THE MONTH OF ABIV. It is called the month of Aviv because when the Israelites went out of the land of Egypt, the first of the barley crop (aviv)¹ as the first of the barley crop. Thus according to I.E. the month of Abiv means the month when the first of the barley crop appears in the field. appeared in the fields in that month. Those who deny the Rabbinic tradition say that Passover² is not to be observed if the first of the barley crop has not appeared.³ did not appear, then the paschal lamb was not offered that year. They do not believe that an additional month was added to the year if the aviv had not yet arrived. (See Meijler). I have previously responded to their nonsense.⁴ We will also admit that the Beth Din⁵ took the appearance of the first barley crop into consideration.⁶. 11a,b. Note that in Hebrew the months have no names.⁷ Nisan (Esth. 3:7; Neh. 2:1), Sivan (Esth. 8:9), and also Kislev (Neh. 1:1), Tevet (Esth. 2:16), and Adar (Esth. 3:7), which are mentioned in Scripture, are Chaldean terms. Hence Scripture states, which is the month of Nisan (Ibid.).⁸. Scripture identifies the first month by its Chaldean name because the Jews did not call the month by that name in earlier times. However, we find Ziv (I Kings 6:37),⁹ Etanim (I Kings 8:2),¹⁰ and Bul (I Kings 6:38).¹¹ The meaning of first¹². is that when you find the first barley ripe, then the first month has arrived, for one starts counting the months from it We do not care about this,¹³ whether the year that passed consisted of twelve months or thirteen months.¹⁴ This is the meaning of first.¹⁵ arrives. However, the ancients of blessed memory transmitted traditions regarding many other things along with the ripe barley grain.¹⁶. 11:a,b. All of their words are true.

footnotes: ¹ See I.E. on Ex. 13:4 (Vol. 2, p. 259). I.E. there renders aviv ² The offering of the paschal lamb (Meijler). ³ If the aviv ⁴ See I.E. on Ex. 12:2 (Vol. 2, p. 203). ⁵ The law court which determined the onset of the new month. ⁶ When deciding whether to add an additional month to the year. However, they also took other things into consideration. See Talmud San ⁷ Hence adding a thirteenth month presented no problems. ⁸ Esth. 3:7 reads, In the first month, which is the month of Nisan ⁹ For the second month. ¹⁰ For the seventh month. ¹¹ For the eighth month. In other words, only the second, seventh, and eighth months had appellations. The other months were known only by number. ¹² Why Scripture calls Nisan the first month. See Ex: 12:2, It shall be the first month of the year to you ¹³ The declaration of the first month. ¹⁴ The arrival of Aviv determines the arrival of the first month. The number of months of the previous year is irrelevant. If the year had a set number of months their exhaustion would determine the year. ¹⁵ The point is, we start to count the months when the aviv ¹⁶ According to the Talmud the year may also be intercalated and the coming month not declared the first month because the fruit has not yet ripened and because the season of spring has not yet arrived. See San

BY NIGHT.¹⁷ He took you from the authority of Pharaoh. They left Egypt close to night.¹⁸ I will explain it later.¹⁹

footnotes: ¹⁷ The night of the fifteenth. I.E. comments thus because according to Ex. 13:4, Israel left Egypt by day. ¹⁸ They actually left in the early morning, when it was still dark. Hence Scripture refers to it as night (Weiser). See I.E. on Ex. 12:31 (Vol. 2, p. 245). ¹⁹ He didn’t in this commentary. However, he did in the Long Commentary. See Vol. 2, p. 245.

OF THE FLOCK. To fulfill the obligation of the paschal sacrifice.

AND THE HERD. For peace offerings.²⁰ The fact that Scripture says, and three thousand bullocks (II Chron. 35:7), after it says, all of them for the passover-offerings, with regard to the lambs and kids (Ibid.), is proof.²¹ refers to peace offerings, for Scripture implies that only the lambs and kids were offered as paschal sacrifices. II Chron. 35:7 states: And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand. It similarly tells us that they gave (unto the Levite) for the passover-offerings five thousand small cattle, and five hundred oxen (Ibid., v. 9). Scripture thus mentions the Passover offerings before it mentions the cattle.²² It similarly states, thou and thy household (Deut. 14:26).²³. The former applies to the paschal offering and the latter to peace offerings. Some say that Scripture commanded that a lamb or a he-goat were to be offered in Egypt.²⁴ However, Scripture now tells us if one is able to, he may offer cattle. However, the first interpretation is correct.²⁵

footnotes: ²⁰ The paschal sacrifice could only be brought from the flock. See Ex. 12:5. ²¹ That And the herd ²² Which shows that the oxen were not for the Passover offerings, for if they were they would have been so mentioned. ²³ The meaning of which is, you are obligated to eat the tithe in the place of the sanctuary. Your household may do so if they want to. However, they are not obligated to do so. We thus see that Scripture juxtaposes two things that are similar but not identical in one verse. The same is true of the flock and the herd ²⁴ In Ex. 12:5, I.E. quotes this in the name of Rabbi Moses ben Amram Ha-Parsi. The later was a Karaite Bible commentator. See Vol. 2, p. 220. ²⁵ The first interpretation is that of the rabbis.

THOU SHALT EAT NO LEAVENED BREAD. No leaven shall be present when the paschal offering is slaughtered.

BREAD OF AFFLICTION. For a memorial.

ALL THE DAYS OF THY LIFE. Every year.

WHICH THOU SACRIFICEST…AT EVEN. The reference is to the flesh of the Passover offering.

AT EVEN, AT THE GOING DOWN OF THE SUN. I have explained this previously.²⁶

footnotes: ²⁶ See I.E. on Ex. 12:6 (Vol. 2, pp. 221-225).

AT THE SEASON THAT THOU CAMEST FORTH OUT OF EGYPT. The reference is to the Passover offering, as the Israelites left Egypt in the month of Aviv. It²⁷. is not connected to at the going down of the sun.²⁸ refers to thou shalt sacrifice the passover-offering, not to at the going down of the sun, which precedes At the season, etc., for the Israelites did not leave Egypt at the going down of the sun.

footnotes: ²⁷ At the season that thou camest forth out of Egypt ²⁸ At the season that thou camest forth out of Egypt

AND THOU SHALT ROAST.²⁹ [literally, and you shall cook]. I have previously explained that u-vishalta means you shall roast in fire.³⁰. Hence I.E.’s comment. Compare, And they roasted (va-yevashelu)³¹ the passover with fire (II Chron. 35:13). Scripture reads u-vishalta to indicate that the Passover offering is not to be eaten raw.³² (cooked) comes from the same root as the word ripe. Thus u-vishalta can be taken to mean prepare (cook or roast) it to the point where it is fit to be eaten.

footnotes: ²⁹ Hebrew, u-vishalta ³⁰ See I.E. on Ex. 12:9 (Vol. 2, pp. 228-231). Ex. 12:9 states, Eat not of it…sodden at all with water, but roast with fire ³¹ Here too the word means roasted, not cooked. ³² The word bashel

AND THOU SHALT TURN IN THE MORNING. Those who deny the Rabbinic tradition³³ say that the verse tells the Israelite to go to his house and land on the holy day.³⁴ We will not rely on our own minds when it comes to the commandments. We will rely only on those who transmitted the Torah.³⁵ refers to the morning of the sixteenth of Nissan. See Hagigah 17a,b. Look, we find Scripture stating, On the eighth day³⁶ he³⁷ sent the people³⁸ away (I Kings 8:66). The latter was a holy day.³⁹ Another verse says, And on the three and twentieth day of the seventh month⁴⁰ he⁴¹ sent the people⁴² away unto their tents (II Chron. 7:1). Some say that the meaning of unto their tents is, to their tents, which were close by.⁴³ They went to their lands⁴⁴ on the weekday.

footnotes: ³³ The Karaites. ³⁴ On the first day of Passover, for that is the day following the night that the Passover offering is eaten. ³⁵ According to the rabbis, and thou shalt turn in the morning ³⁶ Of Sukkot, i.e., Shemini Atzeret. ³⁷ King Solomon. ³⁸ Who came to celebrate the dedication of the Holy Temple. ³⁹ For it was Shemini Atzeret. ⁴⁰ That is, on Shemini Atzeret. ⁴¹ King Solomon. ⁴² Who came to celebrate the dedication of the Holy Temple. ⁴³ Around Jerusalem. Thus going to their tents did not entail a violation of the festival. The same is true in our verse. ⁴⁴ To their place of residence.

AND GO UNTO THY TENTS. Around Jerusalem. The Israelite would then go to his land on the weekday.

SIX DAYS. The ancients said six days from the lifting of the sickle.⁴⁵ This took place on the second day of Passover. See Lev. 23:9-12. Scripture prohibits eating of the new crop of grain before a measure (an omer) of new grain is cut and offered on the altar. Now, the Torah commands that matzot be eaten for seven days (v. 3). This contradicts our verse which states that matzot be eaten for six days. The Talmud (Menachot 66a) explains that our verse refers to matzot baked from the new crop, which could not be eaten before the second day of Passover, while the verse that tells the Israelites to eat matzot for seven days speaks of matzot made from grain from the previous year. See Rashi. It is possible that and on the seventh day is connected to six days.⁴⁶ And on the seventh day was separated from the first half of the verse and placed in the second half of the verse because Scripture wanted to warn against doing work.⁴⁷ refers to both the first part of the verse and to the second. Our verse is to be understood as follows: Six days thou shalt eat unleavened bread; and [so too] on the seventh day; and on the seventh day shall be a solemn assembly …thou shalt do no work therein. Scripture does not say all manner of work.⁴⁸ The reason for the latter is that only servile work⁴⁹ is prohibited. Where Scripture does state all manner of work,⁵⁰ it reads, “Save” [that which every man must eat].⁵¹ When Scripture mentions that one is obligated to offer the Passover sacrifice in the glorious place, it also mentions the second festival (v. 9)⁵² and the third festival (v. 13).⁵³ It does not mention the day of shofar sounding⁵⁴ and the tenth day,⁵⁵ because the congregation does not gather then in the sanctuary.⁵⁶

footnotes: ⁴⁵ On the new crop. The reference is to the cutting of the “omer.” ⁴⁶ In other words, our text should read, Six days thou shalt eat unleavened bread and [so too] on the seventh day. In other words, you shall eat unleavened bread for seven days. ⁴⁷ On the seventh day. The point is and on the seventh day ⁴⁸ All manner of work is prohibited on the Sabbath and Yom Kippur. However, work necessary for the preparation of food is permitted on festivals. ⁴⁹ All work except that which is necessary for the preparation of food. See Ex. 12:16. ⁵⁰ With regard to a festival. ⁵¹ See Ex. 12:16. ⁵² The second pilgrimage festival, i.e., Shavu’ot. ⁵³ The third pilgrimage festival, i.e., Sukkot. ⁵⁴ Rosh Ha-Shanah. ⁵⁵ The tenth day of Tishri, i.e., Yom Kippur. ⁵⁶ On these days. There is no commandment to make a pilgrimage to the sanctuary on Rosh Ha-Shanah and Yom Kippur.

AFTER THE MEASURE. The samekh of missat (after the measure) receives a dagesh to compensate for the missing nun.⁵⁷ from the root nun, samekh, samekh. Missat is related to the word nes (banner). It means the lifting of the hand.⁵⁸ (after the measure of the freewill-offering of thy hand) means the lifting of the freewill-offering of thy hand. Scripture uses the term lifting when it deals with an offering to the sanctuary. Compare the word trumah (offering), which literally means a lifting.

footnotes: ⁵⁷ Missat comes ⁵⁸ Thus missat nidvat yadekha

THE FREEWILL-OFFERING OF THY HAND. For burnt offerings and peace offerings.

AND THOU SHALT REMEMBER THAT THOU WAST A BONDMAN. This is connected to thy man-servant and thy maid-servant (v. 11).⁵⁹

footnotes: ⁵⁹ You shall be kind to your servants, for you were a slave in the land of Egypt.

AFTER THAT THOU HAST GATHERED IN FROM THY THRESHING-FLOOR AND FROM THY WINEPRESS. Hence this festival is called the feast of ingathering (Ex. 34:22).⁶⁰

footnotes: ⁶⁰ The festival of Sukkot is also referred to as the festival of ingathering.

SHALT THOU KEEP A FEAST. Tachog (shalt thou keep a feast) means you shall sacrifice the offering.⁶¹ not only means a holiday, it also refers to the sacrifice that is offered on the festival. See I.E. on Ex. 5:1 (Vol. 2, p. 115). The reference is to the congregation.⁶² offerings). On the other hand, it might refer to the individual. The Israelite is told to make burnt and peace offerings. Shall bless thee is proof of this. It means do this⁶³ because God blessed you. Scripture adds all thine increase to explain that the object of bless thee is the produce which the earth will bring forth.

footnotes: ⁶¹ According to I.E. the word chag ⁶² The injunction, you shall sacrifice the offering, is directed to the congregation, for the congregation is obligated to bring the special offerings on the festivals (the musaf ⁶³ Sacrifice burnt and peace offerings

THE WORK OF THY HANDS. Trade and goods produced by craftsmen.

AND THOU SHALT BE ALTOGETHER JOYFUL. There is a commandment to be joyful on the festival of Sukkot.⁶⁴ refers to the festival of Sukkot Others say that it means that God will bless you in the future and you will always be happy.⁶⁵ refers not only to the festival of Sukkot, it refers to the whole year.

footnotes: ⁶⁴ In other words, and thou shalt be…joyful ⁶⁵ In other words, and thou shalt be…joyful

[ALTOGETHER.] The meaning of altogether is, you shall always be happy.

AND THEY SHALL NOT APPEAR…EMPTY. This is what Scripture means by after the measure of the freewill-offering of thy hand (v. 10).

BEFORE THE LORD. I have already explained this.⁶⁶ means before the Lord. Et pene Adonai literally means the face of God. Hence I.E.’s comment.

footnotes: ⁶⁶ See I.E. on Ex. 23:15 (Vol. 2, p. 501). I.E. there explains that et pene Adonai

[JUDGES.] Even though each and every commandment stands by itself there is, as it were, a midrashic reason for the connection of the sections.⁶⁷ The meaning *of Judges…*is, even though you are obligated to go three times a year to the place of the kohanim who serve in the sanctuary and there inquire regarding the statues and laws, it will not suffice. You must have judges in all of your cities.⁶⁸

footnotes: ⁶⁷ The commandments. ⁶⁸ Literally, your gates. Hence the law of judges follows the law of the three pilgrimage festivals.

OFFICERS. Shoterim (officers) means rulers. It is related to shoter (ruler) in Overseer, or ruler (Prov. 6:6) and similarly mishtaro (dominion thereof) in the dominion thereof in the earth (Job 38:33). The shofetim (judges) judge and the shoterim (officers) force the crooked [to obey the law].

IN ALL THY GATES. We find that Jehoshaphat⁶⁹ acted in this manner.⁷⁰

footnotes: ⁶⁹ A king of Judah. ⁷⁰ See II Chron. 19:5.

TRIBE BY TRIBE. In all the gates of each and every tribe.

AND THEY SHALL JUDGE. The reference is to the judges.

THOU SHALT NOT WREST JUDGMENT. Scripture speaks to each one of the judges.

THOU SHALT NOT RESPECT PERSONS. I have explained the word takkir (thou shalt respect) in my comments on Ye shall not respect (takkiru) persons in judgment (Deut. 1:17).

JUSTICE, JUSTICE. Moses speaks to the disputants. Moses repeats the word justice to indicate that one should pursue justice whether one gains or loses. Or the word is repeated to indicate that one should pursue justice as long as one exists;⁷¹ or the word is repeated for emphasis.

footnotes: ⁷¹ The repetition of the word connotes continuity.

THAT THOU MAYEST LIVE. Moses speaks to those who are entering the land.

AND INHERIT THE LAND. Moses speaks to their children. It means, you⁷² will keep this inheritance.⁷³ The first thing that the judge has to be concerned with is widespread pagan practices such as the one referred to in Thou shalt not plant thee an Asherah (v. 21).⁷⁴ The Torah states the latter, for such is the practice of pagan worship, as Behind one in the midst (Is. 66:17)⁷⁵ in the midst of the garden. See I.E. on Is. 66:17. shows.

footnotes: ⁷² The children of those who inherit the land. ⁷³ The Land of Israel. ⁷⁴ Hence this law follows the one of appointing judges. ⁷⁵ I.E. in Isaiah renders this as, Behind one asherah

NEITHER SHALT THOU SET THEE UP A PILLAR. For an idol, as which the Lord thy God hateth proves.⁷⁶ However, a pillar which is not set up for idol worship is permitted. The most convincing proof of this is found in the portion which opens with the words And Jacob sent (Gen. 32:4).⁷⁷

footnotes: ⁷⁶ God hates a pillar set up to an idol. ⁷⁷ There, Scripture (Gen. 35:14) relates that Jacob set up a pillar to God. Also see I.E. on Gen. 28:17, (Vol. 1, p. 279), where he writes that Scripture does not prohibit a pillar to honor God.