Download Now »
ב"ה

Torah Reading for Pinchas

Parshat Pinchas
Shabbat, 21 Tammuz, 5784
27 July, 2024
Select a portion:
Complete: (Numbers 25:10 - 30:1; Jeremiah 1:1 - 2:3)
Show content in:

First Portion

Bamidbar (Numbers) Chapter 25

10The Lord spoke to Moses, saying:   יוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
11Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal.   יאפִּֽינְחָ֨ס בֶּן־אֶלְעָזָ֜ר בֶּן־אַֽהֲרֹ֣ן הַכֹּהֵ֗ן הֵשִׁ֤יב אֶת־חֲמָתִי֙ מֵעַ֣ל בְּנֵֽי־יִשְׂרָאֵ֔ל בְּקַנְא֥וֹ אֶת־קִנְאָתִ֖י בְּתוֹכָ֑ם וְלֹֽא־כִלִּ֥יתִי אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּקִנְאָתִֽי:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2]   פִּֽינְחָס בֶּן־אֶלְעָזָר בֶּן־אַֽהֲרֹן הַכֹּהֵן: לְפִי שֶׁהָיוּ הַשְּׁבָטִים מְבַזִּים אוֹתוֹ — הַרְאִיתֶם בֶּן פּוּטִי זֶה שֶׁפִּטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲבוֹדָה זָרָה וְהָרַג נְשִׂיא שֵׁבֶט מִיִּשְׂרָאֵל? לְפִיכָךְ בָּא הַכָּתוּב וְיִחֲסוֹ אַחַר אַהֲרֹן (סנהדרין פ"ב):
by his zealously avenging Me: Heb. אֶת קִנְאָתִי בְּקַנְאוֹ, by his avenging My vengeance, by his releasing the wrath that I should have released. The term קִנְאָה always denotes someone motivated to take vengeance for some matter, in old French, enprenemant.   בְּקַנְאוֹ אֶת־קִנְאָתִי: בְּנָקְמוֹ אֶת נִקְמָתִי — בְּקָצְפּוֹ אֶת הַקֶּצֶף שֶׁהָיָה לִי לִקְצֹף; כָּל לְשׁוֹן קִנְאָה הוּא הַמִּתְחָרֶה לִנְקֹם נִקְמַת דָּבָר, אנפרט"מנט בְּלַעַ"ז:
12Therefore, say, "I hereby give him My covenant of peace.   יבלָכֵ֖ן אֱמֹ֑ר הִֽנְנִ֨י נֹתֵ֥ן ל֛וֹ אֶת־בְּרִיתִ֖י שָׁלֽוֹם:
My covenant of peace: That it should be a covenant of peace for him. Just as a man owes gratitude and favor to someone who did him a favor, so here God expressed to him His feelings of peace.   אֶת־בְּרִיתִי שָׁלֽוֹם: שֶׁתְּהֵא לוֹ לִבְרִית שָׁלוֹם, כְּאָדָם הַמַּחֲזִיק טוֹבָה וְחַנּוֹת לְמִי שֶׁעוֹשֶׂה עִמּוֹ טוֹבָה, אַף כָּאן פֵּרֵשׁ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלוֹמוֹתָיו:
13It shall be for him and for his descendants after him [as] an eternal covenant of kehunah, because he was zealous for his God and atoned for the children of Israel."   יגוְהָ֤יְתָה לּוֹ֙ וּלְזַרְע֣וֹ אַֽחֲרָ֔יו בְּרִ֖ית כְּהֻנַּ֣ת עוֹלָ֑ם תַּ֗חַת אֲשֶׁ֤ר קִנֵּא֙ לֵֽאלֹהָ֔יו וַיְכַפֵּ֖ר עַל־בְּנֵ֥י יִשְׂרָאֵֽל:
It shall be: This covenant of Mine [mentioned in the previous verse] shall be for him.   וְהָיְתָה לּוֹ: בְרִיתִי זֹאת:
an eternal covenant of kehunah: Although the kehunah had already been given to Aaron’s descendants, it had been given only to Aaron and his sons who were anointed with him, and to their children whom they would beget after their anointment. Phinehas, however, who was born before that and had never been anointed, had not been included in the kehunah until now. And so, we learn in [Tractate] Zevachim [101b], “Phinehas was not made a kohen until he killed Zimri.”   בְּרִית כְּהֻנַּת עוֹלָם: שֶׁאַף עַל פִּי שֶׁכְּבָר נִתְּנָה כְהֻנָּה לְזַרְעוֹ שֶׁל אַהֲרֹן, לֹא נִתְּנָה אֶלָּא לְאַהֲרֹן וּלְבָנָיו שֶׁנִּמְשְׁחוּ עִמּוֹ וּלְתוֹלְדוֹתֵיהֶן שֶׁיּוֹלִידוּ אַחַר הַמְשָׁחָתָן, אֲבָל פִּינְחָס שֶׁנּוֹלַד קֹדֶם לָכֵן וְלֹא נִמְשַׁח לֹא בָא לִכְלַל כְּהֻנָּה עַד כָּאן; וְכֵן שָׁנִינוּ בִזְבָחִים (דף ק"א) לֹא נִתְכַּהֵן פִּינְחָס עַד שֶׁהֲרָגוֹ לְזִמְרִי:
for his God: Heb. לֵאלֹהָיו, for the sake of his God, as in (11:29), “Are you zealous for my sake (לִי)?” and (Zech. 8:2), “I am zealous for Zion (לְצִיּוֹן)”-for the sake of Zion.   לֵֽאלֹהָיו: בִּשְׁבִיל אֱלֹהָיו, כְּמוֹ "הַמְקַנֵּא אַתָּה לִי" (במדבר י"א), "וְקִנֵּאתִי לְצִיּוֹן" (זכריה ח') — בִּשְׁבִיל צִיּוֹן:
14The name of the Israelite man who was killed, who was slain with the Midianite woman was Zimri the son of Salu, the chieftain of the Simeonite paternal house.   ידוְשֵׁם֩ אִ֨ישׁ יִשְׂרָאֵ֜ל הַמֻּכֶּ֗ה אֲשֶׁ֤ר הֻכָּה֙ אֶת־הַמִּדְיָנִ֔ית זִמְרִ֖י בֶּן־סָל֑וּא נְשִׂ֥יא בֵֽית־אָ֖ב לַשִּׁמְעֹנִֽי:
The name of the Israelite man: In the place it [Scripture] traces the lineage of the righteous man for praise, it traces the lineage of the wicked man for shame. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]   וְשֵׁם אִישׁ יִשְׂרָאֵל וגו': בְּמָקוֹם שֶׁיִּחֵס אֶת הַצַּדִּיק לְשֶׁבַח, יִחֵס אֶת הָרָשָׁע לִגְנַאי (תנחומא):
the chieftain of the Simeonite paternal house: Of one of the five paternal houses belonging to the tribe of Simeon. Another interpretation: To proclaim the praise of Phinehas, for although he [Zimri] was a chieftain, he [Phinehas] did not refrain from acting zealously against a profanation of the Divine Name. This is why Scripture tells us the name of the one who was slain. — [Mid. Aggadah]   נְשִׂיא בֵֽית־אָב לַשִּׁמְעֹנִֽי: לְאֶחָד מֵחֲמֵשֶׁת בָּתֵּי אָבוֹת שֶׁהָיוּ לְשֵׁבֶט שִׁמְעוֹן; דָּבָר אַחֵר — לְהוֹדִיעַ שִׁבְחוֹ שֶׁל פִּינְחָס, שֶׁאַף עַל פִּי שֶׁזֶּה הָיָה נָשִׂיא, לֹא מָנַע אֶת עַצְמוֹ מִלְּקַנֵּא לְחִלּוּל הַשֵּׁם, לְכָךְ הוֹדִיעֲךָ הַכָּתוּב מִי הוּא הַמֻּכֶּה:
15And the name of the Midianite woman who was slain was Cozbi the daughter of Zur, a national leader of a paternal house in Midian.   טווְשֵׁ֨ם הָֽאִשָּׁ֧ה הַמֻּכָּ֛ה הַמִּדְיָנִ֖ית כָּזְבִּ֣י בַת־צ֑וּר רֹ֣אשׁ אֻמּ֥וֹת בֵּֽית־אָ֛ב בְּמִדְיָ֖ן הֽוּא:
The name of the slain… woman…: To inform you of the hatred of the Midianites [toward Israel], for they submitted a princess to prostitution to entice Israel into sin. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]   וְשֵׁם הָֽאִשָּׁה הַמֻּכָּה וגו': לְהוֹדִיעֲךָ שִׂנְאָתָן שֶׁל מִדְיָנִים — שֶׁהִפְקִירוּ בַּת מֶלֶךְ לִזְנוּת כְּדֵי לְהַחֲטִיא אֶת יִשְׂרָאֵל (שם):
a national leader: One of the five Midianite kings: “Evi, Rekem, Zur…” (31:8). He was the most prominent of them all, as it says, “a national leader.” But because he degraded himself by abandoning his daughter, he is listed only as the third [king]. — [Mid. Tanchuma Pinchas 2]   רֹאשׁ אֻמּוֹת: אֶחָד מֵחֲמֵשֶׁת מַלְכֵי מִדְיָן "אֶת אֱוִי וְאֶת רֶקֶם וְאֶת צוּר" וְגוֹ' (במדבר ל״א:ח׳), וְהוּא הָיָה חָשׁוּב מִכֻּלָּם, שֶׁנֶּאֱמַר "רֹאשׁ אֻמּוֹת", וּלְפִי שֶׁנָּהַג בִּזָּיוֹן בְּעַצְמוֹ לְהַפְקִיר בִּתּוֹ, מְנָאוֹ שְׁלִישִׁי (שם):
a paternal house: There were five paternal houses in Midian: Ephah, Epher, Hanoch, Abida, and Elda’ah (Gen. 25:4). This was the king of one of them.   בֵּֽית־אָב: חֲמִשָּׁה בָתֵּי אָבוֹת הָיוּ לְמִדְיָן: "עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה" (בראשית כ"ה), וְזֶה הָיָה מֶלֶךְ לְאֶחָד מֵהֶם:
16The Lord spoke to Moses saying:   טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
17Distress the Midianites, and you shall smite them.   יזצָר֖וֹר אֶת־הַמִּדְיָנִ֑ים וְהִכִּיתֶ֖ם אוֹתָֽם:
Distress: Heb. צָרוֹר, like זָכוֹר, ‘remember,’ (Exod. 20:8), and שָׁמוֹר, ‘keep’ (Deut. 5:12); a term describing a continual action [as if to say,] You must [constantly] show hostility toward them.   צָרוֹר: כְּמוֹ זָכוֹר, שָׁמוֹר, לְשׁוֹן הוֹוֶה — עֲלֵיכֶם לְאַיֵּב אוֹתָם:
18For they distress you with their plots which they contrived against you in the incident of Peor and in the incident of Cozbi their sister, the daughter of the Midianite chieftain, who was slain on the day of the plague [that had come] because of Peor.   יחכִּ֣י צֹֽרְרִ֥ים הֵם֙ לָכֶ֔ם בְּנִכְלֵיהֶ֛ם אֲשֶׁר־נִכְּל֥וּ לָכֶ֖ם עַל־דְּבַ֣ר פְּע֑וֹר וְעַל־דְּבַ֞ר כָּזְבִּ֨י בַת־נְשִׂ֤יא מִדְיָן֙ אֲחֹתָ֔ם הַמֻּכָּ֛ה בְּיֽוֹם־הַמַּגֵּפָ֖ה עַל־דְּבַ֥ר פְּעֽוֹר:
For they distress you… in the incident of Cozbi: By submitting their daughters for prostitution so as to entice you to stray after Peor. He did not order the destruction of Moab for the sake of Ruth, who was destined to issue from them, as is stated in [Tractate] Bava Kamma [38b].   כִּי צוררים הֵם לָכֶם וגו' עַל־דְּבַר פְּעוֹר: שֶׁהִפְקִירוּ בְּנוֹתֵיהֶם לִזְנוּת, כְּדֵי לְהַטְעוֹתְכֶם אַחַר פְּעוֹר. וְאֶת מוֹאָב לֹא צִוָּה לְהַשְׁמִיד, מִפְּנֵי רוּת שֶׁהָיְתָה עֲתִידָה לָצֵאת מֵהֶם, כִּדְאָמְרִינַן בְּבָבָא קַמָּא (לח ב):

Bamidbar (Numbers) Chapter 26

1It was after the plague, that the Lord spoke to Moses and to Eleazar the son of Aaron the kohen, saying:   אוַיְהִ֖י אַֽחֲרֵ֣י הַמַּגֵּפָ֑ה (פ באמצע פסוק) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה וְאֶ֧ל אֶלְעָזָ֛ר בֶּן־אַֽהֲרֹ֥ן הַכֹּהֵ֖ן לֵאמֹֽר:
It was after the plague: This can be compared to a shepherd whose flock was intruded by wolves who killed some of them [his sheep]. He counted them to know how many were left. Another interpretation: When they left Egypt and were entrusted to Moses, they were delivered to him with a number. Now that he was close to death and would soon have to return his flock, he returns them with a number. — [Mid. Tanchuma Pinchas 4, Num. Rabbah 21:7]   וַיְהִי אַֽחֲרֵי הַמַּגֵּפָה וגו': מָשָׁל לְרוֹעֶה שֶׁנִּכְנְסוּ זְאֵבִים לְתוֹךְ עֶדְרוֹ וְהָרְגוּ בָהֶן וְהוּא מוֹנֶה אוֹתָן לֵידַע מִנְיַן הַנּוֹתָרוֹת; דָּבָר אַחֵר — כְּשֶׁיָּצְאוּ מִמִּצְרַיִם וְנִמְסְרוּ לְמֹשֶׁה נִמְסְרוּ לוֹ בְּמִנְיָן, עַכְשָׁו שֶׁקָּרַב לָמוּת וּלְהַחֲזִיר צֹאנוֹ מַחֲזִירָן בְּמִנְיָן (תנחומא):
2Take a census of all the congregation of the children of Israel from twenty years old and upwards, following their fathers' houses, all that are fit to go out to war in Israel.   בשְׂא֞וּ אֶת־רֹ֣אשׁ | כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְבֵ֣ית אֲבֹתָ֑ם כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל:
following their fathers’ houses: Their lineage followed their father’s tribe, not their mother’s. — [B.B. 109b]   לְבֵית אֲבֹתָם: עַל שֵׁבֶט הָאָב יִתְיַחֲסוּ וְלֹא אַחַר הָאֵם (בבא בתרא ק"ט):
3Moses and Eleazar the kohen spoke with them in the plains of Moab by the Jordan at Jericho, saying:   גוַיְדַבֵּ֨ר משֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֹתָ֖ם בְּעַרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר:
Moses and Eleazar the kohen spoke with them: They spoke with them concerning this, namely that the Omnipresent had commanded to count them.   וַיְדַבֵּר משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֹתָם: דִּבְּרוּ עִמָּם עַל זֹאת שֶׁצִּוָּה הַמָּקוֹם לִמְנוֹתָם:
saying: They said to them, “You must be counted.”   לֵאמֹֽר: אָמְרוּ לָהֶם צְרִיכִים אַתֶּם לִמָּנוֹת מבן עשרים שנה ומעלה:
4"From the age of twenty and upward, as the Lord commanded Moses and the children of Israel who had come out of Egypt."   דמִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה כַּֽאֲשֶׁר֩ צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל הַיֹּֽצְאִ֖ים מֵאֶ֥רֶץ מִצְרָֽיִם:
From the age of twenty and upward, as the Lord commanded…: that they be counted from the age of twenty and upwards, as it says, “Everyone who goes through the counting, [from the age of twenty and upward]” (Exod. 30:14).   כַּֽאֲשֶׁר צִוָּה וגו': שֶׁיְּהֵא מִנְיָנָם מִבֶּן עֶשְֹרִים שָׁנָה וָמַעְלָה, שֶׁנֶּאֱמַר "כָּל הָעֹבֵר עַל הַפְּקֻדִים" וגו' (שמות ל'):

Second Portion

Bamidbar (Numbers) Chapter 26

5Reuben, Israel's firstborn: The descendants of Reuben were: the family of the Hanochites from Hanoch; the family of the Paluites from Palu,   הרְאוּבֵ֖ן בְּכ֣וֹר יִשְׂרָאֵ֑ל בְּנֵ֣י רְאוּבֵ֗ן חֲנוֹךְ֙ מִשְׁפַּ֣חַת הַֽחֲנֹכִ֔י לְפַלּ֕וּא מִשְׁפַּ֖חַת הַפַּלֻּאִֽי:
the family of the Hanochites: Heb. מִשְׁפַּחַת הַחֲנֹכִי. Since the nations were denigrating them and saying, “How can they trace their lineage by their tribes? Do they think that the Egyptians did not exploit their mothers? If they mastered their bodies, all the more so [did they exercise authority over] their wives. Therefore, the Holy One, blessed is He, appended His Name to them, the [letter] ‘hey’ to one side and the ‘yud’ to the other side, as if to say, ”I bear witness for them, that these are the sons of their fathers.“ This is stated explicitly by David, ”the tribes of God, (יָהּ) testimony to Israel" (Ps. 122:4)-this Name (יָהּ) testifies for them regarding their tribes. For this reason, in each of them Scripture writes, הַחִנֹכִי, הַפַּלֻּאֵי [the Hanochites, the Paluites in which each name begins with a ‘hey’ and ends with a 'yud’] (Song Rabbah 4:12; Pesikta d’Rav Kahana p.82b, 93a), but in the case of Jimnah יִמְנָה, it is unnecessary for it to say [for the family of the Jimnites,] מִשְׁפַּחַת הַיִּמְנִי [only הַיִּמְנָה מִשְׁפַּחַת], since the Divine Name is already affixed to it-the ‘yud’ at the beginning and the ‘hey’ at the end. — [Mid. Aggadah]   מִשְׁפַּחַת הַֽחֲנֹכִי: לְפִי שֶׁהָיוּ הָאֻמּוֹת מְבַזִּין אוֹתָם וְאוֹמְרִים מָה אֵלּוּ מִתְיַחֲסִין עַל שִׁבְטֵיהֶם? סְבוּרִים הֵם שֶׁלֹּא שָׁלְטוּ הַמִּצְרִיִּים בְּאִמּוֹתֵיהֶם? אִם בְּגוּפָם הָיוּ מוֹשְׁלִים, קַל וָחֹמֶר בִּנְשׁוֹתֵיהֶם, לְפִיכָךְ הִטִּיל הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עֲלֵיהֶם — ה"א מִצַּד זֶה וְיוֹ"ד מִצַּד זֶה — לוֹמַר, מֵעִיד אֲנִי עֲלֵיהֶם שֶׁהֵם בְּנֵי אֲבוֹתֵיהֶם, וְזֶה הוּא שֶׁמְּפֹרָשׁ עַל יְדֵי דָוִד (תהילים קכ"ב) "שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל" — הַשֵּׁם הַזֶּה מֵעִיד עֲלֵיהֶם לְשִׁבְטֵיהֶם, לְפִיכָךְ בְּכֻלָּם כָּתַב הַחֲנֹכִי, הַפַּלֻּאִי, אֲבָל בְּיִמְנָה לֹא הֻצְרַךְ לוֹמַר "מִשְׁפַּחַת הַיִּמְנִי" לְפִי שֶׁהַשֵּׁם קָבוּעַ בּוֹ — יוֹ"ד בָּרֹאשׁ וה"א בַּסּוֹף (ילקוט שמעוני):
6the family of the Hezronites from Hezron, and the family of the Carmites from Carmi.   ולְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרוֹנִ֑י לְכַרְמִ֕י מִשְׁפַּ֖חַת הַכַּרְמִֽי:
7These were the families of the Reubenites, and they numbered forty three thousand, seven hundred and thirty.   זאֵ֖לֶּה מִשְׁפְּחֹ֣ת הָרֽאוּבֵנִ֑י וַיִּֽהְי֣וּ פְקֻֽדֵיהֶ֗ם שְׁלשָׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וּשְׁבַ֥ע מֵא֖וֹת וּשְׁלשִֽׁים:
8The sons of Palu were Eliab.   חוּבְנֵ֥י פַלּ֖וּא אֱלִיאָֽב:
9The sons of Eliab were Nemuel, Dathan and Abiram they are Dathan and Abiram, the chosen of the congregation who incited against Moses and Aaron in the assembly of Korah, when they incited against the Lord.   טוּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַֽאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַֽאֲבִירָ֜ם קְרִיאֵ֣י (כתיב קרואי) הָֽעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־משֶׁ֤ה וְעַל־אַֽהֲרֹן֙ בַּֽעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהֹוָֽה:
who incited: Israel against Moses and Aaron.   אֲשֶׁר הִצּוּ: אֶת יִשְׂרָאֵל על משה:
when they incited: The people against the Lord.   בְּהַצֹּתָם: אֶת הָעָם על ה':
incited: Heb. הִצּוּ. They enticed Israel to quarrel with Moses, a causative term.   הִצּוּ: הִשִּׂיאוּ אֶת יִשְׂרָאֵל לָרִיב עַל מֹשֶׁה, לְשׁוֹן הִפְעִילוּ:
10And the earth opened its mouth and swallowed them and Korah, when that assembly died, and when fire destroyed two hundred and fifty men, and they became a sign.   יוַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָֽעֵדָ֑ה בַּֽאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ וַיִּֽהְי֖וּ לְנֵֽס:
and they became a sign: A sign and a reminder, “so that no outsider, who is not of the seed of Aaron, shall approach” (above 17:5) to dispute the kehunah any more.   וַיִּֽהְיוּ לְנֵֽס: לְאוֹת וּלְזִכָּרוֹן, "לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר" (במדבר י"ז) לַחֲלֹק עוֹד עַל הַכְּהֻנָּה:
11Korah's sons, however, did not die.   יאוּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ:
Korah’s sons, however, did not die: They were originally involved in the conspiracy, but during the dispute they contemplated repentance; therefore, an elevated area was set apart for them in Gehinnom, and they stayed there. — [Sanh. 110b]   וּבְנֵי־קֹרַח לֹא־מֵֽתוּ: הֵם הָיוּ בָעֵצָה תְּחִלָּה, וּבִשְׁעַת הַמַּחֲלֹקֶת הִרְהֲרוּ תְשׁוּבָה בְלִבָּם, לְפִיכָךְ נִתְבַּצֵּר לָהֶם מָקוֹם גָּבוֹהַ בַּגֵיהִנּוֹם וְיָשְׁבוּ שָׁם (סנהדרין ק"י):
12The descendants of Simeon according to their families: the family of the Nemuelites from Nemuel, the family of the Jaminites from Jamin, the family of the Jachinites from Jachin,   יבבְּנֵ֣י שִׁמְעוֹן֘ לְמִשְׁפְּחֹתָם֒ לִנְמוּאֵ֗ל מִשְׁפַּ֨חַת֙ הַנְּמ֣וּאֵלִ֔י לְיָמִ֕ין מִשְׁפַּ֖חַת הַיָּֽמִינִ֑י לְיָכִ֕ין מִשְׁפַּ֖חַת הַיָּֽכִינִֽי:
13the family of the Zerahites from Zerah, the family of the Shaulites from Shaul.   יגלְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִ֑י לְשָׁא֕וּל מִשְׁפַּ֖חַת הַשָּֽׁאוּלִֽי:
from Zerah: This was Zohar [see Exod. 6:15], a name derived from the word צֹהַר, which means shining [a synonym of זֶרַח, Zerah]. However, the family of Ohad [mentioned in Exodus] died out, as did five from the tribe of Benjamin. For he came to Egypt with ten sons, but only five are listed here. So it was with Ezbon of the tribe of Gad, so [altogether] seven families [no longer existed]. I found [the reason for this] in the Talmud Yerushlmi [Sotah 1:1]. When Aaron died, the clouds of glory withdrew, and the Canaanites came to fight against Israel. They [the Israelites] set their hearts on returning to Egypt, and they went back eight stages of their journey [compare 21:4], from Mount Hor to Moserah, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (Deut. 10:6). Now did he not die at Mount Hor? And [furthermore,] going back from Moserah to Mount Hor there are eight stages in the journey! However, they turned back, and the Levites pursued them to bring them back, killing seven of their families. The Levites lost four families [in the battle]: the families of the Shimeites and the Uzzielites, and of the three sons of Izhar, only the family of the Korahites is mentioned. I do not know [the identity of] the fourth one. R. Tanchuma expounds that they [the seven Israelite families] fell in the plague in connection with Balaam [see 25:9] (Mid. Tanchuma Pinchas 5), but [this cannot be, for] according to the number missing from the tribe of Simeon in this census compared with the first census [which took place] in the Sinai desert, it would appear that all twenty-four thousand who fell [in the plague] were from the tribe of Simeon. - [Mid. Tanchuma Vayechi 10]   לְזֶרַח: הוּא צֹחַר, לְשׁוֹן צֹהַר, אֲבָל מִשְׁפַּחַת אֹהַד בָּטְלָה, וְכֵן חָמֵשׁ מִשֵּׁבֶט בִּנְיָמִין, שֶׁהֲרֵי בַּעֲשָׂרָה בָנִים יָרַד לְמִצְרַיִם וְכָאן לֹא מָנָה אֶלָּא חֲמִשָּׁה, וְכֵן אֶצְבּוֹן לְגָד, הֲרֵי שֶׁבַע מִשְׁפָּחוֹת (תנחומא); וּמָצָאתִי בְתַלְמוּד יְרוּשַׁלְמִי שֶׁכְּשֶׁמֵּת אַהֲרֹן נִסְתַּלְּקוּ עַנְנֵי כָבוֹד, וּבָאוּ הַכְּנַעֲנִים לְהִלָּחֵם בְּיִשְׂרָאֵל, וְנָתְנוּ לֵב לַחֲזֹר לְמִצְרַיִם, וְחָזְרוּ לַאֲחוֹרֵיהֶם שְׁמוֹנֶה מַסָּעוֹת — מֵהֹר הָהָר לְמוֹסֵרָה — שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן" (דברים י'), וַהֲלֹא בְהֹר הָהָר מֵת וּמִמּוֹסֵרָה עַד הֹר הָהָר שְׁמוֹנֶה מַסָּעוֹת יֵשׁ לְמַפְרֵעַ? אֶלָּא שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם וְרָדְפוּ בְנֵי לֵוִי אַחֲרֵיהֶם לְהַחֲזִירָם וְהָרְגוּ מֵהֶם שֶׁבַע מִשְׁפָּחוֹת, וּמִבְּנֵי לֵוִי נָפְלוּ אַרְבַּע מִשְׁפָּחוֹת: מִשְׁפַּחַת שִׁמְעִי וְעֻזִּיאֵלִי, וּמִבְּנֵי יִצְהָר לֹא נִמְנוּ כָּאן אֶלָּא מִשְׁפַּחַת הַקָּרְחִי, וְהָרְבִיעִית לֹא יָדַעְתִּי מַה הִיא (תלמוד ירושלמי סוטה א'); וְרַבִּי תַּנְחוּמָא דָרַשׁ שֶׁמֵּתוּ בַּמַּגֵּפָה בִּדְבַר בִּלְעָם, אֲבָל לְפִי הַחִסָּרוֹן שֶׁחָסַר מִשֵּׁבֶט שִׁמְעוֹן בְּמִנְיָן זֶה מִמִּנְיָן הָרִאשׁוֹן שֶׁבְּמִדְבַּר סִינַי, נִרְאֶה שֶׁכָּל כ"ד אֶלֶף נָפְלוּ מִשִּׁבְטוֹ שֶׁל שִׁמְעוֹן:
14These were the families of the Simeonites twenty two thousand and two hundred.   ידאֵ֖לֶּה מִשְׁפְּחֹ֣ת הַשִּׁמְעֹנִ֑י שְׁנַ֧יִם וְעֶשְׂרִ֛ים אֶ֖לֶף וּמָאתָֽיִם:
15The descendants of Gad according to their families: the family of the Zefonites from Zefon, the family of the Haggites from Haggi, the family of the Shunites from Shuni,   טובְּנֵ֣י גָד֘ לְמִשְׁפְּחֹתָם֒ לִצְפ֗וֹן מִשְׁפַּ֨חַת֙ הַצְּפוֹנִ֔י לְחַגִּ֕י מִשְׁפַּ֖חַת הַֽחַגִּ֑י לְשׁוּנִ֕י מִשְׁפַּ֖חַת הַשּׁוּנִֽי:
16the family of the Oznites from Ozni, the family of the Erites from Eri,   טזלְאָזְנִ֕י מִשְׁפַּ֖חַת הָֽאָזְנִ֑י לְעֵרִ֕י מִשְׁפַּ֖חַת הָֽעֵרִֽי:
from Ozni: I believe that this was the family of Ezbon (see Gen. 46:16), but I do not know why his family was not called after him.   לְאָזְנִי: אוֹמֵר אֲנִי שֶׁזּוֹ מִשְׁפַּחַת אֶצְבּוֹן (בראשית מ"ו), וְאֵינִי יוֹדֵעַ לָמָּה לֹא נִקְרֵאת מִשְׁפַּחְתּוֹ עַל שְׁמוֹ:
17the family of the Arodites from Arod, the family of the Arelites from Areli.   יזלַֽאֲר֕וֹד מִשְׁפַּ֖חַת הָֽאֲרוֹדִ֑י לְאַ֨רְאֵלִ֔י מִשְׁפַּ֖חַת הָֽאַרְאֵלִֽי:
18These were families of Gad according to those of them counted, forty thousand and five hundred.   יחאֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵי־גָ֖ד לִפְקֻֽדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
19The sons of Judah were Er and Onan, but Er and Onan died in the land of Canaan.   יטבְּנֵ֥י יְהוּדָ֖ה עֵ֣ר וְאוֹנָ֑ן וַיָּ֥מָת עֵ֛ר וְאוֹנָ֖ן בְּאֶ֥רֶץ כְּנָֽעַן:
20The descendants of Judah according to their families: the family of the Shelanites from Shelah, the family of the Perezites from Perez, the family of the Zerahites from Zerah.   כוַיִּֽהְי֣וּ בְנֵֽי־יְהוּדָה֘ לְמִשְׁפְּחֹתָם֒ לְשֵׁלָ֗ה מִשְׁפַּ֨חַת֙ הַשֵּׁ֣לָנִ֔י לְפֶ֕רֶץ מִשְׁפַּ֖חַת הַפַּרְצִ֑י לְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִֽי:
21The descendants of Perez were: the family of the Hezronites from Hezron, the family of the Hamulites from Hamul.   כאוַיִּֽהְי֣וּ בְנֵי־פֶ֔רֶץ לְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרֹנִ֑י לְחָמ֕וּל מִשְׁפַּ֖חַת הֶחָֽמוּלִֽי:
22These were the families of Judah according to those of them counted, seventy six thousand and five hundred.   כבאֵ֛לֶּה מִשְׁפְּחֹ֥ת יְהוּדָ֖ה לִפְקֻֽדֵיהֶ֑ם שִׁשָּׁ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
23The descendants of Issachar according to their families: the family of the Tolaites from Tola, the family of the Punites from Puvah,   כגבְּנֵ֤י יִשָּׂשכָר֙ לְמִשְׁפְּחֹתָ֔ם תּוֹלָ֕ע מִשְׁפַּ֖חַת הַתּֽוֹלָעִ֑י לְפֻוָּ֕ה מִשְׁפַּ֖חַת הַפּוּנִֽי:
24the family of the Jashubites from Jashub, the family of the Shimronites from Shimron.   כדלְיָשׁ֕וּב מִשְׁפַּ֖חַת הַיָּֽשֻׁבִ֑י לְשִׁמְרֹ֕ן מִשְׁפַּ֖חַת הַשִּׁמְרֹנִֽי:
from Jashub: This is Job listed among those who migrated to Egypt (Gen. 46:13), for all the families were named after those who migrated to Egypt, but as for those born from that time on, their families were not called after them except for the families of Ephraim and Manasseh-all of whom were born in Egypt-and Ard and Naaman, the sons of Bela the son of Benjamin. I found in the writings of R. Moshe Hadarshan [the preacher], that their [Ard and Naaman’s] mother migrated to Egypt while she was pregnant with them, and that is why they formed separate families just as did Hezron and Hamul-who were Judah’s grandsons-and Heber and Malchiel, who were Asher’s grandchildren. If this is an Aggadah, all well and good, [we must accept it,] but if not, I maintain that Bela had numerous grandchildren, and from two of them-Ard and Naaman-two large families issued, and the descendants of all the other children were called after Bela’s name, whereas the descendants of these two were called after them [i.e. Ard and Naaman]. Similarly, I maintain that the sons of Machir were divided into two families, one was called after him and one was called after his son Gilead. Five families are missing from the sons of Benjamin, and here the prophecy of his mother [Rachel] was partially fulfilled. She called him Ben Oni, the son of my mourning. As a result of the incident of the concubine at Gibeah (see Jud. 20: 35), it was completely fulfilled [as nearly the entire tribe was wiped out]. I found this in the writings of R. Moshe Hadarshan [the preacher].   לְיָשׁוּב: הוּא יוֹב הָאָמוּר בְּיוֹרְדֵי מִצְרַיִם, כִּי כָל הַמִּשְׁפָּחוֹת נִקְרְאוּ עַל שֵׁם יוֹרְדֵי מִצְרַיִם, וְהַנּוֹלָדִין מִשָּׁם וָהָלְאָה לֹא נִקְרְאוּ הַמִּשְׁפָּחוֹת עַל שְׁמָם, חוּץ מִמִּשְׁפְּחוֹת אֶפְרַיִם וּמְנַשֶּׁה שֶׁנּוֹלְדוּ כֻלָּם בְּמִצְרַיִם, וְאַרְדְּ וְנַעֲמָן בְּנֵי בֶלַע בֶּן בִּנְיָמִין; וּמָצָאתִי בִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן, שֶׁיָּרְדָה אִמָּן מִמִּצְרַיִם כְּשֶׁהָיְתָה מְעֻבֶּרֶת מֵהֶם, לְכָךְ נֶחְלְקוּ לְמִשְׁפָּחוֹת כְּחֶצְרוֹן וְחָמוּל שֶׁהָיוּ בְנֵי בָנִים לִיהוּדָה, וְחֶבֶר וּמַלְכִּיאֵל שֶׁהָיוּ בְנֵי בָנִים שֶׁל אָשֵׁר; וְאִם אַגָּדָה הִיא הֲרֵי טוֹב, וְאִם לָאו, אוֹמֵר אֲנִי שֶׁהָיוּ לְבֶלַע בְּנֵי בָנִים הַרְבֵּה, וּמִשְּׁנַיִם הַלָּלוּ, אַרְדְּ וְנַעֲמָן, יָצְאָה מִכָּל אֶחָד מִשְׁפָּחָה רַבָּה, וְנִקְרְאוּ תוֹלְדוֹת שְׁאָר הַבָּנִים עַל שֵׁם בֶּלַע, וְתוֹלְדוֹת הַשְּׁנַיִם הַלָּלוּ נִקְרְאוּ עַל שְׁמָם, וְכֵן אֲנִי אוֹמֵר בִּבְנֵי מָכִיר שֶׁנֶּחְלְקוּ לִשְׁתֵּי מִשְׁפָּחוֹת, אַחַת נִקְרֵאת עַל שְׁמוֹ, וְאַחַת נִקְרֵאת עַל שֵׁם גִּלְעָד בְּנוֹ; חָמֵשׁ מִשְׁפָּחוֹת חָסְרוּ מִבָּנָיו שֶׁל בִּנְיָמִין, כָּאן נִתְקַיְּמָה מִקְצַת נְבוּאַת אִמּוֹ שֶׁקְּרָאַתּוּ בֶן אוֹנִי — בֶּן אֲנִינוּתִי, וּבְפִילֶגֶשׁ בְּגִבְעָה (שופטים כ') נִתְקַיְּמָה כֻּלָּה. זוֹ מָצָאתִי בִיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן:
25These were the families of Issachar according to those of them counted: sixty four thousand and three hundred.   כהאֵ֛לֶּה מִשְׁפְּחֹ֥ת יִשָּׂשכָ֖ר לִפְקֻֽדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁל֥שׁ מֵאֽוֹת:
26The descendants of Zebulun according to their families: the family of the Sardites from Sered, the family of the Elonites from Elon, the family of the Jahleelites from Jahleel.   כובְּנֵ֣י זְבוּלֻן֘ לְמִשְׁפְּחֹתָם֒ לְסֶ֗רֶד מִשְׁפַּ֨חַת֙ הַסַּרְדִּ֔י לְאֵל֕וֹן מִשְׁפַּ֖חַת הָאֵֽלֹנִ֑י לְיַ֨חְלְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְלְאֵלִֽי:
27These were the families of Zebulun according to those of them counted, sixty thousand and five hundred.   כזאֵ֛לֶּה מִשְׁפְּחֹ֥ת הַזְּבֽוּלֹנִ֖י לִפְקֻֽדֵיהֶ֑ם שִׁשִּׁ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
28The descendants of Joseph according to their families: Manasseh and Ephraim.   כחבְּנֵ֥י יוֹסֵ֖ף לְמִשְׁפְּחֹתָ֑ם מְנַשֶּׁ֖ה וְאֶפְרָֽיִם:
29The descendants of Manasseh: the family of the Machirites from Machir and Machir's son was Gilead; the family of the Gileadites from Gilead.   כטבְּנֵ֣י מְנַשֶּׁ֗ה לְמָכִיר֙ מִשְׁפַּ֣חַת הַמָּֽכִירִ֔י וּמָכִ֖יר הוֹלִ֣יד אֶת־גִּלְעָ֑ד לְגִלְעָ֕ד מִשְׁפַּ֖חַת הַגִּלְעָדִֽי:
30These were the family of the descendants of Gilead: The family of the Iezerites from Iezer, the family of the Helekites from Helek,   לאֵ֚לֶּה בְּנֵ֣י גִלְעָ֔ד אִיעֶ֕זֶר מִשְׁפַּ֖חַת הָאִֽיעֶזְרִ֑י לְחֵ֕לֶק מִשְׁפַּ֖חַת הַֽחֶלְקִֽי:
31the family of the Asrielites from Asriel, the family of the Shechemites from Shechem,   לאוְאַ֨שְׂרִיאֵ֔ל מִשְׁפַּ֖חַת הָֽאַשְׂרִֽאֵלִ֑י וְשֶׁ֕כֶם מִשְׁפַּ֖חַת הַשִּׁכְמִֽי:
32the family of the Shemidaites from Shemida, the family of the Hepherites from Hepher.   לבוּשְׁמִידָ֕ע מִשְׁפַּ֖חַת הַשְּׁמִֽידָעִ֑י וְחֵ֕פֶר מִשְׁפַּ֖חַת הַֽחֶפְרִֽי:
33Now Zelophehad the son of Hepher had no sons, only daughters, and the names of Zelophehad's daughters were Mahlah, Noah, Hoglah, Milcah and Tirzah.   לגוּצְלָפְחָ֣ד בֶּן־חֵ֗פֶר לֹא־הָ֥יוּ ל֛וֹ בָּנִ֖ים כִּ֣י אִם־בָּנ֑וֹת וְשֵׁם֙ בְּנ֣וֹת צְלָפְחָ֔ד מַחְלָ֣ה וְנֹעָ֔ה חָגְלָ֥ה מִלְכָּ֖ה וְתִרְצָֽה:
34These were families of Manasseh, and those of them counted were fifty two thousand and seven hundred.   לדאֵ֖לֶּה מִשְׁפְּחֹ֣ת מְנַשֶּׁ֑ה וּפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וַֽחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֽוֹת:
35These were the descendants of Ephraim according to their families: the family of the Shuthalhites from Shuthelah, the family of the Bachrites from Becher, the family of the Tahanites from Tahan.   להאֵ֣לֶּה בְנֵֽי־אֶפְרַ֘יִם֘ לְמִשְׁפְּחֹתָם֒ לְשׁוּתֶ֗לַח מִשְׁפַּ֨חַת֙ הַשֻּׁ֣תַלְחִ֔י לְבֶ֕כֶר מִשְׁפַּ֖חַת הַבַּכְרִ֑י לְתַ֕חַן מִשְׁפַּ֖חַת הַתַּֽחֲנִֽי:
36And these were the descendants of Shuthelah: the family of the Eranites from Eran.   לווְאֵ֖לֶּה בְּנֵ֣י שׁוּתָ֑לַח לְעֵרָ֕ן מִשְׁפַּ֖חַת הָעֵֽרָנִֽי:
And these were the descendants of Shuthelah…: The descendants of the other sons of Shuthelah were called after Shuthelah. A large family issued from Eran, so they were called after him. Thus, the descendants of Shuthelah were considered two families. Go and figure it out and you will find that fifty-seven families [are listed] in this chapter, together with eight from the sons of Levi, totaling sixty-five. This is the meaning of what is said, “For you are the least (הַמְעַט) of all the peoples” (Deut. 7:7). [The word הַמְעַט denotes ‘five’ (ה) ‘less’ (מְעַט).] You are five less than the families of all the nations, since they are seventy [and you are sixty-five]. This too I expounded from the writings of R. Moshe Hadarshan [the preacher], but I had to delete some of his words and add to them. - [Mid. Aggadah.]   וְאֵלֶּה בְּנֵי שׁוּתָלַח וגו': שְׁאָר בְּנֵי שׁוּתֶלַח נִקְרְאוּ תוֹלְדוֹתֵיהֶם עַל שֵׁם שׁוּתֶלַח, וּמֵעֵרָן יָצְאָה מִשְׁפָּחָה רַבָּה וְנִקְרֵאת עַל שְׁמוֹ, וְנֶחְשְׁבוּ בְנֵי שׁוּתֶלַח לִשְׁתֵּי מִשְׁפָּחוֹת, צֵא וַחֲשֹׁב וְתִמְצָא בְּפָרָשָׁה זוֹ חֲמִשִּׁים וְשֶׁבַע מִשְׁפָּחוֹת וּמִבְּנֵי לֵוִי שְׁמוֹנֶה הֲרֵי שִׁשִּׁים וְחָמֵשׁ, וְזֶהוּ שֶׁנֶּאֱמַר "כִּי אַתֶּם הַמְעַט" וְגוֹ' — ה"א מְעַט, חָמֵשׁ אַתֶּם חֲסֵרִים מִמִּשְׁפְּחוֹת כָּל הָעַמִּים, שֶׁהֵן שִׁבְעִים. אַף זוֹ הֵבַנְתִּי מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן, אַךְ הֻצְרַכְתִּי לִפְחֹת וּלְהוֹסִיף בִּדְבָרָיו:
37These were the families of the descendants of Ephraim according to those of them counted, thirty two thousand and five hundred; these were the descendants of Joseph according to their families.   לזאֵ֣לֶּה מִשְׁפְּחֹ֤ת בְּנֵֽי־אֶפְרַ֨יִם֙ לִפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וּשְׁלשִׁ֛ים אֶ֖לֶף וַֽחֲמֵ֣שׁ מֵא֑וֹת אֵ֥לֶּה בְנֵֽי־יוֹסֵ֖ף לְמִשְׁפְּחֹתָֽם:
38The descendants of Benjamin according to their families: the family of the Belaites from Bela, the family of the Ashbelites from Ashbel, the family of the Ahiramites from Ahiram,   לחבְּנֵ֣י בִנְיָמִן֘ לְמִשְׁפְּחֹתָם֒ לְבֶ֗לַע מִשְׁפַּ֨חַת֙ הַבַּלְעִ֔י לְאַשְׁבֵּ֕ל מִשְׁפַּ֖חַת הָֽאַשְׁבֵּלִ֑י לַֽאֲחִירָ֕ם מִשְׁפַּ֖חַת הָֽאֲחִֽירָמִֽי:
from Ahiram: This is Ehi, who migrated to Egypt. Since he was named after Joseph, who was his [Benjamin’s] brother (אֲחִי), and greater (רָם) than he, he was called Ahiram (אֲחִירָם). - [Mid. Aggadah.]   לַֽאֲחִירָם: הוּא אֵחִי שֶׁיָּרַד לְמִצְרַיִם, וּלְפִי שֶׁנִּקְרָא עַל שֵׁם יוֹסֵף שֶׁהָיָה אָחִיו וְרָם מִמֶּנּוּ נִקְרָא אֲחִירָם:
39the family of the Shuphamites from Shupham, the family of the Huphamites from Hupham.   לטלִשְׁפוּפָ֕ם מִשְׁפַּ֖חַת הַשּֽׁוּפָמִ֑י לְחוּפָ֕ם מִשְׁפַּ֖חַת הַחֽוּפָמִֽי:
from Shupham: This is Muppim, so named because Joseph was humbled (שָׁפוּף) among the nations.   לִשְׁפוּפָם: הוּא מֻפִּים, עַל שֵׁם שֶׁהָיָה יוֹסֵף שָׁפוּף בֵּין הָאֻמּוֹת:
40The sons of Bela were Ard and Naaman; the family of the Ardites [from Ard], the family of the Naamites from Naaman.   מוַיִּֽהְי֥וּ בְנֵי־בֶ֖לַע אַ֣רְדְּ וְנַֽעֲמָ֑ן מִשְׁפַּ֨חַת֙ הָֽאַרְדִּ֔י לְנַ֣עֲמָ֔ן מִשְׁפַּ֖חַת הַנַּֽעֲמִֽי:
41These were the descendants of Benjamin according to their families, and those of them counted were forty five thousand and six hundred.   מאאֵ֥לֶּה בְנֵֽי־בִנְיָמִ֖ן לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֽוֹת:
42The descendants of Dan according to their families: the family of the Shuhamites from Shuham. These were the families of Dan.   מבאֵ֤לֶּה בְנֵי־דָן֙ לְמִשְׁפְּחֹתָ֔ם לְשׁוּחָ֕ם מִשְׁפַּ֖חַת הַשּֽׁוּחָמִ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת דָּ֖ן לְמִשְׁפְּחֹתָֽם:
From Shuham: This is Hushim (see Gen. 46:23).   לְשׁוּחָם: הוּא חֻשִׁים:
43All the Shuhamite families according to those of them counted, were sixty four thousand and four hundred.   מגכָּל־מִשְׁפְּחֹ֥ת הַשּֽׁוּחָמִ֖י לִפְקֻֽדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
44The descendants of Asher according to their families: the family of Jimnah from Jimnah, the family of the Ishvites from Ishvi, the family of the Beriites from Beriah.   מדבְּנֵ֣י אָשֵׁר֘ לְמִשְׁפְּחֹתָם֒ לְיִמְנָ֗ה מִשְׁפַּ֨חַת֙ הַיִּמְנָ֔ה לְיִשְׁוִ֕י מִשְׁפַּ֖חַת הַיִּשְׁוִ֑י לִבְרִיעָ֕ה מִשְׁפַּ֖חַת הַבְּרִיעִֽי:
45The descendants of Beriah: the family of the Heberites from Heber, the family of the Malchielites from Malchiel.   מהלִבְנֵ֣י בְרִיעָ֔ה לְחֵ֕בֶר מִשְׁפַּ֖חַת הַֽחֶבְרִ֑י לְמַ֨לְכִּיאֵ֔ל מִשְׁפַּ֖חַת הַמַּלְכִּֽיאֵלִֽי:
46The name of Asher's daughter was Serah.   מווְשֵׁ֥ם בַּת־אָשֵׁ֖ר שָֽׂרַח:
The name of Asher’s daughter was Serah: Because she was still alive, she is mentioned here. — [Sotah 13a, Mid. Aggadah]   וְשֵׁם בַּת־אָשֵׁר שָֽׂרַח: לְפִי שֶׁהָיְתָה קַיֶּמֶת בְּחַיֶּיהָ מְנָאָהּ כָּאן (סדר עולם):
47These were the families of the descendants of Asher according to those of them counted, fifty three thousand and four hundred.   מזאֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵֽי־אָשֵׁ֖ר לִפְקֻֽדֵיהֶ֑ם שְׁלשָׁ֧ה וַֽחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
48The descendants of Naphtali according to their families: the family of the Jahzeelites from Jahzeel, the family of the Gunites from Guni.   מחבְּנֵ֤י נַפְתָּלִי֙ לְמִשְׁפְּחֹתָ֔ם לְיַ֨חְצְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְצְאֵלִ֑י לְגוּנִ֕י מִשְׁפַּ֖חַת הַגּוּנִֽי:
49The family of the Jezerites from Jezer, the family of the Shillemites from Shillem.   מטלְיֵ֕צֶר מִשְׁפַּ֖חַת הַיִּצְרִ֑י לְשִׁלֵּ֕ם מִשְׁפַּ֖חַת הַשִּׁלֵּמִֽי:
50These were the families of Naphtali according to their families, and those of them counted were forty five thousand and four hundred.   נאֵ֛לֶּה מִשְׁפְּחֹ֥ת נַפְתָּלִ֖י לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
51These are those counted of the children of Israel: six hundred and one thousand and seven hundred and thirty.   נאאֵ֗לֶּה פְּקוּדֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל שֵֽׁשׁ־מֵא֥וֹת אֶ֖לֶף וָאָ֑לֶף שְׁבַ֥ע מֵא֖וֹת וּשְׁלשִֽׁים:

Third Portion

Bamidbar (Numbers) Chapter 26

52The Lord spoke to Moses, saying:   נבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
53You shall apportion the Land among these as an inheritance, in accordance with the number of names.   נגלָאֵ֗לֶּה תֵּֽחָלֵ֥ק הָאָ֛רֶץ בְּנַֽחֲלָ֖ה בְּמִסְפַּ֥ר שֵׁמֽוֹת:
You shall apportion the Land among these: And not to those below age twenty, although they reached the age of twenty before the allocation of the Land-for the conquest took seven years, and the allocation took seven [years]-no one other than these six hundred and one thousand took a portion in the Land, and if one of them had six sons, they received only their father’s portion. - [Sifrei Pinchas 2, B.B. 117a]   לָאֵלֶּה תֵּֽחָלֵק הָאָרֶץ: וְלֹא לַפְּחוּתִים מִבֶּן עֶשְׂרִים אַף עַל פִּי שֶׁבָּאוּ לִכְלַל עֶשְׂרִים בְּטֶרֶם חִלּוּק הָאָרֶץ; שֶׁהֲרֵי שֶׁבַע שָׁנִים כָּבְשׁוּ וְשֶׁבַע חִלְּקוּ, לֹא נָטְלוּ חֵלֶק בָּאָרֶץ אֶלָּא אֵלּוּ שֵׁשׁ מֵאוֹת אֶלֶף וָאֶלֶף, וְאִם הָיוּ לְאֶחָד מֵהֶם שִׁשָּׁה בָנִים לֹא נָטְלוּ אֶלָּא חֵלֶק אֲבִיהֶם לְבַדּוֹ (בבא בתרא קי"ז):
54To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number.   נדלָרַ֗ב תַּרְבֶּה֙ נַֽחֲלָת֔וֹ וְלַֽמְעַ֕ט תַּמְעִ֖יט נַֽחֲלָת֑וֹ אִ֚ישׁ לְפִ֣י פְקֻדָ֔יו יֻתַּ֖ן נַֽחֲלָתֽוֹ:
To the large you shall give a large inheritance: To the tribe with a large population you shall allocate a larger portion. Although the portions were unequal-since the portions were divided according to the size of the tribes-they were decided by lot, and the lot was determined by the Divine Spirit, as it is stated explicitly in [Tractate Bava Bathra [122a]: Eleazar the kohen was clad with the Urim and Thummim, and he said while inspired with the Divine Spirit, “If such-and-such a tribe is drawn, then such-and-such a territory will be allocated to it.” The tribes were inscribed on twelve slips, and the twelve territories on [another] twelve slips. They mixed them in a box and the chieftain [of a tribe] placed his hand inside and drew out two slips. In his hand came a slip bearing the name of his tribe and a slip [inscribed] with the territory designated for it. The lot itself cried out, saying, “I am the lot drawn for such-and-such a territory for such-and-such a tribe” as it says, “according to lot” (verse 56) [lit. by the mouth of the lot] (Mid. Tanchuma Pinchas 6). Since some areas were superior to others, the Land was not divided [solely] according to measurements, but it was assessed; an inferior piece of land sufficient to sow a kor was equivalent to a superior piece sufficient to sow a seah [a thirtieth of a kor]; it all depended on the value [of the soil]. — [Sifrei Pinchas 7]   לָרַב תַּרְבֶּה נַֽחֲלָתוֹ: לְשֵׁבֶט שֶׁהָיָה מְרֻבֶּה בְּאֻכְלוּסִין נָתְנוּ חֵלֶק רַב, וְאַף עַל פִּי שֶׁלֹא הָיוּ הַחֲלָקִים שָׁוִים, שֶׁהֲרֵי הַכֹּל לְפִי רִבּוּי הַשֵּׁבֶט חָלְקוּ הַחֲלָקִים, לֹא עָשׂוּ אֶלָּא עַל יְדֵי גוֹרָל, וְהַגּוֹרָל הָיָה עַל פִּי רוּחַ הַקֹּדֶשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בְּבָבָא בַתְרָא (דף קכ"ב): אֶלְעָזָר הַכֹּהֵן הָיָה מְלֻבָּשׁ בְּאוּרִים וְתֻמִּים וְאוֹמֵר בְּרוּחַ הַקֹּדֶשׁ אִם שֵׁבֶט פְּלוֹנִי עוֹלֶה, תְּחוּם פְּלוֹנִי עוֹלֶה עִמּוֹ, וְהַשְּׁבָטִים הָיוּ כְתוּבִים בִּשְׁנֵים עָשָׂר פְּתָקִין וְי"ב גְּבוּלִין בְּי"ב פְּתָקִין, וּבְלָלוּם בַּקַּלְפִּי, וְהַנָּשִׂיא מַכְנִיס יָדוֹ לְתוֹכוֹ וְנוֹטֵל שְׁנַיִם פְּתָקִין, עוֹלֶה בְיָדוֹ פֶּתֶק שֶׁל שֵׁם שִׁבְטוֹ וּפֶתֶק שֶׁל גְּבוּל הַמְפֹרָשׁ לוֹ, וְהַגּוֹרָל עַצְמוֹ הָיָה צוֹוֵחַ וְאוֹמֵר אֲנִי הַגּוֹרָל עָלִיתִי לִגְבוּל פְּלוֹנִי לְשֵבֶט פְּלוֹנִי, שֶׁנֶּאֱמַר "עַל פִּי הַגּוֹרָל", וְלֹא נִתְחַלְּקָה הָאָרֶץ בְּמִדָּה, לְפִי שֶׁיֵּשׁ גְּבוּל מְשֻׁבָּח מֵחֲבֵרוֹ, אֶלָּא בְשׁוּמָא, בֵּית כֹּר רַע כְּנֶגֶד בֵּית סְאָה טוֹב, הַכֹּל לְפִי הַדָּמִים:
55Only through lot shall the Land be apportioned; they shall inherit it according to the names of their fathers' tribes.   נהאַךְ־בְּגוֹרָ֕ל יֵֽחָלֵ֖ק אֶת־הָאָ֑רֶץ לִשְׁמ֥וֹת מַטֽוֹת־אֲבֹתָ֖ם יִנְחָֽלוּ:
according to the names of their fathers’ tribes: This refers to those who came out of Egypt. Scripture treats this inheritance differently from all other inheritances [mentioned] in the Torah. For in the case of all other inheritances, the living inherit the dead, whereas here, the dead inherit the living. How is this? Two brothers who came out of Egypt who had sons that entered the Land-one had one [son] and the other had three. The one received one portion, and the three received three, as it says, “You shall apportion the Land among these” (verse 53). The inheritance [of these four] reverts to their grandfather [who left Egypt] and they divided everything equally. This is the meaning of what is stated, “they shall inherit it according to the names of their fathers’ tribes.” For after the sons received it, it was divided up according to the fathers who had left Egypt, whereas had they apportioned it originally according to the number who came out of Egypt, these four would not have received four but only two portions. Now, however, they received four portions. — [B.B. 117a]   לִשְׁמוֹת מַטֽוֹת־אֲבֹתָם: אֵלּוּ יוֹצְאֵי מִצְרַיִם; שִׁנָּה הַכָּתוּב נַחֲלָה זוֹ מִכָּל הַנְּחָלוֹת שֶׁבַּתּוֹרָה, שֶׁכָּל הַנְּחָלוֹת הַחַיִּים יוֹרְשִׁים אֶת הַמֵּתִים וְכָאן מֵתִים יוֹרְשִׁים אֶת הַחַיִּים, כֵּיצַד? שְׁנֵי אַחִים מִיּוֹצְאֵי מִצְרַיִם שֶׁהָיוּ לָהֶם בָּנִים בְּבָאֵי הָאָרֶץ, לָזֶה אֶחָד וְלָזֶה שְׁלֹשָׁה, הָאֶחָד נָטַל חֵלֶק אֶחָד וְהַשְּׁלֹשָׁה נָטְלוּ שְׁלֹשָׁה, שֶׁנֶּאֱמַר לָאֵלֶּה תֵּחָלֵק הָאָרֶץ, חָזְרָה נַחֲלָתָן אֵצֶל אֲבִי אֲבִיהֶן וְחָלְקוּ הַכֹּל בְּשָׁוֶה, וְזֶהוּ שֶׁנֶּאֱמַר לשמות מטות אבתם ינחלו — שֶׁאַחַר שֶׁנָּטְלוּ הַבָּנִים, חִלְּקוּהָ לְפִי הָאָבוֹת שֶׁיָּצְאוּ מִמִּצְרַיִם, וְאִלּוּ מִתְּחִלָּה חִלְּקוּהָ לְמִנְיַן יוֹצְאֵי מִצְרַיִם לֹא הָיוּ נוֹטְלִין אֵלּוּ הָאַרְבָּעָה אֶלָּא שְׁנֵי חֲלָקִים, עַכְשָׁו נָטְלוּ אַרְבָּעָה חֲלָקִים (ספרי; בבא בתרא קי"ז):
Only through lot: Heb. אַךְ בְּגוֹרָל - [The word אַךְ] excludes Joshua and Caleb [from this method of allocation]. And so it says, “They gave Hebron to Caleb as Moses had spoken” (Jud. 1:20), and it further says, “According to the word of the Lord, they gave him the city he had requested” (Josh. 19:50). - [Sifrei Pinchas 6]   אַךְ־בְּגוֹרָל: יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, וְכֵן הוּא אוֹמֵר "וַיִּתְּנוּ לְכָלֵב אֶת חֶבְרוֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה" (שופטים א'), וְאוֹמֵר (יהושע י"ט) "עַל פִּי ה' נָתְנוּ לוֹ אֶת הָעִיר אֲשֶׁר שָׁאָל" (ספרי):
of their fathers’ tribes: Excluding proselytes and [gentile] slaves. — [Sifrei Pinchas 7]   מַטֽוֹת־אֲבֹתָם: יָצְאוּ גֵרִים וַעֲבָדִים:
56The inheritance shall be apportioned between the numerous and the few, according to lot.   נועַל־פִּי֙ הַגּוֹרָ֔ל תֵּֽחָלֵ֖ק נַֽחֲלָת֑וֹ בֵּ֥ין רַ֖ב לִמְעָֽט:
According to lot: Heb. עַל-פִּי הַגּוֹרָל, lit. by the mouth of the lot. The lot spoke out, as I explained above (verse 54). This tells us that it was divided by the Divine Spirit. (This is why it says, “in accordance with the Lord’s word” [Josh. 19:50].)   עַל־פִּי הַגּוֹרָל: הַגּוֹרָל הָיָה מְדַבֵּר, כְּמוֹ שֶׁפֵּרַשְׁתִּי, מַגִּיד שֶׁנִּתְחַלְּקָה בְרוּחַ הַקֹּדֶשׁ {לְכָךְ נֶאֱמַר (יהושע י"ט) "עַל פִּי ה'"}:
57These were the numbers of the Levites according to their families: the family of the Gershonites from Gershon, the family of the Kohathites from Kohath, the family of the Merarites from Merari.   נזוְאֵ֨לֶּה פְקוּדֵ֣י הַלֵּוִי֘ לְמִשְׁפְּחֹתָם֒ לְגֵֽרְשׁ֗וֹן מִשְׁפַּ֨חַת֙ הַגֵּ֣רְשֻׁנִּ֔י לִקְהָ֕ת מִשְׁפַּ֖חַת הַקְּהָתִ֑י לִמְרָרִ֕י מִשְׁפַּ֖חַת הַמְּרָרִֽי:
58These were the families of Levi: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites and Kehat begot Amram.   נחאֵ֣לֶּה | מִשְׁפְּחֹ֣ת לֵוִ֗י מִשְׁפַּ֨חַת הַלִּבְנִ֜י מִשְׁפַּ֤חַת הַֽחֶבְרֹנִי֙ מִשְׁפַּ֤חַת הַמַּחְלִי֙ מִשְׁפַּ֣חַת הַמּוּשִׁ֔י מִשְׁפַּ֖חַת הַקָּרְחִ֑י וּקְהָ֖ת הוֹלִ֥ד אֶת־עַמְרָֽם:
These were the families of Levi: Missing here are the family of the Shimeites, the family of the Uzzielites, and part of the family of the Izharites (Exod. 6:17, 18).   אֵלֶּה מִשְׁפְּחֹת לֵוִי: חָסֵר כָּאן מִשְׁפְּחוֹת הַשִּׁמְעִי וְהָעָזִּיאֵלִי וּקְצָת מִן הַיִּצְהָרִי:
59The name of Amram's wife was Jochebed the daughter of Levi, whom [her mother] had borne to Levi in Egypt. She bore to Amram, Aaron, Moses, and their sister Miriam.   נטוְשֵׁ֣ם | אֵ֣שֶׁת עַמְרָ֗ם יוֹכֶ֨בֶד֙ בַּת־לֵוִ֔י אֲשֶׁ֨ר יָֽלְדָ֥ה אֹתָ֛הּ לְלֵוִ֖י בְּמִצְרָ֑יִם וַתֵּ֣לֶד לְעַמְרָ֗ם אֶת־אַֽהֲרֹן֙ וְאֶת־משֶׁ֔ה וְאֵ֖ת מִרְיָ֥ם אֲחֹתָֽם:
Whom [her mother] had borne to Levi in Egypt: Her birth took place in Egypt, but not her conception (Sotah 12a, B.B. 120a, 123b). She gave birth to her as they entered the walls, and she completed the number of seventy, for if you count them individually you will find only sixty-nine (see Gen. 46:8-27). - [Gen. Rabbah 94:9 , Num. Rabbah 13:20]   אֲשֶׁר יָֽלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם: לֵדָתָהּ בְּמִצְרַיִם וְאֵין הוֹרָתָהּ בְּמִצְרַיִם, כְּשֶׁנִּכְנְסוּ לְתוֹךְ הַחוֹמָה יְלָדַתָּה, וְהִיא הִשְׁלִימָה מִנְיַן שִׁבְעִים, שֶׁהֲרֵי בִפְרָטָן אֵי אַתָּה מוֹצֵא אֶלָּא שִׁשִּׁים וָתֵשַׁע:
60Born to Aaron were Nadab, Abihu, Eleazar and Ithamar.   סוַיִּוָּלֵ֣ד לְאַֽהֲרֹ֔ן אֶת־נָדָ֖ב וְאֶת־אֲבִיה֑וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִֽיתָמָֽר:
61Nadab and Abihu died when they offered up an unauthorized fire before the Lord.   סאוַיָּ֥מָת נָדָ֖ב וַֽאֲבִיה֑וּא בְּהַקְרִיבָ֥ם אֵשׁ־זָרָ֖ה לִפְנֵ֥י יְהֹוָֽה:
62And those counted of them were twenty three thousand, every male aged one month and upward, for they were not counted among the children of Israel, since no inheritance was given them among the children of Israel.   סבוַיִּֽהְי֣וּ פְקֻֽדֵיהֶ֗ם שְׁלשָׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף כָּל־זָכָ֖ר מִבֶּן־חֹ֣דֶשׁ וָמָ֑עְלָה כִּ֣י | לֹ֣א הָתְפָּֽקְד֗וּ בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֠י לֹֽא־נִתַּ֤ן לָהֶם֙ נַֽחֲלָ֔ה בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
they were not counted among the children of Israel: who were counted from the age of twenty and upward. For what reason?…   כִּי לֹא הָתְפָּֽקְדוּ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל: לִהְיוֹת נִמְנִין בְּנֵי עֶשְׂרִים שָׁנָה, מַה טַּעַם?:
since no inheritance was given them: And those who were counted from the age of twenty were recipients of an inheritance, as it says, “each person shall be given an inheritance” (verse 54).   כי לא נתן להם נחלה: וְהַנִּמְנִין מִבֶּן עֶשְׂרִים שָׁנָה הָיוּ בְנֵי נַחֲלָה, שֶׁנֶּאֱמַר "אִישׁ לְפִי פְקֻדָיו יֻתַּן נַחֲלָתוֹ":
63This was the census of Moses and Eleazar the kohen, who counted the children of Israel in the plains of Moab, by the Jordan at Jericho.   סגאֵ֚לֶּה פְּקוּדֵ֣י משֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן אֲשֶׁ֨ר פָּֽקְד֜וּ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ בְּעַרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ:
64Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert.   סדוּבְאֵ֨לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י משֶׁ֔ה וְאַֽהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּֽקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי:
Among these there was no man…: But the women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!” (14:4), whereas the women said, “Give us a portion” (27:4). This is why the passage of Zelophehad’s daughters follows here. — [Mid. Tanchuma Pinchas 7]   וּבְאֵלֶּה לֹא־הָיָה אִישׁ וגו': אֲבָל עַל הַנָּשִׁים לֹא נִגְזְרָה גְזֵרַת הַמְרַגְּלִים, לְפִי שֶׁהֵן הָיוּ מְחַבְּבוֹת אֶת הָאָרֶץ, הָאֲנָשִׁים אוֹמְרִים נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרַיְמָה, וְהַנָּשִׁים אוֹמְרוֹת "תְּנָה לָּנוּ אֲחֻזָּה", לְכָךְ נִסְמְכָה פָרָשַׁת בְּנוֹת צְלָפְחָד לְכָאן (תנחומא):
65For the Lord had said to them, "They shall surely die in the desert," and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun.   סהכִּֽי־אָמַ֤ר יְהֹוָה֙ לָהֶ֔ם מ֥וֹת יָמֻ֖תוּ בַּמִּדְבָּ֑ר וְלֹֽא־נוֹתַ֤ר מֵהֶם֙ אִ֔ישׁ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִֽיהוֹשֻׁ֖עַ בִּן־נֽוּן:

Bamidbar (Numbers) Chapter 27

1The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.   אוַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלָפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יוֹסֵ֑ף וְאֵ֨לֶּה֙ שְׁמ֣וֹת בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחָגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה:
of the families of Manasseh the son of Joseph: Why is this said? Has it not already said, “the son of Manasseh”? But to inform you that Joseph cherished the Land, as it says, “and you shall bring up my bones… ” (Exod. 13:19), and his daughters cherished the Land, as it says, “Give us a portion” (verse 4) (Sifrei Pinchas 10), [hence they were of Joseph’s family in spirit], and to teach you that they [who are mentioned in the verse] were all righteous, for anyone whose deeds and whose father’s deeds are not clearly described, but Scripture specifies one of them to trace his genealogy for praise, he is a righteous man the son of a righteous man, but if it traces his genealogy for shame, as for example, “Ishmael the son of Nethaniah the son of Elishama came” (II Kings 25:25), it is known that all those mentioned with him were wicked people. — [Sifrei Pinchas 9]   לְמִשְׁפְּחֹת מְנַשֶּׁה בֶּן־יוֹסֵף: לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר בן מנשה, אֶלָּא לוֹמַר לְךָ, יוֹסֵף חִבֵּב אֶת הָאָרֶץ, שֶׁנֶּאֱמַר "וְהַעֲלִתֶם אֶת עַצְמֹתַי" וְגוֹ' (בראשית נ') וּבְנוֹתָיו חִבְּבוּ אֶת הָאָרֶץ, שֶׁנֶּאֱמַר תְּנָה לָּנוּ אֲחֻזָּה, וּלְלַמֶּדְךָ שֶׁהָיוּ כֻלָּם צַדִּיקִים, שֶׁכָּל מִי שֶׁמַּעֲשָׂיו וּמַעֲשֵׂה אֲבוֹתָיו סְתוּמִים וּפֵרֵט לְךָ הַכָּתוּב בְּאֶחָד מֵהֶם לְיַחֲסוֹ לְשֶׁבַח, הֲרֵי זֶה צַדִּיק בֶּן צַדִּיק, וְאִם יִחֲסוֹ לִגְנַאי, כְּגוֹן "בָּא יִשְׁמָעֵאל בֶּן נְתַנְיָה בֶּן אֱלִישָׁמָע" (מלכים ב כ"ה), בְיָדוּעַ שֶׁכָּל הַנִּזְכָּרִים עִמּוֹ רְשָׁעִים הָיוּ (ספרי):
Mahlah, Noah…: Later (36:11) it says, “Mahlah, Tirzah… were” [in a different order]. This teaches us that they were all equal-one to the other; therefore, Scripture changes the order. — [Sifrei Pinchas 11]   מַחְלָה נֹעָה וגו': וּלְהַלָּן (במדבר לו יא) הוּא אוֹמֵר "וַתִּהְיֶינָה מַחְלָה תִרְצָה", מַגִּיד שֶׁכֻּלָּן שְׁקוּלוֹת — זוֹ כְּזוֹ, לְפִיכָךְ שִׁנָּה אֶת סִדְרָן (שם):
2They stood before Moses and before Eleazar the kohen and before the chieftains and the entire congregation at the entrance to the Tent of Meeting, saying,   בוַתַּֽעֲמֹ֜דְנָה לִפְנֵ֣י משֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכָל־הָֽעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לֵאמֹֽר:
before Moses and before Eleazar: This [statement that they stood before Eleazar] informs us that they stood before them only in the fortieth year, after Aaron’s death. — [Sifrei Pinchas 12]   לִפְנֵי משֶׁה וְלִפְנֵי אֶלְעָזָר: מַגִּיד שֶׁלֹּא עָמְדוּ לִפְנֵיהֶם אֶלָּא בִשְׁנַת הָאַרְבָּעִים, אַחַר שֶׁמֵּת אַהֲרֹן (שם):
before Moses: And afterwards, “before Eleazar”? Is it possible that if Moses did not know [the law] and Eleazar did know? But transpose the verse and expound it [as if it were written, “before Eleazar and before Moses”]. These are the words of R. Yoshiyah. Abba Chanan said in the name of R. Eleazar: They were sitting in the study hall and they stood before all of them. — [Sifrei Pinchas 12, B.B. 119b]   לִפְנֵי משֶׁה: וְאַחַר כָּךְ לִפְנֵי אֶלְעָזָר? אֶפְשַׁר אִם מֹשֶׁה לֹא יָדַע אֶלְעָזָר יוֹדֵעַ? אֶלָּא סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, דִּבְרֵי רַבִּי יֹאשִׁיָּה. אַבָּא חָנָן מִשּׁוּם רַבִּי אֶלְעָזָר אוֹמֵר, בְּבֵית הַמִּדְרָשׁ הָיוּ יוֹשְׁבִים וְעָמְדוּ לִפְנֵי כֻלָּם (שם; בבא בתרא קי"ט):
3"Our father died in the desert, but he was not in the assembly that banded together against the Lord in Korah's assembly, but he died for his own sin, and he had no sons.   גאָבִ֘ינוּ֘ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹֽא־הָיָ֜ה בְּת֣וֹךְ הָֽעֵדָ֗ה הַנּֽוֹעָדִ֛ים עַל־יְהֹוָ֖ה בַּֽעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְא֣וֹ מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֽוֹ:
but he was not…: Since they were going to say that “he died for his own sin,” they had to say that it was not for the sin of those who grumbled, and [that he was] not in Korah’s company who incited [the people] against the Holy One, blessed is He, but he died for his own sin alone, and he did not cause others to sin with him (B.B. 18b, Sifrei Pinchas 13). R. Akiva says, He was the wood gatherer [see 15:32], and R. Shimon says: He was among those who ascended [the mountain] defiantly [see 14:44]. — [Shab . 96b]   וְהוּא לֹֽא־הָיָה וגו': לְפִי שֶׁהָיוּ בָאוֹת לוֹמַר בחטאו מת, נִזְקְקוּ לוֹמַר לֹא בְחֵטְא מִתְלוֹנְנִים וְלֹא בַעֲדַת קֹרַח שֶׁהִצּוּ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה, אֶלָּא בְּחֶטְאוֹ לְבַדּוֹ מֵת, וְלֹא הֶחֱטִיא אֶת אֲחֵרִים עִמּוֹ (ספרי); רַבִּי עֲקִיבָא אוֹמֵר מְקוֹשֵׁשׁ עֵצִים הָיָה וְרַבִּי שִׁמְעוֹן אוֹמֵר מִן הַמַּעְפִּילִים הָיָה (שבת צ"ו):
4Why should our father's name be eliminated from his family because he had no son? Give us a portion along with our father's brothers. "   דלָ֣מָּה יִגָּרַ֤ע שֵֽׁם־אָבִ֨ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ:
Why should our father’s name be eliminated: We are instead of a son, and if females are not considered offspring, let our mother be taken in levirate marriage by her brother-in-law. — [Sifrei Pinchas 13]   לָמָּה יִגָּרַע שֵֽׁם־אָבִינוּ: אָנוּ בִּמְקוֹם בֵּן עוֹמְדוֹת, וְאִם אֵין הַנְּקֵבוֹת חֲשׁוּבוֹת זֶרַע, תִּתְיַבֵּם אִמֵּנוּ לְיָבָם (בבא בתרא קיט):
because he had no son: But if he had a son, they would have made no claim at all. This teaches us that they were intelligent women. — [Sifrei Pinchas 15, Sifrei Pinchas 13]   כִּי אֵין לוֹ בֵּן: הָא אִם הָיָה לוֹ בֵן, לֹא הָיוּ תוֹבְעוֹת כְּלוּם, מַגִּיד שֶׁחַכְמָנִיּוֹת הָיוּ (שם):
5So Moses brought their case before the Lord.   הוַיַּקְרֵ֥ב משֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י יְהֹוָֽה:
So Moses brought their case: The law eluded him, and here he was punished for crowning himself [with authority] by saying, “and the case that is too difficult for you, bring to me” (Deut. 1:17) (Mid. Tanchuma Pinchas 8). Another interpretation: This passage ought to have been written through Moses, but Zelophehad’s daughters were meritorious, so it was written through them. — [Sanh. 8a]   וַיַּקְרֵב משֶׁה אֶת־מִשְׁפָּטָן: נִתְעַלְּמָה הֲלָכָה מִמֶּנּוּ, וְכָאן נִפְרַע עַל שֶׁנָּטַל עֲטָרָה לוֹמַר (דברים א') "וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי"; דָּבָר אַחֵר — רְאוּיָה הָיְתָה פָרָשָׁה זוֹ לְהִכָּתֵב עַל יְדֵי מֹשֶׁה, אֶלָּא שֶׁזָּכוּ בְנוֹת צְלָפְחָד וְנִכְתְּבָה עַל יָדָן (בבא בתרא קי"ט; סנהדרין ח'):

Fourth Portion

Bamidbar (Numbers) Chapter 27

6The Lord spoke to Moses, saying:   ווַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
7Zelophehad's daughters speak justly. You shall certainly give them a portion of inheritance along with their father's brothers, and you shall transfer their father's inheritance to them.   זכֵּ֗ן בְּנ֣וֹת צְלָפְחָד֘ דֹּֽבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַֽחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַֽחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן:
Zelophehad’s daughters speak justly: As the Targum [Onkelos] יָאוּת, rightly. [As if God said,] This is the way this passage is inscribed before Me on high (Sifrei Pinchas 18). It teaches us that their eye perceived what Moses’ eye did not. - [see Mid. Tanchuma Pinchas 8]   כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת: כְּתַרְגּוּמוֹ, "יָאוּת" — כָּךְ כְּתוּבָה פָרָשָׁה זוֹ לְפָנַי בַּמָּרוֹם, מַגִּיד שֶׁרָאֲתָה עֵינָן מַה שֶּׁלֹּא רָאֲתָה עֵינוֹ שֶׁל מֹשֶׁה (תנחומא):
Zelophehad’s daughters speak justly: Their claim is just. Fortunate is the person with whose word the Holy One, blessed is He, concurs. - [Sifrei Pinchas 18]   כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת: יָפֶה תָּבְעוּ, אַשְׁרֵי אָדָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹדֶה לִדְבָרָיו (ספרי):
You shall certainly give: [The double expression נָתֹן תִּתֵּן denotes] two portions: the portion of their father, who was among those who came out of Egypt, and the portion which he shared with his brothers in the property of [his father] Hepher. — [Sifrei Pinchas 19, B.B. 116b, 118b].   נָתֹן תִּתֵּן: שְׁנֵי חֲלָקִים, חֵלֶק אֲבִיהֶן שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר (בבא בתרא קי"ח):
and you shall transfer: Heb. וְהַעֲבַרְתָּ, an expression denoting “anger” (עֶבְרָה) [for God is angry] when one does not leave a son to inherit him (B.B. 116a). Another interpretation: Since a daughter transfers an inheritance from one tribe to another, when her son or husband inherit from her, since [the prohibition of] “you shall not transfer an inheritance” (36:7) was directed only at that generation. The same [reason] applies to [the wording of the command] “you shall transfer the inheritance to his daughter” (verse 8). In the case of all of them it says, “you shall give over” but in the case of a daughter, it says, “you shall transfer.” - [Sifrei Pinchas 21]   וְהַֽעֲבַרְתָּ: לְשׁוֹן עֶבְרָה הוּא בְּמִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיָרְשׁוֹ. דָּבָר אַחֵר — עַל שֵׁם שֶׁהַבַּת מַעֲבֶרֶת נַחֲלָה מִשֵּׁבֶט לְשֵׁבֶט, שֶׁבְּנָהּ וּבַעְלָהּ יוֹרְשִׁין אוֹתָהּ — שֶׁ"לֹא תִסֹּב נַחֲלָה" (במדבר ל"ו) לֹא נִצְטַוָּה אֶלָּא לְאוֹתוֹ הַדּוֹר בִּלְבַד (בבא בתרא ק"כ) — וְכֵן וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בְּכֻלָּן הוּא אוֹמֵר "וּנְתַתֶּם" וּבַבַּת הוּא אוֹמֵר "וְהַעֲבַרְתֶּם":
8Speak to the children of Israel saying: If a man dies and has no son, you shall transfer his inheritance to his daughter.   חוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְבִתּֽוֹ:
9If he has no daughter, you shall give over his inheritance to his brothers.   טוְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְאֶחָֽיו:
10If he has no brothers, you shall give over his inheritance to his father's brothers.   יוְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לַֽאֲחֵ֥י אָבִֽיו:
11If his father has no brothers, you shall give over his inheritance to the kinsman closest to him in his family, who shall inherit it. This shall remain a decreed statute, as the Lord commanded Moses.   יאוְאִם־אֵ֣ין אַחִים֘ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַֽחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
to the kinsman closest to him in his family: Only [kin from] the father’s side is considered “family.” - [Sifrei Pinchas 22, B.B. 109b]   לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ: וְאֵין מִשְׁפָּחָה קְרוּיָה אֶלָּא מִצַּד הָאָב (שם ק"ט):
12The Lord said to Moses, "Go up to this mount Abarim and look at the land that I have given to the children of Israel.   יבוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָֽעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל:
Go up to this mount Abarim: Why is this [passage] juxtaposed here [with the previous passage]? When the Holy One, blessed is He, said, “You shall certainly give them…” (verse 7), he [Moses] said, “The Omnipresent commanded me to allocate the inheritance! Perhaps the decree has been annulled, and I will enter the Land?” The Holy One, blessed is He, said to him, “My decree remains as it was” (Mid. Tanchuma Pinchas 9). Another interpretation: Since Moses had entered the territories of the descendants of Gad and the descendants of Reuben, he rejoiced, saying, “It seems that the vow [made] regarding me has been annulled.” This can be compared to a king who decreed that his son could not enter the portals of his palace. He [the king] entered the gate, with him [the son] following; the courtyard, with him following; the foyer with him following. When he was about to enter the inner chamber, he said to him, “My son, from here on, it is forbidden for you to enter.” - [Sifrei Pinchas 23]   עֲלֵה אֶל־הַר הָֽעֲבָרִים: לָמָּה נִסְמְכָה לְכָאן? כֵּיוָן שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא נָתֹן תִּתֵּן לָהֶם, אָמַר אוֹתִי צִוָּה הַמָּקוֹם לְהַנְחִיל, שֶׁמָּא הֻתְּרָה הַגְּזֵרָה וְאֶכָּנֵס לָאָרֶץ? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא גְּזֵרָתִי בִּמְקוֹמָהּ עוֹמֶדֶת. דָּבָר אַחֵר — כֵּיוָן שֶׁנִּכְנַס מֹשֶׁה לְנַחֲלַת בְּנֵי גָד וּבְנֵי רְאוּבֵן שָׂמַח וְאָמַר, כִּמְדֻמֶּה שֶׁהֻתַּר לִי נִדְרִי; מָשָׁל לְמֶלֶךְ שֶׁגָּזַר עַל בְּנוֹ שֶׁלֹּא יִכָּנֵס לְפֶתַח פָּלָטִין שֶׁלּוֹ, נִכְנַס לַשַּׁעַר וְהוּא אַחֲרָיו, לֶחָצֵר וְהוּא אַחֲרָיו, לַטְּרַקְלִין וְהוּא אַחֲרָיו, כֵּיוָן שֶׁבָּא לִכָּנֵס לַקִּיטוֹן, אָמַר לוֹ בְּנִי מִכָּאן וָאֵילָךְ אַתָּה אָסוּר לִכָּנֵס (ספרי):
13And when you have seen it, you too will be gathered to your people, just as Aaron your brother was gathered.   יגוְרָאִ֣יתָה אֹתָ֔הּ וְנֶֽאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּֽאֲשֶׁ֥ר נֶֽאֱסַ֖ף אַֽהֲרֹ֥ן אָחִֽיךָ:
just as Aaron your brother was gathered: From here [we see] that Moses yearned for a death like Aaron’s (Sifrei Pinchas 23). Another interpretation: You are no better than he (Mid. Tanchuma Pinchas 9); “because you did not sanctify…” Deut. 32:51). But if you had sanctified Me, your time to depart from the world would not yet have arrived. On each occasion that their death is mentioned, their sin is mentioned, for a decree had been pronounced against the generation of the desert, that they should die in the desert on account of their sin that they did not believe. Moses therefore requested that his sin be mentioned, so that it should not be said that he was one of those who rebelled. This is analogous to two women who were flogged by the court, one for immoral behavior [adultery] and the other for eating unripe produce of the sabbatical year [a lighter offense]…. Here too, wherever their death is mentioned, their sin is mentioned, to tell you that they had no [sin] other than this [sin] alone. - [Sifrei Pinchas 23, Yoma 86b]   כַּֽאֲשֶׁר נֶֽאֱסַף אַֽהֲרֹן אָחִֽיךָ: מִכָּאן שֶׁנִּתְאַוָּה מֹשֶׁה לְמִיתָתוֹ שֶׁל אַהֲרֹן (שם); דָּבָר אַחֵר — אֵין אַתָּה טוֹב מִמֶּנּוּ, "עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם" (דברים לב, נא), הָא אִם קִדַּשְׁתֶּם אוֹתִי עֲדַיִן לֹא הִגִּיעַ זְמַנְכֶם לְהִפָּטֵר (שם); בְּכָל מָקוֹם שֶׁכָּתַב מִיתָתָם כָּתַב סֻרְחָנָם, לְפִי שֶׁנִּגְזְרָה גְזֵרָה עַל דּוֹר הַמִּדְבָּר לָמוּת בַּמִּדְבָּר בְּעָוֹן שֶׁלֹּא הֶאֱמִינוּ, לְכָךְ בִּקֵּשׁ מֹשֶׁה שֶׁיִּכָּתֵב סֻרְחָנוֹ, שֶׁלֹּא יֹאמְרוּ אַף הוּא מִן הַמַּמְרִים הָיָה, מָשָׁל לִשְׁתֵּי נָשִׁים שֶׁלּוֹקוֹת בְּבֵית דִּין, אַחַת קִלְקְלָה וְאַחַת אָכְלָה פַגֵּי שְׁבִיעִית וְכוּ', אַף כָּאן בְּכָל מָקוֹם שֶׁהִזְכִּיר מִיתָתָן הִזְכִּיר סֻרְחָנָן, לְהוֹדִיעַ שֶׁלֹּא הָיְתָה בָהֶם אֶלָּא זוֹ בִּלְבַד (יומא פ"ו):
14Because you disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their eyes; these were the waters of dispute at Kadesh, in the desert of Zin.   ידכַּֽאֲשֶׁר֩ מְרִיתֶ֨ם פִּ֜י בְּמִדְבַּר־צִ֗ן בִּמְרִיבַת֙ הָֽעֵדָ֔ה לְהַקְדִּישֵׁ֥נִי בַמַּ֖יִם לְעֵֽינֵיהֶ֑ם הֵ֛ם מֵֽי־מְרִיבַ֥ת קָדֵ֖שׁ מִדְבַּר־צִֽן:
These were the waters of dispute at Kadesh: These [waters] alone; they [Moses and Aaron] had no other sin to their name (Sifrei Pinchas 23). Another interpretation: Those [waters] which instigated the rebellion [of the Israelites] at Marah were the same as those which caused the rebellion at the Red Sea [in Rephidim (Levush, Divrei David)], and those same ones provoked the rebellion in the desert of Zin. - [Source unknown]   הֵם מֵֽי־מְרִיבַת קָדֵשׁ: הֵם לְבַדָּם — אֵין בָּהֶם עָוֹן אַחֵר; דָּבָר אַחֵר — הֵם שֶׁהִמְרוּ בְמָרָה, הֵם הָיוּ שֶׁהִמְרוּ בְיַם סוּף, הֵם עַצְמָם שֶׁהִמְרוּ בְמִדְבַּר צִן:
15Moses spoke to the Lord, saying:   טווַיְדַבֵּ֣ר משֶׁ֔ה אֶל־יְהֹוָ֖ה לֵאמֹֽר:
Moses spoke to the Lord…: This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. — [Sifrei Pinchas 23]   וַיְדַבֵּר משֶׁה אֶל־ה' וגו': לְהוֹדִיעַ שִׁבְחָן שֶׁל צַדִּיקִים, כְּשֶׁנִּפְטָרִים מִן הָעוֹלָם מַנִּיחִים צָרְכָּן, וְעוֹסְקִין בְּצָרְכֵי צִבּוּר (ספרי):
saying: He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]   לֵאמֹֽר: אָמַר לוֹ, הֲשִׁיבֵנִי אִם אַתָּה מְמַנֶּה לָהֶם פַּרְנָס אִם לָאו (שם):
16"Let the Lord, the God of spirits of all flesh, appoint a man over the congregation,   טזיִפְקֹ֣ד יְהֹוָ֔ה אֱלֹהֵ֥י הָֽרוּחֹ֖ת לְכָל־בָּשָׂ֑ר אִ֖ישׁ עַל־הָֽעֵדָֽה:
Let the Lord… appoint: When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs-that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11]   יִפְקֹד ה': כֵּיוָן שֶׁשָּׁמַע מֹשֶׁה שֶׁאָמַר לוֹ הַמָּקוֹם תֵּן נַחֲלַת צְלָפְחָד לִבְנוֹתָיו, אָמַר הִגִּיעַ שָׁעָה שֶׁאֶתְבַּע צָרְכִּי — שֶׁיִּירְשׁוּ בָּנַי אֶת גְּדֻלָּתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָךְ עָלְתָה בְמַחֲשָׁבָה לְפָנַי, כְּדַאי הוּא יְהוֹשֻׁעַ לִטֹּל שְׂכַר שִׁמּוּשׁוֹ שֶׁלֹּא מָשׁ מִתּוֹךְ הָאֹהֶל (שמות ל״ג:י״א), וְזֶהוּ שֶׁאָמַר שְׁלֹמֹה (משלי כ"ז) "נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ" (תנחומא):
God of the spirits: Why is this said? He said to Him, “Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character.”- [Mid. Tanchuma Pinchas 10]   אֱלֹהֵי הָֽרוּחֹת: לָמָּה נֶאֱמַר? אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי לְפָנֶיךָ דַּעְתּוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵינָן דּוֹמִין זֶה לָזֶה, מַנֵּה עֲלֵיהֶם מַנְהִיג שֶׁיְּהֵא סוֹבֵל כָּל אֶחָד וְאֶחָד לְפִי דַעְתּוֹ (ילקוט שמעוני):
17who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of the Lord will not be like sheep without a shepherd."   יזאֲשֶׁר־יֵצֵ֣א לִפְנֵיהֶ֗ם וַֽאֲשֶׁ֤ר יָבֹא֙ לִפְנֵיהֶ֔ם וַֽאֲשֶׁ֥ר יֽוֹצִיאֵ֖ם וַֽאֲשֶׁ֣ר יְבִיאֵ֑ם וְלֹ֤א תִֽהְיֶה֙ עֲדַ֣ת יְהֹוָ֔ה כַּצֹּ֕אן אֲשֶׁ֥ר אֵֽין־לָהֶ֖ם רֹעֶֽה:
who will go forth before them: Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)-he went out [to battle] at their head and came in before them. — [Sifrei Pinchas 23]   אֲשֶׁר־יֵצֵא לִפְנֵיהֶם: לֹא כְדֶרֶךְ מַלְכֵי הָאֻמּוֹת שֶׁיּוֹשְׁבִים בְּבָתֵּיהֶם וּמְשַׁלְּחִין אֶת חַיָּלוֹתֵיהֶם לַמִּלְחָמָה, אֶלָּא כְּמוֹ שֶׁעָשִׂיתִי אֲנִי, שֶׁנִּלְחַמְתִּי בְסִיחוֹן וּבְעוֹג, שֶׁנֶּאֱמַר (במדבר כ"א) "אַל תִּירָא אֹתוֹ", וּכְדֶרֶךְ שֶׁעָשָׂה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה" וְגוֹ' (יהושע ה'), וְכֵן בְּדָוִד הוּא אוֹמֵר (שמואל א י"ח) "כִּי הוּא יוֹצֵא וָבָא לִפְנֵיהֶם" — יוֹצֵא בָּרֹאשׁ וְנִכְנָס בָּרֹאשׁ (ספרי):
who will lead them out: through his merits. - [Sifrei Pinchas 23]   וַֽאֲשֶׁר יֽוֹצִיאֵם: בִּזְכֻיּוֹתָיו:
and bring them in: through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. — [Num. Rabbah 21:15]   וַֽאֲשֶׁר יְבִיאֵם: בִּזְכֻיּוֹתָיו. דָּבָר אַחֵר — ואשר יביאם, שֶׁלֹּא תַעֲשֶׂה לוֹ כְּדֶרֶךְ שֶׁאַתָּה עוֹשֶׂה לִּי, שֶׁאֵינִי מַכְנִיסָן לָאָרֶץ (ילקוט שמעוני):
18The Lord said to Moses, "Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him.   יחוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה קַח־לְךָ֙ אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בּ֑וֹ וְסָֽמַכְתָּ֥ אֶת־יָֽדְךָ֖ עָלָֽיו:
Take for yourself: Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” - [Sifrei Pinchas 23 on verse 22]   קַח־לְךָ: קָחֶנּוּ בִּדְבָרִים — אַשְׁרֶךָ שֶׁזָּכִיתָ לְהַנְהִיג בָּנָיו שֶׁל מָקוֹם:
for yourself: Someone verified by you, someone you know. — [Sifrei Pinchas 23]   לְךָ: אֶת שֶׁבָּדוּק לְךָ, אֶת שֶׁאַתָּה מַכִּיר:
a man of spirit: As you requested; someone able to deal with the character of each one. — [Sifrei Pinchas 23]   אֲשֶׁר־רוּחַ בּוֹ: כַּאֲשֶׁר שָׁאַלְתָּ, שֶׁיּוּכַל לַהֲלֹךְ כְּנֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד (ספרי):
and you shall lay your hand upon him: Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. — [Sifrei Pinchas 23]   וְסָֽמַכְתָּ אֶת־יָֽדְךָ עָלָֽיו: תֵּן לוֹ מְתֻרְגְּמָן שֶׁיִּדְרֹשׁ בְּחַיֶּיךָ, שֶׁלֹּא יֹאמְרוּ עָלָיו, לֹא הָיָה לוֹ לְהָרִים רֹאשׁ בִּימֵי מֹשֶׁה:
19And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence.   יטוְהַֽעֲמַדְתָּ֣ אֹת֗וֹ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָ֑ה וְצִוִּיתָ֥ה אֹת֖וֹ לְעֵֽינֵיהֶֽם:
and you shall command him: Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42]   וְצִוִּיתָה אֹתוֹ: עַל יִשְׂרָאֵל, דַּע שֶׁטַּרְחָנִין הֵם, סַרְבָנִים הֵם, עַל מְנָת שֶׁתְּקַבֵּל עָלֶיךָ (ספרי במדבר י"א):
20You shall bestow some of your majesty upon him so that all the congregation of the children of Israel will take heed.   כוְנָֽתַתָּ֥ה מֵהֽוֹדְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
You shall bestow some of your majesty upon him: This refers to the radiance of the skin of his face (see Exod. 34:29).   וְנָֽתַתָּה מֵהֽוֹדְךָ עָלָיו: זֶה קֵרוּן עוֹר פָּנִים:
some of your majesty: But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon. — [Sifrei Pinchas 23, b.b. 75a]   מֵהֽוֹדְךָ: וְלֹא כָּל הוֹדְךָ, וּמָצִינוּ לְמֵדִין פְּנֵי מֹשֶׁה כַּחַמָּה פְּנֵי יְהוֹשֻׁעַ כַּלְּבָנָה (ספרי; בבא בתרא ע"ה):
so that all the congregation of the children of Israel will take heed: [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you.   לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵֽל: שֶׁיִּהְיוּ נוֹהֲגִין בּוֹ כָּבוֹד וְיִרְאָה, כְּדֶרֶךְ שֶׁנּוֹהֲגִין בְּךָ:
21He shall stand before Eleazar the kohen and seek [counsel from] him through the judgment of the Urim before the Lord. By his word they shall go, and by his word they shall come; he and all Israel with him, and the entire congregation."   כאוְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַֽעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָֽאוּרִ֖ים לִפְנֵ֣י יְהֹוָ֑ה עַל־פִּ֨יו יֵֽצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵֽי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָֽעֵדָֽה:
He shall stand before Eleazar the priest: Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. — [Mid. Tanchuma Pinchas 11]   וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַֽעֲמֹד: הֲרֵי שְׁאֵלָתְךָ שֶׁשָּׁאַלְתָּ, שֶׁאֵין הַכָּבוֹד הַזֶּה זָז מִבֵּית אָבִיךָ, שֶׁאַף יְהוֹשֻׁעַ יְהֵא צָרִיךְ לְאֶלְעָזָר (תנחומא):
and seek [counsel from] him: when he finds it necessary to go to war. - [Sanh. 16a]   וְשָׁאַל לוֹ: כְּשֶׁיִּצְטָרֵךְ לָצֵאת לַמִּלְחָמָה:
By his word: Eleazar’s [word].   עַל־פִּיו: שֶׁל אֶלְעָזָר:
and the entire congregation: The Sanhedrin. — [Yoma 73b, Sanh. 16a]   וְכָל־הָֽעֵדָֽה: סַנְהֶדְרִין:
22Moses did as the Lord had commanded him, and he took Joshua and presented him before Eleazar the kohen and before the entire congregation.   כבוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח אֶת־יְהוֹשֻׁ֗עַ וַיַּֽעֲמִדֵ֨הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָֽה:
and he took Joshua: He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come. — [Sifrei Pinchas 23]   וַיִּקַּח אֶת־יְהוֹשֻׁעַ: לְקָחוֹ בִדְבָרִים וְהוֹדִיעוֹ מַתַּן שְׂכַר פַּרְנְסֵי יִשְׂרָאֵל לָעוֹלָם הַבָּא (ספרי):
23He laid his hands upon him and commanded him, in accordance with what the Lord had spoken to Moses.   כגוַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד־משֶֽׁה:
He laid his hands: generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him, “and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. — [Sifrei Pinchas 23, Sanh. 105b]   וַיִּסְמֹךְ אֶת־יָדָיו: בְּעַיִן יָפָה, יוֹתֵר וְיוֹתֵר מִמַּה שֶּׁנִּצְטַוָּה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ "וְסָמַכְתָּ אֶת יָדְךָ", וְהוּא עָשָׂה בִּשְׁתֵּי יָדָיו, וַעֲשָׂאוֹ כִכְלִי מָלֵא וְגָדוּשׁ, וּמִלְּאוֹ חָכְמָתוֹ בְּעַיִן יָפָה (שם):
in accordance with what the Lord had spoken to Moses: [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him.   כַּֽאֲשֶׁר דִּבֶּר ה': אַף לְעִנְיַן הַהוֹד — נָתַן מֵהוֹדוֹ עָלָיו:

Fifth Portion

Bamidbar (Numbers) Chapter 28

1The Lord spoke to: Moses, saying:   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command the children of Israel and say to them: My offering, My food for My fire offerings, a spirit of satisfaction for Me, you shall take care to offer to Me at its appointed time.   בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמֽוֹעֲדֽוֹ:
Command the children of Israel: What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command Me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.   צַו אֶת־בְּנֵי יִשְׂרָאֵל: מָה אָמוּר לְמַעְלָה? יִפְקֹד ה', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁאַתָּה מְצַוֵּנִי עַל בָּנַי, צַוֵּה אֶת בָּנַי עָלַי, מָשָׁל לְבַת מֶלֶךְ שֶׁהָיְתָה נִפְטֶרֶת מִן הָעוֹלָם וְהָיְתָה מְפַקֶּדֶת בַּעְלָהּ עַל בָּנֶיהָ וְכוּ' כִּדְאִיתָא בְסִפְרֵי:
My offering: This refers to the blood. — [Sifrei Pinchas 25]   קָרְבָּנִי: זֶה הַדָּם:
My food: This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). - [Sifrei Pinchas 25]   לַחְמִי: אֵלּוּ אֵמוּרִין, וְכֵן הוּא אוֹמֵר (ויקרא ג') "וְהִקְטִירָם הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה" (ספרי):
My fire-offerings: which are put on the fires of My altar.   לְאִשַּׁי: הַנִּתָּנִין לְאִשֵּׁי מִזְבְּחִי:
you shall take care: The Kohanim , Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. — [Sifrei Pinchas 26, Taanith 26a]   תִּשְׁמְרוּ: שֶׁיִּהְיוּ כֹּהֲנִים וּלְוִיִּם וְיִשְׂרָאֵל עוֹמְדִין עַל גַּבָּיו, מִכָּאן לָמְדוּ וְתִקְּנוּ מַעֲמָדוֹת (תענית כ"ו):
at its appointed time: Each day is the appointed time prescribed for the continual offerings. — [see Sifrei Pinchas 26]   בְּמֽוֹעֲדֽוֹ: בְּכָל יוֹם הוּא מוֹעֵד הַתְּמִידִים:
3And you shall say to them: This is the fire offering which you shall offer to the Lord: two unblemished lambs in their first year each day as a continual burnt offering.   גוְאָֽמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַֽיהֹוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד:
And you shall say to them: This is an admonition to the [rabbinical] court. — [Sifrei Pinchas 27]   וְאָֽמַרְתָּ לָהֶם: אַזְהָרָה לְבֵית דִּין (ספרי):
two…each day: Heb. שְׁנַיִם לְיוֹם. [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard]. — [Yoma 62b]   שְׁנַיִם לַיּוֹם: כִּפְשׁוּטוֹ, וְעִקָּרוֹ בָא לְלַמֵּד שֶׁיִּהְיוּ נִשְׁחָטִין כְּנֶגֶד הַיּוֹם — תָּמִיד שֶׁל שַׁחַר בַּמַּעֲרָב וְשֶׁל בֵּין הָעַרְבַּיִם בְּמִזְרָחָן שֶׁל טַבָּעוֹת (ספרי; יומא ס"ב):
4The one lamb you shall offer up in the morning, and the other lamb you shall offer up in the afternoon.   דאֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם:
the one lamb: Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar…The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.   אֶת־הַכֶּבֶשׂ אֶחָד: אַף עַל פִּי שֶׁכְּבָר נֶאֱמַר בְּפָרָשַׁת וְאַתָּה תְּצַוֶּה "וְזֶה אֲשֶׁר תַּעֲשֶׂה" וְגוֹ' (שמות כט לח), הִיא הָיְתָה אַזְהָרָה לִימֵי הַמִּלּוּאִים וְכָאן צִוָּה לַדּוֹרוֹת:
5And one tenth of an ephah of fine flour for a meal offering, mixed with a quarter of a hin of crushed [olive] oil.   הוַֽעֲשִׂירִ֧ית הָֽאֵיפָ֛ה סֹ֖לֶת לְמִנְחָ֑ה בְּלוּלָ֛ה בְּשֶׁ֥מֶן כָּתִ֖ית רְבִיעִ֥ת הַהִֽין:
fine flour for a meal-offering: The meal-offering of the libations [which accompanied the sacrifice].   סֹלֶת לְמִנְחָה: מִנְחַת נְסָכִים:
6A continual burnt offering, as the one offered up at Mount Sinai, for a spirit of satisfaction, a fire offering to the Lord.   ועֹלַ֖ת תָּמִ֑יד הָֽעֲשֻׂיָה֙ בְּהַ֣ר סִינַ֔י לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
offered up at Mount Sinai: Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai”: the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood]. — [Torath Kohanim , Tzav 18:8]   הָֽעֲשֻׂיָה בְּהַר סִינַי: כְּאוֹתָן שֶׁנַּעֲשׂוּ בִּימֵי הַמִּלּוּאִים; דָּבָר אַחֵר — העשיה בהר סיני, הִקִּישׁ עוֹלַת תָּמִיד לְעוֹלַת הַר סִינַי — אוֹתָהּ שֶׁנִּתְקָרְבָה לִפְנֵי מַתַּן תּוֹרָה — שֶׁכָּתוּב בָּהּ (שם כ"ד) "וַיָּשֶֹם בָּאֲגָנֹת", מְלַמֵּד שֶׁטְּעוּנָה כְּלִי (ספרי):
7Its libation shall be one quarter of a hin for each lamb, to be poured on the holy [altar] as a libation of strong wine to the Lord.   זוְנִסְכּוֹ֙ רְבִיעִ֣ת הַהִ֔ין לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד בַּקֹּ֗דֶשׁ הַסֵּ֛ךְ נֶ֥סֶךְ שֵׁכָ֖ר לַֽיהֹוָֽה:
Its libation: of wine.   וְנִסְכּוֹ: יַיִן:
on the holy: They shall be poured on the altar.   בַּקֹּדֶשׁ הַסֵּךְ: עַל הַמִּזְבֵּחַ יִתְנַסְּכוּ:
a libation of strong wine: Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. — [B.B. 97a]   נֶסֶךְ שֵׁכָר: יַיִן הַמְשַׁכֵּר, פְּרָט לְיַיִן מִגִּתּוֹ (בבא בתרא צ"ז):
8And the second lamb you shall offer up in the afternoon. You shall offer it up with the same meal offering and libation as the morning [sacrifice], a fire offering with a spirit of satisfaction to the Lord.   חוְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכּוֹ֙ תַּֽעֲשֶׂ֔ה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
a spirit of satisfaction: It is gratifying for Me that I spoke, and My will was carried out. — [Zev . 46b, Sifrei Pinchas 38]   רֵיחַ נִיחֹחַ: נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי (ספרי):
9And on the Sabbath day, two unblemished lambs in the first year, and two tenths of an ephah of fine flour as a meal offering, mixed with oil, and its libation.   טוּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ:
10[This is] the burnt offering of each Sabbath on its Sabbath, in addition to the continual burnt offering and its libation.   יעֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ:
The burnt offering of each Sabbath on its Sabbath: But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. — [Sifrei Pinchas 40]   עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ: וְלֹא עוֹלַת שַׁבָּת זוֹ בְּשַׁבָּת אַחֶרֶת, הֲרֵי שֶׁלֹּא הִקְרִיב בְּשַׁבָּת זוֹ שׁוֹמֵעַ אֲנִי יַקְרִיב שְׁתַּיִם לַשַּׁבָּת הַבָּאָה, תַּלְמוּד לוֹמָר "בְּשַׁבַּתּוֹ", מַגִּיד שֶׁאִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ (ספרי):
in addition to the continual burnt offering: This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. — [Sifrei Pinchas 40]   עַל־עֹלַת הַתָּמִיד: אֵלּוּ מוּסָפִין, לְבַד אוֹתָן שְׁנֵי כְבָשִׂים שֶׁל עוֹלַת הַתָּמִיד, וּמַגִּיד שֶׁאֵין קְרֵבִין אֶלָּא בֵּין שְׁנֵי הַתְּמִידִין, וְכֵן בְּכָל הַמּוּסָפִין נֶאֱמַר עַל עֹלַת הַתָּמִיד לְתַלְמוּד זֶה:
11And on the beginning of your months, you shall offer up a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year, [all] unblemished.   יאוּבְרָאשֵׁי֙ חָדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֖ה לַֽיהֹוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֨יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
12Three tenths of an ephah of fine flour as a meal offering, mixed with oil for each bull, and two tenths of an ephah of fine flour as a meal offering, mixed with oil for each ram.   יבוּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַפָּ֖ר הָֽאֶחָ֑ד וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לָאַ֖יִל הָֽאֶחָֽד:
Three tenths: As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].   וּשְׁלשָׁה עֶשְׂרֹנִים: כְּמִשְׁפַּט נִסְכֵּי פַר, שֶׁכֵּן הֵן קְצוּבִין בְּפָרָשַׁת נְסָכִים:
13And one tenth of an ephah of fine flour mixed with oil as a meal offering for each lamb. A burnt offering with a spirit of satisfaction, a fire offering to the Lord.   יגוְעִשָּׂרֹ֣ן עִשָּׂר֗וֹן סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד עֹלָה֙ רֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
14And their libations: a half of a hin for each bull, a third of a hin for each ram, and a quarter of a hin for each lamb wine; this is the burnt offering of each new month in its month, throughout the months of the year.   ידוְנִסְכֵּיהֶ֗ם חֲצִ֣י הַהִין֩ יִֽהְיֶ֨ה לַפָּ֜ר וּשְׁלִישִׁ֧ת הַהִ֣ין לָאַ֗יִל וּרְבִיעִ֥ת הַהִ֛ין לַכֶּ֖בֶשׂ יָ֑יִן זֹ֣את עֹלַ֥ת חֹ֨דֶשׁ֙ בְּחָדְשׁ֔וֹ לְחָדְשֵׁ֖י הַשָּׁנָֽה:
This is the burnt offering of each new month in its month: However, once the day passes, its offering is canceled, and there is no way to make it up. — [Sifrei Pinchas 43]   זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ: שֶׁאִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ וְשׁוּב אֵין לוֹ תַשְׁלוּמִין:
15And one young male goat for a sin offering to the Lord; it shall be offered up in addition to the continual burnt offering and its libation.   טווּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַֽיהֹוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
And one young male goat…: All the additional-offering goats were brought to atone for defiling the Sanctuary and its holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a]   וּשְׂעִיר עִזִּים וגו': כָּל שְׂעִירֵי הַמּוּסָפִין בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, הַכֹּל כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת שְׁבוּעוֹת (דף ט'), וְנִשְׁתַּנָּה שְׂעִיר רֹאשׁ חֹדֶשׁ שֶׁנֶּאֱמַר בּוֹ "לַה'"; לְלַמֶּדְךָ שֶׁמְּכַפֵּר עַל שֶׁאֵין בּוֹ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף — שֶׁאֵין מַכִּיר בַּחֵטְא אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִלְבָד, וּשְׁאָר הַשְּׂעִירִים לְמֵדִין מִמֶּנוּ; וּמִדְרָשׁוֹ בָּאַגָּדָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָבִיאוּ כַפָּרָה עָלַי עַל שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ (חולין ס'):
it shall be offered up in addition to the continual burnt offering: This entire offering [not just the young male goat].   עַל־עֹלַת הַתָּמִיד יֵֽעָשֶׂה: כָּל הַקָּרְבָּן הַזֶּה:
and its libation: [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.   וְנִסְכּֽוֹ: אֵין "וְנִסְכּוֹ" מוּסָב עַל הַשָּׂעִיר, שֶׁאֵין נְסָכִים לְחַטָּאת:

Sixth Portion

Bamidbar (Numbers) Chapter 28

16In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord.   טזוּבַחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַֽיהֹוָֽה:
17On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days.   יזוּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵֽאָכֵֽל:
18On the first day is a holy convocation; you shall not perform any mundane work.   יחבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]   כָּל־מְלֶאכֶת עֲבֹדָה: אֲפִלּוּ מְלָאכָה הַצְּרִיכָה לָכֶם, כְּגוֹן דָּבָר הָאָבֵד, הַמֻּתָּר בְּחֻלּוֹ שֶׁל מוֹעֵד, אֲסוּרָה בְּי"ט:
19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you.   יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).   פָּרִים: כְּנֶגֶד אַבְרָהָם שֶׁנֶּאֱמַר "וְאֶל הַבָּקָר רָץ אַבְרָהָם" (בראשית י"ח):
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).   אילים: כְּנֶגֶד אֵילוֹ שֶׁל יִצְחָק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10]   כְבָשִׂים: כְּנֶגֶד יַעֲקֹב שֶׁנֶּאֱמַר "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'); בִּיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן רָאִיתִי זֹאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up.   כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs.   כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22And one young male goat for a sin offering to atone for you.   כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering.   כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation.   כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48]   כָּאֵלֶּה תַּֽעֲשׂוּ לַיּוֹם: שֶׁלֹּא יִהְיוּ פוֹחֲתִין וְהוֹלְכִין כְּפָרֵי הֶחָג (ספרי):
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work.   כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
26On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work.   כווּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהֹוָ֔ה בְּשָֽׁבֻעֹ֖תֵיכֶ֑ם מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b]   וּבְיוֹם הַבִּכּוּרִים: חַג הַשָּׁבוּעוֹת קָרוּי בִּכּוּרֵי קְצִיר חִטִּים עַל שֵׁם שְׁתֵּי הַלֶּחֶם, שֶׁהֵם רִאשׁוֹנִים לְמִנְחַת חִטִּים הַבָּאִים מִן הֶחָדָשׁ (מנחות פ"ד):
27You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year.   כזוְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה:
28Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram.   כחוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
29One tenth for each lamb, for all seven lambs.   כטעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
30One young male goat to atone for you.   לשְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
31You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations.   לאמִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּֽעֲשׂ֑וּ תְּמִימִ֥ם יִֽהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a]   תְּמִימִם יִֽהְיוּ־לָכֶם וְנִסְכֵּיהֶֽם: אַף הַנְּסָכִים יִהְיוּ תְמִימִים, לָמְדוּ רַבּוֹתֵינוּ מִכָּאן שֶׁהַיַּיִן שֶׁהֶעֱלָה קְמָחִין פָּסוּל לִנְסָכִים (שם פ"ז):

Bamidbar (Numbers) Chapter 29

1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you.   אוּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִֽהְיֶ֥ה לָכֶֽם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished.   בוַֽעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram.   גוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל:
4And one tenth for each lamb, for the seven lambs.   דוְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
5And one young male goat as a sin offering, to atone for you.   הוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord.   ומִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year.   מִלְּבַד עֹלַת הַחֹדֶשׁ: מוּסְפֵי רֹאשׁ חֹדֶשׁ שֶׁהוּא בְיוֹם רֹאשׁ הַשָּׁנָה:
7And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work.   זוּבֶֽעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished.   חוְהִקְרַבְתֶּ֨ם עֹלָ֤ה לַֽיהֹוָה֙ רֵ֣יחַ נִיחֹ֔חַ פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
9And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram.   טוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
10One tenth for each lamb, for the seven lambs.   יעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
11A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations.   יאשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַ֞ד חַטַּ֤את הַכִּפֻּרִים֙ וְעֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering.   מִלְּבַד חַטָּאת הַכִּפֻּרִים: שָׂעִיר הַנַּעֲשֶׂה בִּפְנִים הָאָמוּר בְּאַחֲרֵי מוֹת, שֶׁגַּם הוּא חַטָּאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings.   וְעֹלַת הַתָּמִיד: וּמִלְּבַד עוֹלַת הַתָּמִיד תַּעֲשׂוּ עוֹלוֹת הַלָּלוּ:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day.   וְנִסְכֵּיהֶֽם: מוּסָב עַל הַמּוּסָפִין הַכְּתוּבִים וְעַל תַּעֲשׂוּ, וְהוּא לְשׁוֹן צִוּוּי — מִלְּבַד עוֹלַת הַתָּמִיד וּמִנְחָתָהּ תַּעֲשׂוּ אֶת אֵלֶּה וְנִסְכֵּיהֶם, וְכֵן כָּל נִסְכֵּיהֶם הָאֲמוּרִים בְּכָל הַמּוֹעֲדוֹת חוּץ מִשֶּׁל קָרְבְּנוֹת הֶחָג, שֶׁכָּל וְנִסְכָּהּ, וְנִסְכֵּיהֶם, וּנְסָכֶיהָ שֶׁבָּהֶם מוּסַבִּים עַל הַתָּמִיד, וְאֵינָן לְשׁוֹן צִוּוּי, שֶׁהֲרֵי נִסְכֵּיהֶם שֶׁל מוּסָפִין כְּתוּבִין לְעַצְמָן בְּכָל יוֹם וָיוֹם:

Seventh Portion

Bamidbar (Numbers) Chapter 29

12And on the fifteenth day of the seventh month, there shall be a holy convocation for you; you shall not perform any mundane work, and you shall celebrate a festival to the Lord for seven days.   יבוּבַֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְחַגֹּתֶ֥ם חַ֛ג לַֽיהֹוָ֖ה שִׁבְעַ֥ת יָמִֽים:
13You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished.   יגוְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁלשָׁ֥ה עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִֽהְיֽוּ:
14And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams.   ידוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֣ר הָֽאֶחָ֗ד לִשְׁלשָׁ֤ה עָשָׂר֙ פָּרִ֔ים שְׁנֵ֤י עֶשְׂרֹנִים֙ לָאַ֣יִל הָֽאֶחָ֔ד לִשְׁנֵ֖י הָֽאֵילִֽם:
15And one tenth for each lamb, for the fourteen lambs.   טווְעִשָּׂרוֹן עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְאַרְבָּעָ֥ה עָשָׂ֖ר כְּבָשִֽׂים:
16And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation.   טזוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
17And on the second day, twelve young bulls, two rams, and fourteen lambs in the first year, [all] unblemished.   יזוּבַיּ֣וֹם הַשֵּׁנִ֗י פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנֵ֥ים עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
18And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   יחוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַפָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
And their meal-offerings and their libations, for the bulls: The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16].   וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים: פָּרֵי הֶחָג שִׁבְעִים הֵם כְּנֶגֶד שִׁבְעִים אֻמּוֹת, וּמִתְמַעֲטִים וְהוֹלְכִים, סִימָן כְּלָיָה הִיא לָהֶם, וּבִימֵי הַמִּקְדָּשׁ הָיוּ מְגִנִּים עֲלֵיהֶם מִן הַיִּסּוּרִין (סוכה נ"ה):
and for the lambs: corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם, “and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם “as prescribed for them” [instead of כַּמִּשְׁפָּט,“as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. — [Sifrei Pinchas 54, Ta’anith 2b]   וְלַכְּבָשִׂים: כְּנֶגֶד יִשְׂרָאֵל שֶׁנִּקְרְאוּ "שֶׂה פְזוּרָה" (ירמיהו נ'), וְהֵם קְבוּעִים, וּמִנְיָנָם תִּשְׁעִים וּשְׁמוֹנָה, לְכַלּוֹת מֵהֶם תִּשְׁעִים וּשְׁמוֹנֶה קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה; בַּשֵּׁנִי נֶאֱמַר וְנִסְכֵּיהֶם עַל שְׁנֵי תְמִידֵי הַיּוֹם, וְלֹא שִׁנָּה הַלָּשׁוֹן אֶלָּא לִדְרֹשׁ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִ"לִ (ספרי; שבת ק"נ) בַּשֵּׁנִי וְנִסְכֵּיהֶם, בַּשִּׁשִּׁי וּנְסָכֶיהָ, בַּשְּׁבִיעִי כְּמִשְׁפָּטָם, מֵ"ם יוֹ"ד מֵ"ם הֲרֵי כָאן מַיִם, רֶמֶז לְנִסּוּךְ הַמַּיִם מִן הַתּוֹרָה בֶּחָג:
19And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and their libations.   יטוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
20And on the third day, eleven bulls, two rams, and fourteen lambs in the first year, [all] unblemished.   כוּבַיּ֧וֹם הַשְּׁלִישִׁ֛י פָּרִ֥ים עַשְׁתֵּֽי־עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
21And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   כאוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
22And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation.   כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
23And on the fourth day, ten bulls, two rams, and fourteen lambs in the first year, [all] unblemished.   כגוּבַיּ֧וֹם הָֽרְבִיעִ֛י פָּרִ֥ים עֲשָׂרָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
24Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   כדמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
25And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation.   כהוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
26And on the fifth day nine bulls, two rams, and fourteen lambs in the first year, [all] unblemished.   כווּבַיּ֧וֹם הַֽחֲמִישִׁ֛י פָּרִ֥ים תִּשְׁעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
27And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   כזוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
28And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation.   כחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
29And on the sixth day, eight bulls, two rams, and fourteen lambs in the first year, [all] unblemished.   כטוּבַיּ֧וֹם הַשִּׁשִּׁ֛י פָּרִ֥ים שְׁמֹנָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
30And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   לוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
31And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libations.   לאוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וּנְסָכֶֽיהָ:
32And on the seventh day, seven bulls, two rams and fourteen lambs in the first year, [all] unblemished.   לבוּבַיּ֧וֹם הַשְּׁבִיעִ֛י פָּרִ֥ים שִׁבְעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
33And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed for them.   לגוּמִנְחָתָ֣ם וְנִסְכֵּהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כְּמִשְׁפָּטָֽם:
34One young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation.   לדוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
35The eighth day shall be a time of restriction for you; you shall not perform any mundane work.   להבַּיּוֹם֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”   עֲצֶרֶת תִּֽהְיֶה לָכֶם: עֲצוּרִים בַּעֲשִׂיַּת מְלָאכָה; דָּבָר אַחֵר, עצרת — עִצְרוּ מִלָּצֵאת, מְלַמֵּד שֶׁטָּעוּן לִינָה; וּמִדְרָשׁוֹ בַאַגָּדָה לְפִי שֶׁכָּל יְמוֹת הָרֶגֶל הִקְרִיבוּ כְנֶגֶד שִׁבְעִים אֻמּוֹת, וּבָאִין לָלֶכֶת, אָמַר לָהֶם הַמָּקוֹם בְּבַקָּשָׁה מִכֶּם עֲשׂוּ לִי סְעוּדָה קְטַנָּה כְּדֵי שֶׁאֵהָנֶה מִכֶּם (סוכה נ"ה):
36You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished.   לווְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֥ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.   פַּר אֶחָד אַיִל אֶחָד: אֵלּוּ כְנֶגֶד יִשְׂרָאֵל, הִתְעַכְּבוּ לִי מְעַט עוֹד, וּלְשׁוֹן חִבָּה הוּא זֶה, כְּבָנִים הַנִּפְטָרִים מֵאֲבִיהֶם וְהוּא אוֹמֵר לָהֶם קָשָׁה עָלַי פְּרֵדַתְכֶם, עַכְּבוּ עוֹד יוֹם אֶחָד, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה כוּ', כִּדְאִיתָא בְמַסֶּכֶת סֻכָּה (שם); וּבְמִדְרַשׁ רַבִּי תַנְחוּמָא: לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁמִּי שֶׁיֵּשׁ לוֹ אַכְסְנַאי יוֹם רִאשׁוֹן יַאֲכִילֶנּוּ פְּטוּמוֹת, לְמָחָר יַאֲכִילֶנּוּ דָּגִים, לְמָחָר בְּשַׂר בְּהֵמָה, לְמָחָר מַאֲכִילוֹ קִטְנִית, לְמָחָר מַאֲכִילוֹ יָרָק, פּוֹחֵת וְהוֹלֵךְ כְּפָרֵי הֶחָג:
37Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   לזמִנְחָתָ֣ם וְנִסְכֵּיהֶ֗ם לַפָּ֨ר לָאַ֧יִל וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
38And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation.   לחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
39These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings.   לטאֵ֛לֶּה תַּֽעֲשׂ֥וּ לַֽיהֹוָ֖ה בְּמֽוֹעֲדֵיכֶ֑ם לְבַ֨ד מִנִּדְרֵיכֶ֜ם וְנִדְבֹֽתֵיכֶ֗ם לְעֹלֹֽתֵיכֶם֙ וּלְמִנְחֹ֣תֵיכֶ֔ם וּלְנִסְכֵּיכֶ֖ם וּלְשַׁלְמֵיכֶֽם:
These you shall offer up for the Lord on your festivals: A matter fixed as an obligation.   אֵלֶּה תַּֽעֲשׂוּ לה' בְּמֽוֹעֲדֵיכֶם: דָּבָר הַקָּצוּב לְחוֹבָה:
besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of “you shall not delay [in paying your vows and pledges]” (Deut. 23:22).   לְבַד מִנִּדְרֵיכֶם: אִם בָּאתֶם לִדּוֹר קָרְבָּנוֹת בָּרֶגֶל, מִצְוָה הִיא בְּיֶדְכֶם, אוֹ נְדָרִים אוֹ נְדָבוֹת שֶׁנְּדַרְתֶּם כָּל הַשָּׁנָה, הַקְרִיבוּם בָּרֶגֶל, שֶׁמָּא יִקְשֶׁה לוֹ לַחֲזֹר וְלַעֲלוֹת לִירוּשָׁלַיִם וּלְהַקְרִיב נְדָרָיו וְנִמְצָא עוֹבֵר בְּבַל תְּאַחֵר:

Bamidbar (Numbers) Chapter 30

1Moses spoke to the children of Israel in accordance with all that the Lord had commanded Moses.   אוַיֹּ֥אמֶר משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57]   וַיֹּאמֶר משֶׁה אֶל־בְּנֵי יִשְׂרָאֵל: לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה, הֻצְרַךְ לְהַפְסִיק תְּחִלָּה וְלוֹמַר שֶׁחָזַר מֹשֶׁה וְאֲמָרָהּ פָרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ, אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו:

Maftir Portion

Bamidbar (Numbers) Chapter 29

35The eighth day shall be a time of restriction for you; you shall not perform any mundane work.   להבַּיּוֹם֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”   עֲצֶרֶת תִּֽהְיֶה לָכֶם: עֲצוּרִים בַּעֲשִׂיַּת מְלָאכָה; דָּבָר אַחֵר, עצרת — עִצְרוּ מִלָּצֵאת, מְלַמֵּד שֶׁטָּעוּן לִינָה; וּמִדְרָשׁוֹ בַאַגָּדָה לְפִי שֶׁכָּל יְמוֹת הָרֶגֶל הִקְרִיבוּ כְנֶגֶד שִׁבְעִים אֻמּוֹת, וּבָאִין לָלֶכֶת, אָמַר לָהֶם הַמָּקוֹם בְּבַקָּשָׁה מִכֶּם עֲשׂוּ לִי סְעוּדָה קְטַנָּה כְּדֵי שֶׁאֵהָנֶה מִכֶּם (סוכה נ"ה):
36You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished.   לווְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֥ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.   פַּר אֶחָד אַיִל אֶחָד: אֵלּוּ כְנֶגֶד יִשְׂרָאֵל, הִתְעַכְּבוּ לִי מְעַט עוֹד, וּלְשׁוֹן חִבָּה הוּא זֶה, כְּבָנִים הַנִּפְטָרִים מֵאֲבִיהֶם וְהוּא אוֹמֵר לָהֶם קָשָׁה עָלַי פְּרֵדַתְכֶם, עַכְּבוּ עוֹד יוֹם אֶחָד, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה כוּ', כִּדְאִיתָא בְמַסֶּכֶת סֻכָּה (שם); וּבְמִדְרַשׁ רַבִּי תַנְחוּמָא: לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁמִּי שֶׁיֵּשׁ לוֹ אַכְסְנַאי יוֹם רִאשׁוֹן יַאֲכִילֶנּוּ פְּטוּמוֹת, לְמָחָר יַאֲכִילֶנּוּ דָּגִים, לְמָחָר בְּשַׂר בְּהֵמָה, לְמָחָר מַאֲכִילוֹ קִטְנִית, לְמָחָר מַאֲכִילוֹ יָרָק, פּוֹחֵת וְהוֹלֵךְ כְּפָרֵי הֶחָג:
37Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed.   לזמִנְחָתָ֣ם וְנִסְכֵּיהֶ֗ם לַפָּ֨ר לָאַ֧יִל וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
38And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation.   לחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
39These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings.   לטאֵ֛לֶּה תַּֽעֲשׂ֥וּ לַֽיהֹוָ֖ה בְּמֽוֹעֲדֵיכֶ֑ם לְבַ֨ד מִנִּדְרֵיכֶ֜ם וְנִדְבֹֽתֵיכֶ֗ם לְעֹלֹֽתֵיכֶם֙ וּלְמִנְחֹ֣תֵיכֶ֔ם וּלְנִסְכֵּיכֶ֖ם וּלְשַׁלְמֵיכֶֽם:
These you shall offer up for the Lord on your festivals: A matter fixed as an obligation.   אֵלֶּה תַּֽעֲשׂוּ לה' בְּמֽוֹעֲדֵיכֶם: דָּבָר הַקָּצוּב לְחוֹבָה:
besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of “you shall not delay [in paying your vows and pledges]” (Deut. 23:22).   לְבַד מִנִּדְרֵיכֶם: אִם בָּאתֶם לִדּוֹר קָרְבָּנוֹת בָּרֶגֶל, מִצְוָה הִיא בְּיֶדְכֶם, אוֹ נְדָרִים אוֹ נְדָבוֹת שֶׁנְּדַרְתֶּם כָּל הַשָּׁנָה, הַקְרִיבוּם בָּרֶגֶל, שֶׁמָּא יִקְשֶׁה לוֹ לַחֲזֹר וְלַעֲלוֹת לִירוּשָׁלַיִם וּלְהַקְרִיב נְדָרָיו וְנִמְצָא עוֹבֵר בְּבַל תְּאַחֵר:

Bamidbar (Numbers) Chapter 30

1Moses spoke to the children of Israel in accordance with all that the Lord had commanded Moses.   אוַיֹּ֥אמֶר משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57]   וַיֹּאמֶר משֶׁה אֶל־בְּנֵי יִשְׂרָאֵל: לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה, הֻצְרַךְ לְהַפְסִיק תְּחִלָּה וְלוֹמַר שֶׁחָזַר מֹשֶׁה וְאֲמָרָהּ פָרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ, אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו:

Haftarah

Yirmiyahu (Jeremiah) Chapter 1

1The words of Jeremiah son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin.   א דִּבְרֵ֥י יִרְמְיָ֖הוּ בֶּן־חִלְקִיָּ֑הוּ מִן־הַכֹּֽהֲנִים֙ אֲשֶׁ֣ר בַּֽעֲנָת֔וֹת בְּאֶ֖רֶץ בִּנְיָמִֽן:
The words of Jeremiah son of Hilkiah: Let the son of the corrupt woman, whose deeds are proper Jeremiah was descended from Rahab the harlot and let him reprove the son of the righteous woman whose deeds are corrupt these are Israel who corrupted their deeds who are descended from legitimate seed.   דברי ירמיהו בן חלקיהו וגו': ליתי בר קלקלתא דתקנן עובדוהי ירמיה בא מרחב הזונה ולוכח בר מתקנתא דמקלקלן עובדוהי אלו ישראל שקלקלו מעשיהן שבאו מזרע כשר:
2To whom the word of the Lord came in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign.   באֲשֶׁ֨ר הָיָ֚ה דְבַר־יְהֹוָה֙ אֵלָ֔יו בִּימֵ֛י יֹֽאשִׁיָּ֥הוּ בֶן־אָמ֖וֹן מֶ֣לֶךְ יְהוּדָ֑ה בִּשְׁלֹשׁ־עֶשְׂרֵ֥ה שָׁנָ֖ה לְמָלְכֽוֹ:
To whom the word of the Lord came: Upon whom the Shechinah commenced to rest at that time.   אשר היה דבר ה' אליו וגו': אשר התחילה שכינה לשרות עליו באותו הזמן:
3And he was in the days of Jehoiakim son of Josiah, king of Judah, until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.   גוַיְהִ֗י בִּימֵ֨י יְהֽוֹיָקִ֚ים בֶּן־יֹֽאשִׁיָּ֙הוּ֙ מֶ֣לֶךְ יְהוּדָ֔ה עַד־תֹּם֙ עַשְׁתֵּֽי־עֶשְׂרֵ֣ה שָׁנָ֔ה לְצִדְקִיָּ֥הוּ בֶן־יֹֽאשִׁיָּ֖הוּ מֶ֣לֶךְ יְהוּדָ֑ה עַד־גְּל֥וֹת יְרֽוּשָׁלִַ֖ם בַּחֹ֥דֶשׁ הַֽחֲמִישִֽׁי:
And he was in the days of Jehoiakim: And he was a prophet all the remaining days of Josiah, the days of his son Jehoiakim, and the days of his son Zedekiah, until the end of the eleventh year that is the year until the exile of Jerusalem in the fifth month.   ויהי בימי יהויקים: ויהי נביא כל ימי יאשיהו הנותרים וימי יהויקים בנו וימי צדקיהו בנו עד תום עשתי עשרה שנה היא השנה עד גלות ירושלים בחדש החמישי:
4And the word of the Lord came to me, saying:   דוַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר:
5When I had not yet formed you in the womb, I knew you, and when you had not yet emerged from the womb, I had appointed you; a prophet to the nations I made you.   הבְּטֶ֨רֶם אֶצָּרְךָ֚ (כתיב אֶצָּורְךָ֚) בַבֶּ֙טֶן֙ יְדַעְתִּ֔יךָ וּבְטֶ֛רֶם תֵּצֵ֥א מֵרֶ֖חֶם הִקְדַּשְׁתִּ֑יךָ נָבִ֥יא לַגּוֹיִ֖ם נְתַתִּֽיךָ:
When I had not yet formed you in the womb, etc.: Since the days of the first man. The Holy One, blessed be He, showed Adam each generation and its prophets.   בטרם אצרך בבטן וגו': מימי אדם הראשון הראהו הקב"ה לאדם דור ודור ונביאיו:
I… formed you: Heb. אצרך, an expression of צורה, a form.   אצרך: לשון צורה:
I knew you: connois toi in O.F. Comp. (Exodus 6:3), “I was not known (נודעתּי) to them.”   ידעתיך: קנייושט"וי בלעז כמו לא נודעתי להם (שמות ו׳:ג׳):
I appointed you: I appointed you for this.   הקדשתיך: זמנתיך לכך:
a prophet to the nations: To Israel, who behave like the nations. In this manner it is expounded in Sifrei on the verse: “A prophet from your midst, etc.” (Deut. 18:15), will set up for you and not for those who deny the Torah. How then do I fulfill “A prophet to the nations I made you” ? To the children of Israel who deport themselves with the customs of the nations. It can further be interpreted: “A prophet for the nations,” like “About the nations,” to give them to drink the cup of poison, to prophesy retribution upon them, as it is said: “Take this cup of the wine of wrath from My hand, you shall give all the nations to drink of it” (infra 25:15). Another explanation of “When you had not yet emerged from the womb I appointed you” is: Concerning you I said to Moses: “I will set up a prophet… like you” (Deut. 18:18). This one reproved them, and this one reproved them. This one prophesied for forty years and this one prophesied for forty years.   נביא לגוים: לישראל שהיו נוהגים עצמם כעכו"ם כך נדרש בספרי נביא מקרבך וגו' (דברים י״ח:ט״ו) יקים לך ולא למכחישי תורה הא מה אני מקיים נביא לגוים נתתיך בבני ישראל שהיו נוהגים כעכו"ם ד"א בטרם תצא מרחם הקדשתיך עליך אמרתי למשה נביא אקים להם כמוך (דברים י״ח:י״ח) זה הוכיחם וזה הוכיחם זה נתנבא ארבעים שנה וזה נתנבא ארבעים שנה:
6And I said, "Alas, O Lord God! Behold, I know not to speak for I am a youth.   ווָֽאֹמַ֗ר אֲהָהּ֙ אֲדֹנָ֣י יֱהֹוִ֔ה הִנֵּ֥ה לֹֽא־יָדַ֖עְתִּי דַבֵּ֑ר כִּי־נַ֖עַר אָנֹֽכִי:
Alas: This is an expression of wailing (konpljjnt in 0.F.).   אהה: ל' יילל קונפליינ"ט בלע"ז:
for I am a youth: I am not worthy to reprove them. Moses reproved them shortly before his death, when he was already esteemed in their eyes through the many miracles that he had performed for them. He had taken them out of Egypt, split the Reed Sea for them, brought down the manna, caused the quails to fly, given them the Torah, brought up the well. I come to reprove them at the beginning of my mission.   כי נער אנכי: איני כדאי להוכיחן משה הוכיחן סמוך למיתתו כבר נחשב בעיניהם בכמה נסים שעשה להם הוציאם ממצרים וקרע להם את הים הוריד את המן הגיז את השליו נתן להם את התורה העלה את הבאר אני בתחלת שליחותי אני בא להוכיחם:
7And the Lord said to me; Say not, "I am a youth," for wherever I send you, you shall go, and whatever I command you, you shall speak.   זוַיֹּ֚אמֶר יְהֹוָה֙ אֵלַ֔י אַל־תֹּאמַ֖ר נַ֣עַר אָנֹ֑כִי כִּ֠י עַל־כָּל־אֲשֶׁ֚ר אֶֽשְׁלָֽחֲךָ֙ תֵּלֵ֔ךְ וְאֵ֛ת כָּל־אֲשֶׁ֥ר אֲצַוְּךָ֖ תְּדַבֵּֽר:
wherever I send you: to the heathens.   על כל אשר אשלחך: אל העכו"ם:
and whatever I command you: to Israel, you shall speak.   ואת כל אשר אצוך: לישראל תדבר:
8Fear them not, for I am with you to save you, says the Lord.   חאַל־תִּירָ֖א מִפְּנֵיהֶ֑ם כִּֽי־אִתְּךָ֥ אֲנִ֛י לְהַצִּלֶ֖ךָ נְאֻם־יְהֹוָֽה:
9And the Lord stretched out His hand and reached my mouth, and the Lord said to me; Behold, I have placed My words in your mouth.   טוַיִּשְׁלַ֚ח יְהֹוָה֙ אֶת־יָד֔וֹ וַיַּגַּ֖ע עַל־פִּ֑י וַיֹּ֚אמֶר יְהֹוָה֙ אֵלַ֔י הִנֵּ֛ה נָתַ֥תִּי דְבָרַ֖י בְּפִֽיךָ:
And the Lord stretched forth His hand: Every sending mentioned concerning a hand is an expression of stretching forth. Another explanation is like the Targum: And the Lord sent the words of His prophecy.   וישלח ה' את ידו: כל שליחות שהוא אצל יד לשון הושטה ל"א כתרגום ושלח ה' ית פתגמי נביאותיה:
10Behold, I have appointed you this day over the nations and over the kingdoms, to uproot and to crush, and to destroy and to demolish, to build and to plant.   ירְאֵ֞ה הִפְקַדְתִּ֣יךָ | הַיּ֣וֹם הַזֶּ֗ה עַל־הַגּוֹיִם֙ וְעַל־הַמַּמְלָכ֔וֹת לִנְת֥וֹשׁ וְלִנְת֖וֹץ וּלְהַֽאֲבִ֣יד וְלַֽהֲר֑וֹס לִבְנ֖וֹת וְלִנְטֽוֹעַ:
I have appointed you: I have appointed you over the heathens.   הפקדתיך: מנותיך על העכו"ם:
to uproot and to crush: (depayser in French, to uproot) and over Israel to build and to plant if they heed. So did Jonathan paraphrase it.   לנתוש ולנתוץ: דיספציר בלעז:
11And the word of the Lord came to me, saying: What do you see, Jeremiah? And I said, "I see a rod of an almond tree."   יאוַיְהִ֚י דְבַר־יְהֹוָה֙ אֵלַ֣י לֵאמֹ֔ר מָֽה־אַתָּ֥ה רֹאֶ֖ה יִרְמְיָ֑הוּ וָֽאֹמַ֕ר מַקֵּ֥ל שָׁקֵ֖ד אֲנִ֥י רֹאֶֽה:
a rod of an almond tree: (amendleer in O.F.) Jonathan, however, renders: A King who hastens to do evil.   מקל שקד: מנדולי"ר בלעז, ויונתן תרגם מקל שקד מלך דמוחי לאבאשא:
12And the Lord said to me; You have seen well, for I hasten My word to accomplish it.   יבוַיֹּ֧אמֶר יְהֹוָ֛ה אֵלַ֖י הֵיטַ֣בְתָּ לִרְא֑וֹת כִּֽי־שֹׁקֵ֥ד אֲנִ֛י עַל־דְּבָרִ֖י לַֽעֲשֹׂתֽוֹ:
You have seen well: This almond tree hastens to blossom before all other trees. I, too, hasten to perform My word. And the Midrash Aggadah (Ecc. Rabbah 12:8) explains: An almond tree takes twenty-one days from its blossoming until it is completely ripe, as the number of days between the seventeenth of Tammuz, when the city was broken into, until the ninth of Av, when the Temple was burnt.   היטבת לראות: השקד הזה הוא ממהר להוציא פרח קודם לכל האילנות אף אני ממהר לעשות דברי, ומדרש אגדה השקד הזה הוא משעת חניטתו עד גמר בישולו עשרים ואחד יום כמנין ימים שבין שבעה עשר בתמוז שבו הובקעה העיר לתשעה באב שבו נשרף הבית:
13And the word of the Lord came to me a second time, saying: What do you see? And I said, "I see a bubbling pot, whose foam is toward the north."   יגוַיְהִ֨י דְבַר־יְהֹוָ֚ה | אֵלַי֙ שֵׁנִ֣ית לֵאמֹ֔ר מָ֥ה אַתָּ֖ה רֹאֶ֑ה וָֽאֹמַ֗ר סִ֚יר נָפ֙וּחַ֙ אֲנִ֣י רֹאֶ֔ה וּפָנָ֖יו מִפְּנֵ֥י צָפֽוֹנָה:
a bubbling pot: [lit. blown up,] seething (boillant in French).   סיר נפוח: רותח בויילנ"ט בלעז:
whose foam: [lit. and its face,] its seething (et ses ondes in O.F.) [and its waves].   ופניו: רתיחותיו אשישאונדי"ש בלעז:
14And the Lord said to me; From the north the misfortune will break forth upon all the inhabitants of the land.   ידוַיֹּ֥אמֶר יְהֹוָ֖ה אֵלָ֑י מִצָּפוֹן֙ תִּפָּתַ֣ח הָֽרָעָ֔ה עַ֥ל כָּל־יֹֽשְׁבֵ֖י הָאָֽרֶץ:
From the north the misfortune will break forth: Babylon is on the north of Eretz Israel.   מצפון תפתח הרעה: בבל לצפונה של ארץ ישראל היא:
15For, behold I am summoning all the families of the kingdoms of the north, says the Lord, and they will come and place, each one his throne at the entrance of the gates of Jerusalem and against all its walls around and against all the cities of Judah.   טוכִּ֣י | הִנְנִ֣י קֹרֵ֗א לְכָֽל־מִשְׁפְּח֛וֹת מַמְלְכ֥וֹת צָפ֖וֹנָה נְאֻם־יְהֹוָ֑ה וּבָ֡אוּ וְֽנָֽתְנוּ֩ אִ֨ישׁ כִּסְא֜וֹ פֶּ֣תַח | שַֽׁעֲרֵ֣י יְרֽוּשָׁלִַ֗ם וְעַ֚ל כָּל־חֽוֹמֹתֶ֙יהָ֙ סָבִ֔יב וְעַ֖ל כָּל־עָרֵ֥י יְהוּדָֽה:
16And I will utter My judgments against them concerning all their evil, that they left Me and offered up burnt-offerings to other gods and they prostrated themselves to the work of their hands.   טזוְדִבַּרְתִּ֚י מִשְׁפָּטַי֙ אוֹתָ֔ם עַ֖ל כָּל־רָֽעָתָ֑ם אֲשֶׁ֣ר עֲזָב֗וּנִי וַֽיְקַטְּרוּ֙ לֵֽאלֹהִ֣ים אֲחֵרִ֔ים וַיִּֽשְׁתַּֽחֲו֖וּ לְמַֽעֲשֵׂ֥י יְדֵיהֶֽם:
And I will utter My judgments against them: I will debate with them, with Judah and Jerusalem.   ודברתי משפטי אותם: אתווכח עמם עם יהודה וירושלים:
17And you shall gird your loins and arise and speak to them all that I command you; be not dismayed by them, lest I break you before them.   יזוְאַתָּה֙ תֶּאְזֹ֣ר מָתְנֶ֔יךָ וְקַמְתָּ֙ וְדִבַּרְתָּ֣ אֲלֵיהֶ֔ם אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י אֲצַוֶּ֑ךָּ אַל־תֵּחַת֙ מִפְּנֵיהֶ֔ם פֶּן־אֲחִתְּךָ֖ לִפְנֵיהֶֽם:
And you shall gird your loins: This is an expression of quickening like a man of valor.   תאזור מתניך: ל' זירוז כאיש חיל:
18And I, behold I have made you today into a fortified city and into an iron pillar, and into copper walls against the entire land, against the kings of Judah, against its princes, against its priests, and against the people of the land.   יחוַֽאֲנִ֞י הִנֵּ֛ה נְתַתִּ֣יךָ הַיּ֗וֹם לְעִ֨יר מִבְצָ֜ר וּלְעַמּ֥וּד בַּרְזֶ֛ל וּלְחֹמ֥וֹת נְחֹ֖שֶׁת עַל־כָּל־הָאָ֑רֶץ לְמַלְכֵ֚י יְהוּדָה֙ לְשָׂרֶ֔יהָ לְכֹֽהֲנֶ֖יהָ וּלְעַ֥ם הָאָֽרֶץ:
against the Kings of Judah: lit. to the Kings of Judah.   למלכי יהודה: כנגד מלכי יהודה:
19And they shall fight against you but they shall not prevail against you, for I am with you says the Lord, to save you.   יטוְנִלְחֲמ֥וּ אֵלֶ֖יךָ וְלֹֽא־י֣וּכְלוּ לָ֑ךְ כִּֽי־אִתְּךָ֥ אֲנִ֛י נְאֻם־יְהֹוָ֖ה לְהַצִּילֶֽךָ:
And they shall fight against you: They shall quarrel and fight against you to refute the words of your prophecy.   ונלחמו אליך: ויהון דינין ומגיחין לקבלך למסתר ית פתגמי נבואתך:

Yirmiyahu (Jeremiah) Chapter 2

1And the word of the Lord came to me, saying:   אוַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר:
2Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.   בהָלֹ֡ךְ וְֽקָרָאתָ֩ בְּאָזְנֵי֙ יְרֽוּשָׁלִַ֜ם לֵאמֹ֗ר כֹּה אָמַ֣ר יְהֹוָ֔ה זָכַ֚רְתִּי לָךְ֙ חֶ֣סֶד נְעוּרַ֔יִךְ אַֽהֲבַ֖ת כְּלוּלֹתָ֑יִךְ לֶכְתֵּ֚ךְ אַֽחֲרַי֙ בַּמִּדְבָּ֔ר בְּאֶ֖רֶץ לֹ֥א זְרוּעָֽה:
I remember to you: Were you to return to Me, I would desire to have mercy on you for I remember the loving kindness of your youth and the love of the nuptials of your wedding canopy, when I brought you into the wedding canopy, and this (כלולתיך) is an expression of bringing in. Your nuptials (Noces in O.F.). Now what was the loving kindness of your youth? Your following My messengers, Moses and Aaron, from an inhabited land to the desert without provisions for the way since you believed in Me.   זכרתי לך: אם הייתם שבים אלי תאוותי לרחם עליכם כי זכרת חסד נעוריך ואהבת כלילת חופתך שהכללתיך לחופה ול' הכנסה הוא, כלולותיך נוצי"ש בלעז, ומה הוא חסד נעוריך לכתך אחר שלוחי משה ואהרן מארץ נושבת יצאתם למדבר ואין צדה לדרך כי האמנתם בי:
3Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.   גקֹ֚דֶשׁ יִשְׂרָאֵל֙ לַיהֹוָ֔ה רֵאשִׁ֖ית תְּבֽוּאָתֹ֑ה כָּל־אֹֽכְלָ֣יו יֶאְשָּׁ֔מוּ רָעָ֛ה תָּבֹ֥א אֲלֵיהֶ֖ם נְאֻם־יְהֹוָֽה:
Israel is holy: like terumah.   קדש ישראל: כתרומה:
the first of His grain: Like the first of the harvest before the Omer, which it is forbidden to eat, and whoever eats it is liable, so will all those who eat him be guilty. So did Jonathan render it.   ראשית תבואתה: כראשית קציר לפני העומר שאסור באכילה והאוכלו מתחייב כן כל אוכליו יאשמו כן ת"י:
Select a portion:
English translation © Judaica Press, all rights reserved.
The text on this page contains sacred literature. Please do not deface or discard.