ב"ה

Learning & Values Parshah (Weekly Torah) Bamidbar - Numbers Korach Texts & Summaries

Torah Reading for Korach

Show content in:

EnglishBothHebrew

First Portion

Bamidbar (Numbers) Chapter 16

1Korach son of Yitzhar son of Kehat son of Levi took himself aside, together with Dathan and Aviram sons of Eli’av, and On son of Pelet, descendants of Reuben.		אוַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַֽאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן:
וַיִּקַּח קֹרַח - This section is expounded well in Midrash Rabbi Tanchuma:		וַיִּקַּח קֹרַח. פָּרָשָׁה זוֹ יָפֶה נִדְרֶשֶׁת בְּמִדְרַשׁ רַבִּי תַנְחוּמָא:
וַיִּקַּח קֹרַח - (lit.) Korach took - i.e., he took himself aside, breaking away from the congregation to challenge the priestly position. And this is the meaning of Onkelos’ translation וְאִתְפְּלֵג: he separated himself from the rest of the congregation in order to take a hold of controversy. Similarly we find: “How does your heart take you?” 1 – i.e., take you to be separate from other people? Another explanation:		וַיִּקַּח קֹרַח. לָקַח אֶת עַצְמוֹ לְצַד אֶחָד לִהְיוֹת נֶחֱלָק מִתּוֹךְ הָעֵדָה לְעוֹרֵר עַל הַכְּהֻנָּה, וְזֶהוּ שֶׁתִּרְגֵם אֻנְקְלוֹס "וְאִתְפְּלֵג" — נֶחֱלַק מִשְּׁאָר הָעֵדָה לְהַחֲזִיק בְּמַחֲלֹקֶת, וְכֵן "מַה יִּקָּחֲךָ לִבֶּךָ" (איוב ט"ו) — לוֹקֵחַ אוֹתְךָ לְהַפְלִיגְךָ מִשְּׁאָר בְּנֵי אָדָם. דָּבָר אַחֵר:
וַיִּקַּח קֹרַח - “Korach took” - he lured the heads of courts among them with persuasive words, similar in usage to: “Take Aaron”; 2 “Take words with you.” 3		וַיִּקַּח קֹרַח. , מָשַׁךְ רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁבָּהֶם בִּדְבָרִים, כְּמוֹ שֶׁנֶּאֱמַר "קַח אֶת אַהֲרֹן" (ויקרא ח'), "קְחוּ עִמָּכֶם דְּבָרִים" (הושע י"ד):
בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי - Son of Yitzhar son of Kehat son of Levi. Scripture does not state further “son of Jacob,” for Jacob had asked for mercy on himself that his name not be mentioned in connection with their dispute, as it says: “Let my honor have no part in their assembly.” 4 And where is Jacob’s name indeed mentioned in connection with Korach? Where the lineage of the Levites who sang on the Temple Courtyard platform is given, in 1 Chronicles, 5 as it says: “son of Evyasaf, son of Korach, son of Yitzhar, son of Kehat, son of Levi, son of Israel.”		בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי. וְלֹא הִזְכִּיר "בֶּן יַעֲקֹב", שֶׁבִּקֵּשׁ רַחֲמִים עַל עַצְמוֹ שֶׁלֹא יִזָּכֵר שְׁמוֹ עַל מַחְלְקוֹתָם, שֶׁנֶּאֱמַר "בִּקְהָלָם אַל תֵּחַד כְּבֹדִי" (בראשית מ"ט), וְהֵיכָן נִזְכַּר שְׁמוֹ עַל קֹרַח? בְּהִתְיַחֲסָם עַל הַדּוּכָן בְּדִבְרֵי הַיָּמִים, שֶׁנֶּאֱמַר (דהי"א ו') "בֶּן אֶבְיָסָף בֶּן קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל":
דתן וַֽאֲבִירָם - With Dathan and Aviram- Because the tribe of Reuben was encamped south of the Tabernacle, being a neighbor of Kehat and his descendants who were also encamped to the south, they joined with Korach in his dispute; “Woe to the wicked and woe to his neighbor!” And what caused Korach to oppose Moses? He was jealous of the princely office of Elitzafan son of Uzi’el, whom Moses had appointed prince of the clan of Kehat by Divine order. Korach said: “My father was one of four brothers” – as it says: ‘The sons of Kehat were Amram, Yitzhar, Chevron, and Uzi’el.’ 6 “The two sons of Amram, the firstborn, took high positions: one as king, the other as high priest. Who, then, ought to receive the next position? Is it not I, the son of Yitzhar, Amram’s second son? Yet he appointed as prince the son of his youngest brother. I will oppose him and undo his ruling.” What did he do? He arose and gathered 250 heads of courts, most of them from his neighbors the tribe of Reuben, these being Elitzur son of Shedei’ur and his colleagues and those of similar standing, as it says: “the princes of the community, summoned for the meeting,” 7 and elsewhere it says: “These were the ones summoned from the community.” 8 He dressed them in garments completely dyed turquoise. They came and stood before Moses and said to him: “Does a garment completely dyed turquoise require tassels, or is it exempt?” He answered them: “It does require them.” Thereupon they began scoffing at him: “Can it be that any other type of garment is exempted by a single thread of turquoise, yet this one, which is entirely turquoise, cannot exempt itself?”		דתן וַֽאֲבִירָם. בִּשְׁבִיל שֶׁהָיָה שֵׁבֶט רְאוּבֵן שָׁרוּי בַּחֲנִיָּתָם תֵּימָנָה שָׁכֵן לִקְהָת וּבָנָיו הַחוֹנִים תֵּימָנָה, נִשְׁתַּתְּפוּ עִם קֹרַח בְּמַחֲלָקְתּוֹ — "אוֹי לָרָשָׁע אוֹי לִשְׁכֵנוֹ". וּמָה רָאָה קֹרַח לַחֲלֹק עִם מֹשֶׁה? נִתְקַנֵּא עַל נְשִׂיאוּתוֹ שֶׁל אֱלִיצָפָן בֶּן עֻזִּיאֵל, שֶׁמִּנָּהוּ מֹשֶׁה נָשִׂיא עַל בְּנֵי קְהָת עַל פִּי הַדִּבּוּר, אָמַר קֹרַח, אַחֵי אַבָּא אַרְבָּעָה הָיוּ, שֶׁנֶּאֱמַר (שמות ו') "וּבְנֵי קְהָת" וְגוֹ', עַמְרָם הַבְּכוֹר נָטְלוּ שְׁנֵי בָנָיו גְּדֻלָּה, אֶחָד מֶלֶךְ וְאֶחָד כֹּהֵן גָּדוֹל, מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה? לֹא אֲנִי שֶׁאֲנִי בֶּן יִצְהָר, שֶׁהוּא שֵׁנִי לְעַמְרָם, וְהוּא מִנָּה נָשִׂיא אֶת בֶּן אָחִיו הַקָּטָן מִכֻּלָּם, הֲרֵינִי חוֹלֵק עָלָיו וּמְבַטֵּל אֶת דְּבָרָיו. מֶה עָשָׂה? עָמַד וְכָנַס ר"נ רָאשֵׁי סַנְהֶדְרָאוֹת — רֻבָּן מִשֵּׁבֶט רְאוּבֵן שְׁכֵנָיו וְהֵם אֱלִיצוּר בֶּן שְׁדֵיאוּר וַחֲבֵרָיו וְכַיּוֹצֵא בוֹ, שֶׁנֶּאֱמַר נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד וּלְהַלָּן הוּא אוֹמֵר (במדבר א') "אֵלֶּה קְרוּאֵי הָעֵדָה" — וְהִלְבִּישָׁן טַלִּיתוֹת שֶׁכֻּלָּן תְּכֵלֶת, בָּאוּ וְעָמְדוּ לִפְנֵי מֹשֶׁה, אָמְרוּ לוֹ טַלִּית שֶׁכֻּלָּהּ שֶׁל תְּכֵלֶת חַיֶּבֶת בְּצִיצִית אוֹ פְטוּרָה? אָמַר לָהֶם חַיֶּבֶת, הִתְחִילוּ לִשְׂחֹק עָלָיו, אֶפְשָׁר טַלִּית שֶׁל מִן אַחֵר חוּט אֶחָד שֶׁל תְּכֵלֶת פּוֹטְרָהּ, זוֹ שֶׁכֻּלָּהּ תְּכֵלֶת לֹא תִפְטֹר אֶת עַצְמָהּ? (תנחומא):
בְּנֵי רְאוּבֵֽן - Descendants of Reuben - i.e., Dathan, Aviram, and On son of Pelet.		בְּנֵי רְאוּבֵֽן. דָּתָן וַאֲבִירָם וְאוֹן בֶּן פֶּלֶת:
2They confronted Moses together with 250 men from the Israelites, including the princes of the community, summoned for the meeting, and other men of repute.		בוַיָּקֻ֨מוּ֙ לִפְנֵ֣י משֶׁ֔ה וַֽאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם:
3They assembled against Moses and Aaron. They said to them, “You take too much upon yourselves, for the entire community—all of them—are holy, and God is in their midst. Why do you raise yourselves above God’s assembly?”		גוַיִּקָּֽהֲל֞וּ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֣וּ אֲלֵהֶם֘ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה:
רַב־לָכֶם - means: Far too much greatness have you taken for yourselves.		רַב־לָכֶם. הַרְבֵּה יוֹתֵר מִדַּאי לְקַחְתֶּם לְעַצְמְכֶם גְּדֻלָּה:
כֻּלָּם קְדשִׁים - All of them are holy - i.e., they all heard direct communication from the Almighty at Sinai.		כֻּלָּם קְדשִׁים. כֻּלָּם שָׁמְעוּ דְבָרִים בְּסִינַי מִפִּי הַגְּבוּרָה:
וּמַדּוּעַ תִּתְנַשְּׂאוּ - Why do you raise yourselves?. If you took for yourself the kingship, you should not have selected the priesthood for your brother. Not you alone heard at Sinai: “I am God, your God”; 9 the entire community heard it!		וּמַדּוּעַ תִּתְנַשְּׂאוּ. אִם לָקַחְתָּ אַתָּה מַלְכוּת, לֹא הָיָה לְךָ לִבְרֹר לְאָחִיךָ כְּהֻנָּה, לֹא אַתֶּם לְבַדְּכֶם שְׁמַעְתֶּם בְּסִינַי "אָנֹכִי ה' אֱלֹהֶיךָ", כָּל הָעֵדָה שָׁמְעוּ (שם):
4When Moses heard this, he fell on his face.		דוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו:
וַיִּפֹּל עַל־פָּנָֽיו - He fell on his face - because of the dispute, for this was already the fourth offence on their part: when they sinned with the Golden Calf – “Moses pleaded”; 10 in the incident of those who sought a pretext to complain – “Moses prayed”; 11 in the incident of the spies – “Moses said to God, ‘But the Egyptians will hear….’” 12 In Korach’s dispute, however, he felt powerless. This may be compared to a prince who offended his father, and the father’s friend appeased the father on his behalf once, twice, and three times. But when the prince offended a fourth time, that friend felt powerless, and said: “How much can I trouble the king over his son? Maybe he will no longer accept my appeasement!”		וַיִּפֹּל עַל־פָּנָֽיו. מִפְּנֵי הַמַּחֲלֹקֶת, שֶׁכְּבָר זֶה בְיָדָם סִרְחוֹן רְבִיעִי, חָטְאוּ בָעֵגֶל, "וַיְחַל מֹשֶׁה" (שמות ל"ב), בַּמִּתְאוֹנְנִים, "וַיִּתְפַּלֵּל מֹשֶׁה" (במדבר י"א), בַּמְּרַגְּלִים, "וַיֹּאמֶר מֹשֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם" (שם י"ד), בְּמַחֲלָקְתּוֹ שֶׁל קֹרַח נִתְרַשְּׁלוּ יָדָיו, מָשָׁל לְבֶן מֶלֶךְ שֶׁסָּרַח עַל אָבִיו, וּפִיֵּס עָלָיו אוֹהֲבוֹ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, כְּשֶׁסָּרַח רְבִיעִית, נִתְרַשְּׁלוּ יְדֵי הָאוֹהֵב הַהוּא, אָמַר עַד מָתַי אַטְרִיחַ עַל הַמֶּלֶךְ? שֶׁמָּא לֹא יְקַבֵּל עוֹד מִמֶּנִּי (תנחומא):
5He spoke to Korach and to all his community, saying, “In the morning, God will make it known who are His, and who is holy, and He will draw them near to Him. He will allow the one He chooses to sacrifice to Him.		הוַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶל־כָּל־עֲדָתוֹ֘ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו:
בֹּקֶר וְיֹדַע וגו' - In the morning [God] will make it known. “Now is a time of intoxication for us, when it is not proper to appear before Him.” By saying this, he intended to put them off so that they might retract.		בֹּקֶר וְיֹדַע וגו'. עַתָּה עֵת שִׁכְרוּת הוּא לָנוּ וְלֹא נָכוֹן לְהֵרָאוֹת לְפָנָיו, וְהוּא הָיָה מִתְכַּוֵּן לִדְחוֹת שֶׁמָּא יַחְזְרוּ בָהֶם (שם):
בֹּקֶר וְיֹדַע ה' אֶת־אֲשֶׁר־לוֹ - In the morning God will make it known who are His - i.e., for the Levite service.		בֹּקֶר וְיֹדַע ה' אֶת־אֲשֶׁר־לוֹ. לַעֲבוֹדַת לְוִיָּה:
וְאֶת־הַקָּדוֹשׁ - And who is holy - for the priesthood.		וְאֶת־הַקָּדוֹשׁ. לִכְהֻנָּה:
וְהִקְרִיב - (lit.) And he will draw near- them – to Him. Onkelos’ translation proves this, for he translates וְהִקְרִיב אֵלָיו as וִיקָרֵב לִקְדָמוֹהִי “He will bring before Him,” referring to the Levites, and יַקְרִיב אֵלָיו as יְקָרֵב לְשִׁמּוּשֵׁהּ “He will bring to serve Him,” referring to the priests. The Midrashic explanation of the word “morning” is: Moses said to them: The Holy One, blessed be He, has set limits in His world. Can you change morning into evening? There is equal possibility that you can nullify this division between priests and laity, for it says: “There was nightfall and there was morning…He separated”; 13 and similarly it says: “Aaron was separated to be sanctified….” 14		וְהִקְרִיב. אוֹתָם אליו; וְהַתַּרְגּוּם מוֹכִיחַ כֵּן "וִיקָרֵב לָקֳדָמוֹהִי", "יְקָרֵב לְשִׁמּוּשֵׁיהּ"; וּמִדְרַשׁ אַגָּדָה בקר, אָ"ל מֹשֶׁה, גְּבוּלוֹת חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, יְכוֹלִים אַתֶּם לַהֲפֹךְ בֹּקֶר לְעֶרֶב? כֵּן תּוּכְלוּ לְבַטֵּל אֶת זוֹ שֶׁנֶּאֱמַר "וַיְהִי עֶרֶב וַיְהִי בֹקֶר וַיַּבְדֵּל" (בראשית א'), כָּךְ "וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ" וְגוֹ' (דהי"א כ"ג):
6Do this, Korach and all his community: Take for yourselves fire-pans,		וזֹ֖את עֲשׂ֑וּ קְחֽוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכָל־עֲדָתֽוֹ:
זֹאת עֲשׂוּ קְחֽוּ־לָכֶם מַחְתּוֹת - Do this – take for yourselves fire-pans - Why did he see fit to say this to them? He said to them: “Pagan customs recognize many rituals and many priests, so they do not assemble for worship in one house. We, however, have only one God, one Ark, one Law, one Altar, and therefore only one high priest, yet you, 250 men, are seeking the high priesthood. Although I would also like this, it cannot be. Here you have the most precious of all services, the incense, which is dearer to God than all the sacrifices, but it potentially contains a lethal potion with which Nadav and Avihu were burned.” He therefore warned them: “The man whom God will choose is the holy one, 15 i.e., he has already been sanctified” – this must be the meaning, for otherwise would we not know that the one who is chosen will be the holy one? Rather, Moses was saying to them – “I am telling you this so that you not be endangered: Only the one who is already chosen will emerge from this test alive, whereas all of you will perish.”		זֹאת עֲשׂוּ קְחֽוּ־לָכֶם מַחְתּוֹת. מָה רָאָה לוֹמַר לָהֶם כָּךְ? אָמַר לָהֶם, בְּדַרְכֵי הַגּוֹיִם יֵשׁ נִימוּסִים הַרְבֵּה וְכוּמָרִים הַרְבֵּה וְכֻלָם (אֵין) מִתְקַבְּצִים בְּבַיִת אֶחָד, אָנוּ אֵין לָנוּ אֶלָּא ה' אֶחָד, אָרוֹן אֶחָד, וְתוֹרָה אַחַת וּמִזְבֵּחַ אֶחָד וְכֹהֵן גָּדוֹל אֶחָד, וְאַתֶּם ר"ן אִישׁ מְבַקְּשִׁים כְּהֻנָּה גְדוֹלָה, אַף אֲנִי רוֹצֶה בְכָךְ, הֵא לָכֶם תַּשְׁמִישׁ חָבִיב מִכֹּל, הִיא הַקְּטֹרֶת הַחֲבִיבָה מִכָּל הַקָּרְבָּנוֹת, וְסַם הַמָּוֶת נִתַּן בְּתוֹכוֹ, שֶׁבּוֹ נִשְׂרְפוּ נָדָב וַאֲבִיהוּ, לְפִיכָךְ הִתְרָה בָהֶם והיה האיש אשר יבחר ה' הוא הקדש — כְּבָר הוּא בִקְדֻשָּׁתוֹ, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁמִּי שֶׁיִּבְחַר הוּא הַקָּדוֹשׁ? אֶלָּא אָמַר לָהֶם מֹשֶׁה, הֲרֵינִי אוֹמֵר לָכֶם, שֶׁלֹּא תִּתְחַיְּבוּ, מִי שֶׁיִּבְחַר בוֹ יֵצֵא חַי וְכֻלְּכֶם אוֹבְדִין (תנחומא):
מַחְתּוֹת - are vessels with which coals are raked (חוֹתִין) and which have a handle.		מַחְתּוֹת. כֵּלִים שֶׁחוֹתִין בָּהֶם גֶּחָלִים וְיֵשׁ לָהֶם בֵּית יָד:
7place fire into them, and put incense upon them before God tomorrow. The man whom God will choose is the holy one. I have given you a serious warning, sons of Levi.”		זוּתְנ֣וּ־בָהֵ֣ן \| אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן \| קְטֹ֜רֶת לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה ה֣וּא הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי:
רַב־לָכֶם בְּנֵי לֵוִֽי - according to the explanation given in the previous verse, the phrase רַב לָכֶם is understood as meaning: I have told you a matter of great import. Were they not fools, in that Moses warned them so sternly and they were still willing to undergo the test? Rather, they knew full well that they were doomed, but they sinned against their own souls, as it says: “The fire-pans of those who sinned knowing it would cost them their lives.” 16 And Korach, who was intelligent, why did he see fit to do this foolish act? His eye misled him. He prophetically perceived a great lineage descending from him: Samuel, who was considered equal to Moses and Aaron together, so he said: “Because of him I will escape death.” He also perceived 24 weekly shifts arising from his descendants, all prophesying with Divine inspiration, as it says: “all these are the sons of Heiman.” 17 He said, “Is it possible that all this greatness will arise from me yet I will be silent?” He therefore participated in the efforts to attain that position, about which he had heard from Moses that all would perish and only one would escape – “the man whom God will choose is the holy one” – mistakenly imagining it referred to him. But he did not foresee correctly, for his sons repented of their involvement in his dispute and preserved his line. Moses, however, did foresee this. So is it written in Midrash Tanchuma.		רַב־לָכֶם בְּנֵי לֵוִֽי. דָּבָר גָּדוֹל אָמַרְתִּי לָכֶם; וְלֹא טִפְּשִׁים הָיוּ, שֶׁכָּךְ הִתְרָה בָהֶם וְקִבְּלוּ עֲלֵיהֶם לְקָרֵב? הֵם חָטְאוּ עַל נַפְשׁוֹתָם, שֶׁנֶּאֱמַר "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם" (במדבר י״ז:ג׳), וְקֹרַח שֶׁפִּקֵּחַ הָיָה מָה רָאָה לִשְׁטוּת זֶה? עֵינוֹ הִטְעַתּוּ, רָאָה שַׁלְשֶׁלֶת גְּדוֹלָה יוֹצְאָה מִמֶּנּוּ — שְׁמוּאֵל שֶׁשָּׁקוּל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן — אָמַר בִּשְׁבִילוֹ אֲנִי נִמְלָט, וְכ"ד מִשְׁמָרוֹת עוֹמְדוֹת לִבְנֵי בָנָיו, כֻּלָּם מִתְנַבְּאִים בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר "כָּל אֵלֶּה בָנִים לְהֵימָן" (מלכים א כ"ה), אָמַר אֶפְשָׁר כָּל הַגְּדֻלָּה הַזֹּאת עֲתִידָה לַעֲמֹד מִמֶּנִּי וַאֲנִי אֶדּוֹם? לְכָךְ נִשְׁתַּתֵּף לָבֹא לְאוֹתָהּ חֲזָקָה, שֶׁשָּׁמַע מִפִּי מֹשֶׁה שֶׁכֻּלָּם אוֹבְדִים וְאֶחָד נִמְלָט, "אֲשֶׁר יִבְחַר ה' הוּא הַקָּדוֹשׁ" — טָעָה וְתָלָה בְעַצְמוֹ, וְלֹא רָאָה יָפֶה, לְפִי שֶׁבָּנָיו עָשׂוּ תְשׁוּבָה, וּמֹשֶׁה הָיָה רוֹאֶה. — תַּנְחוּמָא:
רַב־לָכֶם - according to its simple sense, this phrase means: You have taken a serious matter upon yourselves by contending with the Holy One, blessed be He.		רַב־לָכֶם. דָּבָר גָּדוֹל נְטַלְתֶּם בְּעַצְמְכֶם לַחֲלֹק עַל הַקָּדוֹשׁ בָּרוּךְ הוּא:
8Moses said to Korach, “Please listen, sons of Levi!		חוַיֹּ֥אמֶר משֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי:
וַיֹּאמֶר משֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִֽי - Moses said to Korach, “Please listen, sons of Levi!”. He started to speak to him with soft words, but once he saw that he was stubborn, he said: Before other tribes participate and perish along with him, I will speak also to everyone. He thus began to urge them: “Listen, sons of Levi!”		וַיֹּאמֶר משֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִֽי. הִתְחִיל לְדַבֵּר עִמּוֹ בִּדְבָרִים רַכִּים, כֵּיוָן שֶׁרָאָהוּ קְשֵׁה עֹרֶף, אָמַר עַד שֶׁלֹּא יִשְׁתַּתְּפוּ שְׁאָר הַשְּׁבָטִים וְיֹאבְדוּ עִמּוֹ, אֲדַבֵּר גַּם אֶל כֻּלָּם, הִתְחִיל לְזָרֵז בָּהֶם "שִׁמְעוּ נָא בְּנֵי לֵוִי" (תנחומא):
9Is it not enough that the God of Israel has distinguished you from the community of Israel to draw you near to Him, to perform the service in the Tabernacle of God, and to stand before the community to minister to them?		טהַֽמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַֽעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה וְלַֽעֲמֹ֛ד לִפְנֵ֥י הָֽעֵדָ֖ה לְשָֽׁרְתָֽם:
וְלַֽעֲמֹד לִפְנֵי הָֽעֵדָה - And to stand before the community - to sing on the platform.		וְלַֽעֲמֹד לִפְנֵי הָֽעֵדָה. לָשִׁיר עַל הַדּוּכָן:
10He drew you near, and all your brothers, the sons of Levi with you. Will you seek the priesthood as well?		יוַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵֽי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה:
וַיַּקְרֵב אֹֽתְךָ - He drew you near - for that service from which He excluded the rest of the community of Israel.		וַיַּקְרֵב אֹֽתְךָ. לְאוֹתוֹ שֵׁרוּת שֶׁהִרְחִיק מִמֶּנּוּ שְׁאָר עֲדַת יִשְֹרָאֵל:
11Therefore, you and your entire community are convened against God, for what is Aaron, that you should complain against him?”		יאלָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּֽעָדִ֖ים עַל־יְהֹוָ֑ה וְאַֽהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תַלִּ֖ינוּ (כתיב תלונו) עָלָֽיו:
לָכֵן - means: for this reason, “you and your entire community who are convened” with you are in fact rebelling “against God,” for I acted merely as His emissary when giving the priesthood to Aaron, and therefore this dispute is not with us.		לָכֵן. בִּשְׁבִיל כָּךְ אתה וכל עדתך הנעדים אִתְּךָ עַל ה', כִּי בְשְׁלִיחוּתוֹ עָשִׂיתִי לָתֵת כְּהֻנָּה לְאַהֲרֹן, וְלֹא לָנוּ הוּא הַמַּחֲלֹקֶת הַזֶּה (שם):
12Moses summoned Dathan and Aviram sons of Eli’av, but they said, “We will not go up.		יבוַיִּשְׁלַ֣ח משֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַֽאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּֽאמְר֖וּ לֹ֥א נַֽעֲלֶֽה:
וַיִּשְׁלַח משֶׁה וגו' - Moses summoned… From here, we learn that one may not perpetuate a controversy, for Moses sought them out to conciliate them with words of peace.		וַיִּשְׁלַח משֶׁה וגו'. מִכָּאן שֶׁאֵין מַחֲזִיקִין בְּמַחֲלֹקֶת, שֶׁהָיָה מֹשֶׁה מְחַזֵּר אַחֲרֵיהֶם לְהַשְׁלִימָם בְּדִבְרֵי שָׁלוֹם (סנהדרין ק"י):
לֹא נַֽעֲלֶֽה - We will not go up. Their mouths unwittingly foretold their downfall, namely, that they would only descend into the earth.		לֹא נַֽעֲלֶֽה. פִּיהֶם הִכְשִׁילָם, שֶׁאֵין לָהֶם אֶלָּא יְרִידָה:
13Is it not enough that you have brought us out of a land flowing with milk and date- and fig-honey to kill us in the desert, that you should also exercise authority over us?		יגהַֽמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֨נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַֽהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר:

Footnotes

see Genesis 1:4-5.

Second Portion

Bamidbar (Numbers) Chapter 16

14You have also not brought us to a land flowing with milk and date- and fig-honey, nor have you given us an inheritance of fields and vineyards. Even if you gouge out the eyes of those men, we will not go up.”		ידאַ֡ף לֹ֣א אֶל־אֶ֩רֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙ הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַֽחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַֽעֵינֵ֞י הָֽאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַֽעֲלֶֽה:
וַתִּתֶּן־לָנוּ - (lit.) And you have given us. This refers to לֹא “not” stated above, i.e., “you have not brought us…nor have you given us an inheritance of fields or vineyards.” You said to us: “I will bring you up out of the affliction of Egypt…to a land flowing with milk and honey.” 1 You brought us out of there, but you did not bring us to a land flowing with milk and honey; on the contrary, you decreed death upon us, causing us to die in the desert, saying to us: “Your corpses will fall in this desert.” 2		וַתִּתֶּן־לָנוּ. הַדָּבָר מוּסָב עַל "לֹא" הָאָמוּר לְמַעְלָה, כְּלוֹמַר לֹא הֲבִיאוֹתָנוּ וְלֹא נָתַתָּ לָנוּ נַחֲלַת שָֹדֶה וָכֶרֶם; אָמַרְתָּ לָנוּ "אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל אֶרֶץ טוֹבָה" וְגוֹ' (שמות ג'), מִשָּׁם הוֹצֵאתָנוּ, וְלֹא אֶל אֶרֶץ זָבָת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ, אֶלָּא גָּזַרְתָּ עָלֵינוּ לַהֲמִיתֵנוּ בַּמִּדְבָּר, שֶׁאָמַרְתָּ לָנוּ "בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם" (במדבר י"ד):
הַֽעֵינֵי הָֽאֲנָשִׁים הָהֵם תְּנַקֵּר וגו' - (lit.) Will you gouge out the eyes of those men…?. means: even if you send someone to gouge out our eyes if we do not go up to you, we will not go up.		הַֽעֵינֵי הָֽאֲנָשִׁים הָהֵם תְּנַקֵּר וגו'. אֲפִלּוּ אַתָּה שׁוֹלֵחַ לְנַקֵּר אֶת עֵינֵינוּ אִם לֹא נַעֲלֶה אֵלֶיךָ, לֹא נַעֲלֶה:
הָֽאֲנָשִׁים הָהֵם - Those men. This is a euphemism, referring to themselves, like a person who assigns his curse to another person in order to avoid explicitly mentioning it regarding himself.		הָֽאֲנָשִׁים הָהֵם. כְּאָדָם הַתּוֹלֶה קִלְלָתוֹ בַּחֲבֵרוֹ:
15Moses became exceedingly distressed, and he said to God, “Do not regard their offering. I have not taken a donkey from a single one of them, and I have not harmed a single one of them.”		טווַיִּ֤חַר לְמשֶׁה֙ מְאֹ֔ד וַיֹּ֨אמֶר֙ אֶל־יְהֹוָ֔ה אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמ֨וֹר אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם:
וַיִּחַר לְמשֶׁה מְאֹד - means: Moses became extremely distressed.		וַיִּחַר לְמשֶׁה מְאֹד. נִצְטַעֵר עַד לִמְאֹד:
אַל־תֵּפֶן אֶל־מִנְחָתָם - Do not regard their offering. According to its contextual meaning it means: The incense that they are offering up before You tomorrow – do not pay any attention to them by even considering it a sacrificial rite, albeit a forbidden one. But the Midrash 3 states: “I know that they have a portion in the daily communal sacrifices; let even their portion not be accepted before You favorably; let the fire leave it alone and not consume it.”		אַל־תֵּפֶן אֶל־מִנְחָתָם. לְפִי פְשׁוּטוֹ הַקְּטֹרֶת שֶׁהֵם מַקְרִיבִין לְפָנֶיךָ מָחָר אַל תֵּפֶן אֲלֵיהֶם; וּמִדְרָשׁוֹ: אָמַר, יוֹדֵעַ אֲנִי שֶׁיֵּשׁ לָהֶם חֵלֶק בִתְמִידֵי צִבּוּר, אַף חֶלְקָם לֹא יְקֻבַּל לְפָנֶיךָ לְרָצוֹן, תַּנִּיחֶנּוּ הָאֵשׁ וְלֹא תֹאכְלֶנּוּ (תנחומא):
לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי - means: no donkey belonging to any one of them did I take. Even when I traveled from Midian to Egypt on their behalf and mounted my wife and sons on a donkey, and I could have claimed reimbursement for that donkey from them, I nevertheless used only my own funds. Onkelos translates נָשָׂאתִי as שְׁחָרִית, for in Aramaic, service imposed by the king is called שַׁחֲוָר.		לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי. לֹא חֲמוֹרוֹ שֶׁל אֶחָד מֵהֶם נָטַלְתִּי. אֲפִלּוּ כְּשֶׁהָלַכְתִּי מִמִּדְיָן לְמִצְרַיִם וְהִרְכַּבְתִּי אֶת אִשְׁתִּי וְאֶת בָּנַי עַל הַחֲמוֹר, וְהָיָה לִי לִטֹּל אוֹתוֹ הַחֲמוֹר מִשֶּׁלָּהֶם, לֹא נָטַלְתִּי אֶלָּא מִשֶּׁלִּי; וְתַּרְגּוּם אוֹנְקֵלוֹס"שְׁחָרִית", לְשׁוֹן אֲרַמִּי כָּךְ נִקְרֵאת אַנְגַּרְיָא שֶׁל מֶלֶךְ "שַׁחֲוָר":
16Moses said to Korach, “You and your entire congregation must present yourselves before God—you, they, and Aaron—tomorrow.		טזוַיֹּ֤אמֶר משֶׁה֙ אֶל־קֹ֔רַח אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הֱי֖וּ לִפְנֵ֣י יְהֹוָ֑ה אַתָּ֥ה וָהֵ֛ם וְאַֽהֲרֹ֖ן מָחָֽר:
וָהֵם - They - i.e., your congregation.		וָהֵם. עֲדָתְךָ:
17Let each man take his fire-pan and place incense upon it, and let each man present his fire-pan before God, all 250 fire-pans, and let you and Aaron each take his fire-pan.”		יזוּקְח֣וּ \| אִ֣ישׁ מַחְתָּת֗וֹ וּנְתַתֶּ֤ם עֲלֵיהֶם֙ קְטֹ֔רֶת וְהִקְרַבְתֶּ֞ם לִפְנֵ֤י יְהֹוָה֙ אִ֣ישׁ מַחְתָּת֔וֹ חֲמִשִּׁ֥ים וּמָאתַ֖יִם מַחְתֹּ֑ת וְאַתָּ֥ה וְאַֽהֲרֹ֖ן אִ֥ישׁ מַחְתָּתֽוֹ:
וְהִקְרַבְתֶּם אִישׁ מַחְתָּתוֹ - Let each man present his fire-pan. – i.e., the 250 men among you.		וְהִקְרַבְתֶּם אִישׁ מַחְתָּתוֹ. הַחֲמִשִּׁים וּמָאתַיִם אִישׁ שֶׁבָּכֶם:
18Each man took his fire-pan, and they put fire upon it and placed incense upon it, and they stood at the entrance to the Tent of Meeting, with Moses and Aaron.		יחוַיִּקְח֞וּ אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ עֲלֵיהֶם֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עֲלֵיהֶ֖ם קְטֹ֑רֶת וַיַּֽעַמְד֗וּ פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד וּמשֶׁ֥ה וְאַֽהֲרֹֽן:
19Korach assembled all the congregation against them at the entrance to the Tent of Meeting, and the glory of God appeared before the entire congregation.		יטוַיַּקְהֵ֨ל עֲלֵיהֶ֥ם קֹ֨רַח֙ אֶת־כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וַיֵּרָ֥א כְבֽוֹד־יְהֹוָ֖ה אֶל־כָּל־הָֽעֵדָֽה:
וַיַּקְהֵל עֲלֵיהֶם קֹרַח - Korach assembled [all the congregation] against them - through mocking words. That whole night he circulated among the tribes and enticed them to join him, saying, “Do you think that I am resentful for myself alone? I am resentful only for all your sakes, for these men came and took all the high offices: for himself Moses took the kingship, and for his brother he took the priesthood” – until they were all persuaded to join him.		וַיַּקְהֵל עֲלֵיהֶם קֹרַח. בְּדִבְרֵי לֵצָנוּת, כָּל הַלַּיְלָה הַהוּא הָלַךְ אֵצֶל הַשְּׁבָטִים וּפִתָּה אוֹתָם — "כִּסְבוּרִין אַתֶּם שֶׁעָלַי לְבַדִּי אֲנִי מַקְפִּיד? אֵינִי מַקְפִּיד אֶלָּא בִּשְׁבִיל כֻּלְּכֶם, אֵלּוּ בָאִין וְנוֹטְלִין כָּל הַגְּדֻלּוֹת, לוֹ הַמַּלְכוּת וּלְאָחִיו הַכְּהֻנָּה" עַד שֶׁנִּתְפַּתּוּ כֻלָּם (שם):
וַיֵּרָא כְבֽוֹד־ה' - The glory of God appeared. It appeared in a pillar of cloud.		וַיֵּרָא כְבֽוֹד־ה'. בָּא בְּעַמּוּד עָנָן:

Footnotes

Exodus 3:17.

Numbers 14:29.

Tanchuma 7.

Third Portion

Bamidbar (Numbers) Chapter 16

20God spoke to Moses and to Aaron, saying,		כוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
21“Dissociate yourselves from this congregation, and I will consume them in an instant.”		כאהִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָֽעֵדָ֣ה הַזֹּ֑את וַֽאֲכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע:
22They fell on their faces and said, “God, the God who knows the spirits of all flesh, if one man sins, should You be angry with the whole congregation?”		כבוַיִּפְּל֤וּ עַל־פְּנֵיהֶם֙ וַיֹּ֣אמְר֔וּ אֵ֕ל אֱלֹהֵ֥י הָֽרוּחֹ֖ת לְכָל־בָּשָׂ֑ר הָאִ֤ישׁ אֶחָד֙ יֶֽחֱטָ֔א וְעַ֥ל כָּל־הָֽעֵדָ֖ה תִּקְצֹֽף:
אֵל אֱלֹהֵי הָֽרוּחֹת - God, (lit.) God of the spirits - means: You know their thoughts. Your nature is not like that of flesh and blood: A human king against whom part of his country has offended does not know who the sinner responsible for instigating the rebellion is; therefore, when he gets angry he punishes everyone, even those who were merely swept along. But to You, all thoughts are revealed, and You know who the sinner (i.e., the instigator) is.		אֵל אֱלֹהֵי הָֽרוּחֹת. יוֹדֵעַ מַחֲשָׁבוֹת; אֵין מִדָּתְךָ כְּמִדַּת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁסָּרְחָה עָלָיו מִקְצָת מְדִינָה, אֵינוֹ יוֹדֵעַ מִי הַחוֹטֵא, לְפִיכָךְ כְּשֶׁהוּא כוֹעֵס נִפְרָע מִכֻּלָּם, אֲבָל אַתָּה, לְפָנֶיךָ גְלוּיוֹת כָּל הַמַּחֲשָׁבוֹת וְיוֹדֵעַ אַתָּה מִי הַחוֹטֵא (שם):
הָאִישׁ אֶחָד - “One man”. is the sinner, yet You would be angry with the whole congregation?! The Holy One, blessed be He, replied: “You have spoken correctly. I know and will make known who sinned and who did not sin.”		הָאִישׁ אֶחָד. הוּא הַחוֹטֵא וְאַתָּה עַל כָּל הָעֵדָה תִּקְצֹף; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, יָפֶה אֲמַרְתֶּם, אֲנִי יוֹדֵעַ וּמוֹדִיעַ מִי חָטָא וּמִי לֹא חָטָא (שם):
23God spoke to Moses, saying,		כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24“Speak to the congregation saying, ‘Withdraw from the dwelling of Korach, Dathan, and Aviram.’”		כדדַּבֵּ֥ר אֶל־הָֽעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־קֹ֖רַח דָּתָ֥ן וַֽאֲבִירָֽם:
הֵֽעָלוּ - Its meaning is as Onkelos translates it: אִסְתַּלָּקוּ – Depart from the area around the dwelling of Korach.		הֵֽעָלוּ. כְּתַרְגּוּמוֹ, הִסְתַּלְּקוּ מִסְּבִיבוֹת מִשְׁכַּן קֹרַח:
25Moses arose and went to Dathan and Aviram, and the elders of Israel followed him.		כהוַיָּ֣קָם משֶׁ֔ה וַיֵּ֖לֶךְ אֶל־דָּתָ֣ן וַֽאֲבִירָ֑ם וַיֵּֽלְכ֥וּ אַֽחֲרָ֖יו זִקְנֵ֥י יִשְׂרָאֵֽל:
וַיָּקָם משֶׁה - Moses arose. He thought that they might receive him respectfully because he was coming in a dignified manner, but they did not.		וַיָּקָם משֶׁה. כְּסָבוּר שֶׁיִּשְּׂאוּ לוֹ פָנִים וְלֹא עָשׂוּ:
26He spoke to the congregation saying, “Please get away from the tents of these wicked men, and do not touch anything of theirs, lest you perish because of all their sins.”		כווַיְדַבֵּ֨ר אֶל־הָֽעֵדָ֜ה לֵאמֹ֗ר ס֣וּרוּ נָ֡א מֵעַל֩ אָֽהֳלֵ֨י הָֽאֲנָשִׁ֤ים הָֽרְשָׁעִים֙ הָאֵ֔לֶּה וְאַל־תִּגְּע֖וּ בְּכָל־אֲשֶׁ֣ר לָהֶ֑ם פֶּן־תִּסָּפ֖וּ בְּכָל־חַטֹּאתָֽם:
27They withdrew from around the dwelling of Korach, Dathan, and Aviram, but Dathan and Aviram came out, standing upright at the entrance to their tents, together with their wives, their children, and their infants.		כזוַיֵּֽעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רַח דָּתָ֥ן וַֽאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַֽאֲבִירָ֜ם יָֽצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אָֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם:
יָֽצְאוּ נִצָּבִים - Came out, standing - with upright posture, i.e., defiantly, to insult and curse, as in: “he stood (וַיִּתְיַצֵּב) for 40 days,” 1 regarding Goliath.		יָֽצְאוּ נִצָּבִים. בְּקוֹמָה זְקוּפָה — לְחָרֵף וּלְגַדֵּף, כְּמוֹ (שמואל א י"ז) "וַיִּתְיַצֵּב אַרְבָּעִים יוֹם" דְּגָלְיָת (תנחומא):
וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּֽם - With their wives, their children, and their infants. Come and see how serious contention is, for the earthly court does not punish a person until he has two pubic hairs, and the heavenly court does not punish until the age of 20, yet here even suckling infants perished.		וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּֽם. בֹּא וּרְאֵה כַּמָּה קָשָׁה הַמַּחֲלֹקֶת, שֶׁהֲרֵי בֵית דִּין שֶׁל מַטָּה אֵין עוֹנְשִׁין אֶלָּא עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת, וּבֵית דִּין שֶׁל מַעְלָה עַד עֶשְׂרִים שָׁנָה, וְכָאן אָבְדוּ אַף יוֹנְקֵי שָׁדַיִם (שם):
28Moses said, “With this you will know that God sent me to do all these deeds, and that I did not devise this myself.		כחוַיֹּ֘אמֶר֘ משֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהֹוָ֣ה שְׁלָחַ֔נִי לַֽעֲשׂ֕וֹת אֵ֥ת כָּל־הַמַּֽעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי:
לַֽעֲשׂוֹת אֵת כָּל־הַמַּֽעֲשִׂים הָאֵלֶּה - To do all these deeds - that I did by Divine order: granting Aaron the high priesthood, making his sons assistant priests, and making Elitzafan prince of the clan of Kehat.		לַֽעֲשׂוֹת אֵת כָּל־הַמַּֽעֲשִׂים הָאֵלֶּה. שֶׁעָשִׂיתִי עַל פִּי הַדִּבּוּר, לָתֵת לְאַהֲרֹן כְּהֻנָּה גְדוֹלָה וּבָנָיו סְגָנֵי כְהֻנָּה, וֶאֱלִיצָפָן נְשִׂיא הַקְּהָתִי:
29If these people die as all people die and the fate of all people befalls them, God has not sent me.		כטאִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהֹוָ֖ה שְׁלָחָֽנִי:
לֹא ה' שְׁלָחָֽנִי - God has not sent me - but I did everything on my own accord and he is correct to oppose me.		לֹא ה' שְׁלָחָֽנִי. אֶלָּא אֲנִי עָשִׂיתִי הַכֹּל מִדַּעְתִּי, וּבְדִין הוּא חוֹלֵק עָלַי:
30But if God creates a new creation, that the earth opens its mouth, swallows them and all that is theirs, and they descend alive into the grave, you will know that these men have provoked God.”		לוְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהֹוָ֗ה וּפָֽצְתָ֨ה הָֽאֲדָמָ֤ה אֶת־פִּ֨יהָ֙ וּבָֽלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָֽרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָֽאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהֹוָֽה:
וְאִם־בְּרִיאָה - But if a creation - i.e., a new thing.		וְאִם־בְּרִיאָה. חֲדָשָׁה:
יִבְרָא ה' - God will create. by having them die with a form of death with which no man has yet died – and what is that creation?		יִבְרָא ה'. לְהָמִית אוֹתָם בְּמִיתָה שֶׁלֹּא מֵת בָּהּ אָדָם עַד הֵנָּה, וּמַה הִיא הַבְּרִיאָה?
וּפָֽצְתָה הָֽאֲדָמָה אֶת־פִּיהָ - “that the earth open its mouth and swallow them”. then “you will know that they have provoked God,” and I have spoken only on the authority of the Almighty. But our sages explained: אִם בְּרִיאָה “If such a mouth is already created for the earth since the six days of creation,” well and good, and if not – יִבְרָא ה׳ – “may God create it.”		וּפָֽצְתָה הָֽאֲדָמָה אֶת־פִּיהָ. וְתִבְלָעֵם, אָז וידעתם כי נאצו הֵם אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, וַאֲנִי מִפִּי הַגְּבוּרָה אָמַרְתִּי; וְרַבּוֹתֵינוּ פֵרְשׁוּ: וְאִם בְּרִיאָה פֶה לָאָרֶץ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית מוּטָב, וְאִם לָאו יִבְרָא ה' (סנהדרין ק"י):
31As soon as he finished speaking all these words, the earth beneath them split open.		לאוַֽיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָֽאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם:
32The earth “opened its mouth,” swallowing them and their households, and all the men who were with Korach and all their property.		לבוַתִּפְתַּ֤ח הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּֽתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָֽאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָֽרְכֽוּשׁ:
33They, and all they possessed, descended alive into the grave; the earth covered them up, and they were lost to the assembly.		לגוַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּֽאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל:
34All Israel who were around them fled from the sound of their cries, for they said, “Lest the earth swallow us up!”		לדוְכָל־יִשְׂרָאֵ֗ל אֲשֶׁ֛ר סְבִיבֹֽתֵיהֶ֖ם נָ֣סוּ לְקֹלָ֑ם כִּ֣י אָֽמְר֔וּ פֶּן־תִּבְלָעֵ֖נוּ הָאָֽרֶץ:
נָסוּ לְקֹלָם - Fled (lit.) to their sound - means: because of the sound resonating as they were being swallowed up.		נָסוּ לְקֹלָם. בִּשְׁבִיל הַקּוֹל הַיּוֹצֵא עַל בְּלִיעָתָן:
35A fire came forth from God and consumed the 250 men who had offered up the incense.		להוְאֵ֥שׁ יָֽצְאָ֖ה מֵאֵ֣ת יְהֹוָ֑ה וַתֹּ֗אכַל אֵ֣ת הַֽחֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ מַקְרִיבֵ֖י הַקְּטֹֽרֶת:

Bamidbar (Numbers) Chapter 17

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Tell Eleazar son of Aaron the priest to pick up the fire-pans from the burnt area and throw the fire away, because they have become sanctified.		באֱמֹ֨ר אֶל־אֶלְעָזָ֜ר בֶּן־אַֽהֲרֹ֣ן הַכֹּהֵ֗ן וְיָרֵ֤ם אֶת־הַמַּחְתֹּת֙ מִבֵּ֣ין הַשְּׂרֵפָ֔ה וְאֶת־הָאֵ֖שׁ זְרֵה־הָ֑לְאָה כִּ֖י קָדֵֽשׁוּ:
וְאֶת־הָאֵשׁ - The fire - that is inside the fire-pans.		וְאֶת־הָאֵשׁ. שֶׁבְּתוֹךְ הַמַּחְתּוֹת:
זְרֵה־הָלְאָה - Throw away - onto the ground from the fire-pans.		זְרֵה־הָלְאָה. לָאָרֶץ מֵעַל הַמַּחְתּוֹת:
כִּי קָדֵֽשׁוּ - Because they have become sanctified - i.e., the fire-pans, and it is forbidden to derive any benefit from them, as by offering incense in them they have made them into service vessels for the Tabernacle.		כִּי קָדֵֽשׁוּ. הַמַּחְתּוֹת וַאֲסוּרִין בַּהֲנָאָה, שֶׁהֲרֵי עֲשָׂאוּם כְּלֵי שָׁרֵת:
3These are the fire-pans of those who sinned knowing that it would cost them their lives. They must make them into beaten plates as an overlay for the Altar, for they brought them before God, and they have become sanctified. They will serve as a reminder for the Israelites.”		גאֵ֡ת מַחְתּוֹת֩ הַֽחַטָּאִ֨ים הָאֵ֜לֶּה בְּנַפְשֹׁתָ֗ם וְעָשׂ֨וּ אֹתָ֜ם רִקֻּעֵ֤י פַחִים֙ צִפּ֣וּי לַמִּזְבֵּ֔חַ כִּֽי־הִקְרִיבֻ֥ם לִפְנֵֽי־יְהֹוָ֖ה וַיִּקְדָּ֑שׁוּ וְיִֽהְי֥וּ לְא֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל:
הַֽחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם - Those who sinned (lit.) by their lives - i.e., they became transgressors against their own souls by contending with the Holy One, blessed be He.		הַֽחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם. שֶׁנַּעֲשׂוּ פוֹשְׁעִים בְּנַפְשׁוֹתָם, שֶׁנֶּחְלְקוּ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא:
רִקֻּעֵי - means “beaten out.”		רִקֻּעֵי. רְדוּדִין:
פַחִים - are flattened sheets; “tenves” in old French (“thin”).		פַחִים. טַסִּים מְרֻדָּדִין, טינדי"ש בלעז:
צִפּוּי לַמִּזְבֵּחַ - An overlay for the Altar - i.e., for the copper Altar.		צִפּוּי לַמִּזְבֵּחַ. לְמִזְבַּח הַנְּחֹשֶׁת:
וְיִֽהְיוּ לְאוֹת - They will serve as (lit.) a sign - i.e., as a reminder, so that people will say: “These came from those who challenged the appointment of the priesthood and were burned.”		וְיִֽהְיוּ לְאוֹת. לְזִכָּרוֹן — שֶׁיֹּאמְרוּ, אֵלּוּ הָיוּ מֵאוֹתָן שֶׁנֶּחְלְקוּ עַל הַכְּהֻנָּה וְנִשְׂרְפוּ:
4Eleazar the priest took the copper fire-pans that the fire victims had brought, and they beat them into an overlay for the Altar		דוַיִּקַּ֞ח אֶלְעָזָ֣ר הַכֹּהֵ֗ן אֵ֚ת מַחְתּ֣וֹת הַנְּח֔שֶׁת אֲשֶׁ֥ר הִקְרִ֖יבוּ הַשְּׂרֻפִ֑ים וַיְרַקְּע֖וּם צִפּ֥וּי לַמִּזְבֵּֽחַ:
וַיְרַקְּעוּם - And they beat them - “atenvirent” in old French (“made thin”).		וַיְרַקְּעוּם. איטינ"דריש בְּלַעַז:
5as a reminder for the Israelites, so that no layman, who is not descended from Aaron, approach to burn incense before God, so as not to be like Korach and his community, as God spoke through Moses regarding him.		הזִכָּר֞וֹן לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַ֠עַן אֲשֶׁ֨ר לֹֽא־יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁ֠ר לֹ֣א מִזֶּ֤רַע אַֽהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י יְהֹוָ֑ה וְלֹא־יִֽהְיֶ֤ה כְקֹ֨רַח֙ וְכַ֣עֲדָת֔וֹ כַּֽאֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה בְּיַד־משֶׁ֖ה לֽוֹ:
וְלֹא־יִֽהְיֶה כְקֹרַח - means: in order that he not become like Korach.		וְלֹא־יִֽהְיֶה כְקֹרַח. כְּדֵי שֶׁלֹּא יִהְיֶה כְקֹרַח:
כַּֽאֲשֶׁר דִּבֶּר ה' בְּיַד־משֶׁה לֽוֹ - As God spoke through Moses (lit.) to him. לוֹ is the equivalent of עָלָיו “about him,” i.e., about Aaron He spoke to Moses that he and his sons should be priests; therefore “no layman, who is not descended from Aaron, may approach….” Likewise, every לִי, לוֹ, and לָהֶם that follows the verb דבר (“to speak”) is to be explained in the sense of עַל “concerning.” And its Midrashic explanation is that לוֹ refers to Korach. And why does it say בְּיַד מֹשֶׁה “through Moses” rather than אֶל מֹשֶׁה “to Moses”? It is an allusion to the fact that those who challenge the priesthood are punished with tzara’at, just as Moses was stricken on his hand (בְּיָדוֹ), as it says: “When he withdrew it, his hand became afflicted with tzara’at, white as snow,” 2 and for this reason, too, Uziyah was punished with tzara’at.		כַּֽאֲשֶׁר דִּבֶּר ה' בְּיַד־משֶׁה לֽוֹ. כְּמוֹ עָלָיו — עַל אַהֲרֹן דִּבֵּר אֶל מֹשֶׁה שֶׁיִּהְיוּ הוּא וּבָנָיו כֹּהֲנִים, לְפִיכָךְ "לֹא יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן" וְגוֹ'; וְכֵן כָּל לִי וְלוֹ וְלָהֶם הַסְּמוּכִים אֵצֶל דִּבּוּר, פִּתְרוֹנָם כְּמוֹ עַל. וּמִדְרָשׁוֹ — עַל קֹרַח, וּמַהוּ "בְיַד מֹשֶׁה" וְלֹא כָתַב "אֶל מֹשֶׁה"? רֶמֶז לַחוֹלְקִים עַל הַכְּהֻנָּה שֶׁלּוֹקִין בְּצָרַעַת כְּמוֹ שֶׁלָּקָה מֹשֶׁה בְּיָדוֹ, שֶׁנֶּאֱמַר "וַיּוֹצִאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג" (שמות ד'), וְעַל כֵּן לָקָה עֻזִּיָּהוּ בְּצָרַעַת (דברי הימים ב' כ"ו):
6The following day, the entire community of the Israelites complained against Moses and Aaron saying, “You have killed the people of God.”		ווַיִּלֹּ֜נוּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִמָּ֣חֳרָ֔ת עַל־משֶׁ֥ה וְעַל־אַֽהֲרֹ֖ן לֵאמֹ֑ר אַתֶּ֥ם הֲמִתֶּ֖ם אֶת־עַ֥ם יְהֹוָֽה:
7But while the community was assembled against Moses and Aaron, they turned toward the Tent of Meeting, and behold, the cloud had covered it, and the glory of God appeared.		זוַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֔ן וַיִּפְנוּ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִנֵּ֥ה כִסָּ֖הוּ הֶֽעָנָ֑ן וַיֵּרָ֖א כְּב֥וֹד יְהֹוָֽה:
8Moses and Aaron came to the front of the Tent of Meeting.		חוַיָּבֹ֤א משֶׁה֙ וְאַֽהֲרֹ֔ן אֶל־פְּנֵ֖י אֹ֥הֶל מוֹעֵֽד:

Footnotes

1 Samuel 17:16.

Exodus 4:6.

Fourth Portion

Bamidbar (Numbers) Chapter 17

9God spoke to Moses, saying:		טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10“Remove yourselves from this community, and I will consume them in an instant.” They fell on their faces.		יהֵרֹ֗מּוּ מִתּוֹךְ֙ הָֽעֵדָ֣ה הַזֹּ֔את וַֽאֲכַלֶּ֥ה אֹתָ֖ם כְּרָ֑גַע וַיִּפְּל֖וּ עַל־פְּנֵיהֶֽם:
11Moses said to Aaron, “Take the fire-pan, put fire from the top of the Altar in it, place incense in it, and take it quickly to the community and atone for them, for wrath has gone forth from God, and the plague has begun.”		יאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ מְהֵרָ֛ה אֶל־הָֽעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף:
וְכַפֵּר עֲלֵיהֶם - And atone for them. This secret the Angel of Death had conveyed to Moses when he had ascended to heaven to receive the Torah, namely, that incense can halt a plague, as is stated in Tractate Shabbat. 1		וְכַפֵּר עֲלֵיהֶם. רָז זֶה מָסַר לוֹ מַלְאַךְ הַמָּוֶת כְּשֶׁעָלָה לָרָקִיעַ, שֶׁהַקְּטֹרֶת עוֹצֵר הַמַּגֵּפָה, כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט):
12Aaron took it, just as Moses had said, and he ran into the midst of the community, and indeed, the plague had begun among the people. He placed the incense on it and atoned for the people.		יבוַיִּקַּ֨ח אַֽהֲרֹ֜ן כַּֽאֲשֶׁ֣ר \| דִּבֶּ֣ר משֶׁ֗ה וַיָּ֨רָץ֙ אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙ אֶת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם:
13He stood between the dead and the living, and the plague ceased.		יגוַיַּֽעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּֽעָצַ֖ר הַמַּגֵּפָֽה:
וַיַּֽעֲמֹד בֵּֽין־הַמֵּתִים וגו' - He stood between the dead…. i.e., He took hold of the Angel of Death and detained him against his will. The Angel said to him: “Allow me to carry out my mission!” Aaron replied: “Moses commanded me to restrain you!” The Angel said: “I am the messenger of the Omnipresent, and you are only the messenger of Moses!” Aaron replied: “Moses says nothing of his own accord, only what he has heard from the Almighty. If you do not believe this, the Holy One, blessed be He, and Moses are at the entrance of the Tent of Meeting. Come with me and ask them!” And this is what it says: “Aaron returned to Moses.” 2 Another explanation: Why was the plague halted through the incense? Because the Israelites were slandering and maligning the incense, saying that it is a lethal potion, for through it Nadav and Avihu died, and through it 250 men were burned. The Holy One, blessed be He, therefore said: “See that it can halt a plague, and it is only sin that brings death.”		וַיַּֽעֲמֹד בֵּֽין־הַמֵּתִים וגו'. אָחַז אֶת הַמַּלְאָךְ וְהֶעֱמִידוֹ עַל כָּרְחוֹ, אָמַר לוֹ הַמַּלְאָךְ, הַנַּח לִי לַעֲשׂוֹת שְׁלִיחוּתִי, אָמַר לוֹ מֹשֶׁה צִוַּנִי לְעַכֵּב עַל יָדְךָ, אָמַר לוֹ אֲנִי שְׁלוּחוֹ שֶׁל מָקוֹם וְאַתָּה שְׁלוּחוֹ שֶׁל מֹשֶׁה, אָמַר לוֹ אֵין מֹשֶׁה אוֹמֵר כְּלוּם מִלִּבּוֹ אֶלָּא מִפִּי הַגְּבוּרָה, אִם אֵין אַתָּה מַאֲמִין, הֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמֹשֶׁה אֶל פֶּתַח אֹהֶל מוֹעֵד, בֹּא עִמִּי וּשְׁאַל, וְזֶהוּ שֶׁנֶּאֱמַר וישב אהרן אל משה; דָּבָר אַחֵר, לָמָּה בַקְּטֹרֶת? לְפִי שֶׁהָיוּ יִשְׂרָאֵל מְלִיזִים וּמְרַנְּנִים אַחַר הַקְּטֹרֶת לוֹמַר סַם הַמָּוֶת הוּא — עַל יָדוֹ מֵתוּ נָדָב וַאֲבִיהוּא, עַל יָדוֹ נִשְׂרְפוּ חֲמִשִּׁים וּמָאתַיִם אִישׁ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, תִּרְאוּ שֶׁעוֹצֵר מַגֵּפָה הוּא וְהַחֵטְא הוּא הַמֵּמִית (מכילתא שמות י"ז):
14The number of people who died in the plague was 14,700, besides those who died because of the matter of Korach.		ידוַיִּֽהְי֗וּ הַמֵּתִים֙ בַּמַּגֵּפָ֔ה אַרְבָּעָ֥ה עָשָׂ֛ר אֶ֖לֶף וּשְׁבַ֣ע מֵא֑וֹת מִלְּבַ֥ד הַמֵּתִ֖ים עַל־דְּבַר־קֹֽרַח:
15Aaron returned to Moses, to the entrance to the Tent of Meeting, and the plague was stopped.		טווַיָּ֤שָׁב אַֽהֲרֹן֙ אֶל־משֶׁ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְהַמַּגֵּפָ֖ה נֶֽעֱצָֽרָה:

Footnotes

Shabbat 89a.

Numbers 17:15.

Fifth Portion

Bamidbar (Numbers) Chapter 17

16God spoke to Moses, saying,		טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
17“Speak to the Israelites and take from them a staff for each paternal house—from each of their tribal princes according to their fathers’ houses, 12 staffs—and inscribe each man’s name on his staff.		יזדַּבֵּ֣ר \| אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כָּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ:
18Inscribe Aaron’s name on the staff of Levi, for there is one staff for the head of their fathers’ house.		יחוְאֵת֙ שֵׁ֣ם אַֽהֲרֹ֔ן תִּכְתֹּ֖ב עַל־מַטֵּ֣ה לֵוִ֑י כִּ֚י מַטֶּ֣ה אֶחָ֔ד לְרֹ֖אשׁ בֵּ֥ית אֲבוֹתָֽם:
כִּי מַטֵּה אֶחָד - For there is one staff - i.e., even though I have divided them into two families – the family of priests and the family of Levites – it is nonetheless one tribe.		כִּי מַטֵּה אֶחָד. אַף עַל פִּי שֶׁחִלַּקְתִּים לִשְׁתֵּי מִשְׁפָּחוֹת, מִשְׁפַּחַת כְּהֻנָּה לְבַד וּלְוִיָּה לְבַד, מִכָּל מָקוֹם שֵׁבֶט אֶחָד הוּא:
19You must place them in the Tent of Meeting before the Ark of the Testimony, where I commune with you.		יטוְהִנַּחְתָּ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵי֙ הָֽעֵד֔וּת אֲשֶׁ֛ר אִוָּעֵ֥ד לָכֶ֖ם שָֽׁמָּה:
20The staff of the man whom I will choose will blossom, and I will thus calm the Israelites’ complaints that they complain against you, ridding Myself of them.”		כוְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁ֥ר אֶבְחַר־בּ֖וֹ מַטֵּ֣הוּ יִפְרָ֑ח וַֽהֲשִׁכֹּתִ֣י מֵֽעָלַ֗י אֶת־תְּלֻנּוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֛ר הֵ֥ם מַלִּינִ֖ם עֲלֵיכֶֽם:
וַֽהֲשִׁכֹּתִי - I will calm. This verb is similar to: “the water began to subside (וַיָּשֹׁכּוּ),” 1 and “the king’s anger abated (שָׁכָכָה).” 2		וַֽהֲשִׁכֹּתִי. כְּמוֹ "וַיָּשֹׁכּוּ הַמָּיִם" (בראשית ח'), "וַחֲמַת הַמֶּלֶךְ שָׁכָכָה" (אסתר ז'):
21Moses spoke to the Israelites, and each of their princes gave him a staff, one for each prince according to their fathers’ houses, 12 staffs, and Aaron’s staff amidst their staffs.		כאוַיְדַבֵּ֨ר משֶׁ֜ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וַיִּתְּנ֣וּ אֵלָ֣יו \| כָּל־נְשִֽׂיאֵיהֶ֡ם מַטֶּה֩ לְנָשִׂ֨יא אֶחָ֜ד מַטֶּ֨ה לְנָשִׂ֤יא אֶחָד֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת וּמַטֵּ֥ה אַֽהֲרֹ֖ן בְּת֥וֹךְ מַטּוֹתָֽם:
בְּתוֹךְ מַטּוֹתָֽם - Amidst their staffs - i.e., he placed it in the middle, so that they not say: “It blossomed because he placed it close to the Divine Presence.”		בְּתוֹךְ מַטּוֹתָֽם. הִנִּיח בָּאֶמְצַע, שֶׁלֹּא יֹאמְרוּ, מִפְּנֵי שֶׁהִנִּיחוֹ בְצַד שְׁכִינָה פָּרַח (תנחומא אחרי מות):
22Moses placed the staffs before God in the Tent of Meeting, which housed the Ark of the Testimony.		כבוַיַּנַּ֥ח משֶׁ֛ה אֶת־הַמַּטֹּ֖ת לִפְנֵ֣י יְהֹוָ֑ה בְּאֹ֖הֶל הָֽעֵדֻֽת:
23On the following day, Moses went into the Tent of the Testimony, and behold, Aaron’s staff for the house of Levi had blossomed. It gave forth blossoms, sprouted buds, and produced ripe almonds.		כגוַיְהִ֣י מִמָּֽחֳרָ֗ת וַיָּבֹ֤א משֶׁה֙ אֶל־אֹ֣הֶל הָֽעֵד֔וּת וְהִנֵּ֛ה פָּרַ֥ח מַטֵּה־אַֽהֲרֹ֖ן לְבֵ֣ית לֵוִ֑י וַיֹּ֤צֵ֥א פֶ֨רַח֙ וַיָּ֣צֵ֥ץ צִ֔יץ וַיִּגְמֹ֖ל שְׁקֵדִֽים:
וַיֹּצֵא פֶרַח - It gave forth blossoms - as it literally implies.		וַיֹּצֵא פֶרַח. כְּמַשְׁמָעוֹ:
צִיץ - This is the budding of the fruit, when the blossoms fall off.		צִיץ. הוּא חֲנָטַת הַפְּרִי כְּשֶׁהַפֶּרַח נוֹפֵל:
וַיִּגְמֹל שְׁקֵדִֽים - i.e., when the fruit became recognizable, one could tell that they were almonds. It is related to: “The child grew up and was weaned (וַיִּגָּמַל),” 3 and is a term commonly used with fruit of trees, as in וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה “the bud becomes a ripening grape.” 4 And why did it sprout specifically almonds? Because it is the fruit that blossoms quickest of all fruits, signifying that one who challenges the priesthood is likewise punished quickly, as we find regarding Uziyah: “the tzara’at broke out on his forehead.” 5 Onkelos translates it as: וְכָפֵת שִׁגְדִין, meaning it produced a kind of cluster of almonds, bound (כְּפוּתִים) one upon the other.		וַיִּגְמֹל שְׁקֵדִֽים. כְּשֶׁהֻכַּר הַפְּרִי הֻכַּר שֶׁהֵן שְׁקֵדִים, לְשׁוֹן "וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל" (בראשית כ"א), וְלָשׁוֹן זֶה מָצוּי בִּפְרִי הָאִילָן, כְּמוֹ "וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה" (ישעיהו י"ח), וְלָמָּה שְׁקֵדִים? הוּא הַפְּרִי הַמְמַהֵר לְהַפְרִיחַ מִכָּל הַפֵּרוֹת, אַף הַמְעוֹרֵר עַל הַכְּהֻנָּה פֻּרְעֲנוּתוֹ מְמַהֶרֶת לָבֹא, כְּמוֹ שֶׁמָּצִינוּ בְעֻזִּיָּהוּ "וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ" (דברי הימים ב' כ"ו); תַּרְגּוּמוֹ "וְכָפִית שִׁגְדִּין", כְּמִין אֶשְׁכּוֹל שְׁקֵדִים יַחַד כְּפוּתִים זֶה עַל זֶה:
24Moses took out all the staffs from before God to all the Israelites. They saw, and each man took his staff.		כדוַיֹּצֵ֨א משֶׁ֤ה אֶת־כָּל־הַמַּטֹּת֙ מִלִּפְנֵ֣י יְהֹוָ֔ה אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּרְא֥וּ וַיִּקְח֖וּ אִ֥ישׁ מַטֵּֽהוּ:

Footnotes

Sixth Portion

Bamidbar (Numbers) Chapter 17

25God said to Moses, “Put Aaron’s staff back in front of the Ark of the Testimony as a remembrance and a sign for rebellious ones. This will put an end to their complaints against Me, and they will not die.”		כהוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה הָשֵׁ֞ב אֶת־מַטֵּ֤ה אַֽהֲרֹן֙ לִפְנֵ֣י הָֽעֵד֔וּת לְמִשְׁמֶ֥רֶת לְא֖וֹת לִבְנֵי־מֶ֑רִי וּתְכַ֧ל תְּלֽוּנֹּתָ֛ם מֵֽעָלַ֖י וְלֹ֥א יָמֻֽתוּ:
לְמִשְׁמֶרֶת לְאוֹת - To be kept as a sign - as a reminder that I chose Aaron as high priest, so that people no longer complain about the priesthood.		לְמִשְׁמֶרֶת לְאוֹת. לְזִכָּרוֹן שֶׁבָּחַרְתִּי בְּאַהֲרֹן לְכֹהֵן וְלֹא יִלּוֹנוּ עוֹד עַל הַכְּהֻנָּה:
וּתְכַל תְּלֽוּנֹּתָם - This will put an end to their complaints - is the equivalent of וּתְכַלֶּה תְּלוּנֹּתָם. תְּלוּנֹּתָם is a singular feminine noun, similar to תְּלֻנָּתָם; “murmuriz” in Old French. However, there is a distinction between תְּלוּנֹּתָם and תְּלֻנָּתָם: תְּלֻנָּתָם denotes a single complaint, whereas תְּלוּנֹּתָם is a singular noun that may also refer to many complaints.		וּתְכַל תְּלֽוּנֹּתָם. כְּמוֹ וּתְכַלֶּה תְּלֻנּוֹתָם; לָשׁוֹן זֶה שֵׁם מִפְעָל יָחִיד לְשׁוֹן נְקֵבָה, כְּמוֹ תְלֻנָּתָם, מרמור"יש בלעז; וְיֵשׁ חִלּוּק בֵּין תְּלֻנּוֹתָם לִתְלֻנָּתָם, תְּלֻנָּתָם תְּלֻנָּה אַחַת, תְּלֻנּוֹתָם שֵׁם דָּבָר בִּלְשׁוֹן יָחִיד וַאֲפִלּוּ הֵם תְּלֻנּוֹת הַרְבֵּה:
26Moses did so. He did just as God had commanded him.		כווַיַּ֖עַשׂ משֶׁ֑ה כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ כֵּ֥ן עָשָֽׂה:
27The Israelites spoke to Moses, saying, “Behold, we are expiring, we are lost, we are all lost!		כזוַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־משֶׁ֖ה לֵאמֹ֑ר הֵ֥ן גָּוַ֛עְנוּ אָבַ֖דְנוּ כֻּלָּ֥נוּ אָבָֽדְנוּ:
28Whoever comes too close to the Tabernacle of God will die! Are we all doomed to expire?”		כחכֹּ֣ל הַקָּרֵ֧ב \| הַקָּרֵ֛ב אֶל־מִשְׁכַּ֥ן יְהֹוָ֖ה יָמ֑וּת הַאִ֥ם תַּ֖מְנוּ לִגְוֹֽעַ:
כֹּל הַקָּרֵב הַקָּרֵב וגו' - Whoever comes too close. We are unable to be precise in this matter: we are all allowed to enter the courtyard of the Tent of Meeting, yet one who draws slightly further than the others and enters the Tent of Meeting will die!		כֹּל הַקָּרֵב הַקָּרֵב וגו'. אֵין אָנוּ יְכוֹלִין לִהְיוֹת זְהִירִין בְּכָךְ, כֻּלָּנוּ רַשָּׁאִין לְהִכָּנֵס לַחֲצַר אֹהֶל מוֹעֵד, וְאֶחָד שֶׁיַּקְרִיב עַצְמוֹ יוֹתֵר מֵחֲבֵרוֹ וְיִכָּנֵס לְתוֹךְ אֹהֶל מוֹעֵד יָמוּת:
הַאִם תַּמְנוּ לִגְוֹֽעַ - means: can we have been abandoned to likely death?		הַאִם תַּמְנוּ לִגְוֹֽעַ. שֶׁמָּא הֻפְקַרְנוּ לְמִיתָה?:

Bamidbar (Numbers) Chapter 18

1God said to Aaron, “You, your sons, and your paternal house must bear, along with you, the iniquity associated with the Sanctuary. You and your sons with you must bear the iniquity associated with your priesthood.		אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַֽהֲרֹ֔ן אַתָּ֗ה וּבָנֶ֤יךָ וּבֵית־אָבִ֨יךָ֙ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֣ן הַמִּקְדָּ֑שׁ וְאַתָּה֙ וּבָנֶי֣ךָ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֥ן כְּהֻנַּתְכֶֽם:
וַיֹּאמֶר ה' אֶל־אַֽהֲרֹן - God said to Aaron - i.e., He told Moses to say this to Aaron, in order to charge him with enforcing the rule that the lay Israelites not enter the Sanctuary.		וַיֹּאמֶר ה' אֶל־אַֽהֲרֹן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן, לְהַזְהִירוֹ עַל תַּקָּנַת יִשְׂרָאֵל שֶׁלֹּא יִכָּנְסוּ לַמִּקְדָּשׁ:
אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ - You, your sons, and your paternal house. They are the sons of Kehat, father of Amram.		אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ. הֵם בְּנֵי קְהָת אֲבִי עַמְרָם:
תִּשְׂאוּ אֶת־עֲוֹן הַמִּקְדָּשׁ - Must bear the iniquity associated with the Sanctuary - i.e., upon you I place the punishment of any laypeople who sin regarding the holy articles entrusted to you, i.e., the Tent, the Ark, the Table, and the other sacred furnishings: you must be ready to warn any layperson who attempts to touch them.		תִּשְׂאוּ אֶת־עֲוֹן הַמִּקְדָּשׁ. עֲלֵיכֶם אֲנִי מַטִּיל עֹנֶשׁ הַזָּרִים שֶׁיֶּחֶטְאוּ בְעִסְקֵי הַדְּבָרִים הַמְקֻדָּשִׁים הַמְּסוּרִים לָכֶם, הוּא הָאֹהֶל וְהָאָרוֹן וְהַשֻּׁלְחָן וּכְלֵי הַקֹּדֶשׁ — אַתֶּם תֵּשְׁבוּ וְתַזְהִירוּ עַל כָּל זָר הַבָּא לִגַּע:
וְאַתָּה וּבָנֶיךָ - You and your sons - in the capacity of priests.		וְאַתָּה וּבָנֶיךָ. הַכֹּהֲנִים:
תִּשְׂאוּ אֶת־עֲוֹן כְּהֻנַּתְכֶֽם - Must bear the iniquity associated with your priesthood - i.e., matters not entrusted to the Levites, and you must warn any unwitting Levites that they not encroach upon your performance of the service.		תִּשְׂאוּ אֶת־עֲוֹן כְּהֻנַּתְכֶֽם. שֶׁאֵינָהּ מְסוּרָה לַלְוִיִּם, וְתַזְהִירוּ הַלְוִיִּם הַשּׁוֹגְגִים שֶׁלֹּא יִגְּעוּ אֲלֵיכֶם בַּעֲבוֹדַתְכֶם:
2Enlist also your brethren, the tribe of Levi, your father’s tribe. They must join you and minister to you. You and your sons with you may serve as priests before the Tent of Testimony.		בוְגַ֣ם אֶת־אַחֶ֩יךָ֩ מַטֵּ֨ה לֵוִ֜י שֵׁ֤בֶט אָבִ֨יךָ֙ הַקְרֵ֣ב אִתָּ֔ךְ וְיִלָּו֥וּ עָלֶ֖יךָ וִישָֽׁרְת֑וּךָ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ לִפְנֵ֖י אֹ֥הֶל הָֽעֵדֻֽת:
וְגַם אַחֶיךָ - Also your brethren - i.e., the clan of Gershon and the clan of Merari.		וְגַם אַחֶיךָ. בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי:
וְיִלָּווּ - They must join - i.e., they must join you in also preventing laypeople from encroaching upon them.		וְיִלָּווּ. וְיִתְחַבְּרוּ אֲלֵיכֶם, לְהַזְהִיר גַּם אֶת הַזָּרִים מִלִּקְרַב אֲלֵיהֶם:
וִישָֽׁרְתוּךָ - And minister to you - by guarding the gates and by appointing from among them treasurers and supervisors.		וִישָֽׁרְתוּךָ. בִּשְׁמִירַת הַשְּׁעָרִים וּלְמַנּוֹת מֵהֶם גִּזְבָּרִין וַאֲמַרְכָּלִין (ספרי):
3They must keep your charge and the charge of the entire Tent of Meeting, but they must not approach the holy vessels or the Altar, so that neither they nor you will die.		גוְשָֽׁמְרוּ֙ מִשְׁמַרְתְּךָ֔ וּמִשְׁמֶ֖רֶת כָּל־הָאֹ֑הֶל אַךְ֩ אֶל־כְּלֵ֨י הַקֹּ֤דֶשׁ וְאֶל־הַמִּזְבֵּ֨חַ֙ לֹ֣א יִקְרָ֔בוּ וְלֹֽא־יָמֻ֥תוּ גַם־הֵ֖ם גַּם־אַתֶּֽם:
4They must join you, and they must keep the charge of the Tent of Meeting for all the service of the Tent, that no layperson come near you.		דוְנִלְו֣וּ עָלֶ֔יךָ וְשָֽׁמְר֗וּ אֶת־מִשְׁמֶ֨רֶת֙ אֹ֣הֶל מוֹעֵ֔ד לְכֹ֖ל עֲבֹדַ֣ת הָאֹ֑הֶל וְזָ֖ר לֹֽא־יִקְרַ֥ב אֲלֵיכֶֽם:
וְזָר לֹֽא־יִקְרַב אֲלֵיכֶֽם - That no layperson come near you. You I am warning about this.		וְזָר לֹֽא־יִקְרַב אֲלֵיכֶֽם. אֶתְכֶם אֲנִי מַזְהִיר עַל כָּךְ:
5You must keep the charge of the Sanctuary and the charge of the Altar, so that Divine wrath never again be directed against the Israelites.		הוּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹא־יִֽהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־בְּנֵ֥י יִשְׂרָאֵֽל:
וְלֹא־יִֽהְיֶה עוֹד קֶצֶף - So that wrath never again be - as there has been already, as it says: “for wrath has gone forth.” 1		וְלֹא־יִֽהְיֶה עוֹד קֶצֶף. כְּמוֹ שֶׁהָיָה כְבָר, שֶׁנֶּאֱמַר (במדבר י"ז) "כִּי יָצָא הַקֶּצֶף" (ספרי):
6I have therefore taken your brethren, the Levites, from among the Israelites; they are given to you as a gift to God, to perform the service of the Tent of Meeting.		ווַֽאֲנִ֗י הִנֵּ֤ה לָקַ֨חְתִּי֙ אֶת־אֲחֵיכֶ֣ם הַֽלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֶ֞ם מַתָּנָ֤ה נְתֻנִים֙ לַֽיהֹוָ֔ה לַֽעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
לָכֶם מַתָּנָה נְתֻנִים - They are given to you as a gift. I might think that this means for your own mundane work. Scripture therefore states: “to God,” as explained above, i.e., to keep the charge as treasurers and supervisors.		לָכֶם מַתָּנָה נְתֻנִים. יָכוֹל לַעֲבוֹדַתְכֶם שֶׁל הֶדְיוֹט, תַּלְמוּד לוֹמָר "לַה'", כְּמוֹ שֶׁמְּפֹרָשׁ לְמַעְלָה, לִשְׁמֹר מִשְׁמֶרֶת גִּזְבָּרִין וַאֲמַרְכָּלִין:
7You and your sons with you must guard your priesthood in all matters concerning the Altar, and concerning what is beyond the Curtain, and you must serve. I have given your priesthood to you as a gift of service, and any layperson who approaches must be put to death.”		זוְאַתָּ֣ה וּבָנֶ֣יךָ אִ֠תְּךָ֠ תִּשְׁמְר֨וּ אֶת־כְּהֻנַּתְכֶ֜ם לְכָל־דְּבַ֧ר הַמִּזְבֵּ֛חַ וּלְמִבֵּ֥ית לַפָּרֹ֖כֶת וַֽעֲבַדְתֶּ֑ם עֲבֹדַ֣ת מַתָּנָ֗ה אֶתֵּן֙ אֶת־כְּהֻנַּתְכֶ֔ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת:
עֲבֹדַת מַתָּנָה - As a gift of service - i.e., I have given it to you as a gift.		עֲבֹדַת מַתָּנָה. בְּמַתָּנָה נְתַתִּיהָ לָכֶם:
8God told Aaron, “Behold, I have given you the charge of My raised-offerings. I have thus given you all the holy things of the Israelites as a sign of eminence and as an eternal portion for your descendants.		חוַיְדַבֵּ֣ר יְהֹוָה֘ אֶל־אַֽהֲרֹן֒ וַֽאֲנִי֙ הִנֵּ֣ה נָתַ֣תִּי לְךָ֔ אֶת־מִשְׁמֶ֖רֶת תְּרֽוּמֹתָ֑י לְכָל־קָדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֠ל לְךָ֙ נְתַתִּ֧ים לְמָשְׁחָ֛ה וּלְבָנֶ֖יךָ לְחָק־עוֹלָֽם:
וַֽאֲנִי הִנֵּה נָתַתִּי לְךָ - Behold, I have given you - with joy. This instance of הִנֵּה denotes joy, as in: “Indeed, he will be setting out (הִנֵּה הוּא יֹצֵא) to meet you, and when he sees you, his heart will be glad.” 2 This can be compared to a king who gave a field to his friend but did not write or sign any document attesting to the gift, nor did he have it recorded in court. Someone came and laid claim to the field. The king said: “I see now that anyone who wishes can come and lay claim against you; I will therefore write and sign a deed of gift for you and have it recorded in court.” The same applies here: because Korach came and challenged Aaron’s right to the priesthood, Scripture came and gave him the 24 priestly entitlements with an eternal covenant similar to the one that God made with salt, and therefore this passage is placed here.		וַֽאֲנִי הִנֵּה נָתַתִּי לְךָ. בְּשִׂמְחָה, לְשׁוֹן שִׂמְחָה הוּא זֶה, כְּמוֹ "הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ" (שמות ד'); מָשָׁל לְמֶלֶךְ שֶׁנָּתַן שָׂדֶה לְאוֹהֲבוֹ, וְלֹא כָתַב וְלֹא חָתַם וְלֹא הֶעֱלָה בְעַרְכָּאִין, בָּא אֶחָד וְעִרְעֵר עַל הַשָּׂדֶה, אָמַר לוֹ הַמֶּלֶךְ כָּל מִי שֶׁיִּרְצֶה יָבֹא וִיעַרְעֵר לְנֶגְדְּךָ, הֲרֵינִי כוֹתֵב וְחוֹתֵם לְךָ וּמַעֲלֶה בְעַרְכָּאִין, אַף כָּאן, לְפִי שֶׁבָּא קֹרַח וְעִרְעֵר כְּנֶגֶד אַהֲרֹן עַל הַכְּהֻנָּה, בָּא הַכָּתוּב וְנָתַן לוֹ כ"ד מַתְּנוֹת כְּהֻנָּה בִּבְרִית מֶלַח עוֹלָם, וְלְכָךְ נִסְמְכָה פָרָשָׁה זוֹ לְכָאן (ספרי):
מִשְׁמֶרֶת תְּרֽוּמֹתָי - The charge of My raised-offerings - that you must safeguard them that they remain ritually pure.		מִשְׁמֶרֶת תְּרֽוּמֹתָי. שֶׁאַתָּה צָרִיךְ לְשָׁמְרָן בְּטָהֳרָה:
לְמָשְׁחָה - means: as a sign of eminence.		לְמָשְׁחָה. לִגְדֻלָּה (שם):
9These will be yours from the sacrifices of superior holiness, from the fire: all their peace-offerings, all their grain-offerings, all their sin-offerings, all their guilt-offerings, which they return to Me. It must be superior holiness for you and for your sons, which means that		טזֶ֣ה יִֽהְיֶ֥ה לְךָ֛ מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים מִן־הָאֵ֑שׁ כָּל־קָ֠רְבָּנָ֠ם לְכָל־מִנְחָתָ֞ם וּלְכָל־חַטָּאתָ֗ם וּלְכָל־אֲשָׁמָם֙ אֲשֶׁ֣ר יָשִׁ֣יבוּ לִ֔י קֹ֣דֶשׁ קָֽדָשִׁ֥ים לְךָ֛ ה֖וּא וּלְבָנֶֽיךָ:
מִן־הָאֵשׁ - From the fire - means: what remains after the portions burned on the Altar fire are placed there.		מִן־הָאֵשׁ. לְאַחַר הַקְטָרַת הָאִשִּׁים:
כָּל־קָרְבָּנָם - (lit.) All their offerings - e.g., the communal peace-offerings.		כָּל־קָרְבָּנָם. כְּגוֹן זִבְחֵי שַׁלְמֵי צִבּוּר:
מִנְחָתָם חַטָּאתָם ואשמתם - Their grain-offerings, their sin-offerings, their guilt-offerings - These terms are to be understood according to the literal meaning.		מִנְחָתָם חַטָּאתָם ואשמתם. כְּמַשְׁמָעוֹ:
אֲשֶׁר יָשִׁיבוּ לִי - Which they return to Me. This refers to an item stolen from a convert who has no heirs.		אֲשֶׁר יָשִׁיבוּ לִי. זֶה גֶּזֶל הַגֵּר (שם; זבחים מ"ד):
10you must eat them where sacrifices of superior holiness are eaten. Any male may eat of them; they must be holy to you.		יבְּקֹ֥דֶשׁ הַקֳּדָשִׁ֖ים תֹּֽאכְלֶ֑נּוּ כָּל־זָכָר֙ יֹאכַ֣ל אֹת֔וֹ קֹ֖דֶשׁ יִֽהְיֶה־לָּֽךְ:
בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּֽאכְלֶנּוּ וגו' - You must eat them (lit.) in the holy of holies… This teaches that sacrifices of superior holiness may be eaten only within the Courtyard, and by male priests.		בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּֽאכְלֶנּוּ וגו'. לִמֵּד עַל קָדְשֵׁי קֳדָשִׁים שֶׁאֵין נֶאֱכָלִין אֶלָּא בָּעֲזָרָה לְזִכְרֵי כְהֻנָּה:
11This will be yours: what is separated as the Israelites’ gifts to Me from all their wave-offerings. I have given them to you and to your sons and to your daughters with you, as an eternal portion. Any ritually undefiled member of your household may eat it.		יאוְזֶה־לְּךָ֞ תְּרוּמַ֣ת מַתָּנָ֗ם לְכָל־תְּנוּפֹת֘ בְּנֵ֣י יִשְׂרָאֵל֒ לְךָ֣ נְתַתִּ֗ים וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם כָּל־טָה֥וֹר בְּבֵֽיתְךָ֖ יֹאכַ֥ל אֹתֽוֹ:
תְּרוּמַת מַתָּנָם - What is separated as…gifts. that are separated from the thanksgiving-offering, the peace-offering, and the ram of the Nazirite.		תְּרוּמַת מַתָּנָם. הַמּוּרָם מִן הַתּוֹדָה וּמֵהַשְּׁלָמִים וּמֵאֵיל נָזִיר:
לְכָל־תְּנוּפֹת - From all wave-offerings - for these require waving.		לְכָל־תְּנוּפֹת. שֶׁהֲרֵי אֵלּוּ טְעוּנִין תְּנוּפָה:
כָּל־טָהוֹר - Any ritually undefiled member - but not ritually defiled ones. Another explanation: the expression “Any ritually undefiled member” includes his wife.		כָּל־טָהוֹר. וְלֹא טְמֵאִים; דָּבָר אַחֵר: כָּל טָהוֹר לְרַבּוֹת אִשְׁתּוֹ:
12The choice portion of the oil and the choice portions of the wine and grain, the first of which they must give to God, I have given them to you.		יבכֹּ֚ל חֵ֣לֶב יִצְהָ֔ר וְכָל־חֵ֖לֶב תִּיר֣וֹשׁ וְדָגָ֑ן רֵֽאשִׁיתָ֛ם אֲשֶׁר־יִתְּנ֥וּ לַֽיהֹוָ֖ה לְךָ֥ נְתַתִּֽים:
רֵֽאשִׁיתָם - The first of which. This refers to the “great” (i.e., first) terumah.		רֵֽאשִׁיתָם. הִיא תְּרוּמָה גְדוֹלָה:
13The first fruits of all that grows in their land, which they must bring to God, will be yours; any ritually undefiled member of your household may eat of it.		יגבִּכּוּרֵ֞י כָּל־אֲשֶׁ֧ר בְּאַרְצָ֛ם אֲשֶׁר־יָבִ֥יאוּ לַֽיהֹוָ֖ה לְךָ֣ יִֽהְיֶ֑ה כָּל־טָה֥וֹר בְּבֵֽיתְךָ֖ יֹֽאכְלֶֽנּוּ:
14Any segregated entity in Israel will be yours.		ידכָּל־חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לְךָ֥ יִֽהְיֶֽה:
15Every first issue of the womb of any creature they present to God, whether human or beast, will be yours. However, you must have the firstborn son of a human redeemed, and you must have the firstborn of the spiritually defiled animal redeemed.		טוכָּל־פֶּ֣טֶר רֶ֠חֶם לְכָל־בָּשָׂ֞ר אֲשֶׁר־יַקְרִ֧יבוּ לַֽיהֹוָ֛ה בָּֽאָדָ֥ם וּבַבְּהֵמָ֖ה יִֽהְיֶה־לָּ֑ךְ אַ֣ךְ \| פָּדֹ֣ה תִפְדֶּ֗ה אֵ֚ת בְּכ֣וֹר הָֽאָדָ֔ם וְאֵ֛ת בְּכֽוֹר־הַבְּהֵמָ֥ה הַטְּמֵאָ֖ה תִּפְדֶּֽה:
16You must redeem it from the age of a month, according to the endowment of five shekels of silver valued according to the sacred shekel, which is 20 gerah.		טזוּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא:
17However, you must not redeem a firstborn work-bull, a firstborn sheep, or a firstborn goat, for they are holy: their blood must be dashed on the Altar and their fats must be burned as a fire-offering pleasing to God,		יזאַ֣ךְ בְּכֽוֹר־שׁ֡וֹר אֽוֹ־בְכ֨וֹר כֶּ֜שֶׂב אֽוֹ־בְכ֥וֹר עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־דָּמָ֞ם תִּזְרֹ֤ק עַל־הַמִּזְבֵּ֨חַ֙ וְאֶת־חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
18but their flesh will be yours. Like the waved breast and the right hind midleg, it will be yours.		יחוּבְשָׂרָ֖ם יִֽהְיֶה־לָּ֑ךְ כַּֽחֲזֵ֧ה הַתְּנוּפָ֛ה וּכְשׁ֥וֹק הַיָּמִ֖ין לְךָ֥ יִֽהְיֶֽה:
כַּֽחֲזֵה הַתְּנוּפָה וּכְשׁוֹק הַיָּמִין - Like the waved breast and the right hind midleg - of personal peace-offerings, which may be eaten by the priests, their wives, their children, and their bondservants, during the two days and one intervening night after they are slaughtered. The same applies to the firstborn animal; it may be eaten during these two days and one night.		כַּֽחֲזֵה הַתְּנוּפָה וּכְשׁוֹק הַיָּמִין. שֶׁל שְׁלָמִים שֶׁנֶּאֱכָלִין לַכֹּהֲנִים וְלִנְשֵׁיהֶם לִבְנֵיהֶם וּלְעַבְדֵיהֶם לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, אַף הַבְּכוֹר נֶאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד:
לָּךְ יִֽהְיֶה־ - It will be yours. Reinforcing the above ruling, Rabbi Akiva came and taught: By repeating these words, Scripture teaches you an additional “being for you,” so that you not say it is like the breast and hind midleg of the thanksgiving-offering, which may be eaten only for the one day it is slaughtered and the following night.		לָּךְ יִֽהְיֶה־. בָּא רַבִּי עֲקִיבָא וְלִמֵּד, וְהוֹסִיף לְךָ הַכָּתוּב הֲוָיָה אַחֶרֶת, שֶׁלֹא תֹאמַר, כְּחָזֶה וְשׁוֹק שֶׁל תּוֹדָה שֶׁאֵינוֹ נֶאֱכָל אֶלָּא לְיוֹם וָלַיְלָה (זבחים נ"ז):
19I have given all the separated portions of the animals sanctified as offerings that the Israelites set aside for God to you and to your sons and daughters with you, as an eternal portion. It is an eternal covenant before God, similar to the one I made with salt, for you and your descendants with you.”		יטכֹּ֣ל \| תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֘ לַֽיהֹוָה֒ נָתַ֣תִּי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם בְּרִית֩ מֶ֨לַח עוֹלָ֥ם הִוא֙ לִפְנֵ֣י יְהֹוָ֔ה לְךָ֖ וּלְזַרְעֲךָ֥ אִתָּֽךְ:
כֹּל תְּרוּמֹת הַקֳּדָשִׁים - All the separated portions of the sanctified offerings. Because the subject of this passage is so precious, it contains one general statement at its beginning, another here at its end, and enumerates the details in the middle.		כֹּל תְּרוּמֹת הַקֳּדָשִׁים. מֵחִבָּתָהּ שֶל פָּרָשָׁה זוֹ כְּלָלָהּ בַּתְּחִלָּה וּכְלָלָהּ בַּסּוֹף וּפָרַט בָּאֶמְצַע (עי' ספרי):
בְּרִית מֶלַח עוֹלָם - An eternal covenant (lit.) of salt. He made a covenant with Aaron with an object that is healthy in that it itself endures without spoiling, and also preserves other foods.		בְּרִית מֶלַח עוֹלָם. כָּרַת בְּרִית עִם אַהֲרֹן בְּדָבָר הַבָּרִיא וּמִתְקַיֵּם וּמַבְרִיא אֶת אֲחֵרִים (שם):
בְּרִית מֶלַח - (lit.) Covenant of salt - i.e., it is permanent, like the covenant made with salt, which never decays.		בְּרִית מֶלַח. כַּבְּרִית הַכְּרוּתָה לַמֶּלַח שֶׁאֵינוֹ מַסְרִיחַ לְעוֹלָם:
20God said to Aaron, “You will not inherit any portion of their land, nor will you have any portion along with them. I am your portion and inheritance among the Israelites.		כוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־אַֽהֲרֹ֗ן בְּאַרְצָם֙ לֹ֣א תִנְחָ֔ל וְחֵ֕לֶק לֹא־יִֽהְיֶ֥ה לְךָ֖ בְּתוֹכָ֑ם אֲנִ֤י חֶלְקְךָ֙ וְנַֽחֲלָ֣תְךָ֔ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
וְחֵלֶק לֹא יִֽהְיֶה לְךָ בְּתוֹכָם - Nor will you have any portion along with them - i.e., even in the spoils of war.		וְחֵלֶק לֹא יִֽהְיֶה לְךָ בְּתוֹכָם. אַף בַּבִּזָּה (שם):

Footnotes

Numbers 17:11.

Exodus 4:14.

Seventh Portion

Bamidbar (Numbers) Chapter 18

21I have given to the Levites as an inheritance all tithes of Israel, in exchange for their service that they perform—the service of the Tent of Meeting.		כאוְלִבְנֵ֣י לֵוִ֔י הִנֵּ֥ה נָתַ֛תִּי כָּל־מַֽעֲשֵׂ֥ר בְּיִשְׂרָאֵ֖ל לְנַֽחֲלָ֑ה חֵ֤לֶף עֲבֹֽדָתָם֙ אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
22The Israelites must no longer approach the Tent of Meeting, lest they become guilty of sin and die.		כבוְלֹֽא־יִקְרְב֥וּ ע֛וֹד בְּנֵ֥י יִשְׂרָאֵ֖ל אֶל־אֹ֣הֶל מוֹעֵ֑ד לָשֵׂ֥את חֵ֖טְא לָמֽוּת:
23The Levites must perform the service of the Tent of Meeting, and they will bear their iniquity; this is an eternal rule for all generations. They will have no land-inheritance among the Israelites,		כגוְעָבַ֨ד הַלֵּוִ֜י ה֗וּא אֶת־עֲבֹדַת֙ אֹ֣הֶל מוֹעֵ֔ד וְהֵ֖ם יִשְׂא֣וּ עֲו‍ֹנָ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם וּבְתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַֽחֲלָֽה:
וְהֵם - And they - the Levites – “will bear their iniquity” – i.e., that of the Israelites, for it is incumbent upon them to warn laypeople against coming too close to them.		וְהֵם. הַלְוִיִּם — יִשְׂאוּ עֲוֹנָם שֶׁל יִשְׂרָאֵל, שֶׁעֲלֵיהֶם לְהַזְהִיר הַזָּרִים מִגֶּשֶׁת אֲלֵיהֶם:
24for I have given the tithes of the Israelites to the Levites as an inheritance, the elevation-offering that they set aside for God. I therefore said to them that they will have no land-inheritance among the Israelites.”		כדכִּ֞י אֶת־מַעְשַׂ֣ר בְּנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֨ר יָרִ֤ימוּ לַֽיהֹוָה֙ תְּרוּמָ֔ה נָתַ֥תִּי לַֽלְוִיִּ֖ם לְנַֽחֲלָ֑ה עַל־כֵּן֙ אָמַ֣רְתִּי לָהֶ֔ם בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַֽחֲלָֽה:
אֲשֶׁר יָרִימוּ לה' תְּרוּמָה - The elevation-offering that they set aside for God. Scripture calls the entire tithe terumah by virtue of the priests’ portion within it until the Levite separates that portion as terumah from the tithe, as described presently.		אֲשֶׁר יָרִימוּ לה' תְּרוּמָה. הַכָּתוּב קְרָאוֹ תְּרוּמָה עַד שֶׁיַּפְרִישׁ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר:
25God spoke to Moses, saying,		כהוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
26“Speak to the Levites and tell them, ‘When you take the tithe from the Israelites, which I have given you from them as your inheritance, you must set aside from it a portion (terumah) for God—a tithe of the tithe.		כווְאֶל־הַֽלְוִיִּ֣ם תְּדַבֵּר֘ וְאָֽמַרְתָּ֣ אֲלֵהֶם֒ כִּֽי־תִ֠קְח֠וּ מֵאֵ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל אֶת־הַמַּֽעֲשֵׂ֗ר אֲשֶׁ֨ר נָתַ֧תִּי לָכֶ֛ם מֵֽאִתָּ֖ם בְּנַֽחֲלַתְכֶ֑ם וַֽהֲרֵֽמֹתֶ֤ם מִמֶּ֨נּוּ֙ תְּרוּמַ֣ת יְהֹוָ֔ה מַֽעֲשֵׂ֖ר מִן־הַמַּֽעֲשֵֽׂר:
27Your terumah will be considered for you as the grain from the threshing-floor and the produce of the vat.		כזוְנֶחְשַׁ֥ב לָכֶ֖ם תְּרֽוּמַתְכֶ֑ם כַּדָּגָן֙ מִן־הַגֹּ֔רֶן וְכַֽמְלֵאָ֖ה מִן־הַיָּֽקֶב:
וְנֶחְשַׁב לָכֶם תְּרֽוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן - Your terumah will be considered for you as the grain from the threshing floor - i.e., your terumah taken from the tithe is forbidden to the laity and to ritually defiled priests, and those eating it are subject to the death penalty by heavenly act if they do so intentionally, or to payment of a fifth if done inadvertently, just like the “great” terumah, which is called “the first of your grain,” 1 from the threshing-floor.		וְנֶחְשַׁב לָכֶם תְּרֽוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן. תְּרוּמַת מַעֲשֵׂר שֶׁלָּכֶם אֲסוּרָה לְזָרִים וְלִטְמֵאִין, וְחַיָּבִין עָלֶיהָ מִיתָה וְחֹמֶשׁ כִּתְרוּמָה גְדוֹלָה שֶׁנִּקְרֵאת רֵאשִׁית דָּגָן מִן הַגֹּרֶן:
וְכַֽמְלֵאָה מִן־הַיָּֽקֶב - And the produce of the vat - i.e., like the terumah of wine and oil, which is taken from the vat.		וְכַֽמְלֵאָה מִן־הַיָּֽקֶב. תְּרוּמַת תִּירוֹשׁ וְיִצְהָר הַנִּטֶּלֶת מִן הַיְקָבִים:
מְלֵאָה - (lit.) Fullness - this word denotes ripening, i.e., produce that has ripened.		מְלֵאָה. לְשׁוֹן בִּשּׁוּל — תְּבוּאָה שֶׁנִּתְמַלֵּאת:
יָּֽקֶב - is the pit in front of the winepress, into which the wine falls. Every instance of יֶקֶב denotes something dug in the ground, and so we find: יִקְבֵי הַמֶּלֶךְ “the King’s pits,” 2 referring to the ocean, the excavation that the King of the World dug.		יָּֽקֶב. הוּא הַבּוֹר שֶׁלִּפְנֵי הַגַּת שֶׁהַיַּיִן יוֹרֵד לְתוֹכוֹ, וְכָל לְשׁוֹן יֶקֶב חֲפִירַת קַרְקַע הוּא, וְכֵן "יִקְבֵי הַמֶּלֶךְ" (זכריה י"ד), הוּא יָם אוֹקְיָנוֹס, חֲפִירָה שֶׁחָפַר מַלְכּוֹ שֶׁל עוֹלָם:
28So must you too set aside terumah for God from all the tithes you take from the Israelites, and you must give therefrom God’s terumah to Aaron the priest.		כחכֵּ֣ן תָּרִ֤ימוּ גַם־אַתֶּם֙ תְּרוּמַ֣ת יְהֹוָ֔ה מִכֹּל֙ מַעְשְׂרֹ֣תֵיכֶ֔ם אֲשֶׁ֣ר תִּקְח֔וּ מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וּנְתַתֶּ֤ם מִמֶּ֨נּוּ֙ אֶת־תְּרוּמַ֣ת יְהֹוָ֔ה לְאַֽהֲרֹ֖ן הַכֹּהֵֽן:
כֵּן תָּרִימוּ גַם־אַתֶּם - So must you too set aside - i.e., just as lay Israelites separate terumah from the produce of their threshing-floors and their vats, so must you too separate terumah from your tithe, for that is your possession.		כֵּן תָּרִימוּ גַם־אַתֶּם. כְּמוֹ שֶׁיִּשְׂרָאֵל מְרִימִים מִגָּרְנָם וּמִיִּקְבֵיהֶם, תָּרִימוּ גַּם אַתֶּם מִמַּעֲשֵׂר שֶׁלָּכֶם, כִּי הוּא נַחֲלַתְכֶם:
29You must set aside from all your gifts all the gifts due to God. That part of it which is to be consecrated must be from its choicest portion.’		כטמִכֹּל֙ מַתְּנֹ֣תֵיכֶ֔ם תָּרִ֕ימוּ אֵ֖ת כָּל־תְּרוּמַ֣ת יְהֹוָ֑ה מִכָּ֨ל־חֶלְבּ֔וֹ אֶת־מִקְדְּשׁ֖וֹ מִמֶּֽנּוּ:
מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת ה' - You must set aside from all your gifts all the gifts due to God. The verse is speaking about the “great” terumah, informing us that if the Levite arrived at the heaped grain before the priest and received his tithes from the Israelite before the priest received the “great” terumah from the heap, the Levite must first separate one fiftieth from the tithe as the “great” terumah due from the Israelite and then separate his own terumah from the tithe.		מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת ה'. בִּתְרוּמָה גְדוֹלָה הַכָּתוּב מְדַבֵּר, שֶׁאִם הִקְדִּים לֵוִי אֶת הַכֹּהֵן בַּכְּרִי וְקִבֵּל מַעְשְׂרוֹתָיו קֹדֶם שֶׁיִּטֹּל כֹּהֵן תְּרוּמָה גְדוֹלָה מִן הַכְּרִי, צָרִיךְ לְהַפְרִישׁ הַלֵּוִי מִן הַמַּעֲשֵׂר תְּחִלָּה אֶחָד מֵחֲמִשִּׁים לִתְרוּמָה גְדוֹלָה, וְיַחֲזֹר וְיַפְרִישׁ תְּרוּמַת מַעֲשֵׂר (ספרי):
30Say to them, ‘After you set aside its choicest part, it will be considered for the Levites as produce from the threshing-floor and as produce from the vat.		לוְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בַּֽהֲרִֽימְכֶ֤ם אֶת־חֶלְבּוֹ֙ מִמֶּ֔נּוּ וְנֶחְשַׁב֙ לַֽלְוִיִּ֔ם כִּתְבוּאַ֥ת גֹּ֖רֶן וְכִתְבוּאַ֥ת יָֽקֶב:
בַּֽהֲרִֽימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ - (lit.) After you set aside its choicest part - means here after you have separated terumah from the tithe.		בַּֽהֲרִֽימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ. לְאַחַר שֶׁתָּרִימוּ תְרוּמַת מַעֲשֵׂר מִמֶּנּוּ:
וְנֶחְשַׁב - it will be considered. the remainder for the Levites, as unconsecrated food in all respects.		וְנֶחְשַׁב. הַמּוֹתָר לַלְוִיִּם חֻלִּין גְּמוּרִין:
כִּתְבוּאַת גֹּרֶן לישראל - as produce from the threshing floor. is for an Israelite. This is stated here so that you not say: Since the Torah calls it terumah, as it says: “the tithes of the Israelites…the elevation-offering (תְּרוּמָה) that they set aside for God,” 3 I might think that it is entirely forbidden to laypeople. Scripture therefore states: “it will be considered for the Levites as produce of the threshing-floor” – just as the Israelite’s produce has unconsecrated status, so the Levite’s produce has unconsecrated status and may be consumed by laypeople.		כִּתְבוּאַת גֹּרֶן לישראל. , שֶׁלֹּא תֹאמַר הוֹאִיל וּקְרָאוֹ הַכָּתוּב תְּרוּמָה — שֶׁנֶּאֱמַר "כִּי אֶת מַעְשַׂר בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה' תְּרוּמָה" — יָכוֹל יְהֵא כֻלּוֹ אָסוּר, תַּלְמוּד לוֹמָר "וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן", מַה שֶּׁל יִשְׂרָאֵל חֻלִּין, אַף שֶׁל לֵוִי חֻלִּין (עי' ספרי):
31You and your household may eat it anywhere, for it is your wage in exchange for your service in the Tent of Meeting.		לאוַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּכָל־מָק֔וֹם אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מוֹעֵֽד:
בְּכָל־מָקוֹם - Anywhere - even in a cemetery.		בְּכָל־מָקוֹם. אֲפִלּוּ בְּבֵית הַקְּבָרוֹת (שם):
32After you separate the choicest part from it, you will not be guilty of any sin on account of it. You must not profane the sanctified produce of the Israelites, so that you not die.’”		לבוְלֹֽא־תִשְׂא֤וּ עָלָיו֙ חֵ֔טְא בַּֽהֲרִֽימְכֶ֥ם אֶת־חֶלְבּ֖וֹ מִמֶּ֑נּוּ וְאֶת־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל לֹ֥א תְחַלְּל֖וּ וְלֹ֥א תָמֽוּתוּ:
וְלֹֽא־תִשְׂאוּ עָלָיו חֵטְא וגו' - You will not be guilty of any sin on account of it…. but if you do not set aside terumah from the tithe, you will bear sin by eating or ritually defiling it, as you will have stolen the property of the priests and you will have to pay for it.		וְלֹֽא־תִשְׂאוּ עָלָיו חֵטְא וגו'. הָא אִם לֹא תָרִימוּ תִּשְׂאוּ חֵטְא:
וְלֹֽא־תָמֽוּתוּ - So that you not die - but if you do profane the tithe by eating it before setting aside terumah from it, you will die.		וְלֹֽא־תָמֽוּתוּ. הָא אִם תְּחַלְּלוּ תָּמוּתוּ:

Footnotes

Deuteronomy 18:4.

Zechariah 14:10.

Numbers 18:24.

Maftir Portion

Bamidbar (Numbers) Chapter 18

30Say to them, ‘After you set aside its choicest part, it will be considered for the Levites as produce from the threshing-floor and as produce from the vat.		לוְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בַּֽהֲרִֽימְכֶ֤ם אֶת־חֶלְבּוֹ֙ מִמֶּ֔נּוּ וְנֶחְשַׁב֙ לַֽלְוִיִּ֔ם כִּתְבוּאַ֥ת גֹּ֖רֶן וְכִתְבוּאַ֥ת יָֽקֶב:
בַּֽהֲרִֽימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ - (lit.) After you set aside its choicest part - means here after you have separated terumah from the tithe.		בַּֽהֲרִֽימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ. לְאַחַר שֶׁתָּרִימוּ תְרוּמַת מַעֲשֵׂר מִמֶּנּוּ:
וְנֶחְשַׁב - it will be considered. the remainder for the Levites, as unconsecrated food in all respects.		וְנֶחְשַׁב. הַמּוֹתָר לַלְוִיִּם חֻלִּין גְּמוּרִין:
כִּתְבוּאַת גֹּרֶן לישראל - as produce from the threshing floor. is for an Israelite. This is stated here so that you not say: Since the Torah calls it terumah, as it says: “the tithes of the Israelites…the elevation-offering (תְּרוּמָה) that they set aside for God,” 1 I might think that it is entirely forbidden to laypeople. Scripture therefore states: “it will be considered for the Levites as produce of the threshing-floor” – just as the Israelite’s produce has unconsecrated status, so the Levite’s produce has unconsecrated status and may be consumed by laypeople.		כִּתְבוּאַת גֹּרֶן לישראל. , שֶׁלֹּא תֹאמַר הוֹאִיל וּקְרָאוֹ הַכָּתוּב תְּרוּמָה — שֶׁנֶּאֱמַר "כִּי אֶת מַעְשַׂר בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה' תְּרוּמָה" — יָכוֹל יְהֵא כֻלּוֹ אָסוּר, תַּלְמוּד לוֹמָר "וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן", מַה שֶּׁל יִשְׂרָאֵל חֻלִּין, אַף שֶׁל לֵוִי חֻלִּין (עי' ספרי):
31You and your household may eat it anywhere, for it is your wage in exchange for your service in the Tent of Meeting.		לאוַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּכָל־מָק֔וֹם אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מוֹעֵֽד:
בְּכָל־מָקוֹם - Anywhere - even in a cemetery.		בְּכָל־מָקוֹם. אֲפִלּוּ בְּבֵית הַקְּבָרוֹת (שם):
32After you separate the choicest part from it, you will not be guilty of any sin on account of it. You must not profane the sanctified produce of the Israelites, so that you not die.’”		לבוְלֹֽא־תִשְׂא֤וּ עָלָיו֙ חֵ֔טְא בַּֽהֲרִֽימְכֶ֥ם אֶת־חֶלְבּ֖וֹ מִמֶּ֑נּוּ וְאֶת־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל לֹ֥א תְחַלְּל֖וּ וְלֹ֥א תָמֽוּתוּ:
וְלֹֽא־תִשְׂאוּ עָלָיו חֵטְא וגו' - You will not be guilty of any sin on account of it…. but if you do not set aside terumah from the tithe, you will bear sin by eating or ritually defiling it, as you will have stolen the property of the priests and you will have to pay for it.		וְלֹֽא־תִשְׂאוּ עָלָיו חֵטְא וגו'. הָא אִם לֹא תָרִימוּ תִּשְׂאוּ חֵטְא:
וְלֹֽא־תָמֽוּתוּ - So that you not die - but if you do profane the tithe by eating it before setting aside terumah from it, you will die.		וְלֹֽא־תָמֽוּתוּ. הָא אִם תְּחַלְּלוּ תָּמוּתוּ:

Footnotes

Numbers 18:24.

Haftarah

Shmuel I (I Samuel) Chapter 11

14And Samuel said to the people, "Come, and let us go to Gilgal, and renew there the kingdom."		ידוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־הָעָ֔ם לְכ֖וּ וְנֵלְכָ֣ה הַגִּלְגָּ֑ל וּנְחַדֵּ֥שׁ שָׁ֖ם הַמְּלוּכָֽה:
And Samuel said, etc.,… and let us renew there the kingdom. Since previously, there was opposition in the matter, and now they were all agreeable.		ויאמר שמואל וגו' ונחדש שם המלוכה. לפי שבראשונה היו עוררים על הדבר, ועתה נתרצו כולם:
15And all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal, and there they slaughtered peace-offerings before the Lord, and Saul and all the people rejoiced greatly.		טווַיֵּלְכ֨וּ כָל־הָעָ֜ם הַגִּלְגָּ֗ל וַיַּמְלִכוּ֩ שָׁ֨ם אֶת־שָׁא֜וּל לִפְנֵ֚י יְהֹוָה֙ בַּגִּלְגָּ֔ל וַיִּזְבְּחוּ־שָׁ֛ם זְבָחִ֥ים שְׁלָמִ֖ים לִפְנֵ֣י יְהֹוָ֑ה וַיִּשְׂמַ֨ח שָׁ֥ם שָׁא֛וּל וְכָל־אַנְשֵׁ֥י יִשְׂרָאֵ֖ל עַד־מְאֹֽד:

Shmuel I (I Samuel) Chapter 12

1And Samuel said to all Israel, "Behold, I have hearkened to your voice, to everything which you have said to me, and I have made a king to reign over you.		אוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־כָּל־יִשְׂרָאֵ֔ל הִנֵּה֙ שָׁמַ֣עְתִּי בְקֹֽלְכֶ֔ם לְכֹ֥ל אֲשֶׁר־אֲמַרְתֶּ֖ם לִ֑י וָאַמְלִ֥יךְ עֲלֵיכֶ֖ם מֶֽלֶךְ:
2And now, behold the king is walking before you, and I have become old and hoary, and my sons are here with you, and I have walked before you from my youth and until this day.		בוְעַתָּ֞ה הִנֵּ֥ה הַמֶּ֣לֶךְ \| מִתְהַלֵּ֣ךְ לִפְנֵיכֶ֗ם וַאֲנִי֙ זָקַ֣נְתִּי וָשַֹ֔בְתִּי וּבָנַ֖י הִנָּ֣ם אִתְּכֶ֑ם וַאֲנִי֙ הִתְהַלַּ֣כְתִּי לִפְנֵיכֶ֔ם מִנְּעֻרַ֖י עַד־הַיּ֥וֹם הַזֶּֽה:
and I have become old and hoary. Our Rabbis said that he aged prematurely, as it is stated in Tractate Taanith (5b).		ואני זקנתי ושבתי. אמרו רבותינו: זקנה קפצה עליו, כדאיתא במסכת תענית (ה ב):
3Here I am; bear witness against me before the Lord and before His anointed; whose ox did I take, or whose ass did I take, or whom did I rob; or whom did I oppress, or from whose hand did I take a ransom, that I hide my eyes therewith, and I shall restore to you."		גהִנְנִ֣י עֲנ֣וּ בִי֩ נֶ֨גֶד יְהֹוָ֜ה וְנֶ֣גֶד מְשִׁיח֗וֹ אֶת־שׁוֹר֩ \| מִ֨י לָקַ֜חְתִּי וַחֲמ֧וֹר מִ֣י לָקַ֗חְתִּי וְאֶת־מִ֚י עָשַׁ֙קְתִּי֙ אֶת־מִ֣י רַצּ֔וֹתִי וּמִיַּד־מִי֙ לָקַ֣חְתִּי כֹ֔פֶר וְאַעְלִ֥ים עֵינַ֖י בּ֑וֹ וְאָשִׁ֖יב לָכֶֽם:
whose ox did I take. for my work.		את שור מי לקחתי. לעבודתי:
or whose ass did I take. When I used to go from city to city to judge them concerning their needs, I used to go on my own ass, although I should have taken (one) of theirs.		וחמור מי לקחתי. כשהייתי הולך מעיר לעיר לשפוט אותם על עסקי צרכיהם, הייתי הולך על החמור שלי, והיה לי ליטול משלהם:
or whom did I oppress. Every expression of ‘meruzah’ which follows ‘oshek’ (robbery), is an expression of “robbed and oppressed” (Deut. 28:33), one who robs the poor and oppresses them.		את מי רצותי. כל לשון מרוצה הסמוך לעושק, לשון עשוק ורצוץ הוא, חומס דלים ורוצץ:
that I hide my eyes therewith. in order to hide my eyes from the judgment because of the money.		ואעלים עיני בו. כדי להעלים עיני מן המשפט בשביל הממון:
and I shall restore to you. all that you will say.		ואשיב לכם. כל מה שתאמרו:
4And they said, "You did not rob us, nor did you oppress us, neither did you take anything from anyone's hand."		דוַיֹּ֣אמְר֔וּ לֹ֥א עֲשַׁקְתָּ֖נוּ וְלֹ֣א רַצּוֹתָ֑נוּ וְלֹֽא־לָקַ֥חְתָּ מִיַּד־אִ֖ישׁ מְאֽוּמָה:
5And he said to them, "The Lord is a witness against you, and His anointed is witness this day, that you have not found anything in my hand, and they said, "(He is) witness."		הוַיֹּ֨אמֶר אֲלֵיהֶ֜ם עֵ֧ד יְהֹוָ֣ה בָּכֶ֗ם וְעֵ֚ד מְשִׁיחוֹ֙ הַיּ֣וֹם הַזֶּ֔ה כִּ֣י לֹ֧א מְצָאתֶ֛ם בְּיָדִ֖י מְא֑וּמָה וַיֹּ֖אמֶר עֵֽד:
and they said, “(He is) witness.”. (lit., ‘and he said.’ The Rabbis, taking the word literally, explain that) a bath kol (a heavenly voice) came forth and said, ‘I am witness.’ This was one of three places in which the holy spirit entered the earthly court, as it is stated in Tractate Makkoth (23b).		ויאמר עד. בת קול יוצאת ואומרת: 'עד', וזה אחד משלשה מקומות שהופיעה רוח הקודש בבית דין של מטה, כדאיתא במסכת מכות (כג ב):
6And Samuel said to the people, "(It is) the Lord Who made Moses and Aaron, and Who brought your forefathers up from the land of Egypt.		ווַיֹּ֥אמֶר שְׁמוּאֵ֖ל אֶל־הָעָ֑ם יְהֹוָ֗ה אֲשֶׁ֚ר עָשָׂה֙ אֶת־משֶׁ֣ה וְאֶֽת־אַהֲרֹ֔ן וַאֲשֶׁ֧ר הֶעֱלָ֛ה אֶת־אֲבֹתֵיכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
Who made Moses and Aaron. to be prepared for His mission to take your forefathers out of Egypt.		אשר עשה את משה ואת אהרן. להיות נכונים לשליחותו, להוציא אבותיכם ממצרים:
7And now, stand and I shall reason with you before the Lord, concerning all the righteous acts which He did to you and to your forefathers.		זוְעַתָּ֗ה הִֽתְיַצְּב֛וּ וְאִשָּׁפְטָ֥ה אִתְּכֶ֖ם לִפְנֵ֣י יְהֹוָ֑ה ֤אֵת כָּל־צִדְק֣וֹת יְהֹוָ֔ה אֲשֶׁר־עָשָֹ֥ה אִתְּכֶ֖ם וְאֶת־אֲבוֹתֵיכֶֽם:
and I shall reason. or debate.		ואשפטה אתכם. אתוכח עמכם:
8When Jacob came to Egypt, and your forefathers cried out to the Lord, the Lord sent Moses and Aaron, and they brought your forefathers out of Egypt, and they made them dwell in this place.		חכַּֽאֲשֶׁר־בָּ֥א יַעֲקֹ֖ב מִצְרָ֑יִם וַיִּזְעֲק֚וּ אֲבֹֽתֵיכֶם֙ אֶל־יְהֹוָ֔ה וַיִּשְׁלַ֨ח יְהֹוָ֜ה אֶת־משֶׁ֣ה וְאֶֽת־אַהֲרֹ֗ן וַיּוֹצִ֚יאוּ אֶת־אֲבֽוֹתֵיכֶם֙ מִמִּצְרַ֔יִם וַיּשִׁב֖וּם בַּמָּק֥וֹם הַזֶּֽה:
9And they forgot the Lord, their God, and He delivered them into the hand of Sisera, the commander of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they waged war with them.		טוַֽיִּשְׁכְּח֖וּ אֶת־יְהֹוָ֣ה אֱלֹהֵיהֶ֑ם וַיִּמְכֹּ֣ר אֹתָ֡ם בְּיַ֣ד סִֽיסְרָא֩ שַׂר־צְבָ֨א חָצ֜וֹר וּבְיַד־פְּלִשְׁתִּ֗ים וּבְיַד֙ מֶ֣לֶךְ מוֹאָ֔ב וַיִּֽלָּחֲמ֖וּ בָּֽם:
10And they cried out to the Lord, and said, 'We have sinned, for we have forsaken the Lord, and have served the Baalim and Ashtaroth. Now, save us from the hand of our enemies, and we shall serve You.'		יוַיִּזְעֲק֚וּ אֶל־יְהֹוָה֙ וַיֹּאמְר֣וּ (כתיב וַיֹּאמְרֻ֣) חָטָ֔אנוּ כִּ֚י עָזַ֙בְנוּ֙ אֶת־יְהֹוָ֔ה וַנַּעֲבֹ֥ד אֶת־הַבְּעָלִ֖ים וְאֶת־הָעַשְׁתָּר֑וֹת וְעַתָּ֗ה הַצִּילֵ֛נוּ מִיַּ֥ד אֹיְבֵ֖ינוּ וְנַעַבְדֶֽךָּ:
11And the Lord sent Jerubaal, and Bedan, and Jephtah, and Samuel, and He saved you from the hand of your enemies round about, and you dwelt in safety.		יאוַיִּשְׁלַ֚ח יְהֹוָה֙ אֶת־יְרֻבַּ֣עַל וְאֶת־בְּדָ֔ן וְאֶת־יִפְתָּ֖ח וְאֶת־שְׁמוּאֵ֑ל וַיַּצֵּ֨ל אֶתְכֶ֜ם מִיַּ֚ד אֹֽיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֖וּ בֶּֽטַח:
Jerubaal. This is Gideon (Jud. 6:32).		ירובעל. זה גדעון:
Bedan. This is Samson who came from the tribe of Dan.		בדן. זה שמשון, שמשבט דן בא:
and Jephthah. Here are three insignificant leaders with three eminent leaders: Moses, Aaron, and Samuel, to tell you that the insignificant leader in his generation is equal to the eminent leader in his generation. Every court which is appointed over the generation must be followed as though its members were the noblest of nobility.		ואת יפתח. הרי שלשה קלי עולם, עם שלשה חמורי עולם, משה ואהרן ושמואל, לומר לך, הקל בדורו, כחמור בדורו, כל בית דין המתמנה על הדור, צריך לילך אחריו כאלו הוא אביר שבאבירים:
12And when you saw that Nahash, the king of Ammon, came upon you, you said to me, 'No, but a king shall rule over us,' when the Lord your God was your king.		יבוַתִּרְא֗וּ כִּֽי־נָחָ֞שׁ מֶ֣לֶךְ בְּנֵֽי־עַמּוֹן֘ בָּ֣א עֲלֵיכֶם֒ וַתֹּ֣אמְרוּ לִ֔י לֹ֕א כִּי־מֶ֖לֶךְ יִמְלֹ֣ךְ עָלֵ֑ינוּ וַיהֹוָ֥ה אֱלֹהֵיכֶ֖ם מַלְכְּכֶֽם:
13And now, behold the king whom you have chosen, whom you have requested, and behold, the Lord has appointed a king over you.		יגוְעַתָּ֗ה הִנֵּ֥ה הַמֶּ֛לֶךְ אֲשֶׁ֥ר בְּחַרְתֶּ֖ם אֲשֶׁ֣ר שְׁאֶלְתֶּ֑ם וְהִנֵּ֨ה נָתַ֧ן יְהֹוָ֛ה עֲלֵיכֶ֖ם מֶֽלֶךְ:
14If you will fear the Lord, and serve Him, and hearken to His voice, and you will not rebel against the commandments of the Lord, both you and the king who reigns over you, will be after the Lord your God.		ידאִם־תִּֽירְא֣וּ אֶת־יְהֹוָ֗ה וַעֲבַדְתֶּ֚ם אֹתוֹ֙ וּשְׁמַעְתֶּ֣ם בְּקוֹל֔וֹ וְלֹ֥א תַמְר֖וּ אֶת־פִּ֣י יְהֹוָ֑ה וִהְיִתֶ֣ם גַּם־אַתֶּ֗ם וְגַם־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר מָלַ֣ךְ עֲלֵיכֶ֔ם אַחַ֖ר יְהֹוָ֥ה אֱלֹהֵיכֶֽם:
both you and the king who reigns over you will be. Both you and the king who reigns over you will live to a ripe old age.		והיתם גם אתם. ותתקיימו לאורך ימים גם אתם גם המלך:
15But, if you will not hearken to the voice of the Lord, and you will rebel against the commandments of the Lord, the Lord's hand will be against you and against your fathers.		טווְאִם־לֹ֚א תִשְׁמְעוּ֙ בְּק֣וֹל יְהֹוָ֔ה וּמְרִיתֶ֖ם אֶת־פִּ֣י יְהֹוָ֑ה וְהָיְתָ֧ה יַד־יְהֹוָ֛ה בָּכֶ֖ם וּבַאֲבֹתֵיכֶֽם:
the Lord’s hand will be against you and against your fathers. Meaning, after it was against your fathers. Our Rabbis, however, said: (Jeb. 63b) “against you and against your fathers” refers to the digging up of the dead, which is a visitation of disgrace upon the dead.		והיתה יד ה' בכם ובאבותיכם. כלומר והיתה בכם אחר שהיתה באבותיכם ורבותינו אמרו (יבמות סג ב): בכם ובאבותיכם, חטוטי שכבי, והיא מכת בזיון על המתים:
16Even now, stand and see this great thing which the Lord will do before your eyes.		טזגַּם־עַתָּה֙ הִתְיַצְּב֣וּ וּרְא֔וּ אֶת־הַדָּבָ֥ר הַגָּד֖וֹל הַזֶּ֑ה אֲשֶׁ֣ר יְהֹוָ֔ה עֹשֶֹ֖ה לְעֵינֵיכֶֽם:
stand and see, etc.. and just as through my prayer, I am able to change the seasons, similarly, if a war befell you, there would be power in my prayer to protect you against the adversary, and you had no need to ask for a king during my lifetime despite the fact that I am old.		התיצבו וראו וגו'. וכשם שעל ידי תפלתי אני יכול לשנות את העתים, כך אם פגעה בכם מלחמה, היה כח בתפלתי לעמוד על האויב, ולא הייתם צריכים לשאול מלך בחיי, ואף על פי שאני זקן:
17Is it not wheat harvest today? I shall call to the Lord, and He will send thunder and rain, and you shall know and see, that your evil is great, which you have done in the eyes of the Lord, to ask for yourselves a king."		יזהֲל֚וֹא קְצִיר־חִטִּים֙ הַיּ֔וֹם אֶקְרָא֙ אֶל־יְהֹוָ֔ה וְיִתֵּ֥ן קֹל֖וֹת וּמָטָ֑ר וּדְע֣וּ וּרְא֗וּ כִּֽי־רָעַתְכֶ֚ם רַבָּה֙ אֲשֶׁ֚ר עֲשִׂיתֶם֙ בְּעֵינֵ֣י יְהֹוָ֔ה לִשְׁא֥וֹל לָכֶ֖ם מֶֽלֶךְ:
Is it not wheat harvest today?. Rain is an evil omen (Taanith 12b), and the Holy One Blessed be He is reluctant to visit retribution for nothing. Nevertheless, I have power; I shall call to the Lord, and He will send thunder and rain.		הלא קציר חטים היום. והגשמים סימן קללה, וקשה בעיני הקב"ה להביא פורענות חנם, אף על פי כן יש בי כח, ואקרא אל ה' ויתן קולות ומטר:
and you shall know and see. that it was unnecessary to ask for a king and to treat me with disrespect.		ודעו וראו. כי לא הייתם צריכים לשאול מלך לזלזל בי:
18And Samuel called to the Lord, and the Lord sent thunder and rain on that day, and all the people greatly feared the Lord and Samuel.		יחוַיִּקְרָ֚א שְׁמוּאֵל֙ אֶל־יְהֹוָ֔ה וַיִּתֵּ֧ן יְהֹוָ֛ה קֹלֹ֥ת וּמָטָ֖ר בַּיּ֣וֹם הַה֑וּא וַיִּירָ֨א כָל־הָעָ֥ם מְאֹ֛ד אֶת־יְהֹוָ֖ה וְאֶת־שְׁמוּאֵֽל:
19And all the people said to Samuel, "Pray for your servants to the Lord your God and let us not die, for we have added to all our sins evil, to ask for ourselves a king."		יטוַיֹּאמְר֨וּ כָל־הָעָ֜ם אֶל־שְׁמוּאֵ֗ל הִתְפַּלֵּ֧ל בְּעַד־עֲבָדֶ֛יךָ אֶל־יְהֹוָ֥ה אֱלֹהֶ֖יךָ וְאַל־נָמ֑וּת כִּֽי־יָסַ֚פְנוּ עַל־כָּל־חַטֹּאתֵ֙ינוּ֙ רָעָ֔ה לִשְׁאֹ֥ל לָ֖נוּ מֶֽלֶךְ:
20And Samuel said to the people, "Fear not. You have done all this evil, but do not turn aside from following the Lord, and you shall serve the Lord with all your heart.		כוַיֹּ֨אמֶר שְׁמוּאֵ֚ל אֶל־הָעָם֙ אַל־תִּירָ֔אוּ אַתֶּ֣ם עֲשִׂיתֶ֔ם אֵ֥ת כָּל־הָרָעָ֖ה הַזֹּ֑את אַ֗ךְ אַל־תָּס֙וּרוּ֙ מֵאַחֲרֵ֣י יְהֹוָ֔ה וַעֲבַדְתֶּ֥ם אֶת־יְהֹוָ֖ה בְּכָל־לְבַבְכֶֽם:
21And you shall not turn aside, for then (you would go) after vain things which cannot profit or deliver, for they are vain.		כאוְלֹ֖א תָּס֑וּרוּ כִּ֣י \| אַחֲרֵ֣י הַתֹּ֗הוּ אֲשֶׁ֧ר לֹֽא־יוֹעִ֛ילוּ וְלֹ֥א יַצִּ֖ילוּ כִּי־תֹ֥הוּ הֵֽמָּה:
22For the Lord will not forsake His people for His great name's sake; for the Lord has sworn to make you a people for Himself.		כבכִּ֠י לֹֽא־יִטּ֚שׁ יְהֹוָה֙ אֶת־עַמּ֔וֹ בַּעֲב֖וּר שְׁמ֣וֹ הַגָּד֑וֹל ֤כִּי הוֹאִ֣יל יְהֹוָ֔ה לַעֲשֹ֥וֹת אֶתְכֶ֛ם ל֖וֹ לְעָֽם:
for His great Name’s sake. for His Name has spread concerning you, that He is your Savior and lest the Name of His greatness be diminished.		בעבור שמו הגדול. אשר יצא שמו עליכם שהוא מושיעכם, ולמען לא יתמעט שם גדלו:
the Lord swore. (Heb. ‘ho il,’) like (infra 14:24) “And Saul made the people swear (Heb. ‘vayoel’).”		הואיל ה'. נשבע, כמו (לקמן יד כה): ויואל שאול את העם:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

Copyright © 2024 by Chabad House Publications. All rights reserved, including the right to reproduce this book or portions thereof, in any form, without permission, in writing, from Chabad House Publications.

Chabad House Publications is pleased to feature this text in the newly released “Daily Studies in Chitas — The Schottenstein Edition,” published by Chayenu and Kehot Publications Society.

The text on this page contains sacred literature. Please do not deface or discard.