PARASHA KORAJ - IBEN EZRA

16:1

ויקח קרח. זה הדבר היה במדבר סיני כאשר נתחלפו הבכורים ונבדלו הלוים כי חשבו ישראל שמשה אדונינו עשה מדעתו לתת גדולה לאחיו גם לבני קהת שהם קרובים אליו ולכל בני לוי שהם ממשפחתו והלוים קשרו עליו בעבור היותם נתונים לאהרן ולבניו וקשר דתן ואבירם בעבור שהסיר הבכורה מראובן אביהם ונתנה ליוסף אולי חשדוהו בעבור יהושע משרתו גם קרח בכור היה כי כן כתוב. ודגל ראובן חונה בנגב וקרח בנגב המשכן כי הוא מבני קהת ואלה נשיאי העדה היו בכורים והם היו מקריבים את העולות על כן לקחו מחתות והראיה על זה הפירוש מופת המטה שראו כל ישראל כי השם בחר שבט לוי תחת הבכורים על כן כתוב ותכל תלונתם כי התלונה על זה היתה. גם אמר משה כי לא מלבי בעבור שחשדוהו כי מלבו עשה ועוד לא ה' שלחני בשליחות הזה כי כבר האמינו בו כל ישראל ועוד ראיה גמורה כי כל העדה כלם קדושים וזה רמז לבכורים שהם קדושים כי כן כתוב קדש לי כל בכור והם היו הכהנים הנגשים אל ה' והם עיקר כל העדה: NOW KORAH, THE SON OF IZHAR…TOOK. This event occurred in the wilderness of Sinai when the first-born were set aside¹From serving as priests. and the Levites were placed in their stead.²See I.E. on Ex. 32:29 (Vol. 1, p. 680). Israel thought that our master Moses acted out of his own will in giving his brother an elevated position. They suspected that he acted similarly towards the sons of Kohath, who were his relatives, and to all the sons of Levi who were of his family. The Levites rebelled against Moses because they were subservient to Aaron and his sons. Dathan and Abiram rebelled because Moses³Actually Jacob did so on his death bed. However, Moses enforced Jacob’s decree. Hence Dathan and Abiram blamed Moses. removed the birthright from Reuben their forefather, and gave it to Joseph. It is also possible that they suspected that Moses favored the tribe of Joseph because Joshua was his assistant.⁴Joshua was descended from Ephraim the son of Joseph. Korah too was a first-born, as Scripture clearly states.⁵Ex. 6:21. The banner of Reuben camped in the south.⁶Num. 2:10. So did Korah, for he was a Kohathite.⁷The family of Kohath camped south of the tabernacle. See Num. 3:29. Thus these two disgruntled factions camped next to each other. Their proximity facilitated their rebellion. The princes of the congregation were first-born. They offered the burnt offering. They therefore took the fire pans. The miracle of the staff,⁸The blossoming of the staff of Levi. See Num. 17:23. which demonstrated to all of Israel that God chose the Levites in place of the first-born, is proof that this explanation is correct.⁹That the rebellion was triggered by the rejection of the first-born, for otherwise why demonstrate that God chose the Levites. Hence Scripture reads, that there may be made an end of their murmurings against Me (Num. 17:25), for the murmuring was an account of this.¹⁰The substitution of the Levites for the first-born. Moses also said, that I have not done them of mine own mind (v. 28). He said the aforementioned because Israel had come to believe that he had acted on his own. Furthermore, Moses said, then the Lord hath not sent me (v. 29) in this thing,¹¹To have the kohanim take the place of the first-born and the Levites be subservient to the kohanim. because Israel had come to believe in him.¹²That Moses acted in accordance with God’s command in all other things. “In this thing” is part of I.E.’s interpretation of the Lord hath not sent me. It does not appear in the verse. Here is another rigorous proof: seeing all the congregation are holy (v. 3). The aforementioned alludes to the first-born who are holy, for Scripture states, Sanctify unto Me all the first-born (Ex. 13:2). The first-born were the priests that come near to the Lord (Ex. 19:22). They were the most important ones of the congregation.

ויקח קרח. אנשים דרך קצרה כמו חמור לחם ורבים ככה ויאמר ר' יונה כי פירוש ויקח לקח לקום על משהו: NOW KORAH…TOOK. This is short for, now Korah took men.¹³The word men is not in the Hebrew text. Hence I.E.’s comment. Compare, an ass bread¹⁴Translated literally. (I Sam. 16:20).¹⁵An ass bread is short for an ass carrying bread. There are many such instances in Scripture.¹⁶Where a word is left out of the text. Rabbi Jonah says that the meaning of Now Korah took is now Korah took himself to rise against Moses.¹⁷Rabbi Jonah connects Now Korah…took (v. 1) to and they rose up (v. 2).

16:2

לפני משה. שלא קמו בסתר ויש הפרש בין לפני ובין מפני: IN THE FACE OF MOSES. They did not rise up in secret. There is a difference between li-fene (in the face of) and mi-pene (before the face of) (Gen. 3:8).¹⁸Mi-pene is the respectful form. Compare, mi-pene sevah takkum (thou that rise up before the hoary head) (Lev. 19:32).

קראי מועד. שהיו נקראים אל אהל מועד: THE ELECT MEN OF THE ASSEMBLY. They were called to the tent of meeting.

אנשי שם. קודם צאתם ממצרים ומדקדק אמר כי נשיאי עדה הם הנשיאים העומדים על הפקודים והם פעולים למלת לקח כאילו כתיב ויקח קרח ודתן ואבירם ואון נשיאי העדה לדבר אליהם וזה מעט רחוק: MEN OF RENOWN. Before they left Egypt.A grammarian says that the princes of the congregation are the leaders who stood over those that were numbered (Num 1:4).¹⁹This grammarian, unlike I.E., does not identify the princes of the congregation with the first-born. He says that they²⁰The princes. are the object of took. Our text should be read as if written, And Korah and Dathan and Abiram and On took the princes of Israel to speak to them.²¹To convince them to join the revolt. This commentator reads our text as follows: Now Korah…and Dathan and Abiram…and On…and two hundred and fifty took the princes of the congregation, the elect men of the assembly, men of renown. This interpretation is a bit far-fetched.²²The interpretation that the princes were the heads who stood over Israel when they were numbered.

16:3

רב לכם. כמו די לכם והטעם שתפשתם החלק הרב: YE TAKE TOO MUCH UPON YOU. Enough for you. ²³The literal meaning of rav lakhem is, a lot to you. Its meaning is, you have grabbed the greater portion.

כי כל העדה כלם קדושים. כי כל העדה מיום מעמד הר סיני היו קדושים: SEEING ALL THE CONGREGATION ARE HOLY. For the entire congregation became holy from the day they stood on Sinai.

ובתוכם ה'. כי הלוים נבחרו אחרי היות הכבוד בתוך בני ישראל ואם ידע משה כאשר היה בהר סיני כי נבחר שבט לוי לא ידעו ישראל: AND THE LORD IS AMONG THEM. For the Levites were chosen after God’s glory dwelt amidst the children of Israel.²⁴At Mt. Sinai. Now if Moses knew when he was on Mount Sinai that the tribe of Levi was chosen, Israel did not know.²⁵Thus they suspected that Moses acted on his own.

תתנשאו. להיות אהרן הכהן הגדול ומשה למעלה ממנו כי הוא למדו: WHEREFORE THEN LIFT YE UP YOURSELVES ABOVE THE ASSEMBLY OF THE LORD? For Aaron to be kohen gadol (high priest) and Moses, who taught Aaron, to be above him.

16:4

ויפול על פניו. ברצונו ויש אומרים כדרך הנבואות: HE FELL UPON HIS FACE. Willingly. Other say, like prophets when they receive a prophecy.²⁶In other words, he fell upon his face means he fell into a prophetic trance. See Num. 24:4.

16:5

את אשר לו. השבט הנבחר וזאת תשובה לדתן ולאבירם ולנשיאי העדה שהיו הבכורים: WHO ARE HIS. Which is the chosen tribe. This was Moses’ answer to Dathan and Abiram and to the leaders of the congregation who were first-born.

ואת הקדוש. בשבטו להיותו כהן גדול: AND WHO IS HOLY. In his tribe to be kohen gadol.

16:6

זאת. הבחינה: THIS. Test.²⁷Our verse reads, This do. According to I.E. this is short for this test do.

16:7

רב לכם בני לוי. וזה פירושו שאמר להם המעט ואמר הכתוב ויאמר משה אל קרח כי הדבור הראשון עם קרח ועם כל עדתו וזה עם הלוים: YE TAKE TOO MUCH UPON YOU, YE SONS OF LEVI. The meaning of our clause is found in the following words of Moses: Is it but a small thing unto you (v. 9).²⁸Verses 9 and 10 explain what Moses meant by ye take too much upon you. Scripture says, And Moses said unto Korah (v. 8),²⁹Verse 5 reads, And he [Moses] spoke unto Korah. Thus And Moses said unto Korah appears redundant. Hence I.E.’s comment. for the first statement³⁰Verse 5. was addressed to Korah and to all of his company. However, this one was addressed to the Levites.

16:9

המעט. הדבר מעט הוא אצלכם: IS IT BUT A SMALL THING UNTO YOU.³¹Hebrew, ha-me’at mi-kem literally, is it small from you. Hence I.E.’s comment. This means is it but a small thing unto you.

לפני העדה לשרתם. בהביאם את עולותיהם ואת זבחיהם: BEFORE THE CONGREGATION TO MINISTER UNTO THEM. When they bring their burnt offerings and sacrifices.

16:10

ויקרב אותך. וכאשר הקריב אותך ואחיך בקשתם גם כהונה: AND THAT HE HATH BROUGHT THEE NEAR. And when he has brought you and your brothers near, will you seek the priesthood also?³²That is, and now that he has brought you and your brothers near Him, you also seek the priesthood? In other words, the vav prefixed to va-yakrev is not to be rendered and but rather as when.

16:11

לכן. על כן קשרתם אתה וכל עדתך שאתם נועדים על השם והטעם כמו ורוזנים נוסדו יחד על ה' ועל משיחו שעשו וועד להריב עם השם וכן בהצותם על ה' וי"א כי ה"א הנועדים נוסף: THEREFORE. Therefore you and your whole congregation that art gathered together, rebel against the Lord.³³In other words, al Adonai means against the Lord, and is to be interpreted as rebel against the Lord. The literal meaning of al Adonai is on the Lord. Thus the literal meaning of our verse is: Therefore you and your whole congregation that are gathered together on the Lord (al ha-Adonai). Hence, I.E.’s comment. Its meaning is similar to And the rulers take counsel together, Against the Lord,³⁴Hebrew, al Adonai (literally on the Lord). However, its meaning is against the Lord. and against His anointed³⁵Hebrew, ve-al meshicho (literally, and on His anointed). However, its meaning is, and against His anointed. (Ps. 2:2). They gathered in order to fight with God. When they strove against the Lord³⁶Hebrew, al Adonai. (Num. 26:9) is similar.³⁷Here too al has the meaning of against. Some say that the heh prefixed to no’adim (gathered together) is superfluous.³⁸In other words, the word ha-no’adim (that art gathered together) is to be read no’adim (gathered together). If the heh is not superfluous, then our verse is to be interpreted, Therefore thou and all thy company that are gathered together (ha-no’adim) against the Lord. If the heh is superfluous, then our verse reads: Therefore thou and all thy company are gathered (no’adim) together against the Lord.

מה הוא. מה פשעו מה הוא עושה: AND AS TO AARON, WHAT IS HE. What is his sin, what did he do?

16:12

לא נעלה. יתכן שהיה אהל מועד בתוך המחנה במקום גבוה על כן מלת העלו מסביב או מי שילך לעבודת השם או אל המקום הנבחר יקרא עולה: WE WILL NOT COME UP. It is possible that the tent of meeting was on a high place in the middle of the camp.³⁹In other words, We will not come up is to be taken literally. Scripture therefore says, Get you up from about (v. 24). On the other hand, one who goes to serve God or to the chosen place is said to go up.

16:13

המעט. הדבר קל כי העליתנו מארץ זבת חלב ודבש כי מצרים בנגב ארץ ישראל והבא ממצרים לארץ כנען באמת הוא עולה: IS IT A SMALL THING. Is it a small thing that thou hast brought us up out of a land flowing with milk and honey?Scripture reads, brought us up, because Egypt is south of the Land of Israel, and one who comes from Egypt to the land of Canaan is in truth going up.⁴⁰Here, brought us up is to be taken literally.

כי תשתרר עלינו. העליתנו ממצרים כדי שתשתרר עלינו: BUT THOU MUST NEEDS MAKE THYSELF ALSO A PRINCE OVER US. You brought us out of Egypt in order to make yourself a prince over us.

גם השתרר. גם שררות רבות אתה ואחיך: MUST NEEDS MAKE THYSELF A PRINCE OVER US. You and your brother also seek additional positions of power over us.⁴¹Our clause reads, ki tistarer alenu gam histarer (but thou must needs make thyself also a prince over us). The latter literally reads: That you want to rule over us, also to rule. I.E. interprets this as follows: that you want to rule over us, and you also want additional rulership.

16:14

אף לא אל ארץ זבת חלב ודבש. והטעם שהוצאתנו ממקום טוב ואילו הביאותנו למקום טוב כמוהו ונתת לנו שדה וכרם כאשר היה לנו במצרים ותבקש שררה היינו סובלים רק הסירותנו ממקום טוב משדותינו וכרמנו ולא הביאותנו אל מקום כמוהו ולמה תבקש שררה: MOREOVER THOU HAST NOT BROUGHT US UNTO A LAND FLOWING WITH MILK AND HONEY. Its meaning is: You brought us out of a good place.⁴²Verse 13. Now if you had brought us to a place which is as good as the place you took us out of, and if you had given us fields and vineyards such as we had in Egypt,⁴³According to I.E. our verse implies that Israel had fields and vineyards in Egypt. and you sought power over us, then we would tolerate it. However, you removed us from a good place, from our fields and vineyards, and you did not bring us to a place as good as the one that you brought us out of. Why then do you seek power?⁴⁴Verse 13.

העיני האנשים ההם. טעמו תרצה לנקר עיני האנשים ההם רמז ליוצאים ממצרים כאילו אמר תרצה לנקר העינים שלא תראינה כי זה שעשית לנו נראה הוא לעינים ודרך משל לומר סגורות הן עיני פלוני על כן לא יראה על כן לא נעלה ויש אומרים התרצה להחשיך העינים שלא תראינה כלומר אחיזת עינים אתה עושה לנו לא נעלה ויש אומרים אילו היית מנקר עינינו לא נעלה ואמר האנשים ההם על דרך בני אדם חסרי דעת שלא ירצו לדבר על נפשם בגנאי והנכון בעיני שמלת האנשים ההם רמז לזקנים שהיו עם משה כי כן כתוב וילכו אחריו זקני ישראל: WILT THOU PUT OUT THE EYES OF THESE MEN? Its meaning is: you want to put out the eyes of these men. This alludes to those who left Egypt. It is as if Korah said, you want to put out their eyes so that they do not see. But what you did is visible to the eyes. Therefore we will not come up. It is metaphoric to say so and so’s eyes are closed and he therefore cannot see.⁴⁵Even when the subject’s eyes are open. Similarly, wilt Thou put out the eyes of these men is not to be taken literally. Others say its meaning⁴⁶The meaning of Wilt thou put out the eyes of these men? is: Do you want to darken the eyes so that they do not see? In other words, you are fooling us. We will not come up.⁴⁷Prima facie, this interpretation seems to be identical to the one above. Hence Filwarg suggests that this interpretation is that We will not go up means we will not go up to the Land of Israel. In other words, Korah said you are fooling us, for you have no intention of bringing us to the Land of Israel. Others say its meaning⁴⁸The meaning of Wilt thou put out the eyes of these men? is: even if you put out our eyes we will not go up. Korah said of these men because he spoke in the manner of the unintelligent, who do not want to say anything negative about themselves.⁴⁹In other words, of these men refers to Korah himself. According to this interpretation the meaning of wilt thou put out the eyes of these men is, will you put out my eyes? However, I believe that of these men alludes to the elders who were with Moses, for Scripture clearly states, and the elders of Israel followed him (v. 25).

16:15

ויחר. זה הדבור כבר פירשתיו כי העולה והמנחה מארכת האף על הרשעים ודתן ואבירם היו אנשים גדולים והקריבו מנחה קודם זה המעשה וזה טעם אל תפן אל מנחתם ופנה אלי כי לא נשאתי חמור אחד מהם: AND MOSES WAS VERY WROTH. With what Korah said.⁵⁰Our verse reads, va-yichar le-mosheh me’od (and Moses was very wroth). The latter literally reads, and to Moses it was wroth very much. I.E. suggest that this be interpreted, va-yichar le-mosheh zeh ha-dibbur me’od (and Moses was very wroth at this statement).I have already explained that the burnt offering and the meal offering put off the punishment of the wicked. Dathan and Abiram were important men and offered meal offerings before this event. This is the meaning of Respect not their offering and turn to me, for I have not placed a burden upon one ass of their asses.

ופירוש נשאתי ששמתי משא עליו: [I HAVE NOT TAKEN ONE ASS FROM THEM.] I have not placed a burden upon one of their asses.⁵¹I.E. renders nasati (taken) as laden.

ולא הרעתי. בשום דבר: NEITHER HAVE I HURT ONE OF THEM. In any way.

16:16

ויאמר משה אל קרח. וכבר אמר כן רק הטעם כאשר אמר משה לקרח היו לפני ה' לקחו איש מחתתו: AND MOSES SAID UNTO KORAH. Moses had already said so.⁵²In verses 6 and 7, Moses had already told them to take censers. Thus this means: when Moses said to Korah be before God, they took their fire-pan.

מחר. והוא היום שקרא משה לדתן ואבירם ויתכן שקראם קודם והוא הנכון בעבור מלת בקר: TOMORROW. This occurred on the day that Moses called to Dathan and Abiram.⁵³See verse 12. It is possible that he called them earlier. The latter appears correct because Scripture reads, in the morning (v. 5).⁵⁴Verse 5 tells us that Korah and his men were to bring the fire-pans as soon as morning came. This being the case, there would be very little time for Dathan and Abiram to be called.

16:18

ומשה ואהרן. עמם: WITH MOSES AND AARON. Moses and Aaron with them.⁵⁵Our clause literally reads, and stood at the door of the tent of meeting and Moses and Aaron.

16:21

הבדלו. כי היו עמם פתח אהל מועד: SEPARATE YOURSELVES. For they⁵⁶Moses and Aaron. were with them in front of the entrance to the tent of meeting.

16:22

ויפלו על פניהם. להתפלל: AND THEY FELL UPON THEIR FACES. To pray.

וטעם אל. מורה שיש לו כח לכלותם כרגע והוא אלהי הרוחות והטעם פי' אל כי יוכל לכלותם כי הרוחות בידו הם: [O GOD.] The term El (God) indicates that God has the power to destroy them in a moment.⁵⁷The meaning of El is mighty. See I.E. on Ex. 3:15. God is the God of the spirits. This⁵⁸The phrase the God of the spirits. explains the term El, for God can destroy them because their spirits are in His hand.

האיש אחד יחטא. הוא קרח שהקהיל על משה ועל אהרן כל העדה וי"א כי טעם אלהי הרוחות כי בידו כח לחפש הרוחות כי הוא אלהיהם והוא ידע כי האחד שהוא קרח חטא לבדו וגם אם החטיא אחרים. והנכון בעיני כי טעם הבדלו מתוך העדה הזאת הם קרח וכל עדתו ואש יצאה ואכלתם וכלתם כרגע: SHALL ONE MAN SIN. The reference⁵⁹One man. is to Korah, who assembled all of the congregation against Moses and Aaron. There are those who say that the meaning of O God, the God of the spirits is: God has the power to investigate human souls, for He is their God. God knows that one man, namely, Korah alone, sinned. He also knows if he [Korah] caused the others to sin.I believe that Separate yourselves from among this congregation refers to Korah and his congregation.⁶⁰In other words, the congregation spoken of is Korah’s congregation, not the congregation of Israel. A fire went out and devoured and destroyed them in one moment.

16:24

למשכן קרח. הנכון בעיני שהיה לקרח אהל לאדם שלו ולרכושו רחוק ממחנה הלוים והיה עם אהלו אהלי דתן ואבירם כי לא יחנו סביב המשכן כי אם הלוים לבדם ומזה הכתוב נלמוד כי בעל הדגל היה חונה קרוב ממחנה הלוים: THE DWELLING OF KORAH. I believe that Korah had a tent for his household and his wealth. This tent was far from the camp of the Levites. The tents of Dathan and Abiram were close to Korah’s tent, for only Levites camped around the tabernacle.⁶¹Hence the need for the interpretation that Korah had a tent outside the camp of the Levites. We learn from this verse that the bearer of the banner⁶²The tribe that carried the banner. For the banners, see Num. 2:1-34. camped close to the camp of the Levites.⁶³Korah’s tent was close to the tent of Dathan and Abiram. The Levites camped around the southern, western, and northern sides of the tabernacle (Num. 3:14-38). The Israelites camped around the four sides of the tabernacle (Num. 2:2). The family of Kohath camped on the south side (Num. 3:29). So did the tribe of Reuben (Num. 2:10). Now Korah’s tent was close to the tent of Dathan and Abiram, who came from the tribe of Reuben, because the tribe of Reuben bore the banner of the tribes that camped on the south and were thus close to the Levites.

16:25

זקני ישראל. הנכון בעיני שהם השבעים הזקנים הנבחרים: AND THE ELDERS OF ISRAEL FOLLOWED HIM. I believe that the reference is to the chosen seventy elders.⁶⁴See Num. 11:16.

16:26

ואל תגעו בכל אשר להם. שאם באו להציל ממונם ירדו חיים שאול כמו הם: AND TOUCH NOTHING OF THEIRS. For if one comes to save their money they will go down to the pit like them.

בכל חטאתם. בעבור רב חטאתם: IN ALL THEIR SINS. Because of all their sins.⁶⁵In other words, the bet before the word be-khol (in all) is to be rendered because. Thus be-khol chatotam (in all their sins) means because of all their sins.

16:27

ובניהם. הגדולים: AND THEIR SONS. The reference is to adults.

וטפם. קטנים וקטנות: AND THEIR LITTLE ONES. Male and female minors.

16:28

לעשות את כל המעשים. להחליף הבכורים בלוים ודע כי דבר גדול היה ומכעיס לאשר איננו מאמין להסיר הבכורים מכהונתם ולהשיב המעלה למשפחת משה לבדו וכל זה הי' בעבור מעשה העגל כי ויעלו עולות ויגשו שלמים הבכורים העלום כי הם היו לבדם הכהנים ובני לוי הרגו עובדי העגל ויש בכאן שאלה ותשובתם בפרשת וילך משה: TO DO ALL THESE WORKS. To have the Levites take the place of the first-born. Note, it is a major and grievous act to the one who does not believe that God ordered the first-born to be removed from their position as kohanim and to have this status conferred only upon the family of Moses. All of this was done⁶⁶The first-born were removed and the Levites substituted in their place. because of the incident of the golden calf, because and offered burnt-offerings, and brought peace-offerings (Ex. 32:6) speaks of the first-born who offered these sacrifices, for they alone were the kohanim. Also, the sons of Levi⁶⁷Alone. killed those who served the calf.⁶⁸The first-born did not join Moses in extirpating the worshippers of the calf. Thus the first-born showed themselves unfit to be kohanim. There is a question here.⁶⁹It isn’t clear what the question is. I believe it to be the issue of God changing His mind. According to medieval Jewish philosophy, God and His mind are one. Thus God’s mind is immutable. This being the case, how could He change His mind regarding the fitness of the first-born to serve as priests? Its answer is found in the Torah portion which opens with the words va-yelekh mosheh (Deut. 31:1).⁷⁰I.E. there explains that God does not change. It is people who do. See I.E. on Deut. 31:16. Here I.E. is probably hinting that it wasn’t God who changed His mind but rather the first-born who changed by becoming unfit to serve as kohanim.

16:30

בריאה. י"א שהיא תורה על המצא מה שלא היה וכבר פירשתי שאין המלה רק מגזרת וברא אתהן וכבר נבקעו מדינות רבות וירדו הדרים בהן שאולה והנה פירושה כטעם גזרה: BUT IF THE LORD MAKE A NEW THING. Some say that the word beri’ah (a new thing) refers to the bringing forth of something that was never in existence.I have already explained that the word beri’ah is related to the word u-vara (hack) in and hack them (Ezek. 23:47).⁷¹See I.E. on Gen. 1:1 (Vol. 1, pp. 22,23). Many cities⁷²Or countries. The text reads medinot. have been split open, and those who dwelt in them have gone down to the pit.⁷³The reference is apparently to earthquakes. The meaning of bara is to cut.⁷⁴Thus according to I.E., ve-im beri’ah yivra Adonai (But if the Lord make a new thing) should be interpreted, but if God shall certainly split. An alternative interpretation of I.E. is: The meaning of bara is to decree. According to this interpretation I.E. renders ve-im beri’ah yivra Adonai (but if the Lord make a new thing) as, but if God shall decree.

ופצתה האדמה את פיה. כמו ופתחה וכן יפצה פיהו וכבר רמזתי בעבור היות נשמת האדם העליונה תיכונה תדבר על הגבוהים ממנה כדרך ארמונה שהוא הגוף וכן על השפלים ממנה והטעם להבין השומעים: AND THE GROUND OPEN HER MOUTH. The word u-fatzetah means and opened. Compare, yiftzeh (doth open) in doth open his mouth (Job 35:16).I have already hinted⁷⁵See I.E. on Gen. 1:26 (Vol. 1, p. 45). that man’s highest soul,⁷⁶The rational soul. See I.E. on Gen. 1:1 (Vol. 1, p. 25). I.E. believes that man has three souls, a vegetable, an animal and a rational soul. I.E. refers to the soul as “her” for the Hebrew word for soul is neshamah, which is a feminine noun. which comes from the intermediary world,⁷⁷For the three worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90). employs human language when speaking of things above her,⁷⁸Such as when speaking of God. for the body is its palace.⁷⁹Here on earth. Hence it must employ corporeal metaphors. It is philosophically significant that I.E. refers to the body as a palace for the soul. It similarly employs human language when speaking of things below her.⁸⁰Such as the earth. Hence Scripture reads, and the ground open her mouth. It does so in order that people understand her.

16:32

ואת בתיהם. שם כלל לנשיהם ובניהם וטפם: AND THEIR HOUSEHOLDS. This is a general term for their wives, [grown] children, and their little ones.

ואת כל הרכוש. שהיה לכלם: AND THEIR GOODS.⁸¹Literally, the goods. Which all of them possessed.⁸²In other words, the goods is short for all the goods which they possessed.

16:33

וירדו הם. הטעם כאשר ירדו נסתמה הארץ ולא נראו: SO THEY…WENT DOWN. Its meaning is: when they went down, the earth closed and they were not seen.⁸³Prima facie, this verse repeats verse 32. Hence I.E.’s comment.

ותכס עליהם. הארץ בעצמה: AND THE EARTH CLOSED UPON THEM. The earth itself.⁸⁴The verb va-tekhas (and closed upon then) literally means and covered. Our clause thus reads, and the earth covered them. Hence va-yekhas may be taken as transitive. In this case, it means that the earth covered them with something. Hence I.E. points out that va-yekhas is intransitive.

ויאבדו. בעבור מות בניהם העומדים תחתם: AND THEY PERISHED. For their children who were to take their place died.⁸⁵One who dies without descendants perishes from the face of the earth.

16:34

לקולם. בעבור קולם: AT THE CRY OF THEM. Because of their cry.⁸⁶In other words, the lamed prefixed to kolam (their voice) means because of. The lamed usually means to.

16:35

ה"א החמשים מושכת עצמה ואחרת עמה. י"א כי קרח מהנבלעים היה והראיה ותבלע אותם ואת קרח וי"א כי נשרף היה והעד ואת קרח במות העדה באכול האש וחז"ל אמרו כי נשרף ונבלע ולפי דעתי שלא נבקע רק מקום דתן ואבירם כי לא נזכר וקרח היה ע. מד עם מחתתו עם אהרן ועם נשיאי העדה מקריבי הקטרה ופירוש הפסוק ואת קרח איננה דבק עם ותבלע אותם רק עם במות העדה ואם יטעון טוען ויאמר למה לא הזכיר קרח עם השרופים התשובה כי אחר שהזכיר הכתוב שנשרפה עדתו שבאה לעזרה אין צורך להזכיר קרח כי מקל וחומר יודע הדבר וכמוהו מרכבות פרעה וחילו ולא הזכיר בשירה פרעה שטבע ובאמת טבע כי כן כתוב ונער פרעה וחילו והעד הנאמן כי קרח היה מהשרופים ולא יהיה כקרח וכעדתו: [AND FIFTY MEN.] The heh of ha-chamishim (the fifty) is to be read as if written twice.⁸⁷It is also to be placed in front of the word u-matayim (and…fifty men). Our text, which reads ha-chamishim u-matayim, should be read as if written, ha-chamishim ve-ha-matayim (and…the two hundred and fifty men). The latter is the correct grammatical construction. Hence I.E.’s comment. Some say that Korah was among the ones who were swallowed. They offer as proof, And the earth opened her mouth, and swallowed them up together with Korah (Num. 26:10). Others say that Korah was burned. They offer, with Korah, when that company died; what time the fire devoured (Ibid.) as proof. Our sages say that Korah was burned and swallowed.⁸⁸San. 110:a.I believe that only the place of Dathan and Abiram split open,⁸⁹Thus it was only Dathan and Abiram and their families who were swallowed by the ground. for no other place is mentioned.⁹⁰Scripture does not mention that any other place split open. Korah was standing with his fire-pan with Aaron and the leaders of the congregation who were offering incense.⁹¹And were consumed by fire. With Korah (Num. 26:10) is not connected to and swallowed them up (Ibid.) but rather to when that company died (Ibid.). This is the way the aforementioned verse is to be interpreted. If someone should argue and say, “Why isn’t Korah mentioned among those who were burned?” the answer is: once Scripture mentions that Korah’s company, which came to his aid, was burned, it is not necessary to mention Korah. For we know this by arguing from a minor to a major premise.⁹²If Korah’s followers were burned, then Korah certainly was. Pharaoh’s chariots and his host hath He cast into the sea (Ex. 15:4) is similar.⁹³In that by employing a similar argument, we learn from this verse that Pharaoh died. Moses does not mention in the song⁹⁴The song of Moses wherein Pharaoh’s chariots and his host hath He cast into the sea is stated. that Pharaoh drowned. The truth is that Pharaoh drowned, for Scripture explicitly states, But overthrew Pharaoh and his host in the Red Sea (Ps. 136:15). The verse that he fare not as Korah, and as his company (Num. 17:5) is proof that Korah was among those who were burned.⁹⁵For the term company refers to the 250 men who were consumed by fire.

17:2

זרה הלאה. מהמזבח: AND SCATTER THOU THE FIRE YONDER. From the altar.

כי קדשו. כי אחר שהקריבום לשם הנם קדושים: FOR THEY ARE BECOME HOLY. The fire-pans are holy because they [Korah and his company] offered them before the Lord.

17:3

את מחתות החטאים. פי' המחתות: EVEN THE FIRE-PANS OF THESE MEN WHO HAVE SINNED. This explains the fire-pans (v. 2).¹The fire-pans in verse 2 refers to the fire-pans of these men who have sinned.

ועשו אותם. האומנים: AND LET THEM BE MADE.²Hebrew, ve-asu otam (literally, and they shall make them). The reference is to the workers.³In other words, and they shall make them means and the workers shall make them.

רקועי פחים. כמו וירקעו את פחי הזהב: BEATEN PLATES. Compare, And they did beat (ve-yerakke’u) the gold into thin plates (Ex. 39:3).⁴In other words, the word reku’e (beaten) in our verse is similar in meaning to va-yerakke’u (and they did beat).

ופי' כי קדשו כי הקריבום לפני ה': [FOR THEY ARE BECOME HOLY.] Because they were offered before the Lord explains for they are become holy.⁵Our verse literally reads, because they were offered before the Lord and they are become holy. I.E. believes this should be interpreted as if written, for they are become holy because they were offered before the Lord.

ויהיו לאות. לזכר ולסימן: THAT THEY MAY BE A SIGN. A memorial and a mark.⁶See Rashi, “For a memorial, that people will always say: These plates were from those who disputed the priesthood and were burnt.”

17:4

וירקעום. המרקעים: AND THEY BEAT THEM OUT. The beaters beat them out.⁷The subject is omitted. Hence I.E.’s comment. See I.E. on verse 3.

17:5

כאשר דבר ה' ביד משה לו. לאהרן וי"א כי לו שב אל קרח והוא רחוק בעיני: AS THE LORD SPOKE UNTO HIM BY THE HAND OF MOSES. Unto him (lo) refers to Aaron. Others say that unto him refers to Korah.⁸See San. 110a. However, I believe the latter to be farfetched.

17:6

ממחרת. זה היום כי לעולם הוא סמוך: ON THE MORROW. Of this day, for mochorat (morrow) is always connected to the previous day.⁹In other words, it always refers to the next morrow. I.E. comments thus, for the word machar (morrow) can refer to a morrow in the far future.

אתם המתם. הטעם מה ראיה היתה זאת ששבט לוי הוא הנבחר ונבחר אהרן לכהן גדול ויתכן שבתפלתכם או החכמה שידעתם שרפתם המקריבים: YE HAVE KILLED. Its meaning is, what proof is this¹⁰The fact that the 250 men who offered the incense were burned. that the tribe of Levi is the chosen one, and that Aaron was chosen to be kohen gadol?¹¹High priest. It is possible that those who offered the fire-pans were burned because of your prayer¹²You prayed that they be burned. or through your knowledge of the sciences.¹³You may have arranged for some combustible material to be mixed with the incense.

17:7

בהקהל העדה. כל קהלה ואחריה על היא למריבה: WHEN THE CONGREGATION WAS ASSEMBLED.¹⁴Hebrew, be-hikkahel. Whenever the word kehillah (assembly)¹⁵That is, a word from the root kof, heh, lamed. is followed by the word al (on),¹⁶As it does in our verse, which reads, be-hikkahel ha-edah al mosheh ve-al aaron (when the congregation was assembled against Moses and against Aaron). The word al usually means on, not against. Hence I.E.’s comment. it refers to an assembly for the sake of quarreling.

17:8

ויבא משה ואהרן. בעבור שראו שנראה הכבוד: AND MOSES AND AARON CAME. Because they saw that God’s glory appeared.

17:10

הרמו. שישבו במקום המרומם במחנה הלויה והוא האהל כאשר פירשתי במלת העלו: GET YOU UP. For they sat in the tabernacle, which was on the high ground in the camp of the Levites, as I explained in my comments on Get you up (Num. 16:24).¹⁷I.E. apparently renders herommu (Get you up) as, remove yourself from the high place. He cites Num. 16:24, but he actually made his comments on 16:12.

ויפלו על פניהם. להתפלל: AND THEY FELL UPON THEIR FACES. To pray.

17:11

את המחתה. הידועה: TAKE THY FIRE-PAN. The reference is to a specific fire-pan.¹⁸Hence the word machtah (fire-pan) has the definite article ha prefixed to it. The literal meaning of kach et ha-machtah is, take the fire-pan. According to I.E. the fire-pan in our verse means the specific fire-pan used to offer incense (Krinsky).

ושים קטרת. ולא אמר הקטרת והמשכיל יבין: AND LAY INCENSE THEREON. Scripture does not say, and lay “the” incense on.¹⁹“The” incense would refer to the incense usually burned in the tabernacle. Since the definite article is not prefaced to ketroret (incense), it refers to another incense. The intelligent will understand.²⁰The difference between the two types of incense. Some of the commentators on I.E. believe that he was of the opinion that the incense used by Moses to stop the plague had the power to clean the air of pollutants that caused the plague (Krinsky, Filwarg).

והולך. לשון צווי כמו הושב את אביך ושרשו כמו הוליכי וטעמו הובילי כמו ילך עמך: AND CARRY. The word holekh (and carry) is an imperative.²¹In the hifil. Holekh looks like a kal participle. In this case the word would mean goes or walks. However, the context negates such a rendering. Hence I.E.’s comment. It is similar to the word hoshev (make to dwell)²²A hifil imperative. in make thy father…to dwell (Gen. 47:6). Holekh comes from the same root as helikhi (take away) (Ex. 2:9).²³Its root is yod, lamed, kaf. It means bring,²⁴Ve-holekh meherah el ha-edah means: and bring (and carry) the fire-pan quickly to the congregation. the idea being it²⁵The incense-bearing fire-pan. should go with you.

17:15

וטעם וישב אהרן. דבק עם הפרשה הבאה ואם נפסקה וכבר הראיתיך רבות כהנה וכהנה וכאשר שב אהרן ונעצרה המגפה דבר השם: [AND AARON RETURNED.] And Aaron returned is connected to the section that follows,²⁶Verse 15 is connected to verse 16. even though it is separated.²⁷According to the masorah, verse 16 starts a new section. I have already given you many such examples.²⁸Where verses that are in different section are connected. See I.E. on Gen. 1:9. When Aaron returned and the plague was stayed, God spoke.²⁹This is the meaning of verses 15 and 16.

17:17

מטה. י"א כי מטה לוי איננו מטה האלהים כי כבר היה ניכר ומה צורך לכתוב עליו שם אהרן וי"א כי המטה היה כשאר המטות אין הפרש ביניהם וזה הישר בעיני: RODS. Some say that the rod of Levi is not God’s rod, for God’s rod was already known.³⁰According to this view the rod of the Lord (the rod employed by Moses to perform miracles in Egypt) was made of different material from that of the other rods. Why then write Aaron’s name on it.³¹If the rod of the tribe of Levi was God’s rod. Others say that the rod³²God’s rod. was like the other rods. There was no difference between them.³³According to this view the rod of God was the rod of the tribe of Levi. In this opinion God’s rod was made of the same material as all the other rods. Hence it was necessary to write Aaron’s name on it (Filwarg). This interpretation appears correct to me.

וטעם לבית אב. שבטי ישראל כמו ראובן ושמעון: [ONE FOR EACH FATHER’S HOUSE.] Each father’s house means each tribe. Reuben and Simeon are examples.³⁴Of tribes and fathers’ houses.

17:18

וטעם כי מטה אחד. בעבור שנחלק השבט לכהנים וללוים: [FOR THERE SHALL BE ONE ROD.] Scripture tells us that there shall be one rod for the tribe of Levi because this tribe was divided into kohanim and Levites.³⁵Hence one might think that each of these divisions has a separate rod.

17:19

אשר אועד לכם. תמיד: WHERE I MEET WITH YOU. Permanently.³⁶Scripture uses the future form (ivva’ed).

17:20

והשכותי. מפעלי הכפל כמו והתמותי (טמאתך) מגזרת וחמת המלך שככה וטעם והשכותי. כדרך בני אדם למצוא מנוחה ומטה לוי בתוך השנים עשר והנה יוסף במטה אחד: I WILL MAKE TO CEASE. The word ve-hashikkoti (I will make to cease) comes from a double root.³⁷Its root is shin, kaf, kaf. It is similar to the word ve-hatimmoti³⁸From the root tav, mem, mem. Both words are hifils. (and I will consume) in and I will consume thy filthiness from out of thee (Ezek. 22:15). It is related to the word shakhakhah (assuaged) in then was the king’s wrath assuaged (Esth. 7:10).Ve-hashikkoti (I will make to cease) means I [God] will find rest.³⁹According to I.E. our clause reads: I will find rest from the murmuring of the children of Israel. Scripture employs human language.⁴⁰When a person is greatly bothered he says, I seek rest from those who trouble me. The rod of Levi was among the twelve. Behold, the tribe of Joseph was represented by one rod.⁴¹The tribe of Joseph was divided into Manasseh and Ephraim. These are usually counted as two separate tribes. However, here they are not. Otherwise there would have been thirteen rods.

17:23

לבית לוי. מטה משרת עצמו ואחר עמו מטה אהרן מטה לבית לוי: FOR THE HOUSE OF LEVI. The word matteh (rod of) is to be read as if written twice. Our verse⁴²Which literally reads, the rod of Aaron of the house of Levi. is to be read as if written: the rod of Aaron, the rod of the house of Levi.

ויגמול. מגזרת ויגדל הילד ויגמל ורבים אמרו בעבור שקדים כי המטה היה ממין האילן ואינה ראיה ודרך דרש כי שקדים כמו כי שוקד אני: AND BORE RIPE ALMONDS. The word va-yigmol (and bore ripe) is related to the word va-yigammal (and was weaned) in And the child grew, and was weaned (Gen. 21:8). Many say that the rod⁴³Of the tribe of Levi. came from an almond tree because the rod bore almonds. However, this is not proof. The word shekedim (almonds) has midrashically been related to the word shoked (watch) in I watch over My word to perform it (Jer. 1:12).⁴⁴God (watches) is quick to punish those who oppose the priesthood. See Rashi.

17:24

ויראו. מכתב יד כל אחד: AND THEY LOOKED. At the handwriting of each one.

17:27

ויאמרו בני ישראל. די לנו שגוענו ואבדנו והנה עוד כל הקרב אל המשכן ה' ימות כמות השרופים ומי יתן ותמנו לגוע אז אמר השם לאהרן שהוא הנגיד על שבט לוי להזהירו שלא יכשילו הלוים את ישראל. וטעם לאהרן על יד משה או כאשר הוא כי גם אהרן נביא היה גם זאת הפרשה לאות כי במדבר סיני היתה כאשר הוקם המשכן ונבחרו הלוים ונפסלו הבכורים: AND THE CHILDREN OF ISRAEL SPOKE UNTO MOSES, SAYING. It is enough for us that we perished and were undone.⁴⁵I.E.’s paraphrase of verse 27. Now, in addition, everyone that comes near the tabernacle will die like those who were burnt. O that we should cease dying.⁴⁶I.E.’s paraphrase of verse 28. God then spoke to Aaron, who was the leader of the tribe of Levi, and cautioned him that the Levites not cause the Israelites to stumble.⁴⁷I.E.’s paraphrase of Num. 18:1. The meaning of unto Aaron (Num. 18:1) is that God communicated with Aaron through Moses. On the other hand, the clause may be taken at face value,⁴⁸That God spoke directly to Aaron. because Aaron too was a prophet. Also, this section⁴⁹In addition to Num. 16. See I.E. on Num. 16:1. is proof that the rebellion took place in the desert of Sinai when the tabernacle was erected and the Levites were chosen, and the first-born were disqualified.⁵⁰For the section tells us that the Israelites were convinced that God chose the tribe of Levi only after their rod miraculously produced almonds.

18:1

את עון המקדש. שהוא מבית לפרכת והטעם אם לא תשמרוהו העון עליכם: THE INIQUITY OF THE SANCTUARY. Which is on the inside of the veil.¹Which hung in front of the Holy of Holies. See Ex. 26:31-36 and Lev. 16:1-3. Its meaning is, if you do not guard the sanctuary the sin is upon you.

וטעם ובית אביך. כי הם נושאי המקדש: [AND THY FATHERS’ HOUSE.] For they carried the sanctuary.²The children of Kohath carried the tabernacle (Num. 10:21). Kohath was the father of Amram, the father of Aaron.

את עון כהונתכם. אם לא תשמרו הכהונה העון עליכם: THE INIQUITY OF YOUR PRIESTHOOD. If you do not keep the laws of the priesthood, the sin is upon you.

18:2

שבט אביך. הוא לוי וחז"ל פירשוהו כמשמעו ולפי דעתי מה שפירשתיו כאילו אמר מטה לוי שהוא שבט אביך: THE TRIBE OF THY FATHER. The reference is to Levi.³In other words, the tribe of Levi, the tribe of thy father is to be understood as the tribe of Levi, the tribe of your patriarch Levi. Our sages say that the tribe of thy father is to be taken at face value.⁴The reference being to Amram. However, I believe that it is to be explained in keeping with my earlier interpretation. Our verse is to be read as if written, the tribe of Levi which is the tribe of your father.⁵Matteh levi shevet avikha is to be read as if written, matteh levi she-hu shevet avikha.

וילוו. כמו ונספחו וכן ילוה אישי והנה הלוים נלוים בשמם: THAT THEY MAY BE JOINED. The meaning of ve-yillavu is similar to ve-nispechu (and they shall join) (Is. 14:1). So too the word yillaveh (be joined) in Now this time will my husband be joined (Gen. 29:34). Look, the Levites are joined by their names.⁶Hebrew, bi-shemam. Their name indicates that they have joined Aaron. Some editions read, ke-shemam. In this case I.E. reads: The Levites are joined [to Aaron] as their names [indicate].

ואתה ובניך אתך. תשבו לפני אהל מועד לבדכם ולא הלוים: THOU AND THY SONS WITH THEE. You and your sons, and not the Levites, shall abide before the tent of meeting.

18:3

גם הם גם אתם. דרך המקרא כן כמו משל בנו גם אתה גם בנך והטעם כי זה כמו זה: NEITHER THEY, NOR YE.⁷Hebrew, gam hem, gam attem (literally, also they, also you). It is the way of Scripture to speak in this manner.⁸To say also…also… (gam… gam…). Compare, Rule thou over us, also you, also thy son⁹Translated literally. (Jud. 8:22). That means this one is like this one.¹⁰In other words, the same law applies to them and to you.

18:4

וטעם ונלוו עליך. שלא תצטרכו לזר שהוא ישראל: [AND THEY SHALL BE JOINED UNTO THEE.] So that you do not need the services of a stranger, namely, an Israelite.

18:7

עבודת מתנה. והזר מהכהנים אפי' לוי ועולת שמואל שהוא לוי איננה טענה כי היא היתה הוראת שעה כמעשה גדע ון: AS A SERVICE OF GIFT. And someone who is a common man in regard to the priesthood even if he be a Levite [shall be put to death]. The burnt offering of Samuel, who was a Levi, is no argument¹¹That a person who is not a kohen may offer a burnt offering, for Samuel offered a burnt offering. See I Sam. 7:9. for it was a temporary ruling, as was the case of Gideon.¹²Gideon, who was from the tribe of Manasseh, was commanded by God’s angel to personally offer a burnt offering. See Jud. 6:26.

18:8

למשחה. פירשתיו: FOR A CONSECRATED PORTION.¹³Hebrew, le-moshchah. I have already explained this.¹⁴According to one of I.E.’s interpretations in Lev. 7:35, the word le-moshchah means for greatness.

18:9

מקדש הקדשים. כי יש קדשים קלים: OF THE MOST HOLY THINGS. For there are offerings that have a lesser degree of sacredness.¹⁵Such as peace offerings.

מן האש. כל מה שיקדישו ממנו כי אשה כמו אש והה"א נוסף: RESERVED FROM THE FIRE.¹⁶Hebrew, esh. Of all that they sanctify,¹⁷That they offer on the altar. for isheh (fire-offering)¹⁸A common term for a sacrifice. and esh (fire) mean the same,¹⁹Thus reserved from the fire (esh) means reserved from the fire offerings. the heh of isheh being superfluous.

לכל מנחתם. אחר אשר יקדיש האזכדה ממנה ואמורי החטאת והאשם: AND EVERY MEAL-OFFERING OF THEIRS. After they sanctify the memorial part thereof.²⁰Hebrew, azkarah. The latter refers to the portion of the meal offering offered on the altar. See Lev. 2:2.

אשר ישיבו לי. פי' כי תמעול מעל והנה המנחה והחטאת ואשם קדש קדשים כנגד השלמים: [AND EVERY SIN-OFFERING OF THEIRS, AND EVERY GUILT-OFFERING OF THEIRS.] After they offer the designated organs of the sin offering and the guilt offering.²¹On the altar. WHICH THEY MAY RENDER²²Hebrew, yashivu (literally, which they return). UNTO ME. The reference is to a trespass.²³Money paid in restitution for the unauthorized use of sacred property (me’ilah). See Lev. 5:15. Now the meal offering, the sin offering, and the guilt offering are holier than the peace offerings.²⁴Thus they, not the peace offerings (shelamim), are mentioned in our verse, which speaks of the more holy sacrifices.

18:10

בקדש הקדשים תאכלנו. אפי' בקדש הקדשים שהוא אהל מועד ונקרא קדש הקדשים כנגד חצר המשכן: IN A MOST HOLY PLACE SHALT THOU EAT THEREOF. Even in a most holy place, namely, in the tent of meeting shalt thou eat thereof. The tent of meeting is called a most holy place in contrast to the courtyard of the tabernacle.²⁵However, it is not considered a most holy place in contrast to the Holy of Holies. Thus the sacrifices listed in our verse cannot be eaten in the Holy of Holies.

18:11

מתנם. בחסרון תי"ו כמו הולך (נ"א עובר) בשוק אצל פנה שהוא פנתה או הם שני משקלים: THEIR GIFT. A tav is missing in the word mattanam (their gift).²⁶The usual Hebrew word for gift is mattanah. Thus the word for their gift should be mattanatam rather than mattanam. Mattanam is similar to the word pinnah (corner), which has the meaning of pinnatah (her corner) in Passing²⁷Reading over. Some texts have holekhat (going). However, Prov. 7:8 reads over. through the street near her corner (Prov. 7:8).²⁸In other words, pinnah is analogous to mattanam in that it is a feminine noun, but it is connected to the pronominal suffix as if it were masculine. On the other hand, we may be dealing with two forms.²⁹For the word gift (mattan and mattnah). Mattanam is the word mattan plus the pronominal suffix.

18:12

חלב יצהר. הנכבד והמוטב שהוא הקצף כי יצהר מענין צהור ושרשו צהר והוא חלב שמן זית: ALL THE BEST OF THE OIL. Chelev (the best) means the most precious, the best. The reference is to the cream of the oil,³⁰The top of the oil. for the word yitzhar (oil) means light.³¹Hebrew, tzahor. Others read nahor. Both mean light. Its root is tzadi, heh, resh.³²The same root as the one for light. The reference is to the fat of the olive oil.

18:13

בכורי כל אשר בארצם. בכורי כל פרי האדמה: THE FIRST-RIPE FRUITS OF ALL THAT IS IN THEIR LAND.³³The Hebrew literally reads: The first of all that is in their land. Hence I.E.’s comment. The first of all the fruits of the ground.

וטעם כל טהור בביתך יאכלנו. להזהיר על אלה החלבים כי כל טהור בביתך יאכל אותו על חזה התנופה ועל שוק התרומה ומה שיחרים הישראלי שלא יאכלנו כי הוא לשם ואתה תאכלנו: [EVERY ONE THAT IS CLEAN IN THY HOUSE MAY EAT THEREOF.] This verse warns that only the clean in your house may eat of fat things³⁴Mentioned in verse 12. and of the breast of waving³⁵See Lev. 7:34. and the thigh of heaving³⁶Ibid. and also everything dedicated³⁷Anything set aside for God. by an Israelite. The Israelite shall not eat of the latter, for it belongs to God. You [the kohen] may eat of it.

18:15

אך פדה תפדה. פירוש תקח פדיונו וכן בכור הבהמה הטמאה תפדה: SHALT THOU SURELY REDEEM. You shall accept the redemption money of the first-born. You shall similarly accept the redemption of the first-born of the unclean beast.³⁸See Ex. 13:13 And every firstling of an ass thou shalt redeem with a lamb.

18:16

ופדויו. שב אל בכור האדם לבדו: AND THEIR REDEMPTION-MONEY. This only refers to the first-born of humans.³⁹See previous verse.

18:17

לא תפדה כי קדש הם. לא תקח פדיונם ורבים פירשו שפדה לישראל והפך זה כל הבכור שאמר תאכלנו והסימן לכהן מי שהוא חייב לאכלו: THOU SHALT NOT REDEEM. For they are holy. You shall not accept their redemption money. Many say that the word redeem⁴⁰That is, the statement thou shalt not redeem refers to the Israelite. He shall not buy back the animal from the kohen. See Filwarg and Weiser. refers to the Israelites. However,⁴¹This is either a continuation of the previous opinion or I.E.’s comment upon it. the reverse is true for the word tokhelunu (thou shalt eat it) (Deut. 15:20), in which the prefix thou refers to the kohen, for Thou shalt eat it refers to the one who is obligated to eat it.

18:19

ברית מלח. ברית כרותה מגזירת ארץ פרי למלחה ומקום המלח כמו נכרת שלא יעלה בו צמח כלל וכן גפרית ומלח: COVENANT OF SALT. A “cut covenant.”⁴²The Biblical term for making a covenant is, to cut a covenant. Hence I.E.’s note that a salt covenant is a variant of a cut covenant. The word melach (salt) is related to the word melechah (salt)⁴³In that both words have the meaning of cut. in A fruitful land turned into salt (Ps. 107:34). A salted place is said to be cut off, for nothing grows there. Compare, brimstone, and salt⁴⁴The verse reads: brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth. (Deut. 29:22).

18:21

חלף. כמו תמורה: IN RETURN. The word chelef means in return.

18:22

ולא יקרבו עוד. בעבור עדת קרח: AND HENCEFORTH…SHALL NOT COME NIGH. This⁴⁵The word henceforth. was written because of Korah’s assembly.

18:23

ועבד הלוי הוא. בעצמו ויש אומרים כי הוא פעול ואיננו נכון כי את עבודת אהל מועד הוא הפעול: BUT THE LEVITES ALONE SHALL DO THE SERVICE.⁴⁶Our clause literally reads, But the Levites he (hu) shall do the service of the tent of meeting. Hence the interpretations which follow. The word hu means himself. Others say that hu is the object.⁴⁷This interpretation renders hu as it. It maintains that But the Levites he (hu) shall do the service of the tent of meeting should be interpreted: But the Levites shall do the service of it (hu), namely, the tent of meeting (Weiser). Filwarg claims that hu refers to the kohen. In this case, But the Levites he (hu) shall do the service of the tent of meeting should be interpreted: But the Levites shall do the service of him (the kohen) and of the tent of meeting. However, this is incorrect, for the service of the tent of meeting is the object.⁴⁸Of ve-avad (shall do the service).

והם ישאו את עונם. אם לא ישמרו והנה המעשר נחלתם ע"כ אמרתי: AND THEY SHALL BEAR THEIR INIQUITY. If they do not keep the charge. Now, the tithe is their inheritance. I therefore stated: [and among the children of Israel they shall have no inheritance].

18:25

וידבר ה' אל משה. ולא אל אהרן בעבור תתם מעשר מן המעשר לאהרן: AND THE LORD SPOKE UNTO MOSES, SAYING. To Moses, not to Aaron, for Scripture goes on to say that the Levites are to give a tithe to Aaron from the tithe [they received].⁴⁹It would be out of place for Aaron to issue such a command.

18:27

וכמלאה. פירשתיו: AND AS THE FULNESS. I have already explained the meaning of the word mele’ah (fullness).⁵⁰See I.E. on Ex. 22:25, where he explains mele’ah as referring to wine.

18:29

מכל חלבו. מהטוב שבו וכן ואכלו את חלב הארץ: OF ALL THE BEST THEREOF.⁵¹Literally, of all the fat thereof (chelbo). Hence I.E.’s explanation. The meaning of mi-kol chelbo is, of all the best thereof. And ye shall eat the fat (chelev) of the land (Gen. 45:18) is similar.⁵²Its meaning is, And you shall eat of the best of the land.

את מקדשו. כי המעשר הוא הקדש: EVEN THE HALLOWED PART THEREOF. For the tenth part thereof is the holy part.⁵³Thus the hallowed part thereof refers to its tithe.

18:30

וטעם בהרימכם את חלבו. וכבר הזכיר הכתוב זה לדבק אחריו ואכלתם אותו והטעם שהוא אסור לכם לאכול ממנו עד שתרימו חלבו ממנו ואחר שיחשב לכם אז תאכלוהו בכל מקום טהור: [WHEN YE SET APART THE BEST THEREOF.] This has already been mentioned by Scripture.⁵⁴In the previous verse. It is repeated in order to connect it to that which follows. Its meaning is, you⁵⁵The Levites. are prohibited to eat of it⁵⁶From the tithe given to you. until you set apart the best thereof,⁵⁷A tenth thereof. and afterwards it⁵⁸The remainder. shall be counted [as the grain of the threshing floor] and you⁵⁹The Levites. may eat it in every clean place.⁶⁰