Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 23/אבן עזרא על ויקרא כ״ג
אוטעם אלה הם מועדי. בעבור היות שבתות רבות בשנה:
1[EVEN THESE ARE MY APPOINTED SEASONS.] Scripture reads, even these are My appointed seasons (mo’adai) because there are many Sabbaths in the year.1 refers to all the Sabbaths (of the year. After stating that all the Sabbaths are God’s appointed seasons, Scripture goes on to speak of the weekly Sabbath in verse 3. For another interpretation see Rashi.
אבכל מושבותיכם. בארצכם וחוץ מארצכם בבית ובדרך:
1IN ALL YOUR DWELLINGS. In your country and outside of your country, at home and on the way.
בוטעם שבת הוא לה׳. פירשתיו:
2I have previously explained the meaning of it is a sabbath unto the Lord.2…because He rested from all His work on the seventh day.”
אואחר כן הזכיר המועדים ואמר בשבת אלה הם מועדי ובמועדים אמר במועדם והטעם באיזה יום שיהיה מהשבוע והנה אני נותן לך כלל בדברי המועדים כי בזמן שבית המקדש קיים היו המועדים נמסרים לבית דין הלא תראה כי אמר על פסח חזקיהו ויועץ המלך ואחר שקבע ראש חודש ניסן עבר השנה ובזה תפשוהו חכמינו ז״ל כי היה ראוי שלא יעבר ניסן בניסן והמעתיקים אמרו כי בית דין היה מסתכל בדברים רבים בקביעות השנה ואמרו על רבי עקיבא שקבע שתי שנים מעוברות שנה אחר שנה לפי צורך השעה ואין בכל המקרא ראיה איך היו ישראל קובעים החדשים והמועדים ומה שאמר הגאון כי על חשבון העיבור היו נסמכים איננו אמת כי במשנה גם בתלמוד ראיות שהיה פסח בבד״ו גם שני מעשיות שם ועבור השנים קרוב מתוספת שנת החמה על הלבנה ואיננו על דרך הקדמונים ותחלת החשבון וי״ד פי׳ שים עם לבהר״ד ד״ח תתע״ו יבא המולד וי״ד כי שנה נוספה להחל מחשבון בהר״ד בעבור חמשה הימים שהיו קודם בריאת האדם ויום בשנה חשוב שנה וזה לא יזיק על כן לא תוכל לקחת תוספת שנה נוספה כי לא היתה והנה העבור אחר שנה וחצי שנה והעבור בנוי על המהלך התיכון על כן אמרו פעמים שבא בארוכה ובקצרה ואין הקביעות רודף אחר ראית הלבנה בירושלים או בקצה מזרח או במערב כלל והעד מקום המחברת התיכונה כי הנה היא על ירושלים ועוד שראינו פעמים רבות הלבנה בחדש ניסן בליל שני וכן היתה נראית בכל העולם וקביעות החדש היה ליל שלישי וכן אירע לשלשה חדשים קודם ניסן וזה נתקן בשנת גטר״ד בעבור הדחיה גם פעמים היה הקביעות בתשרי יום חמישי ולא נראית הלבנה בליל שבת והיה האויר זך וזה יקרה בכל שנה שהמולד קרוב מחצי היום והיתה הלבנה בחצי גלגל הגבוה גם אין הקביעות בנוי על עת התחברות המאורות אפילו במהלך האמצעי כי הנה בטור״ד גם גטר״ד יוכיחו ולולי שלא אאריך הייתי מפרש סוד העיבור וסוד ההלכה החמורה שהוא נולד קודם חצות והכלל שחז״ל העתיקו לנו שנסמוך על העיבור בגלות וכן קבלנו מפי נביאים ולא נוכל לעשות דבר אחר טוב ממנו וזה ששמו ב׳ ימים בגלות והוא על דבר ספק והמתענים יום הכפורים שני ימים מה יועילם בעבור הדחיות כי בשנת גטר״ד אם על המולד היה ראוי שיתענה בשמונה לקביעתנו וכי למה נעוות אנחנו חשבון שנתנו בעבור שנה אחרת וכן יקרה להם עם הראיה:
1Scripture then mentions the festivals (v. 4). The Torah says, even these are My appointed seasons, with regard to the Sabbath and in their appointed season with regard to the festivals. The meaning of in their appointed season is, in any day of the week in which they fall. Note, I will now lay down a general rule with regard to the festivals. During the time of the Temple the festivals were in the hands of the Beth Din. Do you not see that Scripture says, For the king had taken counsel (II Chron. 30:2), with regard to the Passover proclaimed by Hezekiah.3 After Hezekiah established the new moon of Nisan he proclaimed a leap year.4 Our sages, of blessed memory, criticized him for this, for he should not have added a Nisan on Nisan.5 10b. The transmitters of tradition said that the Beth Din took many things into consideration in estabhshing the year.6 11a,b. The Bet Din had to consider many things in deciding whether or not to make a year a leap year. They said, regarding Rabbi Akiba, that he established two leap years back to back according to the needs of the hour.7 12a. However, the text there speaks of three years. Hence Krinsky suggests emending I.E. to read three years. Vat. Ebr. 38 omits the word two. It reads, “He established leap years back to back.” There is no proof in Scripture as to how Israel established the months and the festivals. The Gaon’s statement to the effect that they relied on the intercalational calculation8 is not true, for there are proofs in the Mishnah and also in the Talmud that Passover fell on a Monday, Wednesday, and Friday.9 There are also two stories in the Talmud [which show that they did not rely on a fixed calendar].10 2:9 records a controversy between Rabban Gamliel and Rabbi Joshua as to when Yom Kippur fell in a certain year. If the rabbis of the Mishnah had used a fixed calendar there would be no place for this difference of opinion. The Mishnah (Ibid. 2:8) also reports an instance of two sets of witnesses contradicting themselves as to the position of the new moon. The latter shows that the month was established by actually seeing the new moon and not by calculation. See Weiser and Krinsky. Leap years11 come close to compensating for the additional days which a solar year has over a lunar year.12 The latter does not follow the way of the ancients.13 The calculation14, or molad baharad, which is the Hebrew abbreviation for five hours and 204 parts of an hour of the second day of the week. How do we arrive at this calculation? Ibn Ezra explains that we do so by counting back a year from the conjunction which occurred on the day that Adam was born. It should be noted that that year, except for the five days preceding the birth of Adam, did not exist in reality. It was a theoretical year. starts with the end of 14 hours of the sixth day;15 that is, add four days, eight hours, and 876 parts16, 6:4,5. to five hours and 204 parts of an hour of the second day of the week.17 Then the birth of the new moon will occur at the end of 14 hours of the sixth day.18 A year is added,19 for we start counting from five hours and 204 parts of an hour of the second day of the week20 because of the five days which preceded the creation of Adam, for a day into a year is considered a year.21 This presents no problem.22 You cannot add an additional year,23 for it did not yet exist. Note, an additional month was added to the year after a year and a half.24 (or yetizrah, creation), the year in which Adam was born (molad adam), and a half of the following year. The intercalation is based on the average25, p. 123). Also see Maimonides, M.T., Laws of the Sanctification of the New Moon, 6:1. The length of a junction varies. Its average time is 29 days, 12 hours, 44 minutes, and 3 and 1/3 seconds. The average movement (or conjunction) stands in contrast to the true conjunction of the sun and moon. movement of the moon.26 The sages therefore said that sometimes the birth of the moon comes at longer intervals; at times it comes at shorter intervals.27 25a. The establishment of the month28 is not tied to the sighting of the moon in Jerusalem,29 or in the far east,30 by stating that “the earth is round like a sphere. The water of the Great Ocean covers half of it, which is uninhabitable, the other half is dry and habitable” (W.M. Feldman, Rabbinical Mathematics and Astronomy, p. 104). or in the west [of the world].31 The place of the average conjunction of the moon32 is proof of this,33 for look, it is reckoned when occurring over Jerusalem.34 Furthermore, we have seen the moon many times on the second night of the month of Nisan. It was similarly seen in the entire world. However, the month was established on the third night [of the week].35 The same thing happened in the three months preceding Nisan. This occurs when the birth of the new moon of Tishri occurs at nine hours and 204 parts of an hour of the third day [of the week].36 It was enacted37 because of the postponement.38. “There are five separate occasions which necessitate the postponement of New Year’s day by one or even two days,” Feldman, op. cit, p. 191. For these dechiyot, see Maimonides, M.T., Laws of the Sanctification of the New Moon, Chap. 7. Also see Feldman, pp. 191-194. There are also times when the month of Tishri was established on the fifth day [of the week] and the moon was not seen on the night of the Sabbath. Now, the air was then clear. This occurs every year when the birth of the new moon39 is close to half of the day40 (yod chet = 18), i.e., the 18th hour. “If the molad of Tishri occurs at or past noon (i.e., the 18th hour of any day. Noon is the 18th hour of a day which consists of 12 hours of daylight and 12 hours of night. Such a day begins at 6:00 P.M. New Year (Rosh Ha-Shanah) is postponed to the following day. Such a molad is called an Old Molad (molad zaken) because on the day of the new month, the moon is already old” (Feldman, pp. 191,192). and the moon is in half of its sphere’s apogee. The establishment41 is also not dependent on the time of the conjunction42 of the sun and moon. It is not even dependent on their mean conjunction, for note, the conjunction43 of the sun and moon at 15 hours and 599 parts44 of the hour on the second day45 (bet, tet-vav, tav-kof, peh-tet), which stands for two days, 15 hours, 599 parts. and similarly the conjunction at nine hours and 204 parts of the third day46 (gimel-tet, resh-dalet), which stands for three days, nine hours, 204 parts. is proof of this.47 If I did not want to go on at length I would explain the secret of the calculation of the calendar and the secret of the very difficult law, i.e., the rule regarding a moon born before midday.48 20b. The general principle is: our wise men, of blessed memory, transmitted to us the rule that we are to rely on the intercalated calendar in exile. We received the same from the mouth of the prophets. We cannot do anything better than it. The sages ruled that the festivals be observed for two days in the Diaspora because of uncertainty.49 Those who fast for two days in observance of Yom Kippur50 fast in vain51, pp. 11,12. due to the “postponements.” For in a year when the birth of the new moon52 occurs at nine hours and 204 parts of the hour on the third day of the week, they should fast on what is the eighth day of the month according to our calculation if they rely on the conjunction.53 Why54 manipulate the date of the start of one year55 because of another year?56 7:4. Those who fast for two days believe that our festivals should be based on astronomical reality. If that is the case, then all the rules of establishing the calendar should be discarded. This would happen to them57 if the month is established by seeing the new moon.58
אבין הערבים. פירשתיו:
1AT DUSK. I have previously explained this.59
אאשה לה׳. בפרשת פינחס:
1AN OFFERING MADE BY FIRE. These are described in the Torah portion Pinechas.60.
אוטעם להזכיר כי תבאו אל הארץ. בעבור שישמרו כל השבתות במדבר ופסח בהר סיני כי זו הפרשה סמוכה להקמת המשכן:
1Scripture reads, When ye are come into the land (v. 9),61 so that Israel would observe all the Sabbaths in the wilderness and the Passover62 was erected on the first day of Nisan. Israel celebrated the Passover soon after. at Mount Sinai.63 This section was given close to the [time of the] erection of the tabernacle.64
בוטעם דבר אל בני ישראל. שיתחברו ואחר כן ואמרת אליהם:
2[SPEAK UNTO THE CHILDREN OF ISRAEL.] This means speak unto the children of Israel and tell them to gather. Afterwards,65 say unto them…66
אממחרת השבת. אמרו חז״ל ממחרת יום טוב והמכחישים אמרו שהוא כמשמעו והמאמינים הביאו ראיות משנת השמטה והיובל והצום הגדול ויום תרועה שכתוב בו שבתון וכן שבתון נאמר בא׳ של סוכות ובשמיני ואמרו כי שבע שבתות שבועות וכמוהו באי השבת עם יוצאי השבת והם שנים פירושים בפסוק אחד והנה שלשים עיירים וראייתם תמימות וחכם ברומי הביא ראיה ממחרת הפסח מצות וקלוי ולא ידע כי בנפשו הוא כי הפסח ביום ארבעה עשר וממחרתו יום חמשה עשר וכן כתוב ויסעו מרעמסס בחדש הראשון ולאכול קלי אסור עד עבור תנופת העומר והגאון אמר ששני פסחים הם פסח ה׳ ופסח ישראל ופסח ה׳ בליל חמשה עשר והנה ממחרת הפסח ביהושע יום ט״ז ויהיה פירוש ממחרת הפסח הכתוב בתורה ממחרת זבח הפסח ולא אמר כלום כי לא נקרא החג פסח רק בעבור שפסח השם על הבתים וממחרתו הוא לבקר יום ט״ו וכן כתוב כל היום ההוא וכל הלילה וכל יום המחרת. ועוד אמר הגאון שמצות וקלוי היה מהישן וזה איננו רחוק כי הכתוב אמר על תנופת העומר שתהיה מהחל חרמש בקמה ואם תנופת העומר היתה יום חמשה עשר מתי קצרו ועשו מצות ועוד כי אין קציר כי הוא ראשית קציר שעורים גם יש כדמות ראיה על פירושו שאמר מעבור הארץ ויתכן שזה השם נקרא על התבואה שיש להשנה שעברה. וטעם מעבור הארץ ארץ סיחון ועוג והעד שאמר אחר כן מתבואת ארץ כנען ועוד כי קלוי איננו כמו קלי והכתוב אמר ולחם וקלי וכרמל לא תאכלו ואין פסוק קלוי באש טענה כי הוא תאר המעשה כי אביב קלוי באש יקרא קלוי ועוד יש להשיב מאין נדע כי הניף הכהן בעבר הירדן תנופת העומר כי הכתוב אמר אשר אני נותן לכם ועוד לא נתנה להם ולא בא הכתוב להזכיר מצות וקלוי רק בעבור ששבת המן וכן טעם כל הפסוק ועוד אמר הגאון אם השבת כמשמעו מאיזה שבת נחל לספור וישועה השיב כי שמנה עשר ימים הם שיש בהם קרבן ונקראו מועדים מלבד השבתות ואחר שיש קרבן ביום תנופת העומר לאות ולעד כי התנופה באחד מימות מועד האביב והנה שכח קרבנות ראשי חדשים שלא נזכרו ועוד כי הכתוב אמר כאלה תעשו ליום שבעת ימים והיה ראוי שיאמר מלבד תנופת העומר גם זאת איננה טענה עלינו כי אנחנו נסמוך במצות על הקבלה והנה ביום שבועות לא הזכיר בפרשת פנחס מלבד כבשי השלמים ולמעלה פר בן בקר אחד ואילים שנים ובפנחס פרים שנים ואיל אחד גם יוכל המאמין להשיב כי בדרך נבואה ידע היו׳ שיהיה בו תנופת העומר שיום השבת יהיה הקכיעות והעד מערך הלחם שהיה בשבת והזכיר הכתוב איך יחשבו בשנה הראשונה ואז הקריבו שלמים והעולה הנזכרת ואחר כן הנזכר׳ בפנחס ואחר כך אמר בשבועותיכם שבעה שבועות ולא אמר שבתות ואין ראיה כי תחלת השבוע יום ראשון וטמאה שבועים יוכיח והנה ארמוז לך סוד אחד שכל המועדים תלוים ביום ידוע מהחדש ולא נאמר בחג השבועות (מספר) (ס״א יום מועד) בעבור הספירה שהיא מצוה וחז״ל העתיקו כי בחג שבועות היה מתן תורה ועליו נאמר כי חג ה׳ לנו:
1ON THE MORROW AFTER THE SABBATH. The sages said that on the morrow after the sabbath means on the morrow after the festival.67 Those who contradict the sages68 say that the word Sabbath is be taken literally.69 was brought on the first Sunday following the start of Passover. Those who believe in the Rabbinic tradition offer proof from the Sabbatical year,70 the Jubilee, the great fast,71 and the day of shofar sounding,72 for the word shabbaton (a solemn rest) is employed with regard to them.73. Thus the word shabbat does not refer only to the Sabbath. Scripture similarly employs shabbaton with regard to Sukkot74 and Shemini Atzeret.75. They also say that the meaning of sheva shabbatot (v. 15) is seven weeks.76 does not always mean the Sabbath. The same is true of ba’eh shabbat im yotze’eh shabbat (those that were to come in on the sabbath, with those that were to go out on the sabbath) (II Kings 11:9).77 The same word78. is employed with two meanings in one verse.79 is used it refers to the Sabbath; the second time, to a week. We thus see that shabbat does not necessarily refer to the Sabbath. Note, we find a similarity in sheloshim ayarim (thirty ass colts) (Jud. 10:4).80 (ayarim), and they had thirty cities (ayarim). The word ayarim appears twice in this verse. The first time it means ass colts; the second time, cities. They81 offer proof from the word complete (v. 15).82. The latter can only mean seven complete weeks, for it makes no sense to render it seven complete Sabbaths. A wise man in Rome83 offered proof84 means on the morrow after the first day of festival, i.e., on the 16th of Nisan. from on the morrow after the passover, unleavened cakes and parched corn (Josh. 5:11).85. This scholar believed that the term “passover” in Josh. 5:11 refers to the 15th of Nisan. Hence the morrow after the passover refers to the 16th. This scholar also assumed that the unleavened cakes and parched corn came from the new produce. Now, since eating of new produce is forbidden till the omer is offered, and Scripture tells us, And they did eat of the produce of the land, we must assume that the eating of the new grain was preceded by the offering of the omer. We thus see that the omer is brought on the 16th of Nisan. Furthermore, Josh. 5:11 shows that on the morrow after the sabbath means on the morrow following the first day of the festival. He did not know that it cost him his life,86. The “proof” offered by this scholar does not prove that which he intended. In fact, the Karaites or Sadducees can, as we shall see below, use his interpretation for their own purposes. for the Passover falls on the 14th87 and the morrow following it is on the 15th.88). Thus if we interpret Joshua 5:11 as alluding to the bringing of the omer, then we have to assume that the omer was brought on the 15th of Nisan, which we today call the first day of Passover. This is not in keeping with Rabbinic tradition. On the contrary, it supports the Karaites, for they believe that the morrow after the sabbath in Leviticus 23:16 refers to the first Sunday following the start of Passover. In other words, the Karaites say that in the year that Israel celebrated the first Passover in Canaan, the 15th of Nisan fell on a Sunday and Israel therefore offered the omer on that day. Scripture similarly reads, And they journeyed from Rameses in the first month (Num. 33:3).89. We thus clearly see that on the morrow after the passover refers to the 15th of Nisan. The eating of parched corn is prohibited until the waving of the omer.90 The Gaon91 as follows: And they did eat of the produce of the land on the morrow after the Passover of the Lord, i.e., the morrow following the 15th day. says that there are two Passovers, a Passover of the Lord and a Passover of Israel. The Passover of God is on the night of the 15th.92 Now, the day after the Passover in Joshua refers to the 16th day.93 It follows from this that the interpretation of on the morrow after the passover (Num. 33:3), is on the morrow following the sacrifice of the Passover.94 What he said has no value. The festival95 is called Passover only because God skipped over the houses.96). Hence the term Passover in Josh. 5:11 cannot refer to the 15th of Nisan. Its morrow is the morning of the 15th.97 Scripture similarly writes, all that day, and all the night, and all the next day (yom ha-mochorat)98 (morrow) refers to the following morning. (Num. 11:32). The Gaon further states that the unleavened cakes and the parched corn were from the old grain.99). This is not far-fetched, for Scripture says that the waving of the omer should begin from the time the sickle is first put to the standing corn (Deut. 16:9). If the omer was waved on the 15th100 when did they harvest and make unleavened bread?101 was waved on the 15th of Nisan when Israel entered the Land of Israel as the Karaites maintain, when did they harvest the grain to make the unleavened bread? Harvesting is prohibited on a festival. Furthermore, there was no harvest,102 for the omer is brought from the first of the barley harvest.103 was waved. There is also what appears to be proof of the Gaon’s opinion,104 for Scripture states, of the produce (meavur) of the land (Josh. 5:11). It is possible that the term avur refers to the produce of the year that has passed.105 means passed. Hence this interpretation. The meaning of the produce of the land is the produce of the land of Sihon and Og.106 The fact that Scripture afterwards states, of the fruit of the land of Canaan (Josh. 5:12), is proof.107. This implies that Josh. 5:11 refers to grain that was not from the land of Canaan. Furthermore, kaluy (parched corn) (Josh. 5:11) is not the same as kali (parched com) (Lev. 23:14).108 (Lev.23:14) refers to parched corn from the new produce. Kaluy (Josh. 5:11) refers to any parched corn. Now, Scripture says, And ye shall eat neither bread nor parched corn (kali), nor fresh ears (v. 14). The verse which reads kaluy ba-esh (parched with fire) (Lev. 2:14)109). cannot serve as an argument to the contrary,110 refers to the new grain. for it describes the act111 since corn in the ear parched in fire is called kaluy.112. Hence that word is used. However, its use does not prove that the reference is only to new grain. We can also ask:113 From where do we know that the kohen waved the omer on the other side of the Jordan,114 as the Karaites maintain. for the verse states, which I give unto you (v. 10)?115 applies only after Israel has taken possession of the land. Thus Josh. 5:11 cannot allude to the waving of the omer. However, the land was not yet given to them.116. Scripture mentions matzot and corn only because the manna ceased. This is the meaning of the entire verse.117, to inform us that they waved the omer and then ate matzot and grain from the new produce. It rather tells us, And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn, because the manna ceased. The Gaon118 further says: If the word Sabbath119. is to be taken literally120 then from which Sabbath shall we start to count? Joshua121 answers that there are 18 days aside from the Sabbath whereon sacrifices are offered. These days are called mo’adim (festivals). Now, since there is a sacrifice122 on the day that the omer is offered123 it is a sign and a witness that the waving takes place on one of the days of the spring festival.124 is waved on the first day of the Passover holiday that follows a Sabbath. Note, he125 forgot the sacrifices that are offered on the new moon, which are not mentioned.126 is waved. In other words, the fact that the Torah does not specify the day of the omer waving as a festival does not mean that it falls on the festival of Passover. Hence if we reject the Rabbinic tradition and take the word Sabbath literally, we do not know from which Sabbath to start the count of seven weeks. Furthermore, Scripture states, After this manner ye shall offer daily,127 for seven days (Num. 28:24). Scripture should have stated, aside from the offering of the omer.128. This129.” too130 is no argument against us, for we rely on tradition when it comes to the commandments. Now, Scripture does not state “aside from the he-lambs brought for a peace offering,” when it lists in the Torah portion Pinechas the offerings to be brought on the festival of Shavu’ot.131, which according to verse 19 were to be offered on Shavu’ot. It states above,132 and one young bullock, and two rams (v. 18). However, Pinechas reads, two young bullocks, one ram, seven he-lambs of the first year (Num. 28:27).133 are to be brought as burnt offerings on Shavu’ot. However, Num. 28:27 states that two young bullocks, are to be brought as burnt offerings on Shavu’ot. See further for I.E.’s explanation of the discrepancy. The believer can also answer134. that Moses prophetically knew the day that the omer would be waved.135 would take place on the Sabbath. Our verse alludes to that historic event. He knew that the first day of the month136 would be established on the Sabbath.137. The arrangement of the bread which took place on the Sabbath is proof of this.138 Scripture notes139 how they calculated the first year.140 They then141 brought the peace offerings and the burnt offerings which are mentioned [in our Torah portion] and then142 the ones mentioned in the Torah portion Pinechas.143 Scripture then goes on to say,144 in all the other years. in your feast of weeks (Num. 28:26) and seven weeks (Deut. 16:9); it does not state Sabbaths.145 There is no proof that the beginning of the week146 and conclude with shavu’ot. starts with the first day.147 and conclude with shavu’ot starts on a Sunday as the Karaites maintain. In fact, then she148 shall be unclean two weeks (Lev. 12:5) shows that this is not the case.149 is counted. It does not start on a Sunday. Look, I will hint at a secret.150. It does not date when the counting is to begin. See Judah Ha-Levi, The Book of Kuzari 3:41, “…The Synhedrion and all the sages found that this period [of 50 days] was fixed with the intention to create an interval of fifty days between ‘the first fruits of harvest of the barley and the harvest of wheat,’ and to observe ‘seven weeks,’ which are seven complete Sabbaths.’ The first day of the week [the morrow after the Sabbath ] is only mentioned for argument’s sake in the following manner: should the day of putting ‘the sickle to the corn’ be on a Sunday, you count till Sunday…The date of putting of the sickle from which we count is left for us to fix” (The Book of Kuzari, translated by H. Hirschfeld, N.Y., 1946, p. 153). All the festivals are contingent on a specific day of the month. Scripture does not give a date for the festival of Shavu’ot151 because of the counting, which is a commandment. The rabbis, of blessed memory, transmitted the tradition that the Torah was given on the festival of Shavu’ot and that it is concerning this day that Scripture states, for we must hold a feast unto the Lord (Ex. 10:9).
ביש אומרים כי כל לרצונכם פירושו להיות לכם לרצון בעבור והניף את העומר לפני ה׳ לרצונכם וטעמו שתניפו ברצונכם והטעם שתתנו כבש בן שנתו כדי שתהיו נרצים:
2Some say that whenever the Torah uses the term li-retzonekhem it means to be accepted from you,152 for Scripture reads, And he shall wave the sheaf before the Lord, to be accepted for you (li-retzonekhem) (v. 11). The meaning of the aforementioned is that you shall wave it willingly.153 means willingly. This means you shall offer a he-lamb154 was interpreted as meaning to be accepted for you. Filwarg suggests emending “the meaning of the aforementioned is not that you shall wave it willingly.” Meijler suggests the following: However, the meaning of the aforementioned is that you shall wave it willingly; in other words, our sentence introduces a new interpretation. of the first year so that you will be accepted.155
אוהמכחישים אמרו כי בן שנה איננו כבן שנתו כי בן שנתו עוד אין לו שנה ובן שנה שיש לו שנה תמימה והנה לא קראו בחנוכת המזבח כבש אחד בן שנתו לעולה ובפרשה אחרונה כבשים בני שנה שנים עשר:
1Those who deny the Rabbinic tradition156 say that ben shanah (of the first year) (Ex. 12:5) does not have the same meaning as ben shenato157 (of the first year), for ben shanato refers to a lamb under a year and ben shanah refers to a lamb of a complete year. Note, they did not read the section dealing with the dedication of the altar. The latter reads, one he-lamb of the first year (ben shenato), for a burnt offering (Num. 7:15). However, in the final section158 it reads, the he-lambs of the first year (bene shanah) twelve (Num. 7:87).159
אולחם. מחדש והעד כי הפסח יאכלו על מצות ומרורים:
1BREAD. From the new grain.160…it refers to bread from the new grain. The fact that the Passover offering is eaten with matzot and bitter herbs is proof of this.161
אלולי הקבלה היה נראה כי ספירת הימים כשנות היובל והמכחישים אמרו כי טעם תמימות שלא תעלה במספר השבת הראשונה שיחל ממחרת׳:
1If it were not for tradition162 and Shavu’ot. it would have appeared that the counting of the days is similar to the counting of the years163. Some editions read bi-shenot. According to this reading, “the counting of days only applies in the days of the Jubilee.” In other words, the omer is not counted when the Jubilee is not observed. of the Jubilee.164 and the 50th day declared as the festival of Shavu’ot. Those who deny the Rabbinic tradition say that the meaning of complete is that the first Sabbath from the morrow on which the count begins is not to be considered in the count.165 is waved is not to be considered in the count.
אתספרו חמשים יום. כי כן מספר התורה וכן וביום השמיני בכל מקום:
1SHALL YE NUMBER FIFTY DAYS. For this is the way the Torah counts.166 Similarly, in all cases of the eighth day.167
אמלת תביאו. זרה בעבור דגשות האל״ף כי לא נדע לו טעם:
1[YE SHALL BRING OUT.] The word tavi’u (ye shall bring out) is irregular in that its alef has a dagesh in it. We do not know the reason for this.
בממושבתיכם. צריכים אנו לקבלה מאיזה מקום יוקח ומתי יבוקש:
2OF YOUR DWELLINGS. We need tradition to teach us from which place it was brought168 and when it is to be brought.169
גלחם תנופה. לכהן עם כבשי הלשמים:
3TWO WAVE-LOAVES. For the kohen along with the peace offering lambs.170.
אויתכן ששנה הכתוב בשנה הראשונה בעבור שהיא תחלת ההתחלה ויש אומרים כי יקרב פר ואילים שנים או שני פרים ואיל אחד כרצון הכהן ועוד לא ראינו מצוה כזאת ובפנחס אפרש האמת:
1It is possible that Scripture changed the sacrifices in the first year171 because it was the beginning of the beginning.172 Some say that the kohen shall offer173 either a bullock and two rams174 or two bullocks and one ram.175 It depends on the will of the kohen.176 We do not find such a commandment again.177 I will give its true explanation in the Torah portion Pinechas.178
אואחר ששחיטת השלמים ביום חג שבועות והוא יום מקרא קדש הנה מותר לשחוט בכל מועדים הפך דברי הצדוקים:
1Now, since the slaughtering of the peace offerings took place on the festival of Shavu’ot and it is a day of holy assembly, it is thus permissible to slaughter179 on all the festivals. The latter is contrary to the opinion of the Sadducees.180
אוטעם להזכיר ובקצרכם את קציר ארצכם. פעם שנית בעבור כי חג שבועות בכורי קציר חטים הזהיר שלא תשכח מה שצויתיך לעשות בימים ההם:
1[AND WHEN YE REAP.] The reason Scripture mentions And when ye reap the harvest of your land… a second time181 is that Shavu’ot is the festival of the first-fruits of the wheat harvest (Ex. 34:22). Scripture cautions: Do not forget what I commanded you182 to do at this time.
אוטעם להזכיר וידבר ה׳ עם יום התרועה בעבור היותו מועד בפני עצמו כי חג שבועות תלוי מיום תנופת העומר וכן הזכיר עם הצום גדול ועם חג הסוכות:
1[SPOKE.] The reason the statement And the Lord spoke precedes the law dealing with the day of the sounding of the shofar183 is that the latter is a festival unto itself.184. The preceding festival of Shavu’ot does not have this introduction. Hence I.E.’s comments. However, the festival of Shavu’ot is connected to the day the omer is waved.185. And the Lord spoke is similarly written in connection with the great fast186 and the festival of Sukkot.
אבחדש השביעי. כי תחלת החשבון מניסן כי בו יצאנו ממצרים ועוד כי אביב השעורים תחלה ואחר כן בכורי קציר חטים ואחר כך באספך את מעשיך ואלה המועדים תלוים להיותם בימים הנזכרים:
1IN THE SEVENTH MONTH. We begin the count of months from Nisan,187 for we then left Egypt. Furthermore, the festival of the new ears of barley188. comes first,189 next come the first-fruits of wheat harvest (Ex. 34:22),190 and then the time when you gather in the produce of your work (Deut. 16:13).191 These festivals are contingent upon the days that are mentioned.192
בואחר שאמר לתקוע בחצוצרות בכל חדש הנה זכרון תרועה גם יום תרועה מצוה לתקוע בשופר וכן ביום הכפורים ואני הנה ארמוז לך סודות ושים לבך אולי תבינם אמרו המעתיקים שיום ראש השנה יום הדין וטעם התרועה זכר למלכיות השם ואחר שהעיקר כל ר״ח היה ראש חדש ניסן נכבד כי בו הוקם המשכן ובעתיד אמר יחזקאל בראשון באחד לחדש וכן תעשה בשבעה בעבור המרובע והנה חמשה עשר לנכח ויום שביעי גם מרובע ופסח שני יתחלפו הגדול והקטן על כן יום ראש השנה גדול מכולם אף על פי שהוא יום דין אסור להתענות בו ועזרא יוכיח ויום הכפורים הקטן במחברת והנה סכות כחג פסח רק שמיני ואין שביעי ומזה יתברר לך הסוד וסוד השבת:
2Scripture commands that trumpets are to be sounded on all new moons.193 It follows from the aforementioned that zikhron tru’ah (a memorial proclaimed with the blast of horns) and yom tru’ah (a day of blowing the horn) refer to the sounding of a shofar.194, or Scripture would have explicitly stated that trumpets be sounded on Rosh Ha-Shanah. Similarly, on Yom Kippur.195 be sounded on Yom Kippur of the Jubilee year. See Lev. 25:9. I will hint at some secrets to you. Pay attention. Perhaps you will understand them. The transmitters of tradition said that Rosh Ha-Shanah is a day of judgment and that the sounding of the shofar proclaims the kingdom of God.196 16a. Now, since the new moon197 is the most important [day of the month], the first month of Nisan198 is the most glorious month because the tabernacle was erected then. Ezekiel in speaking of the future says, In the first month, in the first day of the month (Ezek. 45:18). Similarly, And so thou shalt do on the seventh day of the month (Ezek. 40:20) because of the quarter.199 Note,200 the 15th day of the month201 corresponds to the time when one half of the month faces the other half.202 The seventh day203 is also a quarter.204 On the second Passover205 the great206 and the small207 interchange.208 The day of Rosh Ha-Shanah is therefore greater209 than all of them. Now, even though it is the Day of Judgment it is prohibited to fast on it. The Book of Ezra shows that this is the case.210 On Yom Kippur the small light211 is in the conjunction.212 Note, Sukkot is like Passover.213 However, its eighth day, not its seventh, is a festival. From this, the secret214 and the secret of the Sabbath215 will become clear to you.
אוטעם אך בעשור. בעבור שיום מקרא קדש יום שמחה וכן כתוב בספר עזרא לכו אכלו משמנים ושתו ממתקים:
1[HOWBEIT.] Scripture reads, Howbeit on the tenth day, because a day of solemn assembly (v. 24) is a joyful day.216 is a joyful day. The Book of Ezra similarly reads, Go your way, eat the fat, and drink the sweet (Neh. 8:10).217), Yom Kippur does not have these characteristics. I.E. considered Ezra and Nehemia one book.
בועניתם. פירשתיו:
2AND YE SHALL AFFLICT. I have previously explained the meaning of afflict.218
אלכפר עליכם. פירוש כי יום כפורים עליכם לבדכם:
1TO MAKE ATONEMENT FOR YOU. Its meaning is, it is a day of atonement for you alone.219
אכי כל הנפש אשר לא תעונה. זה מהבנין שלא נקרא שם פועלו וזה אות כי מי שנדע שאינו שומר זו המצוה כאשר נשמרנו נכריחנו להתענות וטעם שלא יעשו מלאכה. שלא תהיינה הנפשות מתעסקות חוץ מבקשת כפור העונות:
1FOR WHATSOEVER SOUL IT SHALL BE THAT SHALL NOT BE AFFLICTED. Te’unneh (be afflicted) is a pu’al. This220 (be afflicted). is a sign that if we know of a person who does not observe this precept as we observe it, then we shall force that individual to fast.221 implies that one is forced to fast. The reason Scripture says that no manner of work is to be done on Yom Kippur is so that people will not be engaged in anything but seeking atonement for sins.
אוהאבדתי. יש הפרש בינו ובין ונכרתה ולא אוכל לפרש:
1THAT SOUL WILL I DESTROY. There is a difference between “destroy” and “cut off” (v. 29). I cannot explain the difference.222
אוטעם כל מלאכה לא תעשו. פעם אחרת להוסיף חקת עולם לדורותיכם:
1[NO MANNER OF WORK.] Scripture repeats, Ye shall do no manner of work,223 in order to add, it is a statue for ever throughout your generations.
אתשבתו שבתכם. זה יום השבת לא יקרא שבת ישראל כי אם שבת ה׳:
1SHALL YE KEEP YOUR SABBATH. Scripture reads your sabbath, for the Sabbath day is not called the Sabbath of Israel but the Sabbath of God.224
אשבעת ימים תקריבו אשה. ואם איננו שוה כאשה חג הפסח:
1SEVEN DAYS YE SHALL BRING AN OFFERING MADE BY FIRE. Even though it is not the same as the offering made by fire that is brought on Passover.225. However, there is a difference in the sacrifices offered on Passover and Sukkot. Thus an offering made by fire does not refer to a specific sacrifice.
בעצרת הוא. יש אומרים שטעמו קהלה כטעם עצרת בוגדים והטעם התחברות כל ישראל לשלש רגלים ולא דברו נכונה כי הנה כתוב בפסח וביום השביעי עצרת וכתיב ופנית בבקר והלכת לאהליך והקרוב שהוא כמו נעצר לפני ה׳ שיהיה בטל מכל עסקי העולם ופירוש עצרת הוא כל מלאכת עבודה לא תעשו וכן כתוב בעצרת מועד הפסח:
2IT IS A DAY OF SOLEMN ASSEMBLY. Some say that atzeret (solemn assembly) means an assembly as in azteret bogedim (an assembly of treacherous men) (Jer. 9:1). Azteret refers to the gathering of all of Israel on the three pilgrimage festivals. However, they did not speak correctly, for look, Scripture states with regard to Passover, and on the seventh day shall be a solemn assembly (atzeret) (Deut. 16:8). However, it also states and thou shalt turn in the morning,226 and go unto thy tents (Deut. 16:7).227. It appears that atzeret is similar to netzar (detained)228. in detained before the Lord (I Sam. 21:8). Atzeret means that the Israelite shall not be involved in any worldly affairs.229 The meaning of atzeret is, ye shall do no manner of servile work.230 explains the term atzeret. Scripture writes similarly with regard to the atzeret of the festival of Passover.231…thou shall do no work therein.”
אאלה מועדי ה׳. שאתם חייבים להקריב בהם אשה ופירוש כי בכולם יש בהם עולה ומנחה זבח ונסכים כי עד עתה לא הזכיר רק אשה לבדו ויתכן להיותו עולה לבדה או מנחה לבדה:
1THESE ARE THE APPOINTED SEASONS OF THE LORD. Whereon you are obligated to bring an offering made by fire. Scripture explains232 that on all of these festivals a burnt offering, a meal offering, a sacrifice,233 and libations are to be brought, for until now Scripture only mentioned an offering made by fire, and it is possible that an offering made by fire refers only to a burnt offering or only to a meal offering.234
אמתנותיכם. בג׳ רגלים ונדרי הצבור והיחיד ונדבותיהם:
1AND BESIDE YOUR GIFTS. On the three pilgrimage festivals.235 Similarly, And the vows of the congregation and of the individual and their freewill offerings.236
אוטעם אך. בעבור שהזכיר בפרשה שהיא קודם זאת ענוי הנפש אסר להתענות בחג הסכות כי בו כתובות ושמחת ושמחתם והיית אך שמח:
1[HOWBEIT.] Scripture reads howbeit because it mentioned the affliction of the soul in the preceding section. The Torah prohibited fasting on the festival of Sukkot, for Scripture reads with regard to this festival, And thou shalt rejoice (Deut. 16:14)…and thou shalt be altogether joyful (Deut. 16:15).
בבאספכם את תבואת הארץ. שדות וכרמים:
2WHEN YE HAVE GATHERED IN THE FRUITS OF THE LAND. From the fields and vineyards.
גתחגו. מפעלי הכפל וטעם על הזבחים:
3YE SHALL KEEP THE FEAST. Tachoggu (ye shall keep the feast) comes from a double root.237. The reference is to the sacrifices.238
דביום הראשון שבתון. שם ויחסר יהיה לכם ואילו הי׳ שם התאר היה ה״א תחת בי״ת:
4ON THE FIRST DAY SHALL BE A SOLEMN REST.239 Shabbaton (a solemn rest) is a noun. The words “shall be unto you” are missing.240 should be read as if written: On the first day shall be a solemn rest unto you. If shabbaton were an adjective, the word yom (day) would have a heh rather than a bet prefixed to it.241 (on the first day…a solemn rest). If shabbaton were an adjective, then our verse would read ha-yom ha-rishon shabbaton (the first day a solemn rest).
אולקחתם לכם. אנחנו נאמין בדברי המעתיקים כי לא יכחישו הכתוב אף על פי שמצאנו ויקחו להם איש שה לבית אבות. גם הם העתיקו כי פרי עץ הדר הוא אתרוג ובאמת כי אין פרי עץ יותר הדר ממנו ודרשו בו הדר באילנו בדרך אסמכתא כאשר פירשתי בפסוק לעם נכרי והצדוקים אמרו כי מאלה תעשו סוכות והביאו ראיה מספר עזרא ואלה עורי לב הלא יראו כי אין בספר עזרא ערבי נחל ולא פרי עץ כלל רק עלי חמשה מינים ואין זכר לעלי הדס ועלי עץ עבות טענה על קדמונינו וכן מין הדס אין אילנו גבוה והנה הם שני מינים גבוה ונמוך והגולה מארץ קדר לארץ אדום אם יש לו עינים ידע סוד המצוה זאת:
1AND YE SHALL TAKE. We shall believe in the words of the transmitters,242 for they do not contradict Scripture.243 The latter is so even though we find, they shall take to them every man a lamb (Ex. 12:3).244 on Ex. 12:3. They245 also transmitted to us the tradition that the fruit of goodly trees (v. 40) refers to the etrog (citron). In truth, there is no fruit of the tree more beautiful than the etrog. The rabbis interpreted the phrase etz hadar (goodly trees) to mean [a fruit] which dwells on its tree.246 33a) connects the word hadar (goodly) to the word dar (dwells). It interprets our verse as meaning a fruit which dwells ((or remains) on its tree from year to year. They used the verse as a support for their tradition. I have explained the latter247 in my comments on to sell her unto a foreign people (Ex. 21:8).248 The Sadducees249 say that the sukkah shall be built from these plants.250 They brought proof from the Book of Ezra.251 out of olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees. However, they are blind of heart. Do they not see that the Book of Ezra252 does not at all mention willows of the book and fruit of the tree?253 It only mentions the leaves of five kinds of branches.254 The mention there of myrtle branches and branches of thick trees is no argument against our ancients.255 does not disprove the Rabbinic tradition that these plants are to be ritually taken in the hand on sukkot. Similarly the kind called myrtle does not grow on a tall tree.256 There are thus two kinds,257 (ale etz avot) (Neh. 8:15) and boughs of thick trees (anaf etz avot) are not the exact same plant. The first-mentioned plant grows on a tall tree and the latter on a low tree. There is thus no proof from Neh. 8:15 that myrtles are to be employed in building the sukkah. one growing on a tall tree and one on a low tree. The person who wanders from the land of Kedar258 to the land of Edom259 will know the secret of this commandment260 if he has eyes.261 2:2. So Weiser. For other interpretations see Motot, Krinsky, and Filwarg.
אכי בסכות. שהיו עושים אחר שעברו ים סוף סוכות ואף כי במדבר סיני שעמדו שם קרוב משנה וכן מנהג כל המחנות והנה גם זה המועד זכר ליציאת מצרים ואם ישאל שואל למה בתשרי זאת המצוה יש להשיב כי ענן ה׳ היה על המחנה יומם והשמש לא יכם ומימות תשרי החלו לעשות סוכות בעבור הקור:
1THAT…IN BOOTHS. The Israelites made booths after they crossed the Sea of Reeds. They certainly did so in the wilderness of Sinai, where they dwelt close to a year. This is the manner of all the camps. This festival too262 is thus in memory of the Exodus263 from Egypt.264 Should someone ask why this commandment is to be observed in the month of Tishri,265 then one can answer: God’s cloud was over the camp during the day266 and the sun did not strike them.267 However, they started to make sukkot from the days of Tishri onwards because of the cold.268
אאל בני ישראל. ולא כל בני ישראל כי לא יוכל לדבר עם כולם וכן כתוב דבר אל בני ישראל ואין טענה מפסוק אל כל עדת בני ישראל כי כל ישראל לא יקרא עדה:
1UNTO THE CHILDREN OF ISRAEL. Not to all of the children of Israel, for Moses could not talk to all of them.269 Scripture similarly reads, Speak unto the children of Israel. (verses 2, 10, 24, 34). The verse unto all the congregation of the children of Israel (Lev. 19:2) is no argument to the contrary,270 for all of Israel is not called a congregation.271) refers to the heads of the people who gathered (no’adu) to hear the words of Moses.