[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.

footnotes: ¹ According to I.E. verse 2 refers only to the Sabbath. That being the case, the verse should have read this is My appointed season. I.E. thus points out that My appointed seasons

IN ALL YOUR DWELLINGS. In your country and outside of your country, at home and on the way.

I 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.”

footnotes: ² See I.E. on Ex. 16:23 (Vol. 2, p. 325). It is called “a sabbath day unto the Lord

Scripture 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

footnotes: ³ Hezekiah put off the observance of Passover for a month. According to I.E., Hezekiah’s actions were based on a ruling of the Bet Din. See Vol. 1, pp. 9,10. ⁴ And proclaimed that Passover be observed in the next month. ⁵ See Berakhot ⁶ See Sanhedrin ⁷ San. ⁸ The rules governing the establishment of the fixed Jewish calendar. ⁹ Which cannot occur under the rules of the fixed Jewish calendar. ¹⁰ The Mishnah, Rosh Ha-Shanah ¹¹ Of which there are seven in an 19 year cycle. ¹² The solar year is about ten days longer than the lunar year. The extra month added during the leap year comes very close to closing this gap. ¹³ Who established the new moon visually, not by calculation. ¹⁴ Of the fixed calendar. What follows is a bit complicated. Hence a few words are in order. The Jewish months begin with the conjunction of the sun and moon. The calculation starts with the very first conjunction. That conjunction theoretically occurred at the end of five hours and 204 parts of an hour of the second day of the week (the rabbis divided an hour into 1,080 parts). The latter is known as molad tohu ¹⁵ Adam was born on Friday. That day was the first day of the month of Tishri. According to the rabbis the moon was then in conjunction with the sun at the end of 14 hours of the day. ¹⁶ The days between the start of one simple lunar year to the next lunar year. See Maimonides, M.T., Laws of the Sanctification of the New Moon ¹⁷ There were five days preceding the birth of Adam. Those days belonged to the previous year. In that year the conjunction of the sun and the moon (had they existed) would have taken place at five hours plus 204 parts of on hour of the second day. The calculation is as follows. A lunar month consists of 29 days, 12 hours, 44 minutes, and 3 1/3 seconds. A year consists of 12 months. If we work backwards from the birth of Adam, who was born on a Friday, a day which we mark as the New Year, then the previous New Year which came 12 months earlier had to fall on a Monday. For 12 times 29 1/2 days and 44 minutes comes to 50 weeks plus four days and some five hours. ¹⁸ Adam was born on a Friday. The day of Adam’s birth started a new year. ¹⁹ To the year which started with the birth of Adam. ²⁰ Of the “year” which preceded the birth of Adam. ²¹ The five days preceding the birth of Adam count as part of a separate year. ²² To the calculation of the calendar. ²³ To the year preceding the birth of Adam and declare the year in which Adam was born a leap year. I.E.’s point is that our calendar is accurate. It is based on a 19-year cycle. The 3rd, 6th, 8th, 11th, 14th, 17th, and 19th year of the cycle are leap years. In those years we add a second month of Adar. According to current calculations the first leap year occurred a year after Adam was born (the third year from creation). If we begin the calendar two years before Adam was born, our calendar would have to be accordingly readjusted. However, we cannot do so, for there was nothing in existence two years before Adam’s birth. Hence the calendar must begin a year before the birth of Adam, not before. ²⁴ A real year and a half following the birth of Adam, for that was the “third” year from creation. The three years are calculated as follows. The “year” of tohu ²⁵ “The moment that the moon would have the same longitude as the sun, if both moved uniformly” (W.M. Feldman, Rabbinical Mathematics and Astronomy ²⁶ The average conjunction of the moon and sun. ²⁷ Rosh Ha-Shanah ²⁸ In the post-calendar period. ²⁹ In the post-calendar period the month is established by calculation, not by the actual sighting of the new moon. ³⁰ Literally, edge of the east. During the Middle Ages, before the Western Hemisphere was discovered, the Jews, in common with others, believed half of the globe to be covered by water (the Great Ocean) and the other half to be dry and habitable. Thus R. Abraham bar Chiya of the 11th century begins his work on the Jewish Calendar ³¹ That is, to the actual sighting of the new moon at the edge of the East or the West of the world. ³² Which determines the start of the new year. ³³ That the new moon is not contingent on the actual sighting of the new moon at the edge of the East or the West of the world. ³⁴ The new moon begins when it is calculated that the moon would be in conjunction with the sun over Jerusalem if both moved uniformly. ³⁵ If the new moon were based on sighting the moon, then the month would be established when the moon was actually seen. ³⁶ On an ordinary year, that is, not a leap year. ³⁷ By those who established the calendar. ³⁸ Hebrew, dechiyot ³⁹ In the month of Tishri. ⁴⁰ Another example of a postponement. This postponement is called dechiyat yach ⁴¹ Of the new month. ⁴² The true conjunction of the sun and the moon. ⁴³ The mean conjunction. ⁴⁴ The printed editions read 204 parts. However, the commentaries point out that this is a scribal error. ⁴⁵ This is known as dechiyat betutkapat ⁴⁶ This postponement is called dechiyat gatrad ⁴⁷ That the new moon is not always contingent on the mean conjunction. ⁴⁸ See Rosh Ha-Shanah ⁴⁹ Whether the Bet Din in Jerusalem declared the new month on the 30th or 31st day from the start of the previous month. This was in the time before the fixed calendar. ⁵⁰ Because they want to start the month with the day that the moon is calculated to be in conjunction with the sun. They also keep the Rabbinic calendar. ⁵¹ They fast an extra day in vain. I.E. will point out that one should follow Rabbinic law with regard to the calendar. Thus if the rabbis say that one does not have to fast for two days to ensure that one fasts on the true Yom Kippur, it is not necessary to do so. See I.E., Sefer Ha-Ibbur ⁵² Of Tishri. ⁵³ For in this instance the first day of the month falls two days after the birth of the new moon. The point is that those who fast for two days do so because they want to be certain that they observed Yom Kippur on the real astronomical day. However, in a year when the birth of the new moon of the month of Tishri in an ordinary year occurs at nine hours and 204 parts of the third day, the new month should begin on Tuesday, not Thursday as in the intercalated calendar. However, since these people want to be certain that they celebrate Yom Kippur ten days from the start of the “real” New Year they should fast on what is the 8th day of the month according to the intercalated calendar. ⁵⁴ According to those who fast two days on Yom Kippur because of doubt. ⁵⁵ Literally, why should we pervert the calculation of our year? ⁵⁶ The start of the new year is postponed when the birth of the new moon in the month of Tishri occurs at nine hours and 204 parts of an hour on Tuesday so that there not be a difference of six days between that year and the next. See Maimonides, Hilchot Kiddush Ha-Chodesh ⁵⁷ They would have to fast on what is the eighth day of the month according to our calculation in a year when the birth of the new moon occurs at nine hours and 204 parts of the third day. ⁵⁸ If they established the month by the actual sighting of the new moon and not only by calculating the birth of the new moon.

AT DUSK. I have previously explained this.⁵⁹

footnotes: ⁵⁹ See I.E. on Ex. 12:6 (Vol. 2, pp. 221-225).

AN OFFERING MADE BY FIRE. These are described in the Torah portion Pinechas.⁶⁰.

footnotes: ⁶⁰ Num. 28:19. Our verse mentions that an offering made by fire is to be made on Passover. Hence I.E. points out that Torah lists the various types of offerings to be made on Passover in Numbers. The offerings are described in the Torah portion Pinechas

Scripture 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

footnotes: ⁶¹ After stating the laws of the Sabbath and Passover. ⁶² Israel offered only one Passover sacrifice in the wilderness. They did this when they camped around Mount Sinai. See I.E. on Ex. 29:42 (Vol. 2, pp. 620,621). This celebration took place close to the time of the erection of the tabernacle, for the mishkan ⁶³ And in the merit of observing the Sabbath and Passover enter the Land of Israel, for after leaving the wilderness of Sinai, Israel was supposed to enter the Promised Land (Weiser). ⁶⁴ The revelation of the laws in the Book of Leviticus commenced with the completion of the tabernacle. See Ex. 40:34-38; Lev. 1:1.

[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

footnotes: ⁶⁵ After they gather. ⁶⁶ What follows.

ON 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).

footnotes: ⁶⁷ The day after the first day of Passover, i.e., on the 16th of Nisan. ⁶⁸ The Sadducees. ⁶⁹ That Sabbath refers to the seventh day of the week. The Karaites claim that the omer ⁷⁰ Lev. 25:5. ⁷¹ Yom Kippur. See verse 32. ⁷² Verse 24. ⁷³ Scripture refers to these days by the term shabbaton ⁷⁴ Verse 39. ⁷⁵ Ibid ⁷⁶ Not seven Sabbaths. We thus see that shabbat ⁷⁷ They render this verse as follows: those that were to come in on the Sabbath, with those that were to go out after the week was over. ⁷⁸ Shabbat ⁷⁹ The first time the word shabbat ⁸⁰ Jud. 10:4 reads: And he had thirty sons that rode on thirty ass colts ⁸¹ Those who believe in the Rabbinic tradition. ⁸² Verse 15 reads sheva shabbatot temimot ⁸³ I.E. does not identify the wise man. He remains unknown ⁸⁴ That the morrow after the sabbath ⁸⁵ Josh. 5 describes Israel’s first Passover in the Land of Israel. Josh. 5:11 relates: And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn, in the selfsame day ⁸⁶ This is metaphorical. That is, he trapped himself. See Prov. 7:23, As a bird hasteneth to the snare–And knoweth not that it is at the cost of his life ⁸⁷ Of Nisan. ⁸⁸ Day of Nisan. I.E.’s point is that in Scripture the term Passover is limited to the 14th of Nisan when the Passover sacrifice was offered. The seven days following are referred to as the Festival of Unleavened Bread (chag ha-matzot ⁸⁹ The complete clause reads: And they journeyed from Rameses in the first month, on the fifteenth day of the first of the first month; on the morrow after the passover ⁹⁰ Hence Josh. 5:11 cannot refer to the new grain. ⁹¹ Rabbi Saadiah Gaon interprets And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn ⁹² While the Passover of Israel is on the 14th. The Passover of the Lord falls on the 15th, for that is when God killed the first-born of Egypt. The Passover of Israel falls on the 14th because that is the day that Israel sacrifices the paschal lamb. ⁹³ Of Nisan. ⁹⁴ The paschal lamb. ⁹⁵ The 14th of Nisan. ⁹⁶ Of the Israelites. Thus the term Passover cannot be applied to first day of the Festival of Unleavened Bread (chag ha-matzot ⁹⁷ Not the morning of the 16th. ⁹⁸ Literally, the day of the morning. The point is that mochorat ⁹⁹ From the grain of the previous year. In this case Josh. 5:11 is to be interpreted literally and it presents no problem, for it merely states that Israel ate unleavened cakes and the parched corn from the old grain on the 15th of Nisan (on the morrow after the passover ¹⁰⁰ Of Nisan ¹⁰¹ If the omer ¹⁰² Before the festival. ¹⁰³ They could thus not harvest before the omer ¹⁰⁴ That the unleavened cakes and the parched corn were from the old grain. ¹⁰⁵ The verb avar ¹⁰⁶ Which are located in Transjordan. The Israelites brought grain from Transjordan when they entered Canaan. ¹⁰⁷ Josh. 5:12 states, but they did eat of the fruit of the land of Canaan that year ¹⁰⁸ Kali ¹⁰⁹ Lev. 2:14 speaks of a meal offering of first-fruits (bikkurim ¹¹⁰ That kaluy ¹¹¹ It is an adjective. ¹¹² Lev. 2:14 speaks of grain parched in fire. The proper Hebrew word for parched is kaluy ¹¹³ The Karaites. ¹¹⁴ On the morrow after the passover ¹¹⁵ In other words, the obligation to wave the omer ¹¹⁶ They were thus not yet obligated to bring the omer ¹¹⁷ When Israel entered the Promised Land. I.E.’s point is that Josh. 5:11 does not state, And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn ¹¹⁸ Rabbi Saadiah Gaon. ¹¹⁹ In on the morrow after the sabbath ¹²⁰ As the Karaites do. ¹²¹ A Karaite scholar. ¹²² A special sacrifice. ¹²³ And Scripture does not specify that day as a separate festival. ¹²⁴ One of the days of Passover. In other words, the omer ¹²⁵ Joshua. ¹²⁶ The new moons are not listed among the festivals. We thus see that a day on which an additional offering is brought is not necessarily a festival. The same should apply to the day that the omer ¹²⁷ On the Festival of Unleavened Bread. ¹²⁸ According to Joshua, Scripture should have stated: After this manner ye shall offer daily, for seven days aside from the offering which accompanies the waving of the omer ¹²⁹ The fact that Scripture does not read, “After this manner ye shall offer daily, for seven days aside from the offering which accompanies the waving of the omer ¹³⁰ Like the fact that Scripture employs the word Sabbath for the first day of the Festival of Unleavened Bread. ¹³¹ In other words, Scripture, in listing the Shavu’ot offerings in Num. 28:27, omits the two he-lambs…for a sacrifice of peace-offerings ¹³² In the verse preceding verse 19. ¹³³ Our verse states that one young bullock, and two rams ¹³⁴ The question as to why Scripture in our verse refers to the 16th of Nisan as on the morrow after the sabbath ¹³⁵ Moses knew that when Israel entered the land of Canaan the first waving of the omer ¹³⁶ Of Nisan. ¹³⁷ If the first day of Nisan falls on a Sabbath, then the 15th of Nisan also falls on a Sabbath. In such a year the 16th of Nisan falls on the morrow after the Sabbath ¹³⁸ According ti I.E. Moses prophesied that the show bread would be arranged for the first time on a Sabbath. ¹³⁹ In our verse. ¹⁴⁰ How the Festival of Unleavened Bread fell in the first year that they entered Canaan. ¹⁴¹ On the first Festival of Unleavened Bread following their entrance into Canaan. ¹⁴² In the following years. ¹⁴³ This explains the discrepancy in the sacrifices to be brought on Shavu’ot between our Torah portion and Num. 28:27. ¹⁴⁴ With regard to the observance of the omer ¹⁴⁵ Deut. 16:9 speaks of weeks, not of Sabbaths, for the count does not start from the morrow after the Sabbath. ¹⁴⁶ Of the seven weeks that commence with the waving of the omer ¹⁴⁷ Sunday. In other words, there is no proof that the beginning of the seven weeks that commence with the waving of the omer ¹⁴⁸ A woman who gives birth to a baby girl. ¹⁴⁹ Lev. 12:5 shows that the term week does not apply only to a week which starts on Sunday and concludes on Saturday, for the women who deliver start counting their two weeks from the time of delivery. The same is true of the week which begins when the omer ¹⁵⁰ Regarding the festival of Shavu’ot. The secret is what follows: All the festivals are contingent on a specific day of the month. Scripture does not give a specific date of the month for the festival of shavu’ot (so Weiser). The question arises, what sort of secret is this? This is obvious. It is possible that I.E. is hinting that the establishment of the observance of Shavu’ot 50 days from the second day of Passover is not of Pentateuchal origin. The Torah states that the counting of the seven weeks starts from the day of putting the sickle to the corn ¹⁵¹ It does not state on which day of the month Shavu’ot falls.

Some 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

footnotes: ¹⁵² That is, so that God will accept it from you. ¹⁵³ In other words, li-retzonkhem ¹⁵⁴ Along with the sheaf. This seems to contradict what came before, for up to now li-retzonkhem ¹⁵⁵ According to Meijler it means you shall offer a he-lamb willingly so that you will be accepted.

Those 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

footnotes: ¹⁵⁶ The Karaites. ¹⁵⁷ Literally, of his first year. ¹⁵⁸ Which summarizes the number of sacrifices offered when the altar was dedicated. ¹⁵⁹ We thus see that Scripture refers to the same lamb by either phrase. There is thus no difference between them; they mean the same.

BREAD. 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

footnotes: ¹⁶⁰ That when Scripture states, And ye shall eat neither bread ¹⁶¹ If our verse refers to bread baked from grain from the previous year, it would not command that unleavened bread be eaten along with the Passover sacrifice.

If 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.

footnotes: ¹⁶² That requires us to count the days between the waving of the omer ¹⁶³ Hebrew, ki-shenot ¹⁶⁴ Forty-nine years (seven weeks of years) are counted and the 50th year declared as the year of Jubilee. Similarly, seven weeks would be counted from the offering of the omer ¹⁶⁵ In other words, the Sabbath preceding the day on which the omer

SHALL YE NUMBER FIFTY DAYS. For this is the way the Torah counts.¹⁶⁶ Similarly, in all cases of the eighth day.¹⁶⁷

footnotes: ¹⁶⁶ The 50th day is in the count; i.e., Shavu’ot does not fall on the 49th day, but on the 50th day. In other words, when the Torah gives a count of days it does not mean up to the last day of the count, it means including the last day mentioned. ¹⁶⁷ When the Torah tell us to count 50 days and bring an offering, it does not mean to count 50 full days and bring the offering on the 51st day. Similarly, with circumcision, which the Torah requires to be performed on the eighth day from birth. One does not wait till the eighth day is concluded and then perform the rite of circumcision. The ritual is to be performed on the eighth day (Motot). According to Filwarg, I.E.’s point is that the Torah tells us to count seven weeks and to offer the sacrifice on the 50th day. Similarly, when Scripture requires seven days to pass (as in the case of one experiencing an issue, or a Nazirite who defiled himself) and then to offer a sacrifice, it means count seven days and offer the sacrifice on the eighth day.

[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.

OF YOUR DWELLINGS. We need tradition to teach us from which place it was brought¹⁶⁸ and when it is to be brought.¹⁶⁹

footnotes: ¹⁶⁸ Whether the two loaves must brought only from grain of the Land of Israel or if it can be brought from grain grown outside of the Land of Israel (Krinsky). ¹⁶⁹ The date that the two loaves are to be waved.

TWO WAVE-LOAVES. For the kohen along with the peace offering lambs.¹⁷⁰.

footnotes: ¹⁷⁰ The two wave-loaves and the peace offering lambs are to be eaten by the kohen

It 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

footnotes: ¹⁷¹ In the first year of Israel’s entering the Land of Israel. There is a discrepancy between our Torah portion and Num. 28:27. Our chapter states that one bullock and two rams are to be offered on Shavu’ot. Num. 28:27 states that two bullocks and one ram are to be offered. According to I.E. our Torah portion refers to the order of sacrifices to be offered by Israel after first entering the Land of Israel, and Numbers, to the years that followed. ¹⁷² It was the first Shavu’ot in Israel’s first year in the Land of Israel. ¹⁷³ On Shavu’ot. ¹⁷⁴ In accordance with Lev. 23:18. ¹⁷⁵ In accordance with Num. 28:27. ¹⁷⁶ In other words, Lev. 23:18 and Num. 28:27 do not contradict. They are options. ¹⁷⁷ Where the Torah offers an option as to how a commandment should be observed. ¹⁷⁸ According to I.E. one bullock and two rams were offered along with the two loaves on Shavu’ot, while two bullocks and one ram were offered on Shavu’ot as burnt offerings. Thus there is no discrepancy between Leviticus and Numbers. See I.E. on Num. 28:26 and the notes thereto (Vol. 4, p. 235), “The two wave-loaves were the main offerings. The seven lambs, one young bullock, two rams (Lev. 23:18)…were brought along with it. The burnt offerings (two bullocks and one ram) in our chapter (Num. 28:26) refer to the obligatory sacrifice of the festival day.”

Now, 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

footnotes: ¹⁷⁹ An animal for meat. ¹⁸⁰ I.E.’s term for the Karaites. The Karaites claim that it is prohibited to slaughter an animal on a festival.

[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.

footnotes: ¹⁸¹ The same is stated in Lev. 19:9. ¹⁸² In Lev. 19:9.

[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.

footnotes: ¹⁸³ Which it does not do with regard to the festival of Shavu’ot. ¹⁸⁴ The laws dealing with the festival of Rosh Ha-Shanah opens with And the Lord spoke unto Moses saying ¹⁸⁵ Hence it does not open with And the Lord spoke unto Moses saying ¹⁸⁶ Yom Kippur.

IN 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

footnotes: ¹⁸⁷ See Ex. 12:2. ¹⁸⁸ The omer ¹⁸⁹ Scripture lists it first. Or it is first in the agricultural year. ¹⁹⁰ Shavu’ot. ¹⁹¹ Sukkot. ¹⁹² In our Torah portion.

Scripture 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.

footnotes: ¹⁹³ Num. 10:10. ¹⁹⁴ Not to trumpets, for otherwise Scripture would have referred to the new moon as a yom tru’ah ¹⁹⁵ The Torah commands that a shofar tru’ah ¹⁹⁶ See Rosh Ha-Shanah ¹⁹⁷ The first day of the month. ¹⁹⁸ The first month. The point is just as the first day of the month is special, so is the first month. ¹⁹⁹ The seventh day of the month marks a quarter of the month. That day has astrological significance. ²⁰⁰ I.E. points out that the days on which the festivals fall have astronomical significance. ²⁰¹ When Passover falls. ²⁰² The 15th day of the month marks half a month. ²⁰³ Of Passover. ²⁰⁴ Of the month. ²⁰⁵ Those who for certain stated reasons could not observe it in the first month slaughtered the paschal lamb on the 14th day of the second month and ate it on the eve of the 15th. See Num. 8:6-12. ²⁰⁶ The true Passover. ²⁰⁷ Those who could not observe the first Passover offer the Passover sacrifices on this day. I.E’s point is that the second Passover, like the first, is observed in the middle of the month which he believed had astronomical significance. ²⁰⁸ The substitute or second Passover is then observed (Weiser). ²⁰⁹ It falls at the time of the new moon, it falls on the first day of the first quarter of the month, and it is the day on which the world was created. That day is thus more significant than the other days mentioned (Weiser). ²¹⁰ Ezra told the people to eat and enjoy themselves on Rosh Ha-Shanah. See Neh. 8:2-10. I.E. considered Ezra and Nehemiah as one book. ²¹¹ The moon. ²¹² In a propitious heavenly conjunction. Some interpret I.E. as referring to the end of the first third of the month. If we divide the month into three parts then the moon is most powerful on the 10th day of the month, for on the 20th it is waning and at the 30th it is invisible. Others say that the moon and sun are then in Saturn’s “house,” which is good for the moon and unfavorable for the sun. ²¹³ Both fall in the middle of the month. ²¹⁴ Of why the festivals fall on certain days. ²¹⁵ Why the Sabbath falls on the seventh day. According to I.E. the Sabbath falls on the seventh day because the seventh day has astrological significance. See I.E. on Lev. 13:2 and Gen. 8:5 (Vol. 1, p. 114).

[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.

footnotes: ²¹⁶ This verse refers to Rosh Ha-Shanah. We thus see that a day of holy convocation ²¹⁷ This verse occurred on Rosh Ha-Shanah. However (Howbeit

AND YE SHALL AFFLICT. I have previously explained the meaning of afflict.²¹⁸

footnotes: ²¹⁸ See I.E. on Lev. 16:29.

TO MAKE ATONEMENT FOR YOU. Its meaning is, it is a day of atonement for you alone.²¹⁹

footnotes: ²¹⁹ It is a day of atonement for Israel alone.

FOR 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.

footnotes: ²²⁰ The use of the pu’al te’unneh ²²¹ Be afflicted

THAT SOUL WILL I DESTROY. There is a difference between “destroy” and “cut off” (v. 29). I cannot explain the difference.²²²

footnotes: ²²² I am not permitted to explain. According to I.E. “cut off” means death either by execution or by the hand of God (see I.E. on Lev. 18:29). In Ps. 1:6 he explains that “destruction” refers to the obliteration of the soul following death. “I cannot explain” might mean that I.E. cannot explain how the soul is destroyed.

[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.

footnotes: ²²³ The prohibition to do work on Yom Kippur was previously stated in verse 28.

SHALL 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

footnotes: ²²⁴ See I.E.’s comment on verse 3 and the notes thereto.

SEVEN 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.

footnotes: ²²⁵ The Torah tells us that on Passover and Sukkot the Jews are to bring an offering made by fire

IT 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.”

footnotes: ²²⁶ On the second day of Passsover. See I.E. on Deut. 16:7 (Vol. 5, p. 112). ²²⁷ There was thus no gathering of all Israel on the seventh day of Passover. Yet the Torah refers to this day as an atzeret ²²⁸ Or held back. From the root ayin, tzadi, resh ²²⁹ The Israelite shall hold himself back from doing work. ²³⁰ Ye shall do no manner of servile work ²³¹ Deut. 16:8 reads: “And on the seventh day [of Passover] shall be an azeret

THESE 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

footnotes: ²³² That is, Scripture now explains. ²³³ The festival offerings. ²³⁴ Hence our verse explains that the term burnt offering refers to an offering made by fire.

AND 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

footnotes: ²³⁵ See Deut. 16:17. ²³⁶ Which people were wont to bring when they came to God’s house on the festivals.

[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).

WHEN YE HAVE GATHERED IN THE FRUITS OF THE LAND. From the fields and vineyards.

YE SHALL KEEP THE FEAST. Tachoggu (ye shall keep the feast) comes from a double root.²³⁷. The reference is to the sacrifices.²³⁸

footnotes: ²³⁷ Its root is chet, gimel, gimel ²³⁸ The peace offerings.

ON 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).

footnotes: ²³⁹ Literally, On the first day a solemn rest. ²⁴⁰ In other words, On the first day a solemn rest ²⁴¹ Our verse reads, be yom ha-rishon shabbaton

AND 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.

footnotes: ²⁴² The transmitters of tradition, the Talmudic sages. ²⁴³ The rabbis of the Talmud teach that the four types of plants mentioned in our verse are to be actually taken by hand. ²⁴⁴ Here the word “take” does not mean one has to ritually take the animal in one’s hand. Or here the word take means buy. See Mekhilta ²⁴⁵ The transmitters of tradition. ²⁴⁶ It doesn’t fall off the tree. The Talmud (Sukkah ²⁴⁷ The use of Biblical verses as supports. ²⁴⁸ See I.E. on Ex. 21:8 (Vol. 2, pp. 458,459). ²⁴⁹ The Karaites. ²⁵⁰ The plants mentioned in our verse. ²⁵¹ Neh. 8:15 tells us that the Israelites made sukkot ²⁵² That is, Neh. 8:15. ²⁵³ That is, fruit of a goodly tree. ²⁵⁴ Olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees. ²⁵⁵ The fact that myrtle branches and branches of thick trees were used in the days of Ezra and Nehemiah to build a sukkah ²⁵⁶ The Karaites claim the “boughs of thick trees” refers to a plant that grows on tall trees. According to the rabbis the “boughs of thick trees” refers to the myrtle. The latter does not grow on a tall tree. ²⁵⁷ Branches of thick trees ²⁵⁸ A dry land. Kedar was one of the sons of Ishmael (Gen. 25:13). Kedar in I.E. usually refers to Moslems. The descendants of Ishmael dwelt between Egypt and Assyria. The latter area is semi-dry. ²⁵⁹ The Land of the Christians, i.e., Europe. ²⁶⁰ The commandment of taking the four kinds mentioned in verse 40. ²⁶¹ The land of Israel, which is located in the Middle East, is a semi-dry land and required special prayers for rain. The “four kinds” serve to induce rainfall. See Ta’anit

THAT…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

footnotes: ²⁶² Like Passover. ²⁶³ As noted in verse 43. ²⁶⁴ Even though it is not observed in the month of Nisan. ²⁶⁵ The month Israel left Egypt. ²⁶⁶ When they left Egypt. ²⁶⁷ They thus had no need of booths. ²⁶⁸ I.E.’s point is that Israel had no need of booths for shelter until the cold weather set in. The latter occurred in Tishri. Hence booths are constructed in Tishri.

UNTO 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.

footnotes: ²⁶⁹ He spoke to the heads of the people. ²⁷⁰ It does not teach that Moses spoke to all of Israel. ²⁷¹ The term congregation (edah