the presence of Dathan and Abiram, but before
addressing them directly, Moses told the people that they
would all be destroyed unless they removed themselves
from any contact with the wicked sinners, hoping that this
would serve not only to protect the people, but also to
frighten Dathan and Abiram from their folly. The nation
heeded his warning, but the rebels remained stubborn.
T3-TO / V3 mp nttna "lanna nao / 824
Kn33 ' r v n p n i s i T''?i?n naonK :n|?j7a i<b -ipjri nnn Q''V3*?D '"^''^n ^133 ill*? n^qa
tli?riiiD -.pm K^ K-iny'j n^iop iiaisn
^Sjjri K^ ;? d-jij nnxi Kin^ nwta^ •^is; i?n"'7N nin''-'7K hnx''] TNKJ niy)^'? nnp TO
linjn irjT K-inrj xh pma-iip Kijjia ••nvin i(b) ••riKti?] bnip i n x man K"? nnn?)?
:Tin3n in n; rriyKjK K^I nnnif/
71012733 ^51 pK mp"? n\0o nnsiro •^3] nr)K n T p - ^ hvfn -ri?n)i :onn nnx-nx to
I inpi n n n innKi nm nriK mni •'as'? Tin ^ m v r
J I: IT T 1 1, - : 1- ; y r JT - fi J" : • >. v; I : J T - :
lupni FinwriD 131 a p ) i ' n n p
;; Dijj in-jupi fppia nitoj? lln'^j; '39'? DFi^npn) n-)'ui? br7''b'i7 nnnai inrinn tyiN
Ijiprin I'lwipni inxn Fin^nrin 133
I3'p}in. :ririinrin 133 pcisi i?*?!
nnKi nriDKi n^riNKn D'-ti'nq innrin U;''K nm''
NnWs im'^y lari'i nriTirin 133 fan''^5f i^in'] innrin U/'-K inj?'] nnnnn UZ-'K friK) n^
IHjJl TPP13 TTpp^ IW^V W W l
ij;to "jriK nng injpy,!] n-i'uj? on''^^ i'3''toj] U;N
:l'iriKi niuton N M I ptf*n yiipa
KnW33 "73 n; n-ip iln'^v wajKio- nnyrj-'^ii-nN; nnp nrf^y Wp^i :nnKi nwm D-
;n Kijj; 'VjWl Kjipi is^/n yiipV
-ba-"?^ nininina Knn "ij^'i'3 'i'riK nng-"?^
nil) nifjta ay ;; i'^nia :Nrn4/33 taV
Nni4J33 I3p IttJipBKKa nmt^ pTfK I'lriK-^iSi nty'n-'7K n\n-> nan^i :ni5/n a ^vbv
b^ i^a^iaa invi?? imp; 'XU^KJ Kin :yi'n5 nn'N nV^Ki nKjn nnyn •^ina ilj-jan :T)?K^ ^a
^ 3 ^ Kjnn nb^ bn. nnm lin'SN
Kniuja ba b^) 3in; i n K I 3 3 Kitoa -iii7|i-^5^ n n n n •'Tib^ bk nnK^i no''59-'7y i'?^'! aa
iin-'D^ nipto ny;? b'bm 13 :Nni 'ii; -i3Ti :iTvpn nn3;n-'73 '757') KUQ;;, hriis E/IKH la
ip|npK in'n'p xrn?/?? DV '^Vsna
i n i ni|37 KJiHunb i m p i m p a I'^Vn TioK^ nnyn-'jjj; -131 nnK^ ntj/'n-'jN; r\]T]-' la
i n i rrh 'jij^i niwD Djjin^ ;DI''3K1 -]^;;j nii'n npn :nT3Ki IHT nnp-ptua'p n'-ion aa
tbKyiJi •'39 ' n l i n 3 I'pmi DTaNi
13)3 1111 in'nV K!?i?'33 Dji '7'Vai>3 -•71^ "13"!?] i'^iSlV !?i?'! ''''I10I5 ^?V.~5 ^T^^.l I D T ' ^ ' ? ' "
N^l I'jiKri Kja^n K ; I 3 3 'jsiyn 'i^yn
fa'-yty-in •''E'Jisn •'^HK "^yi? KJ m o TKJK^ nnyn
^aapp^riNpb'iiinV'i^psiaipn
K33i?7n 'i^vD ip^npisiia :iin'ain -^53 iDDn-is an^ "iii7K-'753 iy?ri-'7Ki nbkr\
i m p i i n p n n T a s i i n i nip-j nnoKj DT3K1 ]m n"i]7-]3u/)? '7V)31'i'v;'! '.DnK^jn ta
'"PI
I'VKO bifi iba ftiaa ab'ba bs .pui'b '1373 . m p nn'bs bnp'i (is') ftb oft i5')'B pft ipsb pbic npft ib'sft .'131 i p i n nnn n'WKn '3'vi
b'3C3 bib TPpn ')'f) ,7'Dp» 'Sfi '73b 'bPC Dpft ['11303 ,OPlf) PPDl :n'3P3 ipbbp abipa 07ft3 .nnn n'wiNn :nta3 N'J ,Tbft abB)
ipppji: 7B ,ajia3a I'pftbi ,pi3b»a ib ,Pibi7» b3 i'b»i3i pfts ibfi .opbo 'Db . n n m a bx pn f^N :(op) 7ftBb 7B IBPJ) . I K B niuia^ i n ' i (lO)
P71' . n m n n ' H ^ K bx (aa) :p» 7ipi)3 fo .-n i i a a N T I :(DC) obo B7V ,inift piiBai .oa'bft |Dn bft I P B I'jpb p3'ipB cap Piippa .ipips
a)'7» p5p» I'bis apiDC 071 ie3 ibn ,071 iP3 P7»3 iP7n fb .PUCPB pfta BP'5P )i5ib TJBb b3ip' to opbp e^b ii35 'Tnp3 pbp oab P'C 'sft
ni'lbi T'Pi PPli i3fl ,0bl3» B155 DS13 fllPCS p'Sb .fiPlPP 'P »71' D'f) OOP 7Pft bp iiiBP ftb .'riKWj arm I O N i m n xb :(f DP) pbaftn toi
opfii fipipa ftin .inN WKn :(DB fipipa 'B anf) P71'I Pi3PPBa bp ,iiBna bp '53 nfti 'Pcft pft 'P33iai O'lJpb i'7nB 'psbacp ib'pft .'Pbpj
'B B'7ini B71' 'jfi .opipft DP' a"3pB iBfi .c|ispii m v n 'ja bv D131P1 .(DC) 'bpR ftbft 'Pbp) ftb ,oabPB iiBPa ipift bip'b 'b a'Pi
pi3'3Dn ipbPpft .iBijipp .'131 •bsn (la) :(OB ftpp 6b 'Bi ftup .nni (lu) niipc ,ibB bc ft'iasft Pftip) p 'Bift ppb ,P'inp oibpsift
:(p OB iCB toi o'3D lb ifipc 113PP .nwn np'i (na) :Pip pcB :D33P P'ft O'Pfipi D'CBPa .injinn w n '131 a t i a i p m m :-pis

14. . . .Ipjri — You would gouge out . . . The translation
follows Rashl, that Dathan and Abiram meant literally that
nothing Moses could do to them would mal<e them come.
Sfomo renders figuratively: "Do you think you can blind us
to your failures?"
15. nnrisu — Their gift-offering. In the plain meaning, Moses
beseeched God to ignore the incense that Korah and his
cohorts would offer tlie next day. Alternatively, according to
the Midrash, Moses asked that God ignore even their share
of the daily communal offering {Rashi; Tanchuma).
'riNIys. . . K'b — / have not taken. To justify his outrage at the
charge that he sought to dominate the nation for his own
benefit, Moses argued that he had not even taken compen-
sation for the donkey he used to bring his family from
Midian to Egypt on his mission to rescue the nation. Even
though he was surely entitled to be reimbursed for that, he
827 / BAMIDBAR/NUMBERS PARASHAS KORACH 16/28 - 17/3

Dathan and Abiram went out erect at the entrance of their tents, with their wives, children, and
infants.
^° Moses said, "Through this shall you Icnow that HASHEM sent me to perform all these acts,
that it was not from my heart. ^' If these die like the death of all men, and the destiny of all men
is visited upon them, then it is not HASHEM Who has sent me. ^^ But if HASHEM will create a
phenomenon, and the ground will open its mouth and swallow them and all that is theirs, and
they will descend alive to the pit — then you shall know that these men have provoked HASHEM!"
God ^' When he finished speaking all these words, the ground that was under them split open.
Creates 32 y-fjg ga^h opened its mouth and swallowed them and their households, and all the people who
a P/ic- were with Korah, and the entire wealth. ^^ They and all that was theirs descended alive to the
nomenon
pit; the earth covered them over and they were lost from among the congregation. ^* All Israel
that was around them fled at their sound, for they said, "Lest the earth swallow us!"
'^ A flame came forth from HASHEM and consumed the two hundred and fifty men who were
offering the incense.
17 ' rl '^^'"'^'^ spoke to Moses, saying,' "Say to Elazar son of Aaron the Kohen and let him pick
Protest
and Con- up the fire-pans from amid the fire — and he should throw away the flame — for they
rirmation haoe become holy. ^ As for the fire-pans of these sinners against their souls — they shall make
who had experienced the miracles of the Exodus, the Revela- ttfianrT"^!! — The entire wealth. Had their wealth not been
tion at Sinai, and all the other wonders in the Wilderness swallowed up, it would have been enjoyed by Korah's righ-
could doubt him, then all his teachings were worthless, for teous children or other worthy people — but it would have
there would always be those who would attempt to cast been a source of merit for the wicked if their property had
doubt on the truth of his prophecy. !n order to establish the brought benefit to good people. Korah did not deserve to
validity of the Torah, therefore, he felt compelled to call for have such merit (Sforno).
a demonstration of Divine intervention that would silence all 3 4 . ub'ph — At their sound, i.e., the cries of those who were
possible skeptics. And if it did not happen, the danger of swallowed up (Rashbam). They screamed from the deep,
rebellion would be no greater than it had been before Ko- "Qod is righteous, His verdict is true, and the words of His
rah's emergence (R' Yaakou Kamenetsky). servant Moses are true. We are evil because we rebelled
3 0 . Tt xna? EiKna at^i — But if HASHEM will create a phe- against him" (Targum Yonasan). According to Mizrachi's in-
nomenon. Moses wanted something unprecedented to hap- terpretation of Rashi, the sound was that of the earth open-
pen, something so unusual that it would convince everyone ing up and closing upon the rebels.
of his truthfulness. This plea was not for an ordinary earth-
quake; such an event, though unusual, is not totally unnatu- 17.
ral, in this case, the earth opened up, swallowed the rebels, Protest and confirmation. All major events should be sign-
and simply closed again, without a trace that anything had posts of the future, and to that end God commanded that the
happened. [Furthermore, the only ones swallowed up were remains of the tragedy should be used as a permanent re-
Korah and his followers; a natural earthquake could not have minder of that catastrophic error in judgment and failure of
had so limited an effect.] This was a wondrous p/ienomcnon belief. But far from putting a conclusive end to the rebellion,
(Ramban). the miraculous demise of Korah and his followers gave birth
to a new protest, for the people were not yet ready to accept
3 2 . n-iph nt^K a-TKrr-ba — All the people who were with Ko- what their own eyes had seen. The result was that Aaron was
rah. Korah's household included foreign slaves. He may also put to a new test, the outcome of which demonstrated not
have had Jewish followers who lived in his tent. They and merely the shortcomings of others, as had happened to Ko-
their belongings were swallowed up with Korah because they rah's company, but showed Aaron to be the epitome of
remained loyal to him and refused to heed Moses' warnings
goodness and flourishing growth.
to desist from the rebellion. Scripture declares explicitly,
however, that his own children were not consumed (26:11), 2. ity^i^-'i'N — To Elazar. This task was not assigned to
because they were great and righteous people who deserved Aaron because it was not fitting for the Kohen Gadol, or
to be saved. All of his children must have been grown, for the because — since he had been the instrument of their death
Torah makes no mention of small children (Ramban). Ac- — it would not have been proper for him to be the one to
cording to IhnEzra and Chizkuni, however, the households of dispose of their censers (Or HaChaim).
this verse included wives and children. Korah's two hundred wi|3 '5 — For they haue become holy. The two hundred-fifty
and fifty leading followers were not included in this catastro- men had sanctified the censers for use in their ill-fated
phe, since they were consumed separately (v. 35). incense service (Rashi). Ordinarily sanctification for a self-
 lull'

J / r - na / TO m p n^y^^ nanna lao / 826

y i t i a ]'n>i2 ipsa nT3{i;i jn-ii

^llnVsui iin'33i lin'iwai iin'aaicn
nin''"''3 iiynn hKi? ni^u inK^i IDSUI nn^pi n^
I'^Nii Knaw ^3 n; nays'? •'anVs'
^57 Kning DNDS :''riwn)a K^ n s
NE/ajj '737 Nnvpi I'i'is lining Kij/Jt? ••75 n^psi n^ix i^nn^ b-jj<n-'73 nin^'QK ;''3'?J? ^
piipa n; KyiN nnQni;; n ? ' ' n x n ?
bn'N n^V^i 'rfrni;!: nnntcn n m s i nini Knii
i r n x nK iiy^ni ^IK;!|;'? T"n la •"B ariyn-'i n^Kiy n^'n H T ) D^^ nt£/N-'73-ni^)
'yw la niri] K^ :;? oiij T^KPI x n a a
f>'Kn NjmipB ta n; NV^SV
DK niinV in%33 ^n^] .•n'in''"njs; ni^n nw^m ^yM «•?
iDniririri IU/N nrnxn ypjm n^xn Dnn^n-'?^
NKJ3(5 bs m iin'pa witi; n;i imti;
nrfm-DKi anx y5??^3 H^'BTIIS yikn nmm :ib
^laK innji A tNrjp '75 n;i nTpb T ni^i :u;i3'7n-b3 m) ni]?'? niyis b-jj<n-'73 DK) ,b
nsDi b-\K\iib ]"n na jinV T "731
•735 li. :K^iip Un natfi NyjK lin'^y
linVp'p ip-jy iin^j-jnog n '7N-I(?7'' nn^n'n''ntp II^N; bK'itf;:'-'?^! :'7nj?n Tiinn nnK^i -,b
n^asi ;i n i p ip npaa Nniffjjinb LT ; IT J" 1 V IT T t" T : • I V : IT J- rtTI : JT

'jngp N-133 pE'ipDi inND n;

ni?)a tay ;; t'^niK :K;npia n^lap
lirjN n3 ityVK'? npKa nn^n'? -bn mw "lai'?] .•ri'iVi?D -< Ti
Kn;iprin n; (Wia^i K-J n n ; i Nana ^y,) in'^n TILII^'I? "iiv'pK-'7K Tu^s n>pf<j? ntyn 3
K^n'? PTI12 KriKJis; n;a NjlV; V^V
Kjajn n w n s n;i .•iitf'ipriN ''IS
•'3 nx'^n-mi lyNn-riNi nhiii^n ran 'nnnnn-riK
i." T : AT •- : L" T V r T •• ; - i j - • . _ _
]nay;i iin'nu/aaa la^nriKT p»'Nri

pp'j)3 DD16 p'DDb .-n j<-iai :PC;'7P .nKi^a DKI {^) :(n op) 'iu pbin 6ID
of) OCTD p'pi3")i .'mp6 0-313JP 'M 061 'H OK 0? I:!:K3 13 n n y T i rft
103 (1^) :(fj' Dp) 'o 6^3' i6b Df)i ,5Pin ,p'p/n3 'n' ncpn p t t DP ,p6n3
mt :niDP»P "J1P3C .u/KH nKi (3) :]DD'I)3 br bi)V bipo b'3P3 .tibipf?
Di6cB n^p ,06^3 iniDfti ,PipnpD .lUfip la rPipnn? bD» phb .nN7n
P'bj7 DV D'D3-)f) 35'P'l WD ,*17jbl ^Ipb DDlpf D»lp3 .DiiafJ 1Ki:» (T3)
Dpp pn3 Df)-)i 6i3 .nnui nmaai an'tyai :(DP ftnipjp ;fp:i' ft bftinp)
bp i'7 p'3i ,pnr'p 'Pp ft'3'p ly) ftbft ['pjii? j'ft Dcn bp p P'3 nop Ppibpm
T]K n^WVb (03) :(J ft»lP5P) D'7P 'p5V (if) 173ft jftsi ,P?P Dnpl? 713 Obp))
OJD i')3i obna D)iD3 ppftb ppb ni37ci 'D bD 'p'ppp .n^Nn wvJV'an "js
p 3 i 'pn7» b3P 'p'pij '3ft ftbft .lanfjiy 'n i6 (D3) : w p p ft'ps pibfti WIP:)

2 7 . Digarj — Erec(, i.e., defiantly. Dathan and Abiram left
their tents in a public display of defiance, cursing and taunt-
ing Moses, refusing to show him any respect {Rashi).
2 8 - 3 0 . M o s e s proclaims a t e s t . Moses wanted his veracity
to be established so conclusively that no one could doubt
that he had acted only at God's command.
2 8 . TtbKtj attyjjBrt-ba ~- All these acts. Korah had accused
Moses of niaking appointments on his own: Aaron as Kohen
Gadol; Aaron's sons as the supervisors of the Levites; and
Elizaphan as head of the Kohathites. rSow Moses declared
that every one of those appointments had been commanded
by God (Rashi).
la^n ah — Not from my heart. Mot only have i not acted on
my own, I did not even desire in my heart that God ask me
to appoint them (Shelah).
2 9 . Moses' authority had been defied before, but he had
never made such a request. It was the nature of Korah's chal-
lenge that impelled Moses to seek such a stark punishment.
The reason for this is implied by his statement that if God did
not grant his plea it would prove that "// is not HASHEM Who
has sent me." This implies that Korah and his followers de-
nied the Divine nature of Moses' mission, and if they were
permitted to prevail, anyone could claim that even the Ex-
odus was done at Moses' initiative, and not at God's. Such a
heresy could not be permitted to stand, lest the entirety of
Moses' prophecy be denied (Ramban).
Even though Moses knew that if the phenomenon were
not to occur, he and his entire prophecy would have been
called into doubt, he took the very great risk of publicly
calling for this unprecedented miracle. Moses felt that he
had no choice, for if a large group of distinguished leaders,
829 / BAMIDBAR/NUMBERS PARASHAS KORACH 17/4-17

them hammered-out sheets as a covering for the Altar, for they offered them before HASHEM, SO
they became holy; they shall be for a sign to the Children of Israel."" Elazar the Kohen took the
copper fire-pans that the consumed ones had offered and hammered them out as a covering for
the Altar, ^ as a reminder to the Children of Israel, so that no alien who is not of the offspring
of Aaron shall draw near to bring up the smoke of incense before HASHEM, that he not be like
Korah and his assembly, as HASHEM spoke about him through Moses.
i • ^ The entire assembly of the Children of Israel complained on the morrow against Moses and
Aaron, saying, "You have killed the people of HASHEM!" ''And it was when the assembly
gathered against Moses and Aaron, they turned to the Tent of Meeting and behold! the cloud
had covered it, and the glory of HASHEM appeared. ^ Moses and Aaron came before the Tent of
Meeting.
Moses ^ HASHEM spoke to Moses, saying, ^° "Remoue yourselves from among this assembly and I
Intervenes gj^gH destroy them in an instant!" They fell on their faces.
S^in 11 jv/j^ggg ggj-^ j-Q /{g^fQn, "Takc the fire-pan and put on it fire from upon the Altar and place
,, incense — and go quickly to the assembly and provide atonement for them, for the fury has
gone out from the presence of HASHEM; the plague has begun!"
^^ Aaron took as Moses had spoken and ran to the midst of the congregation, and behold! the
plague had begun among the people. He placed the incense and provided atonement for the
people. ^^ He stood between the dead and the living, and the plague was checked. ^^ Those who
died in the plague were fourteen thousand, seven hundred, aside from those who died because
A New of the affair of Korah. ^^ Aaron returned to Moses at the entrance of the Tent of Assembly, and
Proof of
the plague had been checked.
Aaron's
Greatness ^^ HASHEM spoke to Moses, saying: ^^ "Speak to the Children of Israel and take from them

i n t o plates for t h e A l t a r . revelation is essentially a cue to the righteous that they

6. DpMii ai^« — You have killed, i.e., you have caused them
to die (Onkelos).
Moses had not told the people that God had ordered the
rebels to offer the incense that resulted in their deaths. They
assumed that the incense offering was Moses' own idea and
that he knew it would cause them to die. If so, the people
complained, he should have chosen a non-lethal means to
prove his veracity. This complaint did not apply to Korah,
Dathan, and Abiram, for their deaths were clearly by the
hand of God, Who caused the earth to swallow them. That
CQuld not be blamed on Moses (Ramban). Alternatively, the
people accused Moses of causing the deaths through his
prayer {Ibn Ezra).
9 - 1 5 . Moses intervenes again. Once again the intransi-
gence of the people nearly caused their destruction, and
again Moses intervened. This time, he used incense as the
agency of salvation, to prove to the nation that the incense
service was not a "killer," as they had thought.
10. iB"ir[ — Remove yourselves. This command implies that
unless the innocent parties withdrew, they would suffer the
same fate as the guilty ones — but surely God can punish
and spare those whom He wishes, regardless of where they
are! The same difficulty presents itself above, where God
told Moses to separate himself from Korah and his assembly
(16:21), as if Korah could not be punished without Moses
being harmed with him. Ramban suggests that such a Divine
should pray and seek atonement for their brethren. Moses
acted without delay.
1 1 . n'ltii? ta'ityi — And place incense. When Moses had
ascended to heaven to receive the Torah, each of the miniS'
tering angels, even the Angel of Death, taught him a secr(H,
The Angel of Death's lesson was that incense can check .i
plague (Rashi; Shabbos 89a).
The people had maligned the service of incense, sayiuM
that it had caused the deaths of liadab and Abihu as well -i-i
Korah's followers. God said, therefore, "Let them see Lli.ii
incense is not lethal. To the contrary, it will stop the p[agin\
it is sin that is deadly" {Rashi to v. 13).
1 3 - 1 5 . The two parts of verse 13 suggest that Aaron's a< I HI
salvation took two forms, (a) He stood between the dead .nul
the living, implying that there were people who were ^.llll
alive but whom the plague had made ill. Aaron's inccn'o-
prevented them from becoming worse, (b) The plague w.i-.
checked, meaning that from that point on, no one cl-.i-
became ill. Verse 15, which states the plague had bri'n
chec/ced implies yet a third aspect of the miracle: Thos(^ win.
had become ill were healed (Sforno).
16-26. A new proof of Aaron's g r e a t n e s s . Since God u' nv
called for a new test to firmly convince the nation once iind
forall that He, not Moses, had made the choice of who would
serve Him, apparently the people were stilt doubtful ahnui
something, Afterthe plague, what question could the p(ii)|'I"
 v—\ I V
mp nwia -inna nao / 828
Knain'? nKsln I'-i'^n I^'DD inn; nin''-'?.?'? nnnf7n"''3 ni]iQb •'lay DTIS ••^Ji?-) nn'K
i;^p'i itf^ippisi ;; Dijj iiaaig ns
niVVtf ^ipjiT i'jKnto'! '3?'? HK'? inan -iTy"?!? njl'] :'?K'nt^'' •'^.a'? nlK"? i^n?'! iii'?,!?'] ^
n n E T Kiun^i Kn;i?ng n; Kiria miypT'i D'-Qnton unf^n iiuK rui/'rian ninrin riK
iNnain'? nKsln iia^'^n x n i p l '

•'3?'? n-)Ui? T'Dpn'? Kin I'nnK ynjn Kb "iii'N it U/'-K

N^l;; n i g I'DDia nnlsf) NgoK'? Kin
;; '7''?n n Nija n^ni????! nTpp 'n? •T? mrT" nsT li'jsa imiyD) nn^? ^'Or^'^l '^F''
•73 insinisli ;n'^ niyiai K^g
' n n p a - ; Nnl^a VKni^' '551 Kruwa?
IWK nwip'? i^rjN '^yi niaia 'jy
nirjit O'T i*"?^ fiipT iinnnj •^ngna ••ni] snin'' DJ/TIIS nrinr) nnK TOK"? |nq!S 1
'7^1 nitfn 'jy urn?/?? nuiJasnKg
KH) Kijpi laiwn'? iK'55»;iKi pn^ nan) nyin br}K-bi<. b?'] T'nr]K"'7V'! nti/n-'?^ hnyn
Vyin : ; ' ! K-;;?; ''hiW) w i y 'nsr; •"^s-bhi; i^nNI nty'n K'nji :n'in^ niD5 N I ! ] p,yn ino? n
!K5Pt pipn ui^b priK) nu/to
itenpriK- :i)j-'n'? nif/'D n y ; ; 'ybn^ti n>3K^ T\vJ'i2-bi<. niH' "13"!^] nj7i)3 Vrj'K D
rryiua iinn; ••yWKi Kin KriBia ijip
-Vj? i^?'i vans nriK n^5f<;i riKtn nnyn^'^inn ra'nn '
Tngij'? n\s*ia in>5i K' qln'st? '^y i'???!
KHE^ij n^y ani Kn'nnn n; DP -\n) nnoKirf-nK nj? inriN-bN nii7>2 nijK'i :Qn''3s K.
Kjnpia riitop 'iii/i Knain 'i^yn
i w ^ y nsai Kriw??'? y n a a '7'31K5
•^i<; nnnj? Tibini rrntj;? n^'W') nsit'sn Vj^n \uk n'''pv
;K3nin 'iitf ;•] Diij p K n i p93 •'IK bnn mn'' •;59'?'? I^fg.'^ ^rx""? °D''^^ ""^Sl '^l^U
nftt 'j^Q '1 Kias poK a'pjia-
Kjnln iiitj Kni K^np \xb pnni ^irr'pK y-ih nii/'D na^ 1 nt^^a i^iqK ni?'3 :ciJ3ri ^^
naai Njapia nntoi? n; an'i Kiayg -laD^i nnui^n-nK in'i nj/a c|33n "^nn nani "^nipn
K;;D r a i Kjnij pa ngii- ;Kny ^y
Kantog wipT nrjiT iKjnlia •''?aipKl
"lYyni D'';nn pai n''n)3ri-T'a Tnj/,^] :DJ?n-'7y P
13 n r a yawi f 3'?K itoy n y a i s yai^i q'7K itoy nijaiK nmaab'Tiijn vm :naai3n T
am 10 : n i p i Km^? 'py w i a ^ p
Kmi laitfn yiri'? nwtaV priK
""jK VnnK aty'i ;mi7-iaT'7y OTinn na'^n niKu ^
ni?to py ;; '^^Veim I'VapK Kiriim
api 'jKito' 'ja ny '7^51- nn'oV

pt n .ar\ihv 1331 (W) :U',ft' i5 ftnipjp p : o 3 D'B'P 'P37) PBI53 P'tiB
P3C P3DP3 llP'fil3 ,PDJBO littl nWpOC ,U'pii PiuCJ PTO5 -pX) li -JDR
li p»f) .1P13 iB iTDBPi iftbnp pft ipft /iJi nmnfi fa T m y i (j<) :(.BB)
wiic ')ft ,ii inb -IT ii3 3PBi ')ij PC15 ,ii inb .'BiP'ic Pwui 'i PJP (iftiBPl
'51) flifl [13iB] DlSp IBlft PCB I'f) li inf) .PPl) iP IPliC PPftl Dip" ^^
.ifipi 'CB ftl3 ,1D11) ipft nPB ift PCDl p"3pp 'IP ,l'l)ftl) ppfl I'ft of) .P113JP
Pl)b jipft 13T .OP PI5B ftmpjD ;TO plDP) PCD if) pPf) 3C'l 'flSC 1P(1
IT is ,f)i9 P115P DD imi ppippo PPf) o'3)pm I'l'ii) ifnp VPC 'Pi ,ppiBp3
PSlBC iftpp ,p"3pP Pnft .eft D'pfmi O'CCP 1BP» IT iB ,ftlP'3ftl 31) IPP
proclaimed service would have no effect, but in this case,
Moses had commanded them to bring the incense. Alterna-
tively, not they but God had sanctified the censers by using
them as the instrument for sanctifying His Name (Ramban).
5. nil?? nitirKb) — TTiaf he not be like Korah. The copper
plates on the Altar would serve as an eternal reminder of the
is ipip)c ,DD1CB)3 o'BtiB 1CB)C .nniwsi3 n^KH niKonn (i) :ppt -is
:i"3)i3 t"'3)"j ,)'nnp I'BP .n'na :(Diip)ift) pm .'ypi iftip i n 3 tnpp
jpifti) I'P lift ni)ft'c ,in3(i .nm'j w i IPCBJP P3ii)i .nainf; n a s
n ' l i K'JI (ri) :i"Bi3 c"'Pi3Pcft .nisipTi (i) iiBPBi P)IP3P iB ipip)i;
)ppft is .I'ic TOP .lb nain na 'i l a i iiuna ipppp p'P' ftic '7p . m p a
yPtM xb IBN 11 VX a l p i Kb p'Bi ,D')P3 V)31 ftlP I'P'C PPl) if) P3T
iB IPPIPI .is TOP D>nDB P131 iift D'PIBDP DPil lil 'i iP )P1 ,'ljl p i K
IPP DBPiS I'pliC PJIPPP is D'piini IDP ,Pl:i) ift 3PP flil PCI) T31P1)1 .mp
Ppi p iBl .0:7 PIBW )iCP PBPlil) IT P5P1 pft'il'l Pl)ft)P ,n'3 PCI) ppiC
fate that befell those who tampered with the service or cast
aspersions on the legitimacy of Aaron and his descendants,
ib — AbouL film, i.e., about Aaron. God spol<e to Moses
telling him that Aaron was to be the Kohen Gadol (Rashi).
Alternatively, God spoke to Moses about Elazar, command-
ing that he be the one to remove the censers and beat them

•""•Hln II
 ii'|lli||[

831 / BAMIDBAR/NUMBERS PARASHAS KORACH 17/18-2»

one staff for each father's house, from all their leaders according to their fathers' house,
twelve staffs; each man's name shall you inscribe on his staff. ^^And the name of Aaron
shall you inscribe on the staff of Levi, for there shall be one staff for the head of their fathers'
house. ^ ^ You shall lay them in the Tent of Meeting before the Testimony, where I meet with you.
^^ It shall be that the man whom 1 shall choose — his staff will blossom; thus I shall cause to
subside from upon Me the complaints of the Children of Israel, which they complain against
you. "
2^ Moses spoke to the Children of Israel, and all their leaders gave him a staff for each leader,
a staff for each leader, according to their fathers' house, twelve staffs; and Aaron's staff was
among their staffs. ^^ Moses laid the staffs before HASHEM in the Tent of the Testimony. ^^ On the
next day, Moses came to the Tent of the Testimony and behold! the staff of Aaron of the house
of Levi had blossomed; it brought forth a blossom, sprouted a bud and almonds ripened. ^"^
Moses brought out all the staffs from before HASHEM to all the Children of Israel; they saw and
they took, each man his staff
25 HASHEM said to Moses: "Bring back the staff of Aaron before the Testimony as a safekeep-
ing, as a sign for rebellious ones; let their complaints cease from Me that they not die." ^e Moses
did as HASHEM had commanded him, so he did.
TheFears ^'^ The Children of Israel Said to Moses, Saying, "Behold! we perish, wearelost, wearealllost.
Remain 28 Everyone who approaches closer to the Tabernacle of HASHEM will die. Will we ever stop
perishing?"

never more than twelve tribes are listed for any function,
whenever the tribe of Levi was represented — as it was here
by Aaron — Menashe and Ephraim were combined as the
united tribe of Joseph (Ramban).
2 3 . Dnisuf "j^a??! — And almonds ripened. Almonds blossom
and grow to maturity rapidly. The growth of the almonds on
Aaron's staff symbolized to the people that anyone who
moves against Aaron's status as Kohen Gadol [or, accord-
ing to Ramban, the status of Levi] would be punished swiftly
(Rashi).
Just as almonds grow rapidly, so the tribe of Levi
serves God with alacrity, zeal, and vigorous devotion {R'
Hirsch).
2 5 . n'li^iiJw'? — As a safekeeping. The staff remained in
bloom for centuries. It was placed in front of the Holy Ark
through most of the First Temple era, together with a flask
of manna {Exodus 16:33-34), until they were all hidden by
King Josiah {Yoma 52b).
2 7 - 2 8 . The fears remain. Although the question of which
family and which tribe were to serve in and around the
Tabernacle had been settled conclusively, now a new fear
arose, and the strength of the people's protest in this
passage implies that their apprehensions had grown.
Previously, when they had thought they were equal to the
Levites, they had no reason to be afraid that they might
overstep the boundaries allotted to them in the Tabernacle.
But now that Aaron's family had been established in the
priesthood and the Levites had been given the exclusive
status as the deputies of the Kohanim, the rest of the
people feared that every time some of them came too closi-
to the Sanctuary there would be another plague {Tzroi
HaMor).
Alternatively, after seeing the flowering of Aaron's stafi,
the people began to wonder why Korah and his assembly
had to die. Would it not have been sufficient to impose the
test of the staffs as proof that Aaron was the chosen one'P
Had that been done immediately, no one would have dared
offer incense, and thousands of lives would have been
saved. The people assumed, therefore, that there must
have been some other national sin for which they were all
being punished — and if so the punishments could go on
indefinitely, and eueryone who approaches . .. the Taber-
nacle of HASHEM will die {R' Shlomo Astruc, Midreshcl
HaTorah).
2 7 . la'iaK la^? " T 5 N wyia — We perish, we are lost, we are all
lost. Onkelos interprets the three expressions as references
to the three different modes of punishment that had taken
place: part of Korah's company had been swallowed up by
the earth, the rest were consumed by fire, and 14,700 had
died in the plague.
2 8 . 3"ii?n sij?n ^3 — Eueryone who approaches closer. We
cannot be careful enough in this matter. We are all
permitted to enter the Courtyard, but anyone who goes
further and enters the Tabernacle will die (Rashi).
It seems as if there is a cycle of death. The person who
comes closest to the Tabernacle will die; then the next
person to come close will die. Will we ever stop perishing,
(R'Bachya).
ifflnit -,h-H-trfl

n I ni ~ w I r> m p nu;^Q ^3^)aa tsv 1830

'jB in KaK n'3'7 K-iijn Kipn iin^n rT'3'7 anK''ty?-'73 riKJ? DK IT'?'? nipn rrm ariNn
itov 'li;i Tinrinas n^a'? liniaa-iaT
•jy ainsn HDI? n; naj i n p n •"ry n'n^n int^-riK E/'-K nton ityy 0^5;^ nnnh?
'jy a i n w I'lnST Km m n- flapin nan •'3 ••i'? nun-'^j; annn f\nK DE; HK) iinun
rT'3 lynV in Knpn ng ' i ^ i K"jpn
Njipi I3<4'na iiayiynio- ilinrinai? IJQ"? ivin •^of?? DCinini ;nril3i<; rr-a u/Kn"? nnf?
lla^ '-in^n I B I S 1-7 NnnrjD mg,
m p n pia lyiriK •'T Kiaj 'ri'i a tiian
iiyK u/''N;n n i n i ' :n)3tt? ng^ nyw niwK nnyn
'33 n g y i w n; ^mg jn n ' j s i •'vv,133 hia'prrnis; ••'^ya •'n'aiym nns'' inun 13—in^i^
ilia'^y vipynon IMN 'T 'yv.'fip,
lan'i ^N-jto' 13a ciy rai^ b'hi»K-3
•'33-'7is nii/n -131^1 ;n3''^y nr"?)? on -IU/N; bkw-',
nn K3i'? K-jun iin'3a-)3T b-^ nb iriN K''ii;3'? nyn n6''K''ti7r'73 1 vb^ im^ '^Nni^''
ni;! iini;in3N n^a"? nn Nan'? Kiuri
1J3 Tirjiji K;"iprii inpri ntoy
nlun 'wv Vi'vv nn'3K nn"? hriK io^h nun
Knpn n; rvii'i2 vsirn^^ Hin^un •'33'? ntpnn-nis; nc7>3 nv!}_ -xin^m Tiin? TnrjN nuni
nitjiia :KnnnD'n Niaii'na ;? n"!]?,
'7nK•'7^l; hi^'n K3ji nnnnn •'np :nnyn hriKix np''
j^HKT Kipn Kyi Kni KnnqoT hna Kif'^i ''f?. rv^v ]nnK-nu)U nns nan) nriyn
rraai f] I'JN) i^a^?^ psKi ••i^ iraS
K;ipn '73 n; niuii pDKina o'^?'^
hiDKin-'73"n^ n f n KY'I :n''ni7iy hw\ yi yy;;]
•jK-jip' '33 '73 rtb ;^ D7ij^ lip E7''K infj'] wn^i '7Kni^'? ''33-'73-'7K nin'' •'j?'?)?
:mpn naj n^pii wilnptuKi
K-jPfi n; -ynv, rvii'rh ;; iHKim iinun
riN^ Knpn'? Knnrjp n i g ^ P O K I n n y n •'33'? \"nr)K nun-nis; 3E7n nti')3-'7N; nin'' -I)?K'] na
linrinyiw IIBID'I N33")P NHV'?
nfta layiia •\^mn\ KVI '5";g p •Kb) 'hvYi nn'aiV^n "^prn nn-'j^'? niK"? nnnt^n"?
nnti;ii3 n 3 y p n n ; ; ; Tf?? n KBS
Kjan Kij nn'n'? mffrb bKyii^, 'B
:n^y 15 in'K nin'' r\V£ II^KS nu/'n tyyn :inpj «
Ny]N ny'73 NMn Kii K3^n n^pi? i:n3K layia in -ir^Kb nu/n-'?^ '7i<"it^^ ''J? in)pK;fi 13
V3n3 :Njnina •^rvm Nian Kni
mn'' X2\un-bK nnpn 1 3ni7n V3 :in3K u'73 na
nnKiK triKip'? ra^p Kms xn inK^] :y'i^'? ijun DNn mn;; K m
,mmpi .(V1':13 3 D'P'B '137) 1PJB3 OPII PBISPI P'IIBS D'SBC B 3 nun 13 (n>) :ub P1313) P'BPP fiin fipppi O"D BP'I f)Pb'3») ftip ODJB
bam (na) :pi b» Di o'PisB 7P' D'7pc biBCfi l'»3 ,p7JC P'D31 b3» ,73b P'lbl 73b P5D3 PPBCB ,P1PDCB 'PCb O'ppbpC D"Bft .lUK
,op)ibp m3 P3p) pcb 7'n' bfipp oc PI jicb opwbp Pbjpi roj .nnaAn p»pi {fcp p'Cfn3) D'BP i3C'i IBS .maiBm (a) :b\o 7Pft vi3C DipB
.ppfj 55ibp DPMbP -Dpjibpb opuibp i'3 pib'P CI] ("sbs c"'-)imro nnfi' 6bc ,Bj»ft3 IP'JP .nniDiD -|ina (Ka) :(':i ->Dob) PB3C ibcD
ninmh :[P31D PlJlbp OP ib'PfJl 7'P' pcb3 137 DC DPUlbp . m s Ns'i (Ja) :(P nnb bnms) vis P>'BC 7S3 IP'>PC 'JDB
[i)'b' fi"Dl mb' fibi JjPBb fi'Dl p3P pofo 'P1P3C p'53ib .niNb 131PC3 .nnpti 'jBJ'i :bB« PIDPCB 'IBP PBJP fi'o . y x :IBBC»3
pTPi pi'Pb pbc 1)6 pfi /m a i p n a i p n bs (na) SJIPSP br 7IB 'ii» ni pcbi (P:fo P'Cfn3) bBi'i 7b'a b7Ji'i pcb onpe pc I B O 'OBP
n3P» ipv TOJD 3np>c 7Pfn ,7»m bofi lini D»pb j'fiCT vbip . p 3 'IBP flip ,D'ipC PBbl .(P:P' P'BC) P55 P'P' bou 1D131 1B3 ,lb'f)P 'IBS
:pp'Bb is^pDiP 6nc y«b u n n DKH :Rin' 7BIB bnfi iipb D»'i ,f)3b PIPBB IPDBllB PJ1P35 bB 111BBP Ofl ,pn'BP bBB Pnppb 10BBP

liave had? According to Ramban, they had been convinced
by now that Aaron was the true Kohen Gadoi, but they felt
that the firstborn should assume the functions of the
Levites, so that all the tribes could have a share in the
Tabernacle service. Therefore, the test emphasized that
Aaron had not been chosen as the head of a family distinct
from the tribe of Levi, but that he was a representative of the
entire tribe, and the Levites had been specifically chosen by
God to displace the firstborn as His servants (vs. 18,23).
Or HaChaim suggests that the people doubted even
Aaron's right to the priesthood. The death of Korah and his
followers, they reasoned, was well deserved because they
had vilified God's prophet, and He would not tolerate that.
But it was still possible that Aaron was not entitled to be
Kohen Gadol.
17. mil^-nN lyiK — EacAl inan's name. Each of the twelve
tribes was represented by one staff, upon which was written
only the name of its leader. Since it is a general rule that
833 / BAMIDBAR/NUMBERS PARASHAS KORACH 18/1-9

18 ^ H ^^^^^ ^^'*^ ^^ Aaron, "You, your sons, and your father's household with you shall bear
Aaron's the iniquity of the Sanctuary; and you and your sons with you shall bear the iniquity of
^"^y your priesthood. ^Also your brethren the tribe of Levi, the tribe of your father, shallyou draw
ei era e ^^^^ ^^^^ ^^^^ ^^^ ^^^^ ^^^^^ be joined to you and minister to you. You and your sons with you
shall be before the Tent of the Testimony. ^ They shall safeguard your charge and the charge of
the entire tent — but to the holy vesseb and to the Altar they shall not approach, that they not
die — they as well as you. ^ They shall be joined to you and safeguard the charge of the Tent
of Meeting for the entire service of the Tent, and an alien shall not approach you. ^ You shall
safeguard the charge of the Holy and the charge of the Altar, and there shall be no more wrath
against the Children of Israel. ^ And 1 — behold! I have taken your brethren the Levites from
among the Children of Israel; to you they are presented as a gift for HASHEM, to perform the
service of the Tent of Meeting. ^ You and your sons with you shall safeguard your priesthood
regarding every matter of the Altar and within the Curtain, and you shall serve; I have presented
your priesthood as a service that is a gift, and any alien who approaches shall die."
Gifts to the ^ HASHEM spokc to Aaron, "And I — behold! I have given you the safeguard of My
Kohanim heave-offerings, of all the sanctities of the Children of Israel; I have given them to you for
distinction and to your sons as an eternal portion. ^ This shall be yours from the most holy, from
the fire: their every offering, their every meal-offering, their every sin-offering, their every
guilt-offering, that which they return to Me — as most holy it shall be yours and your sons.
2.11^ n^-a •^^nK-riN DAI — Also your brethren the tribe of Levi. admonished in verse 7 (Malbim).
Aaron was now told that the other two Levite families of 6. -nh n'^aiia rrania na^ — To you they are presented as a gift foi
Gershon and Merari were to join in the task of safeguarding HASHEM. The Levites were presented as servants of the Kn
the Tabernacle. They would be responsible for the parts that hanim only for the service of God, not to minister to theii
were of lesser sanctity (Rashi). private needs (Rashi). This concept applies to other areas ol
Tjinnirii — And minister to you. In addition to the above life, as well. People in authority should respect the dignity ol
duties, the Levites were to assist in the service by singing their underlings; they should be supervised in their work, but
psalms (Sifre), and acting as watchmen, treasurers, and offi- not be intimidated into becoming personal servants.
cials {/?ashi).
7. nann niby — A service that is a gift. The privilege o(
^11** T^?i — And your sons with you. The Kohanim were to service in the Sanctuary was an exclusive gift to the Ko-
join Aaron in safeguarding the Tabernacle. They would be hanim, and therefore any alien who approaches shall die
stationed inside the curtains of the Courtyard, and the Lev- (Rashi; Ramban). The death penalty mentioned here is <i
ites would be outside (Sifre). In the Temple, Kohanim were Heavenly punishment, not one that is imposed by the courts.
stationed at three points to guard the complex (Tamid 25b). 8-19. Gifts to the Kohanim. The Torah lists the gifts th.ii
3. :ii;i-initfu i"iW? ~ T'^^y shall safeguard your charge. The God presented to the Kohanim as a reward for their service '
verse continues the responsibility of the Levites to assist the and as a public affirmation that they are His personal legion,
Kohanim. The word charge refers to their duty to be sure that as it were. This declaration was made now, after the chal
animals and other components of the service would be avail- lenge of Korah and his assembly. The Sages liken it to a kin< |
able when needed (Haamek Dauar). Then the verse cautions who presented a property to his friend without affirming the
them not to touch such holy vessels as the Ark, Table, Meno- gift through the usual legal formalities. Before long, jealou:;
rah, and Gold Altar, and to refrain from taking part in the courtiers contested the new owner's right to the land, in re
sacrificial service of the Outer Altar. sponse, the king told his friend, "Let anyone who wish(!:i
ni;iK-na — As well as you. The Kohanim were warned not to come and complain — I will write you my own signed and
infringe upon the duties of the Levites, lest they suffer death sealed affirmation!" (Rashi).
by Heavenly means {Sifre; Arachin 1 lb). 9. urKri""]n — From the fire. The Kohanim received their per
4. ^yiM "jrrN n"iiott*n — The charge of the Tent of Meeting. The tions after the sacrificial parts were offered on the Altar flic
Levites were to erect and disassemble the Tent, and carry it (Rashi). The verse implies that the portion of the Kohanim,
on its travels (Ralbag). too, is considered God's portion — asif it had come from tlir
5. nnnnuJi — You shall safeguard. This command was given fire. Thus, when the Kohanim eat it, it is as if they are gueshi
to the Sanhedrin, which was responsible to oversee the work at God's own table (Sforno).
of the Kohanim (Sifre). The Sages derive that this verse does i"? latttf; ^U>K — That which they return to me. This phrain'
not refer to the Kohanim themselves, because they were refers to the monetary payment described in 5:6-8. When tlif
0-a / ni mp nana laniaa nao / 832
1K1V ^aK n'3i Tijai nx I'niiN'?;' iKtf/ri Tirix '^inK-iT'ni 'fn^ nm f^U^'hi^. bin''
qKla :iori3n3 n i n hji iin^oti ^BV '\]v:-m wtyn 'qriK ^••ni hriK) ^i^'Tp^w n ^ n x
•qiaijT K m p 'i^"! Kmv I^HK n; nnpn '•^^K onu; •''b nun "^•'i^N-n^ DIJ :a3ip5n? :
TiJE/Bto'i •;\hs psDIri'i •qni'? nnjj
Kjgipn n-jij •^HV Ti'jai riKi brjK •'isb •qriK ^'•351 hriK) ^in"li^''1 ^''^V ^)V'?) I^'':^
•73 nn^Di 'nri-jBn inip'i 1 :KrinriDT
Krja-ia'71 Kte-iip ••mb cina Kjjtiin
UN ]MK qK limn; KVI I«li?' K^
nnipn n; jnis'i •q^j; iiaoim 1 :'|WK
•'5'i'jni Kj9f a in'pa ^aV KJDT iai?n
n i u n n; inipnin :liam'p ani?? K^ nx d^inu7i :D3'''?>? ^li^^'i^'V 111 ^^^^ ^'pV "^^V '
niv 'n; K^i Kna-jn rnipn m xitfiip Tiv n;;ni-K'7i nafian n^nt^/n riK) u/iiPn rrynvJn
iT'aig Kin N5KI1 •bn-yij'} ina ^y Knn
lia'p "jNnty' '33 ua 'KI^ iia'^nx n;
in^a n; n^pn'?;; Diij, va'n; Kjpa
n; inif n •:)»y ^'jai riKi i :Nan! pton
ijn'ji Kng-jn Djtia "jaV iiapans -n^ n?pt?/n %K ^''jni nm) nvm '^riK rrrny-nis •
arr'K Kmn in'ja iin^ani Kfiana'? nn-igyi 115^3^ n'-^n'pi naiBn nn^"'??'? Q^^ian?
r^ojjn' anjjH iji'^ni iiai;i3na n;
Iran; KPI NJNI pnK oy ;' 'j'^nin
Kjuf-iip ^a'j 'nity-jais mipn n; -^b nini^/n-nj^; ^"7 •^mi nan '•'JKI tiDK"'?^ nin'' lan^i
n-p iiangrj; "^b Vt?nip' '331
©Ipn •^b irf] nu :D^^ n!fiV 'V)'^b) nnt^/a"? D''riri3 ^"p ^K'ity'?''-'3a •'U/ii?-'?^'? ''n>3nj;i
•|3n33-ii7 Va KnitfK p inin Njiwiip "If? a''E'ni?,n ty-ji?)? ^'7 n^n? nt :D^ivpn'7 :i''an'7i
^a'?i jlnriKDn ^a'ji ilnnnin '73'?
itflp iniU, liaTi? ••n iinniyK -^5'7i DHKun-^n'pi nnnM-'73^ DB-IIT'-^B li/Kn
:(tl''33-il K-i) •n'33'71 Kin •:\bn I'lyiip :^''J3^1 Kin ^"7 o'lu/np li/n,? •''7 n^'U/i ntyx nntuN
1 r; T : t ul : j- T 1|T -.• 1 J r T J-.- -: T T -;

(t) aoc nsD) I'bjipfii I'latj piBPP iroeb ,5bBBb nioni: i»3 ,'n^
jitb jPPBH ,^^ 'una mn 'JKI (m :D5b P'PPJ PJRBJ .niriB miasi
bCB .mi p»o «b3 PBCi ifni ipfnpb 65i' te n» TO3 ,ot ftp OPPC
IBIBl ipfl 63 .1*3^3 pbBP 6bl DPP fibl 3P3 ttl 13Pltt Bit jPS ibpb
OPlPl 3PD Va ,'pxi IBIB'l fa' ObTC 'B b3 ibnp lb IBfi ,P7tP bB I'bU
f>3 0JP3P bB pBfl 7M3 IBlBl Pip 63C 'Bb |fo <)fi .1'631B3 pbBPl lb
PC19 B3PD5 13bl ,DblB Pbp P'P33 PJ1P3 PBPB BSlPl D'lPB lb |P)1 31P30
pni33) mBB3 ppcb Ti) npfic ,>nnnn mnion :(t'p '15D) ift3b n
piBpp ipfib ,iffKn in (B) :(.P3 D'P3f ;DI; <IBD) pbmb .rmvm :(.ib
nnxun nnmn :(oi: nsDl lui 'pbc 'P3t \w .nua-ip ba :0'i:f)P
:(:7B D'P3r ;DC1 UP b(i PI A ia'iff> 1WN :(Dt:i IBBCBJ .nnwKi
18.
1-7. Aaron's duty reiterated. God addressed the people's
fear that proximity to the Tabernacle would gradually deci-
mate them (see above). He reiterated the previously given
command (1:50-53, 2:6,8:9) that Aaron, assisted by the Lev-
ites, had the responsibility to safeguard the Tabernacle
against trespass. According to Abarbanet, the responsibility
of the Levites was repeated now to avoid the notion that the
rebellion of Korah — a leading Levite — had caused them all
to be deposed.
l.^'3K"n'ai -And your father's household, i.e., the family of
bB iTProb (pp 'PBDi ppto inft'i; IB6 pwb .priK hn 'n inK'i (K)
'3fi ppp ')3 op .iiax niai ^sai nnK :cipBb ID)3' fibc ifrip P)pp
'pDB3 ifiBP'C O'ltP piB b'BB 'jfi DP'bB ,tnpnn iiu riK IKBII IOIPB
DP6 .ppD 'bSl JPbCPl jnfiPI bpflP flip ,D3b OniDBP O'CllpPP Dn31P
ps; riK IKBH :D'»PP -TJai nriNi :Byb fi3B it bs pfi iTPtpi ocp
D3'bf> iBj' ttc D'jjipp O'lbp ii'Pipi ,D'ibb PiiDB P>'6i: .oanana
03'b6 n3PP'i .lA'i :'np ')3! |icij'» .THN nn mi (a) :03P'713B3
,0'IBCO PTB|;3 ,-|1intt"1 :DP'b6 31pPPbp D'lfP Vfl IDPl DJ TPtpb
D3R6 ,nai^K a-ip> K^ in n :«Bp 'lOB) pb^ipfii )'i3tii OPB pisnbi
<l5pp ftb' '3 IBfoC ,133 P'Pt IBS .tjiip IISI nW K^l (n) :p bB TPIP ')fl
b P ,Bnp be D3Pii3Bb bi3' ,n'jni nina aa^ (i) nop 'iso ;f)':i' b'Bb)
Kohath, which was the family of Aaron (Rashi). As the verse
goes on to say, the Kohathites were made responsible to
safeguard the holiest parts of the Tabernacle, as listed above
(4:5-14), so that they would not be handled by unauthorized
people. By guarding these parts of the Sanctuary, they would
protect Israel from a plague such as the one that had just
occurred.
Qpriana py — The iniquity of your priesthood. It w o u l d be a sin
for the Kohanim to let the Levites participate in the sacrificial
service {Rashi). Thus, the Levites were to protect the Chil-
dren of Israel and the Kohanim were to protect the Levites.
 835 / BAMIDBAR/NUMBERS PARASHAS KORACH 18/10-23

^'' In the most holy shall you eat it, every male may eat it, it shall be holy for you. " And this shall
be yours: what is set aside from their gift, from all the waulngs of the Children of Israel, have
I presented them to you and to your sons and daughters with you as an eternal portion; every
pure person in your household may eat it. '^ All the best of your oil and the best of your wine
and grain, their first, which they give to IHASHEM, to you have I given them. ' ^ The first fruits of
everything that Is in their land, which they bring to HASHEM, shall be yours, every pure person
In your household may eat It. ^''Every segregated property in Israel shall be yours.
'5 "Every first issue of a womb of any flesh that they offer to HASHEM, whether man or beast,
shall be yours; but you shall surely redeem the firstborn of man, and the firstborn of an impure
beast shall you redeem. • ^ Those that are to be redeemed — from one month shall you redeem
according to the valuation, five silver shekels by the sacred shekel; It Is twenty gera. " But the
firstborn of an ox or the firstborn of a sheep or the firstborn of a goat you shall not redeem; they
are holy; their blood shall you throw upon the Altar and their fat shall you cause to go up in
smoke, afire-offering, a satisfying aroma to HASHEM. "^ Their flesh shall be yours; like the breast
of the waving and the right thigh shall it be yours.
'^ Everything that is set aside from the sanctities that the Children of Israel raise up to HASHEM
have I given to you and your sons and daughters with you as an eternal portion; It Is an eternal
saltUke covenant before HASHEM, for you and your offspring with you."
^° HASHEM said to Aaron, "In their Land you shall have no heritage, and a share shall you not
have among them; I am your share and your heritage among the Children of Israel.
Tithes to ^' "To the sons of Levi, behold! I have given every tithe in Israel as a heritage in exchange
the Leuites fQ^ (f^g service that they perform, the service of the Tent of Meeting — ^^ so that the Children
of Israel shall not again approach the Tent of Meeting to bear a sin to die. ^^ The Levite him-
self shall perform the service of the Tent of Meeting, and they shall bear their iniquity,

12. ariiiyN'i — The best, i.e., the terumah portions of
pi crops, which are separated and given to the Kohanim
{Rashi).
15-17.TheTorah lists the three kindsof living firstborn that
are sources of gifts to the Kohanim, many of whose laws
have been given in earlier passages (Exodus 13:11-15,
34:19-20): (a) The firstborn males of kosher animals — cows,
sheep, and goats — are sacred from birth and are given to
the Kohanim to be brought as offerings; (b) firstborn sons of
Israelites are redeemed for five shekels; and (c) firstborn
male donkeys are redeemed for a sheep, which then be-
comes the property of the Kohanim.
18. -^^-mn? Q-iiuai — Their flesh shall be yours. Gnlike other
offerings of similar sanctity, from which the Kohanim re-
ceive only the breast of the waving and the right foreleg, the
Kohanim are given all the meat of the firstborn-offerings.
19. nwi^fi nlann h^n — Everything that is separated from the
sanctities. Essentially, this is a repetition of the idea with
which this passage was introduced, in verse 8: Because this
is a list of gifts to God's most loyal servants. He introduced it
and then summarized it after giving its details (Rashi).
2 0 . pbni — And a sliare. Since the verse has already said that
the Kohanim do not receive a share of the Land, this clauad
teaches that the Kohanim will not share even in the spoils of
the war against the Canaanite nations (Rashi).
2 1 - 2 4 . Tithes to the Levites- The Levites, too, are rtv
warded for their dedication to the service of God, by receiV'
ing one-tenth of crops. Inthis passage, the Torah states twictt
that the Levites receive tithes (vs. 21, 24), because there ijrtt
two aspects to the gifts: First, they receive the tithes only
after all of the field labor has been done by others, in retinn
for the labor that they devote to their sacred service; an.l
second, they receive produce to make up for the portion i ^1
the Land that they were required to forgo (Or fiaChaim).
2 1 . ntyyn-ba — Every tithe. This term refersonly to the "tir.i
tithe" that is taken from the appropriate crops, and which (i' •
exclusively to the Levites. There are other tithes, howevci.
that do not go to them. They are the "second tithe," whicl 11'.
taken after the Levite tithe and which is eaten in JerusakuM
(Deuteronomy 14:22-27), and the tithe for the poor (ibid
26:12).

n^nn"*"!? — Salt-like covenant. Because salt never spoils, it is 23.'a3iV:'ii^^''^Ki'\—And they shall bear their iniquity, i.i\, II
a symbol of indestructibility. Thus God tells the Kohanim Israelites commit the sin of trespassing on the Tabernin |c,
that His covenant with them Is eternal, as if it had been the Levites will be held responsible, for they have bciMi
sealed with salt (Rashi). assigned to guard the sacred premises (Rashi).
 iiiliiiliiililllilliliintiii I l|-it ' T ' I
nifiniiiitniiiiiiMi'ii'

J3-' / m mp nwis naniaa nso / 834

K-113T ^3 na'pan fttJiii? wifja' •n;;n?. t/ii? iriK '^DK'' '^^^^rb^ i3^3Kn D'-U'iipn U7~!|73 ^
i\h I'liK' :ii^ 'ri? NWiip nn; '7^y<:,
15a ninnt? ^ J V linning nitu-jsK ^'7 %'p'' m n'awin-'75'7 DJrin nnnin ^V'np :TI|7 K^
^••035^1 T33'?i liarisn^ -^b '7<(;-it?'i
•^ri'aa '3i(i) '73 n^j; Bif;'? iiKiy
aio 'jsi niwa aio bsa. ;an; '713'':: \ij'\yr[ 3^n-'73) iriY'? n^n V3. :in'K VgK^ ^ri'-aa 3^
;i Q-jg ii3i;ii 1^ pnn'WK-i ii3Vi nnn •'73 niaa :n''rin? ^"7 nin''^? i^jpi-niyh? nn'-u/Kn ]y\) ^
IT linv-iKS 'T ^3 ni331' :i«n3rr; -^b

^l^T 'jKita^a Kmn '53 T iPia'psv. nu3-'73 •.n'jjTi';, ^^ 'jK'it?''!^ n-)n-'73 :ia^3N^ '^ip-'aa m-T
n K-jtya ^3'? K-hi n n s bis 10 iTr?
•^h 'n; KTy33i NK*at53;; nijj, i n i g ; nnn33i nnK3 n)n''b uni?r~i'^t? "i^S'''^^ DDT
KWiji K-j3ia n; p n a n piaip ma --113? m) niKH 113? nx n^Dn n^91 I\K •ri|Ti:;n;
;i7n9ri Kaspn KTygi K-jjia n;?
niDiaa p n a n t<.n-p_ i a n nagnaiio n'^an tt/in-ian Vnai in'i.an nKntpn nnnan m
inif^S; K©lip '¥'?P3 rvVo l^'P0159
1K Kim-j K-jsia m 3 r :Nin fyn n^j nntuj; u^ilpn bj^^y? n''^i7iif' mnr\ qpa '^aiv?
Kb Kjyi K-J313 1K KIKIKT K^^la K"? TV -|l33-iN 3t^5 113? "^K -lHJ7-ll33 ^K -MPl v
p n m iinioT n; iiaK Kjy-iip p n a n
13-)ip pori ima-iri n;i Kna-in ^3;
lln'7t(;3in':;; nip, Kiyna N^apni<b -n;;ri?. nntu?! tnirr-b nn''i nn."? TWK T'Uj^n D3'?ri n^
nnniji I b'3 :rv>v. ^V rP!!^ PW?^ nsiarin ntna "i^ u-.
;i nnu^ ^K-it?' '•53 iitoia! 'T KJiylip
ffp'p 1)135; il'n33Vi TW^l 1^ ^''^W.
aiz (Kin K-i) K'n abjj n^ip d^p D^^
nViy n^i? "nn? D^ivpnV ^nis 'rn':i?V) ^'33^1
I'lnt?'? ;^ nnKla :IIKIV 'T33'?? 1^ ;? l'nqiS''7t<; nin'' nKiN^i :'rinN ^i(")T'7i •3'? nin'' ''jaVKin ^
"1^ •'rr; Kb p^iji vpon K^ imjj-jKa
iip'?rr i«K-iiV rvjn) n ispn Tin'i'a :'a>!; D3in? ^"7 n;;n;'-KV p'?n) "^mn K"? bynK?
'lb 133^5 K3 ;'7t5"!to' '3a Ua iimgnsi •'i'? •':3V) :^^t^') •'33 Tin? ^rhn}) '^p"?!;! KD -
•jK-ito'a N-iSuyn '75 rrani KT\
Wbs i«K T I'lnan'ja <r\bn KJDDISV bm?i7 q^n n^q^-"? '^Kntz/''? ntyj/p-'?? ••nna mn
inipi Kbi33 :K3)p! p w g in"?? n; I?-)P''-N'7) nj/iio ^riK ninij-nis cinsy Dn"-n^i<; a^
KV^P'? Kini lapn'j 'jK-iSy' '33 niy
n; 113K 'Ni^ iin'79'ii3 tunip'? Kain •.nrab K\pn nKty"? nvta '^HK-'^K '^K'lty'' •'n niv
lin'3in vb^jr; i«i<l KJipi pton in'?a nnjf iKtoi nni nyin "^nK nT3j7-nK Kin •'fen nivi la

''CT
31P3D lb I'Dio ,TObi fo'pB '3163 .nwi 1^; :U5 DTOi ;P'p now irfi Db'bi o-)ii33 fibfi I'bjfo I'fte D'cip 'cip bo mb. 'HI 1 AaKti miffipn iinpa (')
:(Di;i 00 ob'bi Dvb bib bsfo U'fit oiip be pici aP3 infip 6bc ,B-in6 P'IIP o'Dbcam aiipo p oiina .turin nnnn (KI) :(DC 'IOD) ajias 'ijibi
C1B1 (11D3 abb3i Pbnp3 abbs it apo be 0P3'ra) .mu/ipn nnnti ba (O'l fibi .lino hs :(Dc) PDDp )')ici3 ib6 'IPC .maun 'ja'j :(DC) TD b'fwi
o"ppi)i fi'i301313 ppfi DD P'-)3 P15 .a^iu n^B n n 3 ;(oe 'ISD) Binfo .DniBun (ai) :(DB ipcfi piaib .timaaj iino ba i.infi i3il .o<bm
•.obisb p'lDi) D'lip pbnb apnjo P'i33 .pbn P'i3 .(DO onpfi pfi 6'-)3DI D'bsftjt o'nbc be .I'Bin piwai naunn mna (m) :abm aunp 6'a
D'lba .nni (la) wp 00 at'33 t|f) .nama I'j irni wf; pbm (a) D'c '>eb b36> 1133a <)fi ipfi ab'bi D'»' 'jeb Da'i3Dbi Da')3bi oa'eJb o'sasb
aggrieved convert has no heir, the money is a gift to the holy in comparison with the areas where less holy offerings,
Kohanim (Rashi). such as peace-offerings, may be eaten, i.e., the Levite camp
10, ta'ty-ii?,:! Wlpa — In the most koly. Although the ternn in the Wilderness or, in the Temple era, within the walls of
mosf holy usually refers to the inner chamber of the Sanctu- Jerusalem {Gur Aryeh).
ary, where the Ark rested, here it means the Tabernacle 1 1 . The verse speaks of the parts of peace-, thanksgiving-,
Courtyard, the only place where the Kohanim may eat the and nazirite offerings that are separated from the offering,
sacrificial portions mentioned in the above verse. It is most waved, and presented to the Kohanim, as in Leu. 7:33-34.
 I'lfiiHf

837 / BAMIDBAR/NUMBERS PARASHAS KORACH 18 / 24-32

an eternal decree for your generations; and among the Children of Israel they shall not inherit
a heritage. ^'' For the tithe of the Children of Israel that they raise up to HASHEM as a gift have 1
given to the Levites as a heritage; therefore have I said to them: Among the Children of Israel
they shall not inherit a heritage."
25 HASHEM spoke to Moses, saying, ^^ "To the Levites shall you speak and you shall say to
them, 'When you accept from the Children of Israel the tithe that I have given you from them
as your heritage, you shall raise up from it a gift to HASHEM, a tithe from the tithe. ^^ Your gift
shall be reckoned for you like grain from the threshing-floor and like the ripeness of the vat ^^ So
shall you, too, raise up the gift of HASHEM from all your tithes that you accept from the Children
of Israel, and you shall give from it a gift of HASHEM to Aaron the Kohen. ^^ From all your gifts
you shall raise up every gift of HASHEM, from all its best part, its sacred part from it.'
^^ "You shall say to them, 'When you have raised up its best from it, it shall be considered for
the Levites like the produce of the threshing-floor and the produce of the vat. ^^ You may eat it
everywhere, you and your household, for it is a wage for you in exchange for your service in
the Tent of Meeting. ^^ You shall not bear a sin because of it when you raise up its best from it;
and the sanctities of the Children of Israel you sliall not desecrate, so that you shall not die.'"

THE HAFTARAH FOR KORACH APPEARS ON PAGE 1186.

When Rosh Chodesh Tammuz coincides with Koracli, the regular Mafttr and Haftarah are replaced
, with the readings for Shabbas Rosh Chodesh: Maftir, page 890 (28:9-15); Haftarah, page 1208.

been threshed a n d fluids of grapes a n d olives have f l o w e d Levites should consider t h e t i t h e as p a y m e n t for t h e service
f r o m the press into the vat that terumah m u s t be separated that God requires of t h e m — a n d there is n o t h i n g innately
f r o m g r a i n , grape j u i c e , a n d o l i v e o i l . h o l y a b o u t wages {Or HaChaim).

2 9 . l3^rT"^3B — From all its best part. W h e n Israelites and
Levites separate gifts for the K o h e n f r o m their produce, they
s h o u l d take the gifts f r o m the choicest part of the crops.
3 0 . a a ^ n r i g — Wtien you haue raised up. Moses addressed
t h e Levites, saying t h a t after the)' separate their tithes for
the K o h a n i m , the r e m a i n i n g nine-tenths of the p r o d u c e is
theirs, it has no sanctity whatsoever; the T o r a h refers to the
Levite tithe as terumah (v. 2 4 ) o n l y before the priestly t e n t h
has been separated f r o m it. The remainder m a y be used
even if it becomes c o n t a m i n a t e d and it m a y be eaten even
by Israelites, just like p r o d u c e of the threshing-floor a n d
vats (Rashi).
3 1 . n i p n " ^ 3 3 — Eueryivhere. It m a y be eaten even \f it has
been c o n t a m i n a t e d by b e i n g b r o u g h t into a cemetery, for,
as noted above, there is no r e q u i r e m e n t that the Levite tithe
be kept in a state of spiritual p u r i t y {Rashi). The verse goes
on to explain that the t i t h e has no sanctity because it is a
wage ... in exchange for your service, m e a n i n g that the
3 2 . i ' 7 ^ n n i t ^ — You shall not desecrate. The T a l m u d appli(!H
this p r o h i b i t i o n to a K o h e n w h o offers .to help a f a r m e r in
return for his feruma/i. By so d o i n g , the Kohen cheapens lli<i
sanctity of the terumah a n d deserves to be punished {B>-
chores 26b).
J u s t as o n e s h o u l d n o t m a k e his c o n t r i b u t i o n s to a goi n 1
cause c o n t i n g e n t on his receiving s o m e t h i n g in return ~ . i .
in this case — so o n e s h o u l d not p e r f o r m g o o d deeds In
order to curry favor w i t h others, or for s o m e other ulteiicn
m o t i v e , if a f a r m e r or a n y o n e else needs help, it s h o u l d I n-
rendered w i t h o u t regard to whether it will result in fultiM'
profit or favors.
'-^.TWD ' i ' " K ' ' n . n i p o a rt'-a: — This Masoretic note means
There are 95 verses in t h e Sidrah, n u m e r i c a l l y correspond
ing t o the m n e m o n i c "j'-K'n.
The m n e m o n i c has the c o n n o t a t i o n of "My Judgment I-
God's," for God t o o k up the grievance against K o r a h and hi-
cohort, and — due to the gravity of this challenge to Mosir-,
leadership — showed no m e r c y (R' David Feinstein).
 vmr

2b—f2 I rv>
mp ntt/na laniaa nao / 836
K^ bK"iK/' 'la 1131 llaniV ab}; dip

;; nn^ Iitons! T ^K"!i?' ' j a i rnn-"^ lan;; nt^jf '^Knt^/^-'n ^t^;J7Kl-n^? ils :nVD3 in
^V NJDrjN^ 'NiV? n^an^ NnitonaK
'•nina nn'7 •'m^K p-"?!? n'i'nj'? •a<^bb 'Tinj n n n n
nfto ciy ;; V'Vnin^ iNiDnx iiipti!
]ln'? nn'ni 'j^nn 'Ki^^in nn'ip'?
K'lif'yn n; 'jNiif '13 ip iiaijri nt?
I1Di;i5DqK3 11n?n ilab i r a n ; ^
;; d i p KnwjSK nan iity-iani
pa'? ali/niirii ,3 ••v.-aiv^ p K'ife'yp nnnnm ngin'pD.W 'omn 03'? irin^ iti^K "iSyypn
KiiN in Kliaya I13I;IIK;-I3I<;
i w n s n 13 na :Km^)i-a in j<nN^n3i 03'? nE/tiJi niz/ifan-])? ^u/J:p mni nnnri wai? «
ten ;^ d"ip NniEigx IIFIN C]N
^>53ip' •'13 m |i3ijn '1 il3'ni(?y5i nifjri ^E/^<; Diims^ya V3n nin^ nnnri briN-Di
;; Dip Nniw-jat? n; Fim iMiyin)
lla'rijjpn teuoa :K5iia prjN'?
ten ;''i Kniu/"!3N ^a n; ivUfm
\\rh i n ' n i i> inan piiyipn n; maiiw
3i?nri'i mn n-i9W n; il3ipiE;39N3 Dn^N mnNT :WJ3n iiyipa-nx I3^n''73n mni '7
ii^^^ai K-j^K ri^^^3 'Ki^'^
3nh! ^3 Pin; iiteiniKi rKni^yn
113^ Nin KiiN nhi; i w n s itfitfi IWK n^.r^^'^2^ nm nipn-'733 'inx nr)'p3Ki tnp,'', nKnri3) K^
K^ia^ ••Kipi l3i?S3 liajn^B ti^D
-K'?'} nvto f7nK3 nnriiny t^^n niibi Kin n3E'-'3 a'^
n; iiariWi9N;a K3ln vi^J? li^3pri
^jKito' '131 NijKiiip n;i nm rnaiit* -n>;i 13)3)? 13'70-nis n^ipnrja xpn V^y wti;n
ilininp fh) ii'?nri K^

winp p iic'C Dip vnnpcD Jspi '133 pw n6 'iS O'ipB Dfic (fop
,pil71 BBlIBi O'PDTO 1D6 BSPD ICBCB p 'liP C'lSri pJ ,'13B Jl) Bjni
.una labn nx n a n n m (h) :(:ro-.t» niDi3) ncun RnnD cns'i iitp'i
,|'iraj fiin n'Ab IPTOB awnai ,«ro i w » PBTO W I P E I P W
lifi '3 -jBfoc ,BBnp 31P3B ifnpi 5'fic IB6P fibc .Jfnpb 111 riNiana
y'n ,iKf> i>v fiB' ii3' 03 pipD i'»l) nonp 'ob IB'T icft bfiip ')3 -JCBB
;(33p '1DD) I'blP 'lb be ifl I'blP bfilP' bD PB ,p3 PtoP3 D'lbb 3Cn)l
lOTH nhi (3b) :(:TO PIB3' ;DI;) pnjpp POT ib'pfi .nipn baa ixh)
ilSnp ofi 65 .inian ubi :fipp ificp mnn 6b ob fm / i i i Non u t o
:iDinP
;!•!. IMnn — / \ s a gift. By referring to the Levite tithe as
lirumah — the same name used for the gift to Kohanim —
Elu! Torah teaches that the tithe bears a similarity to tem-
iii.-ili, in that the Levite may not use it until he separates
rrom it the Kohen's portion, as set forth in verse 26, Gntil
Mi(!n, the Levite tithe is treated as if terumah is intermixed
•uilli it (Rashi).
i n ' T nifft* (13) :D.Tbf) PWB D'IID TPfDb DB'bnc bfnp ip DJIB ilSp
(ta) :(DB OCBB PBOP «BB piB'C IB PBiiD ifiip 31P3B . n n n n -nb
D'lrb miBf) Dpbc icBB PBnp . j u r t p p i a o a r m n j i nab a c r a i
:pup |B pT P'pft"! PfnpJP pbnji nonps PBipi PP>B s'bB i'3"Pi D'f)B»bi
ppb .nubn :o'3p'B JB pbp'SB iBJ'i pip'P punps ,3p'rT ]s nKbnsi
jipb b3i ,i3ipb n i ' pnc BJB 'JDbc iiJB fbiB ,ap> :»ftbBP5P nfiup bip'3
BTDP ,D1)"plli D' 6lB (':T Bn3r) ibBB '3p' ]31 ,f)P Bpip PTSP 3p'
WUB O'B'IB bftlC'P 1B3 .DJIN 31 TO'lJl p (na) lOblD bp 13bB IDPP
ban (D3) :D3Pbp3 6lB 'P ,D3bC 1PDBB Dp6 01 IB'IP DB'3p'Bl
nsB) •)37B 31P3B Dbni BBnp3 ,'n n n n n ba nn i n n n a a ' n j n n
2 5 - 2 9 . When the Levites receive their one-tenth share from
the Israelites, they must separate a tenth from it — a tithe
from the Lithe — and give it to a Kohen. That tithe has the
status of terumah, which means that only a Kohen may eat it
and it must be l^ept in a state of rituai purity. The Torah
describes terumah as grain from the threshing-floor and
. . . the ripeness of the uat, for it is only after the grain has
 I
1111^

839 / BAMIDBAR/NUMBERS 19/1-8

PARASHAS CHGKAS
19 ^ |~|/\s/yeM spoke to Moses and to Aaron, saying: ^ This is the decree of the Torah, which
The Red HASHEM has commanded, saying: Speak to the Children oflsraei, and they shall take to
^^"^ you a completely red cow, which is without blemish, and upon which a yoke has not come.
^ You shall give it to Elazar the Kohen; he shall take it out to the outside of the camp and
someone shall slaughter it in his presence. ^ Elazar the Kohen shall take some of its blood with
his forefinger, and sprinkle some of its blood toward the front of the Tent of Meeting seven times.
^ Someone shall bum the cow before his eyes — its hide, and its flesh, and its blood, with its
dung, shall he burn. The Kohen shall take cedar wood, hyssop, and crimson thread, and he
shall throw fthemj Into the burning of the cow.
^ The Kohen shall immerse his clothing and immerse himself in water, and afterward he may
enter the camp; and the Kohen shall remain contaminated until the evening. The one who
bums it shall immerse his clothing in water and immerse himself in water; and he shall remain
•^ Chronology. has been haughty like a lofty cedar tree, and in order to gain
Contamination and purification, the subjects of this chapter, atonement he must humble himself like a blade of hyssop
seem to have no sequential or chronological relationship to grass and a lowly worm (see Leviticus 14:4). Just as the sin of
the chapters before or after them. As to when the laws of the the Golden Calf has never been completely forgiven (see
Red Cow were actually given, there are two traditions. The Exodus 32:34), the ashes of the Red Cow were preserved
first is that the laws were initially given to the Jews in Marah, (Rashi to v, 22 citing R'Moshe HaDarshan).
shortly after they left Egypt, but the people were not yet 2. nnmri n»"Ti<; — Completely red. Since the verse specifies
commanded to carry them out [see Rashi and Ramban to that the cow must be blemish-free, it is clear that the word
Exodus 15:251.0n the first of Nissan, the day the Tabernacle r\p'')2r\, completely, modifiesthe redness, rather than its phys-
was inaugurated, they were given again in the form of a ical health (Mizrachi). The cow must be so completely red
commandment, and the very next day, on the second of that even two hairs of another color disqualify it (Rashi).
Missan, Moses oversaw the burning of the first Red Cow
(Giltin 60b; Yerushalmi, Megillah 3:5). Accordingly, the place- 3. nT:y'?K-^N — To Elazar. The Red Cow had to be burned by
ment of the chapter after events that took place long after the Deputy Kohen Gadol (Rashi), to which Ramban com-
the second of Missan would seem to be an example of the ments that in view of Aaron's role in making the Golden Calf,
principle that the order of chapters in the Torah is not it would have been improper for him to be involved in the
necessarily chronological (Pesachim 6b). service. The Sages differ regarding whether the service of
future Red Cows was performed by the Kohen Gadol or noi
Ramban, however, contends that there is a logical connec- (Parah 4:1).
tion between the laws of the Red Cow and the previous
chapter. The laws of the Tabernacle and Kohanim, which ^?di3^ yin^"'?K — 7b the outside of the camp. In thf
began in Leviticus, were concluded in the last chapter with Wilderness, the service had to be performed outside the
the list of priestly gifts. Thus, the laws of the Red Cow belong Israelite camp (Ras/iO- In the Land, it was performed outside
here, for knowledge of the way to remove corpse-contamina- the walls of Jerusalem, on the Mount of Olives {Si/re).
tion was necessary for the priestly and Levite responsibility 4. After the slaughter, which did not have to be done by
of preventing contaminated people from entering the Taber- Elazar, he would perform the blood service. Standing to tlir
nacle. (See also notes to 20:1-2.) east of the Tabernacle, or Temple, so that he could see the
entrance, he received the blood in a vessel and threw it in tin-
1- l^rrK^^Ki rUf^la'^K — To Moses and to Aaron. Symboli- direction of the Tabernacle.
cally, the "Cow" came to atone for the sin of the Golden
"Calf," as if to say let the mother come and clean up the mess 7-10. This passage indicates not only that the people who
left by her child. If so, this explains why the commandment performed the service became contaminated, but that thti
was directed to Aaron, the one who made the Calf. contamination extends even to their clothing.
Many other aspects of the service also allude to the idea 7. yn*!! . . . 0331 — Shall immerse . .. and immerse. Both ,
noted above, that the Red Cow atoned for the sin of the these terms refer to immersion in a mikveh.
Golden Calf. Its color is red, which symbolizes sin (see Isaiah n^n^in — The camp. The camp of this verse is that of thd •
1:18); it was not ever to have borne a yoke, to symbolize a Shechinah, or the Divine Presence, meaning the Tabernacle
sinner, who cast off God's yoke from himself; and it was Courtyard. It cannot refer to either the Israelite or Levitti
burned, just as Aaron had cast gold into a fire to produce the camp since ordinary contamination does not bar a person
Calf (Exodus 32:20), The ritual involves the use of cedar- from entering those places. The Kohen immerses himself
wood, hyssop, and a thread dyed with the blood of a worm (v. and his garments, and the contamination leaves them wllh
6), a combination that signifies sin and repentance: a sinner nightfall.
 •ilj I

n-K / U' naina nao / 838

01
Tif?a T KnniN n-jH K'la na'ip'?
liatp') 'jK-jiz;-' '3a nji bha in^n'? ;^
iT-V 'T KffKh^ KnpiBB Nmin i)^
iN-i'j n^j) P^VD Kb T Knin na
nn; paii Kana "IIVVKV nn; IMnriii
I'lnlDig nn; Dla^i Knnwg^ Kian"?
nyayisa nn^n Knrja niv'?? ao'iiT
•"^^ njr^is; n|n) 1V3:^)S5 nmi? insn "iivV^ np^i
Vy nnT n;i nntua n;i naiwa n;
KHK"! K:yK Njija aBi)i npi' n^ax :c(i\u-> ntt?nB-^j7 niQ'n-ni^'i ^'^te73•n^l;) nnV'riis T-ry^
nip? liV 'M-j') nin; ya^i Kaltxi
Kjna inittJia'? v a w ;Kniin
-bit. TT''?u;ni nj/^^in •'^u/i 3im) tnK yv inan nip.^)
•jiyii 15 nnai Kjna m(pa 'np?i D'?)33 nfe75 I'm] in'3n T'-ii? 0351 :nn3n nanti/ Tjin
nj; Kjna aijpn 'ri'i Kriniyn"?
'nwiaV vaY; nn; ipto"iin •.KVn-\ q-rt£7m :3ivn-nv p a n NUDI nman-'^K Kn'' nnxi
1 J" - : V IT T - 11." ~ J- T ; rtv -: I- - V J T k- - :

aKDM 'n'l K'na mtoa ^np?! K'na Knyi nm:^ intj/B ynni 0^)35 Vn^ 035^ nn'K
'"O
T5P1C -51 .\^ish nniN unwi :(.PD ftnv) pDnn pici pn .naniaf? yinn 'JK DD -jnil) b6-op vh pw obiDD piniiSi ]pn:ip 'Db . m i n n npn JINT {a)
D'inn' ic imiM imv .nsjin bnK •'aa naa ^K ( 1 ) :(DP now ofin -jfnlif)! P1C-3 "jb ]'f) 'icbn frci !D-3rj ,cipp ds 3P5 iri'sb ,03 p' DDID :)PI p6ro cnin:i
cspni .nanian ^K (T) :(DC) D70 PlirD nuts bD'o ic IPPD :if)m I'DDW ?pDp o^s IPC bD tibipi fi'? obmb ."iibN inp'i :(p-i ftpipsw ?npf) xi:ib
:(.tD D'PDP) D':!!;)?! '-jp iD3i 31 ftif) Dum 'ppb pp pbipp f)Pi: i'f)C ,o;':)P vo Dfip (j?p '-JDD) niP'P7f53 Dp'np ftopp .nninji nianN n37»3 opn
:P)PJ)P bf) by ipfti sii:? -JD ftnpi ,^?c^7l PD^D .aixin ^l; p a n KBUI :(Dp 'iPD) ]JD3 ?PiiP ."itybN (J) :{o:3 ?•)?) :ibiDP nniPp nnDp 'pp si3

PARASHAS CHGKAS
19.
«^The Red Cow.
The law of the Red Cow is described by the Sages as the
quintessential nnlnnnpn, decree of the Torah{v. 2), meaning
that it is beyond human understanding. Because Satan and
the nations taunt Israel, saying, "What is the purpose of this
commandment?" the Torah states that it is a decree of the
One Who gave the Torah, and it is not for anyone to question
it (Rashi). Ramban explains that this particular command-
ment invites the taunts of heretics because it is performed
outside the Temple, as if to propitiate the "demons" of the
field. Tosafos (Auodah Zarah 35a) state that one should not
try to explain this precept because God gave us His best and
most secret commands in the form of a "Divine kiss," as it
were, likefthe intimacy of a lover to his beloved.
It is axiomatic, however, that since all laws of the Torah
are the products of God's intelligence, any human in-
ability to comprehend them indicates the limitation of the
student, not the Teacher. As the Sages expressed it, there is
nothing meaningless or purposeless in the Torah, and if it
seems so, it is only a product of our own deficiency {Ram-
ham).
The Midrash to this chapter focuses primarily on one
[jaradox in the laws of the Red Cow: Its ashes purify people
who had become contaminated; yet those who engage in its
[^reparation become contaminated. It was regarding this
aspect of its laws that King Solomon exclaimed, "I said I
would be wise, bui it is far from me" (Ecclesiastes 7:23). On
this theme, the Midrash cites the verse Who can draw a pure
thing out of an impure one? Is it not the One [God]? {Job 14:4).
In a similar vein, the Midrash notes a number of such para-
doxical cases of righteous people who descended from
wicked parents, such as Abraham from Terach, Hezekiah
from Ahaz, and Josiah from Ammon. The Talmud adds the
paradox that it is forbidden to drink blood, but an infant
nurses from its mother, whose blood is transformed into
milk to become the source of life (Niddah 9a).
The underlying message of all of the above, as well as the
many other mysteries of the Torah, is that the Supreme
Intelligence has granted man a hugetreasury of spiritual and
intellectual gifts, but none is more precious than the knowl-
edge that God is infinite, both in existence and in wisdom,
while man is as limited in his ability to comprehend as he is
in his physical existence. As R' Yochanan told his students
regarding our failure to understand the laws of the Red Cow,
"It is not the corpse that causes contamination or the ashes
of the Cow that cause purity. These laws are decrees of God,
and man has no right to question them" {Midrash). In other
words, an essential component of wisdom is the knowledge
that man's failure to understand truth does not make it
untrue. [Most ofthe above is abridged from R'Mun/c; The Call
of the Torah; ArtScroll). ]
841 / BAMIDBAR/NUMBERS PARASHAS CHUKAS 19 / 9-20

contaminated until the evening. A pure man shall gather the ash of the cow and place [it]
outside the camp in a pure place. For the assembly of Israel it shall remain as a safekeeping, for
water of sprinkling; it is for purification. ^^ The one who gathers the ash of the cow shall immerse
his clothing and remain contaminated until the evening. It shall be for the Children of Israel and
for the proselyte who dwells among them as an eternal decree.
^^ Whoever touches the corpse of any human being shall be contaminated for seven days.
'2 He shall purify himself with it on the third day and on the seventh day, then he will become
pure; but if he will not purify himself on the third day and on the seventh day, he will not become
pure. '^ Whoever touches the dead body of a human being who will have died, and will not have
purified himself — // he shall have contaminated the Tabernacle ofHASHEM, that person shall be
cut off from Israel; because the water of sprinkling has not been thrown upon him, he shall
remain contaminated; his contamination is still upon him.
'•^ This is the teaching regarding a man who would die in a tent: Anything that enters the tent
and anything that is in the tent shall be contaminated for seven days. '^ Any open vessel tliat
has no cover fastened to it is contaminated. ^^ On the open field: Anyone who touches one slain
by the sword, or one that died, or a human bone, or a grave, shall be contaminated for seven
days. '^ They shall take for the contaminated person some of the ashes of the burning of the
purification [animalj, and put upon it spring water in a vessel. ^^ A pure man shall take hyssop
and dip it in the water, and sprinkle upon the tent, upon all the vessels, upon the people who
were there, and upon the one who touched the bone, or the slain one, or the one that died, or
the grave. ^^ The pure person shall sprinkle upon the contaminated person on the third day and
on the seventh day, and shall purify him on the seventh day; then he shall immerse his clothing
and immerse himself in water and become purified in the evening. ^^ But a man who becomes
contaminated and does not purify himself, that person shall be cut off from the midst of the
congregation, if he shall have contaminated the Sanctuary of HASHEM; because the water of
sprinkling has not been thrown upon him, he is contaminated.

divisions of Kohanim, for use in purifying people; and (c) the
thirdpartwaskept in theC/ia//, an area next to the wall of the
Courtyard, for safekeeping, as required by this verse (Ras/i/).
Kin riKDn — It is for purification. The Torah uses the word
chatas, which usually refers to a sin-offering, to indicate that
it is forbidden to use the ashes for persona! benefit, as if they
were an offering (Rashi), and if one does, he must bring an
offering and make restitution, as in Leviticus 5:14-16 (Si/re).
12.13 — With it, i.e., the purification is carried out with the
ashes of the Red Cow, according to the procedure outlined
in the following verses.
1 3 . If someone became contaminated through a dead hu-
man and neglected to purify himself with the ashes of the
Red Cow — even though he immersed himself in a mikveh
— he remains in his state of contamination. Consequently,
if he intentionally enters the Sanctuary or Courtyard, he is
subject to the Heavenly punishment of/cares, meaning that
his soul is cut off from the Jewish people {Rashi; Rarnban).
1 4 . ^n'Ka — Ina tent. This verse teaches the law of contam-
ination under a "tent," or any other sort of cover. The roof
over the corpse has the effect of spreading the contamina-
tion under the entire air space that it covers. Thus, if a dead
body is in one room of a house or under part of a tree, any
person or vessel that is anywhere in the house or under
another part of the tree's shelter becomes contaminated.
1 5 . The subject of this verse is an earthenware vessel,
regarding which the Torah has taught that it can become
contaminated only if a contaminated substance comes into
its interior (see Leoiticus 11:33). The same principle would
apply if the vessel were under a roof, for in that case the
contaminated air space is in the interior of the vessel. But if
the vessel has a cover sealed onto it, thus insulating its
interior from contact with the contaminated air, it cannot
become contaminated. However, wood or metal vessels
would become contaminated whether or not they were
covered, because they can be contaminated from the out-
side (Rashi; Sifre).
16. n^wn 'aa"^y — On the open field. In an open field where
there is no roof over the body, contamination is conveyed
only by actual touching.
1 7 - 2 0 . The Torah gives the process of purification. FirsI
fresh water from a spring or river is put into a vessel. Ashes
are poured onto it and they are mixed together {Sotah 16b).
If the tent is made of materials that can become defiled, il
must be purified. [Buildings that are anchored to the ground
do not become contaminated, however.] A pure person
D-U / B» npn ntwa nmna IBD / 84o
Kijifi? n; '31 ngj i:/la3'i u -.tiap-i nv

•pK-jtw' 'jiji Kritf^j?'? 'nni ' S T n n s a 'bN'it?/''-'^? nijf^ nfrm iiriu nif^n? mnn^ ymp
;N-'n xriKun xranN ^rh KIB)3^ npK-nis; cip'Nrj DIPI" :Kin num n^i ••a'? niniya'p'
'nipi K V ? " ! ly 3KTO wi ' n w a ' ? bk'W' •'nb rtfvm myn-ny xatn T'nA3-nN h i s n
•• T : • J" : - -r : IT : -.-Ti-r T •= t- T ! XT : •.- x T -

Ni{»B5 '75'? Knna a ^ i j ^ K- :n^ J aiiib u;?r'75'7 np? y/an tth'iv np.n'? oaina nAn -ij^i K'
Kin 3< ti'ipl' Kygit* aKoip 'n'l Kiyjsi
Knl''3i nijn'Vb Kijl'g 'ptlVy 'T
ni^3 i^-Kunip'' Kin ;D''a3 ny^iy Nny) DIK 31
Kicil'3 'nl^j; 'T K^ DK VST nKvai?*
t'g-i' K^ riKvai^ toai^'ai nxrii'^n nm )jhT\-b2 nnp^ K'^ ^•'at^n m p i •'U''''?t^n i'
n NiyjKl KWaja Knija aifin ^ 3 P
;n KjaifJio n; 'nft}; •'i;: xbi nin^ hin'' iBt^'aTiK Kmr}->. KV) mni-ni^N n"iKnV9b
'7K")t?'?a Kinn KiyjK •'VPf 1 a'KD -Kb n'ni in °''3 "^K-itf/'n Kinn tyaan nri-)33) NKIU
'nl'751 ip'TniK nb xni'-iK 'n ni?
N T T iPia m a l N p i l v ' n ' axpip nnx nninn nKi. :ia irvKpp "iiv ^^/}';. Kpu V^y ?•? "•'
•73 Kaaiffna nin' n i j was KnnlK
'n^ KWi?;)3a n '335 K3ai?s'? ''^Vl
brik'2 -WK'b:}) 'brikn-bif. K3ri-'73 "^riK? nin;-'3
lon-n p 'P3') 11) ;fnl' nygE* aijon T-ny-T-K "l^f^|; nma ••^3 '"p^i tO'-nj n^a^?' xnip^ TO
'nl^v 1125 VKJ naiJip n'^^ n^na
'SK ^y a-ip' 'T Vaira :Kin aijpip nityn •'A5-'7V y^'iiyi? Vii :Nin Knu r^v "'•'PS ^
1N Kn)j5 1K Ka-jn 'jupa K^pii Nnpi -i5p^3 IK DIK °^V?"1N nm IK hin-VVoa
aKDlp 'n? K-13i?3 IN NWbJJT N m i ?
^ay)^ aKDni"? iiap'ii' :fni' Kvaw
nKunn nanto -lavn umb inp"?! fl^n'' nvaiy r
i^ip^ yian 'ij •'n'i''V W? KriNon mi?^ D^Kig "750131TK npVl '''b2-bi<. D\'n D^n rVy |nJi ni
'3T laa N;a3 'jiaif'i Nairn ao'i m
•^Vi Njra Va 'jyi Kj^Ein ^y ' T J ••jj;) n'''73n-'73-'757) '"^ciKn-^y ntn) nino VJ-'K
NOT33 a'lfj'T "^y) inn iib 'T Knu/a: '7'7n3 IK niyya j/ian-'^j/'i ntu-T'n nu/K nHyaan
' T l o' :K"!3p3 IK KHlaa 1K K^Oga iN
nKri''??! Ki3l'9 KaKDip bv KjaT ni^3 K)puri-'757 hnun mni najpn IK nnn IK ui
Kiai'-a nj3Ti riKyaE' Knl'ai D33) •'^'-nti/n ni^3 iK^ni •'V^niE/n aipi •'ii''''?t?'n
Kma ••np'i 'niiuia'? yaxii nKV'ai?
xbi aKnp' ^ najia iKipn'ia 'aTi Kb) KntJ'!-nK7K tt7iK') a-ij/s inD) nipa ynn) inj? 3
u n Kinrj KKJJK '2fni{j'i 'nlVy ••T>_
'la axp :;'T KW'7|?g n; '-is N^rji?
-nK "''3 "^nipn ']'\m Kinn C7?3n nnna?) Kunn^
!Kin aifpip v'l'jy ipn^jK K^ K H I ^ K :Kin Knu T-J^v p'y^'X^ i^U5 ''P KQu nin'' t^'ipn
'"CI
Pb'3)33 ib'Bfi P1(»b D533 D6 .KHU 'M piBM ON :(.3B J'blB) 07 p'B'3-> 7Pf)i ,PPCBB 1P3IP3 7Pfi .ppbPB O'pbp Pcbcb .ninn'j yvm wim (o)
:(0C) bapc B"B6 .13 inNBiD T\S :(P7af) C1715) 'B'3C1 'C'bc PfiiP tt3 pnnCB be P( .(ft':j ois ;73p '-JBD) b'P3 JPJ 7n6i .PHPCBP bsb pbpPB
')33 .mna 1V3 V31 (lo) :wp3 PBPC 7tB3 .^rriNrt bx K3n ^3 ( T ) PPCSP 7S3C pfl .PPSPb P3'l5p bP1 pn'T5P '» 15»» bwb PTfBb ]1P P'P
PBUB I'fl ob p'Bb ,1P1BB f)bf) )3J» pftBlB b3p» fftC ,737» 31P5B DIP PPtJB p-)BC»b 11P> b'P3e P(l -PJB'P I'e7pB PlPpft PlPDb 0'bl73 D'JP3
11P15 I'bB b'nB,.7'B5 C oft fip ,flip flBP 113n3 PB' l'bl3 DblPB 1P7'B5 :(P:J P I S ftpsDiP) mnwM^ 'JKIWI ua msih nnini PBfiJC ,31P3P
O'Obft 'biPM jBi ,['3iB 6"D1 'P3B iicb3 131PB |icb .fj'na :(ipp 'IBO) B'13t) D'lJP P13-)p pfl P17'b .(J):j P3'fl) '3 |3fl 17'1 IBS ,P'IP 'Bb . m j m'j
i)'Bi3i .mwri ija hv (1D) t'pipft OB 'Pi3np> (n:b P'Cfii3) ,'PbPB) 31P3P pfipp .VBiBbP 'sbi .1131CB3 'ipp pcb .NiPi riNDn :pp'')i ]ieb (7:3
DC P»P flBCB ,bp6 DC I'fJC ,P7CB 'SB bB ,161CB1 .pB171 bbu P13pb 1CP7 Kin (31) :(:fl) PIPJB ;0C '^BD) pfl>P3 •5Df>pb D'C7p3 fj'PC "IBlb Pibpp
•TON B"Ki (3) :ipiPB Toi fiip .'Viaffin ni'a iNom (D') :PB'3)3 CBJ be ,PB PI'fll .vsa n a a yi) :(PIP fi"D) PIBP 7sfi3 .13 NOnni
:(:IW P1B13C3 6p'f)73 '13 pCB •7Bfo On) C7p» IBfo 06 .'IJI NHU' II eBJ3 ,7p6 P37 . P 6 P P3'P5 PP6»IP j'ftc PB03 cs) fi'SiPb ,mKn

9. ngrinb yina — Outside Ihe camp. The ashes were divided the service in the future {Mizrachi; Bertinoro), or to mix with
into three parts: (a) One part was stored on the Mount of the ashes of future Red Cows (riachaias Yaakou; Beer Mayim
Olives for future use: either to purify the Kohen performing Chaim); (b) another part was divided among the twenty-four
843 / BAMIDBAR/NUMBERS PARASHAS C H U K A S 19/21 - 2 0 / !

^' 77i(S shall be for them an eternal decree. And the one who sprinkles the water of sprinkling
shall immerse his clothing, and one who touches water of sprinkling shall be contaminated until
the evening. ^^ Anything that the contaminated one may touch shall become contaminated, and
the person who touches him shall become contaminated until the evening.
20 ^ I he Children of Israel, the whole assembly, arrived at the Wilderness ofZin in the first month
Miriam's and the people settled in Kadesh. Miriam died there and she was buried there. There was
Death and no water for the assembly, and they gathered against Moses and Aaron. The people quarreled
the Lack of
Water
with Moses and spoke up saying, "If only we had perished as our brethren perished before
HASHEMI " Why have you brought the congregation of HASHEM to this Wilderness to die there,
The People
Protest we and our animals? ^ And why did you bring us up from Egypt to bring us to this evil place?
— not a place of seed, or fig, or grape, or pomegranate; and there is no water to drink!"
^ Moses and Aaron went from the presence of the congregation to the entrance of the Tent of
God Meeting and fell on their faces. The glory of HASHEM appeared to them.
Commands
Moses
^ HASHEM spoke to Moses, saying, ^ "Take the staff and gather together the assembly, you and
to Bring Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall
Water bring forth for them water from the rock and give drink to the assembly and to their animals."
an unusual law in this verse. O n e w h o carries c o n t a m i n a t e s shed tears over the loss of M i r i a m , the source of their water
even his g a r m e n t s , but one w h o m e r e l y touches becomes dried up (Alshich), for it was as if her m e r i t d i d not m a t t e r to
c o n t a m i n a t e d himself, but his g a r m e n t s do not {Rashi). them.
2 2 . Nnurt — The contaminated one. This verse refers back to 3 - 5 . T h e p e o p l e p r o t e s t . T h a t the people needed water i s
a person w h o t o u c h e d a corpse, a n d it reveals t h a t his degree understandable, but that t h e y s h o u l d , b y the v e h e m e n c e o f
of c o n t a m i n a t i o n is so severe that he can pass on c o n t a m i n a - their c o m p l a i n t , repeat the sins of the previous generation is
t i o n t o another h u m a n b e i n g . The second person, however, puzzling. A c o m p a r i s o n of this passage w i t h earlier protests,
does not require the seven-day process described above. He however, shows the differences. T h e y d i d not c o m p l a i n
need m e r e l y i m m e r s e h i m s e l f in a mikveh, and then remains a b o u t m e a t or the b l a n d n a t u r e of t h e m a n n a , as their elders
c o n t a m i n a t e d o n l y until evening (Rashi). had; they d e m a n d e d water, and as Rashi notes, death by
20. thirst is a h o r r i f y i n g prospect. N o r d i d they say t h a t t h e y
A new era was now b e g i n n i n g in t h e life of the n a t i o n . wanted to return to Egypt. W h e n they asked rhetorically why
[Nearly thirty-eight years h a d passed since the narrative in Moses h a d t a k e n t h e m f r o m E g y p t , t h e y m e a n t t h a t h e
the previous chapter. The decree that the entire generation s h o u l d have led t h e m on a route that w o u l d afford at least
o f t h e spies w o u l d die i n t h e Wilderness h a d been f u l f i l l e d , such a basic necessity as d r i n k i n g water. G o d is i n d u l g e n t of
for, as Raslti says {v. 1), the whole assembly then al ive was to people w h o have a legitimate c o m p l a i n t , even w h e n they
enter t h e L a n d . F r o m this p o i n t o n , the T o r a h records t h e v o i c e it m o r e p r o v o c a t i v e l y t h a n they s h o u l d (Or HaChaim).
events of the last year in the Wilderness and the c o m m a n d - 7 - 8 . G o d c o m m a n d s M o s e s t o b r i n g w a t e r . God c o m -
m e n t s — s o m e new a n d s o m e a d d i t i o n s to previous ones — m a n d e d Moses to t a k e the staff t h a t he had used to p e r f o r m
t r a n s m i t t e d by Moses d u r i n g that t i m e . the miracles in Egypt and w h i c h he had used to provide
1 - 2 . M i r i a m ' s d e a t h a n d t h e l a c k o f w a t e r . T h e death o f water f o r t h e people after t h e y crossed the Sea of Reeds. At
M i r i a m is j u x t a p o s e d with the chapter of the Red Cow — that t i m e , he p e r f o r m e d the m i r a c l e by s t r i k i n g the rock
t h o u g h they were widely separated c h r o n o l o g i c a l l y — to (Exodus 17:6), b u t now he was t o l d to speak to it.
teach that just as the offerings b r i n g a t o n e m e n t to the na- 8. y^pn — The rock. The definite article the indicates that
t i o n , so does the death of righteous people. A l s o , f r o m the this was a k n o w n rock. The Sages teach that God had created
fact that there was no water after she d i e d , we see that it was a rock that He used often as a source of m i r a c u l o u s waters.
in her m e r i t that the m i r a c u l o u s well f o l l o w e d the people This was the rock that the angel revealed to Hagar w h e n her
t h r o u g h o u t their wanderings and p r o v i d e d a plentiful supply son Ishmael was d y i n g of thirst (Genesis 21:19), a n d f r o m
of fresh water. As soon as that righteous w o m a n d i e d , the w h i c h Moses was c o m m a n d e d to draw water nearly forty
water s t o p p e d , with the disastrous consequences f o u n d later years earlier (Exodus 17:6), A n d that same rock accompa-
in the chapter (Rashi). A c c o r d i n g to Seder Olam Rabbah, nied the people t h r o u g h o u t their wanderings, as long a;.
M i r i a m died on the tenth of Nissan. M i r i a m was alive. After her death, it ceased to y i e l d water
and was h i d d e n (Rairtban).
2. rrpb a^W rrirr'N'^i — There tvas no water for the assembly.
T h e T o r a h does not record t h a t the assembly wept at her D T J T a - n t c i — A n d . . . their animals. Here, in God's c o m m a n d
d e a t h , as they did after the deaths of Moses (Deuteronomy to Moses that he b r i n g water to the n a t i o n , the w o r d riN se|)
34:8) and A a r o n (below, 20:29). Indeed, because they d i d not arates assembly f r o m animals. However, t h e w o r d nn doc:.
O / 3 - ND / D' npn n^p^^ ^ a ^ ) ^ 3 n o D / 842

'IP ^ n i n<'K D^p'? im'? 'rini«3

lyjijl 3NDIP 'nj K^KDlp PI3 31|7? n

insi K !Nt£j)pi 13? 3KDB 'n? na aifj'T
:3iyn""i3?' ^S'?^ nj/xan U73|n} Nnp^ KKJwn
i^^nna jv-nain niyn-bii' '7K'it?/''°-''n waj] 3
Qjjia KBy 3'r)'i ^Kaig K I I I - ?
ilBP mgi^pKi n n n l a n n n ' m
lagrii o n a bu; nari] tyii^a nj/n ntJ/^:!] ilu/Kin
I I -: I- ~ : >.',• ^ -;llT-- ^-r •• IT • V- TJT ir

n\y)D ay KBV K ^ J I I :TnDS ^Vl nij/ia

Nntaa NjipnT •'i'71 na'p^ noKi
Iwri^K Nn^iT :ii D-ju KinKi -VN: mn'' ^nf^'n^; DDxan nn j"! :ITI.T' I^??^ wpK T
N n n s ^ ;'T Kbnp^ n; (imVyx K-j
:Nn'y3i Niriiff iiari n n p ^ i n n
i]rT''7j7n nn^) :in.''yai i^mt? Dti? nra'7 mn "lanipn n
riKnjK'? c n i B a N3Wi?5K xn^in I Hb nm vnn nij^nn-'^js; i^n'K K'-an'? nniyan
nsi y i i ITS'? 11173 nnij K^ nn
n'^ Njpi I'Jiaii r3?w) TJ'n K^ lb?'] nyto "^rr'N nns-^is; Wipn ''33a inrjNi nij/n
Dijj in iirjNi niffS ^yii :''rii?')p^
by 1V3JI Nmt istpB yifi'? N^nf; :Dn''7N; mn''-niag Nn;;! Dn''j3-^y
b'j'aii ;iin'? fT K-jij? ''?3i;iNl iln'sx
[-TO]
N-jpin n; 3pn np'nV ntj/la oy ;;
Hinu iiONi PN Nrii?'J3 n; M 3 K I y'?Dn-'7]s: nriiai) ^imx innx^ hm h i y n - n ^
15') iin'j'y'7 KB'3 ciy n'i'Vatii
•<P_PU) K a ' 3 ia K ; B ]'in'? pan) ' n l a
•p b:'ig DH^ nK2;in) T'a'K] jnji on''5''j7V
nii/to a'pjio :iini'y3 n;i mvia n;

11B3 3iif)i ,pBj'fin SJB P U » ftiB nfii .JJBJ toe c* 'B16 PCbc 7 J » I5>B
(D) .•!> IDJP'l PBSIP) 3»fo 1B5B pfl i'Bl' iwi Pto)C B13JBP ]B'D ,D1I5B
P3 t'fic B7ipD -|J |'6c ,POTIIBJ pnnj imc )JBP BCBC IBB .matuB^
toBB 5JBBD DCJl .0) ::5 PIBB '»1 'PlpBI 'IpB DV31 IBfoC ,JlBD P7lpBB
IBfoC , n B f o nBPJC DCBl .P3 I'pWBP S3 pfiBBB BIB p ,13 J'pplBP to
:'1JI pftpPB PD1P IBBB flBBl) ropSl p (3:3!l BIBC) 'Ul D'BB ')B SB in
tomp) 0"nb wiD iJfii U I B 'PB IPB ->}0f, .PBicP P I B . m s n ba (K)
iJ iBib BBnfi BIB PciBi D'lB PP'B BDBD3 PBl . o n a Dw n n n i :(T
P1B3B D'p'75 PP'B (]f) [PIBBB B»n6 DISC 1B3 fl'c] I'1B3B Pl>3-)p BB
03 IBfl) flS BB ')DB1 ,BPB Bp'P)3 fl'B <|fj . a n M DB nMHI :(.n3 p"lB)
'BOB pbfo ,'n 'B JB IB6) pBfi3i (OB BJBB ic 1133 jn i>*c ,'n 'B 1B
ifoB OBS B'B B3I: D'B3ifi tot ifoB . m y b o'a trn NW O) URJui jiB))
PP'B3 .WriK yiJ3 :13Bi;iP 'fllilB ,13BU Al (J) :(.» B'JBP) 0'1t> P13t3
PP'B3 1B3 ,6lD -537 DC .S>1J3 :D5Bn 53«B 6BS PP'BC n»lj 1313 B'p6
:(l"fllP D1ID3) BU3 7p3Bj li B'D p Ofip .B'pft 1PBC3 lOsi p p ' 65l ,13'pf>
:(13 6BIP)P) ibiv ic 031BB JB p"3pB ppc 163B .nvm njti (n)
'B fiCBBC 7BJ> 63 pn ,11BP PIBBC lIBft «'R13T . m J n '» riTMl (KD)
lf)'5lDC B(l ,BJ«3 p I'ftC PB . I ' J B C 0 ' 7 J 3 flWi PIIBD BfolB fol3 p f e p
JJJUm :(.P P73) BfltB IIB'C 1P3 flB'C 7B ['fol3B P'ftC 1> IBlb PrP |1CJ3
6BB>C BtP . N » B n 13 y j ' llffN ^731 (33) :0'7J3 0133 pBB I'ftl .KHD' 'Ul
I)7B!) |fo . s i y n iy Nnon :PB fmw i3 . r s j u r r BOjni inno' ,PB3
O'to lip ODD) 076 ftBBBl B/IB1BP 3f> 13 BJ15B1 PtelpP P136 '3ft PBBC
171D'» 'PpPBB P73f) C17B1 .P'PUjBl BBBCB 'B> PCITP IBt .(:3 p"3 ;6:6
l«Bi 3BtD 'B(3 IplB DPC 0C3 .DplCB .yhx inp'l .ipn .IC17B BCB '31IC
1'BJB 9'13C BPDC p) 5cB . n n n K m a :0BiCB BIB3> it i6'3' p OBSCB
:(P fomsp) JjBP JB -JDJPl BID fop p pf)l)B PJpPl lB(i fop lIBfl 1>B be
.rramn :Di7ft 'np fiuPBC (P':ft B'BP) BbiPD iB'7ft> ofi oe is . n n n x
nro'l DB'bB IBBPl It fop ,)'B1B 'bB3 13 1CB31 D'B'BP I'PC bfoC DC bB
ity^tN bit (J) :D'BC biB DP'bBB ip-iBC DC3 .h'lV n'bjj rrbs xh :DPiBBb
bJBB Pf) BCB pDftC 'Bbl .b)BB PlCBb ,p3 f)lBC ,pBfl bB lbBp>C DC5 .111317
^-\m (n) :(.i3 o"-» -imp BPB3 iwvp pfo ,17' bB it B713B ib BJP; b)
pj'B PCbc .nybin «Bi 3imi nn ysi (i) toB qicsc DC3 . m a n riK

throws some ash-water upon the contaminated person or
vessels on the third and seventh days, after which the person
and vessels are immersed in a mikveh to conclude the purifi-
cation process. Verse 20 repeats the law of verse 13 that one
who enters the Sanctuary while contaminated is liable to
Icares. Rashi comments that the first verse refers to the
Tabernacle, the second one to the Temple.
2 1 . njHI — And the one who sprinkles. This cannot refer to
one who throws the water to purify a contaminated person.
because verse 18 implies that even after sprinkling the water
on the tent, the person goes on to sprinkle it on the vessels
and people: clearly, if he were to have become contaminated
he would be disqualified from further sprinkling {Ralbag;
Malbim). Rather, the Sages explain, this verse refers to one
who merely carries the water for any purpose other than
purification. The Torah describes this as "sprinkling" to im-
ply that he does not become contaminated unless he carries
at least a quantity of water sufficient for sprinkling. There is
845 / BAMIDBAR/NUMBERS PARASHAS CHUKAS 20 / 9-1.-1

Moses and ^ Moses took the staff from before HASHEM, as He had commanded him. ^° Moses and Aaron
Aaron Err gathered the congregation before the rock and he said to them, "Listen now, O rebels, shall wc
hmbhed ^^^9 f^^^ Water for you from this rock?"' ^ Then Moses raised his arm and struck the rock with
his staff twice; abundant water came forth and the assembly and their animals drank.
^2 HASHEM said to Moses and to Aaron, "Because you did not believe in Me to sanctify Me in
the eyes of the Children of Israel, therefore you will not bring this congregation to the Land th.i{
I have given them." ^^ They are the waters of strife, where the Children-of Israel contended with
HASHEM, and He was sanctified through them.
not implicated in the sin of the spies, and they would have (c) /?' Chananel, whose view is joined by Ramban, hold-,
entered the Land had it not been for their error at the rock that the key words are Moses' rhetorical question, "Shall w<'
{Rashi). bring forth water.. ./'which implied that he and Aaron hiiil
The thrust of the verse is that if they had had sufficient the power to produce water. Moses should have said, "SiwH
faith and continued to speak, water would have come from HASHEM bring forth." This would explain why God said tint
the proper rock and God's Name would have been sanctified, Moses and Aaron had not sanctified His Name.
for the entire assembly would have drawn the intended les- (d) Abarbanel agrees with Rashi that the immediate cau\r
son that "if a rock, which does not speak or hear, and that of the punishment was that Moses struck the rock, but lit'
does not need sustenance, carries out the word of God, then holds that there was an undef]ymg cause: Moses and Aaron
surely we should do so" (ibid.). had erred before, but God did not call them to account unlll
According to Ramban, however, Moses and Aaron were after this sin. Aaron had had a hand in making the Golden
surely not lacking in personal faith. Rather, the phrase Calf, which caused national suffering. And Moses had dls
should be rendered because you did not cause them to belieue patched the spies, whose false report had brought aboit)
in Me, for if Moses had carried out his charge correctly, he forty years of wandering and the death of an entire genci it
would have infused the onlookers with faith in God. tion. It would have seemed unfair for the nation not to enU-i
the Land, but for Moses and Aaron to do so. Therefore, whrp i
1 3 . D2 u'll??! — And He was sanctified througli them. The they committed a sin that was worthy of a punishment d
antecedent of the pronoun "them " is not clear. According to some sort, God chose to keep them out of the Land, like lln-
Rashi, it refers to Moses and Aaron, for when God imposes rest of their generation. Midrash Tanchuma cites a similni
judgment even on such great people, showing that no one view.
has license to sin. His Mame is sanctified. Similarly, when
Nadab and Abihu died, Moses told Aaron that God had sanc- (e) Chiddushei HaRim finds the key to the shortcoming • 'I
tified His Name through those closest to Him (Leuiticus 10:3). Moses and Aaron in the word DITJ"'};'?, before their eyes (v. M),
According to Ramban the sanctification came about implying that Moses had to speak to the rock in such a w/iy
through the waters, because the entire congregation, with- that the people would see something, rather than meiil\
out exception, saw the miracle. In the case of the water that know it. Similarly, at the transcendental Revelation at Sinitl,
Moses brought in Exodus 17:6, the sanctification was not as the Sages say that the nation saw what is normally nnly
great because only the elders were present. heard (see Exodus 20:\5), meaning that their understari(liiii|
of that experience went beyond the normal limitation'^ nl
ui§ Moses' sin human physicality. Here, too, God wanted Israel to sn-
Virtually all the commentators grapple with the question meaning that they should have unquestioned knowUtdn-
of defining exactly what was the sin of Moses and Aaron. In that God provides people with whatever they need to innv
the course of his comments, Ramban declares "the matter is out His bidding. If they could achieve that perception, IIM'
agreat secret of the mysteries oftheTorah." It is beyond the barriers to belief would fall away and the nation could ri.sr^ i. i
scope of this commentary to cite all the major views; sum- new heights. The water flowed, but Moses failed to incuk i\\u
maries can be found in /bn Ezra, Abarbanel, and Or them with this perception.
HaChaim. We will cite five views:
{a)Rashi's view, given above, is that they sinned in striking 1 4 - 2 1 . Edom refuses passage to Israel. The tim(^ lioii
the rock, rather than speaking to it, as they had been com- come for Israel to enter the Land. They were in ill*'
manded. Wilderness to the south of Eretz Yisrael, and the prefctifil
(b) Rambam (in Shemoneh Perakim, his introduction to route into the Land was northward through the territory '•'
Tractatey\uos)states that Moses sinned in becoming angry, Edom, the descendants of Esau. Moses sent a delegatii m 11 •
as he excoriated the complaining people, "Listen now, O the king of Edom, requesting permission to traverse hi:
rebels . . . " (v. 10). This sin of anger was compounded be- land, but the king refused his entreaties, forcing the imiinn
cause the people assumed that whatever Moses said was a to travel around Edom, east and then north, thuseveniunlli'
reflection of God's will, and if Moses was angry with them, crossing through the Amorite kingdoms of Sihon and 0\ 11 m
then God must be angry. But, Rambam states, we do not find the east bank of the Jordan, and entering Eretz Yisnwl )i\
anywhere in the chapter that God was angered by the peo- crossing the river from east to west. It would not have IIOIM-
ple's complaint. a difficult matter for the Jews to invade Edom, just as Ih^V
T-i / 3 npn ncns
inifiB '7 NM ;; Dig; ]n jcnpn n;
K,'351P lya ivpitf Jin'? intfi KB^S
k^-ij/Diy ai^ -inf<''i y^on 'jg-'i'N 'i'npnTiK nnxi
mu'i2 m'l :n''D on"? x'yu nin y'i'Dn-ran nnan K'
fTipng K3'3 n; Nrripi nx re, nwb D'?"! D^p wy^ D^ays intpna y^DnTiK T|__' I inj-riK
riK'nt^Ji 'NUD N;D ip??i I'W! 1010
nujb^ 11 naijia' I I I H T M I x r i w a
•"^N njn 'rngn-riK ' w i n K^ p^ ^'^I'v. 'J? ''.^''y^
n n n ) T Kyis'? nc xbnf) n; iibyn
'33 lyj 'i xriwn 'a JMKP ipn'?
m"it£7K ninn ••n nan .-nn^ Tinr-ityx riKn P
/ T V -: T •
-i00X 'Di 6>f) ,if» pcp pnc opsi j6Jo ftJpi.(' b7))v>r> jrip '"IPD) I•\^6l
DPD i:i'7P 'JDn 31PD0 Til) "IDP W ift-)C' b 7»pn3p Ili51,31P3:i l'i» pp
ft'5wi WD? b6 DP^s"? i5'6p .^Jiynpn^ :(DC; bmp>t> ;7:i opiD f)p2DiP)
7^i u'6i i?»ic iJ'61 ^37)) i)'6t; oj pio Pn Dn»if)i ,P713P 'j'ui pvipp 'P"CI
,p»i3W -iK'nn ah pb :(P7J6 O-JK) W6 i"p ,Dipn be ni57 c p n PP;-:55
:^^ i» P)DP3 I J T bbt ,oi'5p31331:3 (7':J t? i6iJ)P) 'br P'3b 'PJJSC; pii i)3p
PP-3C '3'3jpi6 i^T il>^ P6 on6 Dipw on^rso OD . n a n a m njan {A»)
pmc) iDiri'ipp p-)i6'P 7ib\") pp b nu i^i ,D'))3 ppib i6^p' 3p lu'pwp
I'7 ppir p"3pppp ,D7' ip pp6i pc» iP»P .Qa ty V'^ =(=^P in7P)D p2:6
•]'P7p»n D'pift 6W IWl/i 61? pi ,P1''33P il3 P7pp)31 'ift-J' 6IP l'p71p)33
not appear in verse 4, which contains the nation's grievance,
or in verse 11, which recounts the appearance of the water.
These variations are significant. When the people asked for
water, they equated themselves with their animals, implying
that the physical need for water is the same in all living
beings — but Ood did not want that. He wanted the nation to
realize that if He wills it, there is a spiritual blessing in food
that enables people to be nourished and satisfied, that peo-
ple are not like animals. God inserted the word nt<. in His
command to Moses to indicate that there should be a differ-
ence in kind between the drinking of the assembly and that
of their animals, in reality, however, that failed to happen.
Moses and Aaron did not sanctify God's Name [see below for
various explanations of this), so that the people did not be-
come as elevated as God had wanted. Consequently, when
the water flowed and they drank (v. 11), there was, tragically,
no rii<. to differentiate between the assembly and their ani-
mals (Meshech Chochmah).
9 - 1 3 . M o s e s and Aaron err and are punished. As he was
commanded, Moses took the staff and went with Aaron to
summon the entire assembly and give them water in such a
way that God's IName would be sanctified. He succeeded in
drawing forth water from a stone, but did not sanctify the
Name, at least in the way and to the degree to which he had
been commanded. The exact nature of his sin is puzzling and
has been variously interpreted by the commentators (see
below), Whatever it was, the sin caused Moses and Aaron to
lose the privilege of entering the Land with the nation.
9. 'n '>3^h'i? — From before HASHEM. He took the staff from its
nanna lao / 844
: J" T •• •= I'.- X • j-T •• -; I •.• I.T -r
:(»:»^"p'l) P3n)3P pfi pum p'fPPp pwippp jn 7P6 pr / u i i^rrpii (»)
I'3 lb 3P'i i3iDP ilipp 'P3 ,IPII? pw I'P 6I)P 'Pb .K'^fij nm s/bon pn
13b ift'iip pbD Pr'l^ft o:)b PB opb D'"3)3I6 b6-5p' VPI O63P pbpDJPP o'ubDP
pp .DP'^W p6 0'-31)3 ,D'plp '3V ppb ,D'33"5D ,D'-?inp DPb ^B^ l^b ,0'»
'pb .Dima (X*) :(DC ^»iP3p) o'j) 05b 6'5i31'bi? u'lpi; 6bp prp ubop
bf) DP'5371 fibfj ,iPiPPb oipBp Pii 6bP 'pb ,I'D'P fiift ft'JiP fti P3ip6-)3p
,P3ip6^3P iPiPPb T"'^ f^^^ I'^pf' ,^'5i^ ^ii •'P^ i?bD b6 n37 PWI ,DbDP
(31) :(Dp fiBipjp) iPPPi ]3bp IP16 DPb iB7r3i (i:P pinp) -^lis P W I pufop
ftip '73 ,p6b I'D3P3 I'P 73b3 Pf hW 'blifjp 31P3P Pbj .'3 Dn3)3Kn Kb pi
ppn pr P'P p pf)b 1P33' 6bP 0P'bi3 prj3p P37PP pn p6p pup op'ip IPP6'
usual place in the Holy of Holies, before the Holy Ark {!bn.
Ezra).
1 0 . mr? ybDrr-pn — From this rock. Since the verse speaks
of this rock, the Midrash infers that the people pointed to a
specific rock and demanded that Moses bring water from it.
To this Moses responded, "Can we bring water from a rock
other than that designated by God?" Moses had been com-
manded to find the original rock, but it was gone from view
(Rashi).
1 1 . D?Mi7s intana ubon-riK "^n — And struck the rock with his
staff tLuice, God had commanded Moses to speak to the rock
that had given water before, but he could not find it. He
spoke to a different rock, but nothing happened. [Moses rea-
soned that if he had found the proper rock, speaking would
have sufficed. But since he could not find that rock, he
thought he would have tostrike a different one, following the
precedent of Exodus, when he performed the miracle by
striking the stone; otherwise, he reasoned, why had God
commanded him to take the staff with him? (Beer Mayim
Chaim).] He struck a rock, but since that was not how the
miracle was supposed to come about, only a trickle of water
emerged, so he struck it again, whereupon a torrent of water
began to flow (RasM). Apparently, Moses should have spo-
ken to rock after rock until he came upon the right one, but
the people's intemperance provoked him to anger. As the
Sages put it, once he became angry, he erred in judgment
and struck the rock (see Rashi to 31:21).
1 2 . 15 aJi3U^rfi<b ]J7? — Because you did not believe in Me.
God wanted everyone to know that Moses and Aaron were
847 / BAMIDBAR/NUMBERS PARASHAS CHUKAS 20/14-25

"^ Moses sent emissaries from Kadesh to the king ofEdom: "So said your brother Israel: You
know all the hardship that has befallen us. '^ Our forefathers descended to Egypt and we dwelled
in Egypt many years, and the Egyptians did evil to us and to our forefathers. '® We cried out to
HASHEM and He heard our voice; He sent an emissary and took us out of Egypt. Now behold!
we are in Kadesh, a city at the edge of your border. '"^ Let us please pass through your land; we
shall not pass through field or vineyard, and we shall not drink well water; on the king's road
shall we travel — we shall not veer right or left — until we pass through your border."
^^ And Edom said to him, "You shall not pass through me — lest I come against you with the
sword!"
^^ The Children of Israel said to him, "We shall go up on the highway, and If we drink your water
— I or my flock — / shall pay their price. Only nothing will happen; let me pass through on foot."
^'^ He said, "You shall not pass through!" Then Edom went out against him with a massive
throng and a strong hand. ^^ So Edom refused to permit Israel to pass through his border, and
Israel turned away from near him.
22 They journeyed from Kadesh and the Children of Israel arrived — the entire assembly — at
Mount Hor. ^^ HASHEM said to Moses andAcsron at Mount Hor by the border of the land ofEdom,
saying, ^'^ "Aaron shall be gathered to his people, for he shall not enter the Land that I have given
to the Children of Israel, because you defied My word at the waters of strife. ^^ Take Aaron and

to learn that such a sense was stunted at best.
16. Mh'p ynitf?l ~ And He heard our voice, i.e., the "voice"
with which Isaac Messed Jacob when he said, "the voice is
the voice of Jacob" {Genesis 27:22), meaning that God
would respond to Jewish voices when they are raised in
sincere prayer (Rashi). That God had heard their prayers
and redeemed them from Egypt was proof that He wanted
them to enter the Land, and Edom should not bar them (Gur
Aryeh). It was also a subtle hint that, as the Sages expound
(Bereishis Rabbah 65:20), the voice of Jacob and the sword
of Esau (Genesis 27:40) are never in equilibrium; when one
is ascendant the other is in decline. Since God had chosen
to hear the prayers of Israel, Edom should sheathe its sword,
because it would not prevail {Diorei David).
^IPN^U — An emissary. God's emissary was Moses. He used
the word "^Kbn, which also means angel, because the
prophets are referred to as angels (Rashi). According to fbn
Ezra, Moses meant literally that an angel had accompanied
the Jews from Egypt.
17. In the plain sense of the verse, Moses assured the
Edomite monarch that the Jews would not damage his
property or deplete his water supply (Ibn Ezra). Rashi,
however, cites Tanchuma that the Torah teaches us a lesson
in courtesy. When someone is a guest in a hotel, he should
buy food from his host to assist him in earning his liveli-
hood. Here, too, Moses said that even though the Jews had
their own water supply from their miraculous well — which
is why the Torah uses the singular — they would purchase
water from the Edomites, instead of using their own.
1 8 . a"!pa — The sword. Pointedly, the king responded to
Moses' statement about Israel's voice of prayer [see notes to
V. 14]. The king suggested that he was quite content to hold
fast to Esau's blessing of the sword (Rashi).
1 9 . Moses offered an alternate proposal. Originally he had
asked for permission to traverse the land, implying that they
would go even through population centers. Now, he sug-
gested to the king that the Jews would stay on the main
highway, which bypasses the cities. By offering to pay for
water, they meant to say that they would even pay for the
river water that they might use during crossings of rivers
and streams (Ramban).
2 2 - 2 9 . Aaron's death. On the first of Av, in the fortieth
year of Israel's wandering in the Wilderness, at the age ol
one hundred and twenty-three years (33:39-40), Aaron died
and was succeeded by his son Elazar. Before he died, Aaron
had the satisfaction of seeing Elazar clothed in the vest-
ments of the Kohen Gadol, thus seeing how a great fathei
was succeeded by a great son.
Then Aaron died through nip-iWi n c n , death by a kiss ol
God, as it were, meaning that his soul became united with
the holiness of the Shechinah [the Divine Presence]. Thr
Talmud describes this as the most exalted form of death,
likening it to pulling a hair from milk, meaning that the soul
leaves the body without resistance. R' Gedaliah Schorr ex
plains that to the extent that people sin in life and establish
a bond between their souls and the pleasures of this world,
it becomes difficult for them to part from physical life. Foi
those who become totally attached to physicality, the Sagf-
liken death to pulling embedded thistles from sheep's wool.
But for those of the stature of Moses and Aaron, whose souK
remained as pure as when they first arrived on earth, there i-.
no effort, no regret, and no pain when the soul is reunitcil
with its Godly source (see Resisai Laytah 56).
2 2 . ^r^rt ^rt — Mount Hor [lit.. Mountain of the Mountain]. U
was given this name because the configuration of the moui i
tain was like that of a small apple perched atop a large orn'.
or like one mountain atop another one (Rashi).
nanu / a npn nwna naina -lao / 846

n; riyi? nK '^N-iif" -jinK ngij i n a

inn;iio ;Kirit73i4/K 'i Knpy 'ja
MnKUtz •vun nK'7nn-'73 riK nyi'' nriK 'jKitz;''
: IT T ; j v -: vT T ; — T J" T : - T JT — •• T ; •
a n ^ M Nisrci tinvp'? f<WO?S

•j'api ;; dnij^ NniVyii" M:m:isb) lyn^i Qi^"] n'-Qi Dn.i:n3 niwai n n n y n i3''n^K T]-),^] m
KjjjBNi N5J<;'?a n^(?;i xanlbx
xri-iij Di^na NariJK xni Dniynn
71V1N3 iv? nay? I' :7]nini;i nopa^ Tii? K7-ij7:3 i:rT3J<; hari) D'^'T.YKIJ? i3Ky'?i •^ij'^n n'^w'i
'D 'ntoi K^i n"3?5i '^ppa lajij K^
KJ'B!'? 'Dp: K^ bXi K3'?I3 m"K3 aiJ
nasi n' :t|nin]n l a y n iy NVKapV!
ninN; V^K "inKn t'^^Vni T3j7r-n^N; n^ "^knt^i \''gi w
mb^ 'Pinna l a y n K^ nijnnhs FI'^
i-irnn-!|7^ pis?); Naing v'ppijia
Niy'a? nn'Na ^Kito' 'aa tr'? nuNi»'
an'Ni 'TV?i NJK 'Fiiu; 7i")a DNI pBj nipKn :n"i'3j{K •''73i-!:3 "^^•^"T'^? PJ ^J?'P ''pnai lai?)?! 3
' ^ n 9 K^'an Dji;i3 n'^ Tin'? ilniiai
n i j a n s paai l a v n N ^ i n s i = n a y s ;npjn T31 nga DJ?^ iriK'ip'? bni<; Ny:ii TDjfn K"?
:NS'pri K-i'ai a-7 'p'ng mwi^b ^Nnty'' u:i] i^ni3 Tny •^K'nto^TiN: I'n? nin^j 1 iKn^i NP
bN-js?' n; paif/n'j n N n n s anpina
•.nmin 'jK-jto' Nupi nninfia nainj"?
•73 'jNito' '?a iriKi ajjnn i^uiiaa •.inn Tn niyn-'^a '7K"jfe;''-'n iK^'^i t/ngn li/p"] ap [^i^/^'piz;]

Kyis mnri "jy K-JTO ^1^a pntfy'i

-"7^ •nnn Tna nnK-'^Ki ni^'n-'^K mn'' -inK^i
AT T i : It.-:!- V : JV u v s-
riBy'7 TinK toj^ri'ia nn'ia'? onK"!
'la'? n'an^ n xy-iKV "jiy. K^ ns
K"? •'3 T')3y'7i<; 'prjK CIDK! in^px"? n m - y n N "70^
^D'J '-iia'ia b:/ i w a i p 'T '?y "pKnto' •nu/K "^y 'pKito'' •'^nb Tina -IU;K y-iKn-^K k'l^
n;i prjfj n; (la^ K-I) aijj n^ ;Kni2fa
-n^) T^ni<-nK np^ ;n3n)p •'p'? •'9 T I N nnni?
tlbl PRPP3 p6 D'BBIP pfi .'W I^J "iten I T I :(DP) lI'BClfl pft RPPb .liKPEn ynn (T) :U:' ftip'l) P7p6 '3iip3 IPifi flip 131 (ib:RP O'bpp)
O'fypp Dpfi ."inNip^ NJiN a i m is (n') : ( D B bipfib |fipbi tfi3b ip' lb PpfuP DP13fl '53 PPSfl D'pfl lb IPfl ttfl ,PlRfl iflP I'PIOb pfll PP
»6 ')fll (IP plPD) Pblp PPC'l 'P bfl pp5)l OPPPfll OP'36 D3PP1PP bip3 ns)T nriN :iBpsb 31RP IPI6 P'P I>';C b»i (mp P'p6i3) p i i P'P' II 'P
(DC p b p ftpipsp ; P : I 3 R'Cfn3) D'RR p i p bpl '3fl 'SC'IIPC P B 3 D3'bB 'JBP pft bfl ib'i ['6)Pl ,P'3fi bp» D3'3fi PTB p'Bb .riK^nn 'ja rm
pipr PRP3P3 . n p m T a i O) : p ' i n 137 bic I'fi . l a i l"< pi ( f ) 1"3) 3pB' bp ib'PDl DP'bp bpiPD 31R 1PPD ')B» (Plb P'CfllS) I'pfi 3pP'
D»pb D'7»i»i D'Bbp Dbp . m y n ba (aa) :(33 ot P'cfn3) iCP 'T O ' T P I PofiPC jfap .ii'maK'ji :PI3P pni i)b3B Mb WTi (TO) :(y:3B
137P 'PP lb3 13PC .DP'bp PTU P-1I«C ORlflB 7R6 1P3 B'P flbC ,p6b .lAip snorll (TO) :(3' ftPlR)R) bfllC bp Pfi3 P1)»11DC3 P3p3 D ' I P P S P
Tl :(T flPlRJP ;7:7 D'137) Dl'O D3b3 D"R p3 31P3C plftP ibfll D')B51 D'pPlb Pfip (33:I3 R'Cfn3) 3pB' bip blpP P'3fl P313C P3133
|blP pCPC S'sfll -bnj RIDP '3J bP |Pp R1DR3 ,1B '3J bP PP . i n n IBlfll ,D'PflbP D'llp D'6'3»C lfl3P ,PPB PI .-[Xb^ :(P RbC3 fl»lR>R)
IB PPl ,PPlpb '>'P PP .|P3 nflCJ PCbe ,D'PPP Pfl PlCPl Op'jpb (11) :(fl fllp'l ftPlR)R ;IP:lb 3 O'P'P '137) D'Pbflp 'Pflbp3 D'3'»bB I'P'l
\nK ^Jiaj bv (Ja) :(DC fipipjp) ppft RPi3pb POP PPI ,PCP Pli3pb PB1B fibc DCP ,bfiic' pfl be DCiTP bp iiipb ^b I'fi . i x i K p N3 m a y i
1 IPDl DO'CDP liPDJ BCPP ICpb 3PpPPb lfl3 n3RP5C 'JBBP 7'JP .nnK . i x a 113 nni»i NIJI :(3' fipipjp) p i 6 pi ii3Bb ppp IIB pb PPB .31PP
'137) TCPP 'P pB IP'Ipft DP P3RRP3 PBClp'b 1p6 6'3)P 131 ,OtP p'lip P'T3 P'P B"Bfi ,pp» I P 6 P fibfi .iPib Tib P'p [Pnfi3 b"a\ pni3 'P
lilifi .D'PiR') '1373 .priK T\K tip (na) :(DC frnipsp ;ib:3 3 O'P'o .oppfupb D'pi b3i6 D3P pjp; 6bf) ppp PPP) fib Pippb ifi3i bipfib p
IC fipipjp) pb '631 ')6 I'fic P» ,p3b lip; p p 3 Pftipp TPpfi lb '13 [R'3P bP3P fl"D] ')PRP p PJp' bl3flb n'3 C'P B"pf)P .'fPDPflb lfl3B

w -re later forced to fight Sihon and Og, but God had
mimanded them not to provoke their Edomite cousins
(1'cuteronomy 2:4-5).
(4. fjNPl^l ^mK — Your brother Israel. It is common in
ripture for relatives to be called brothers.
Moses went into the seemingly superfluous account of the
I ivptian experience to make the point that the inheritance
of the Land was contingent on the prophecy to Abraham
that part of his offspring would suffer exile and persecution
as a prerequisite to gaining the Land. Esau had not done so.
When Jacob's family went to Egypt, Esau's was secure in its
own ancestral home of Edom/Seir, thus ceding their right to
Eretz Ylsrael to the Children of Israel [Rashi). Therefore,
Moses appealed to Edom's sense of fairness, but was soon
 849 / BAMIDBAR/NUMBERS PARASHAS CHUKAS 20/26-29 - 21/V5

Elazar his son and bring them up to Mount Hon ^^ Strip Aaron of his vestments and dress Elazar
his son in them; Aaron shall be gathered in and die there."
^^ Moses did as HASHEM commanded, and they ascended Mount Hor before the eyes of the entire
assembly. ^^ Moses stripped Aaron's vestments from him and dressed Elazar his son in them; then
Aaron died there on the top of the mountain, and Moses and Elazar descended from the
mountain. ^^ When the entire assembly saw that Aaron had perished, they wept for Aaron thirty
days, the entire House of Israel

21 ' I he Canaanite king ofArad, who dwelled in the south, heard that Israel had come by the
Amaiek route of the spies, and he warred against Israel and took a captive from it ^ Israel made a
Attacks yQ^j iQ HASHEM and said, "If You will deliver this people into my hand, I will consecrate their cities."
^ HASHEM heard the voice of Israel, and He delivered the Canaanite, and it consecrated them and
P I their cities. It named the place Hormah.
A hew " They journeyed from Mount Hor by way of the Sea of Reeds to go around the land of Edom,
Challenge g^id the spirit of the people grew short on the way. ^ The people spoke against God and against
Moses: "Why did you bring us up from. Egypt to die in this Wilderness, for there is no food and no
burning lamp. Moses told Aaron to mount the bed, the Land from the south, the same route used by the
straighten his arms, and close his mouth and his eyes. ill-fated spies who had been sent by Moses thirty-nine year;;
Moses craved a similar death for himself, and when his own before, as detailed in chapter 13 {Rashi; Ramban).
time came, God told him that he would die as Aaron had 13W — A captiue. They took only one captive, a femaU'
(Deuteronomy 32:50). slave (Rashi), whom the Jews had captured in a previou;;
29. '?N"iU'7 ni3 h':3 — The entire House of Israel. Aaron was skirmish with the Canaanites. The Sages assume that the
mourned by everyone, men and women alike, because captive could not have been an Israelite, because it i:;
Aaron pursued peace and extend