[PURE OLIVE OIL.] The reason Scripture now mentions the section¹ dealing with the pure olive oil is that the Torah earlier recorded the fire offering of each festival² and now has to mention the show bread.³ The menorah stood opposite the table.⁴

footnotes: ¹ Verses 1-4. ² In the previous chapter. ³ The show bread was similar to the offerings. Hence Scripture mentions the show bread after listing the festival offerings. ⁴ Of the showbread. See Ex. 40:24.

[UPON THE PURE CANDLESTICK.] Scripture in our section adds upon the pure candlestick.⁵. The latter refers to the known candlestick,⁶ which was constructed by Betzalel⁷ and was completely made of gold.⁸. It does not refer to any other candlestick. [As to the menorah], which was made of iron,⁹ 43a. it was done so in time of need¹⁰ by the word of the prophets.¹¹

footnotes: ⁵ After stating that Aaron shall light the lamp (v. 2), Scripture adds that Aaron shall light it upon the pure candlestick ⁶ Known from earlier references in Scripture. See Ex. 25:31-40. ⁷ Ex. 37:1; 17-24. ⁸ Ibid ⁹ According to the Talmud the menorah used by the Hasmoneans in the Chanukkah period was made of iron. See Avodah Zarah ¹⁰ It was an emergency, or the gold menorah was defiled and they did not have the means to make a menorah out of gold. ¹¹ An oral tradition handed down from the later prophets (Weiser), for there were no prophets in the Maccabean period.

AND THOU SHALT TAKE FINE FLOUR. By command.¹² Similarly, and bake…thereof.¹³ by command. Ve-afita (and shalt bake) is ultimately accented. It is irregular.¹⁴ and have a conversive vav prefixed to them maintain their penultimate accent. However, ve-afita (and shalt bake) is ultimately accented. Hence it is irregular.

footnotes: ¹² Moses shall command that fine flour be taken. ¹³ The meaning of and bake…thereof is and bake…thereof ¹⁴ Words in the perfect whose roots end in a heh

IN TWO ROWS. Corresponding to the number of the tribes.¹⁵ This is similar to the secret of the ephod and the breastplate.¹⁶ The¹⁷ two tenth parts (v. 5) corresponded to the arrangement of the two rows.¹⁸

footnotes: ¹⁵ The 12 loaves which were arranged in two rows corresponded to the 12 tribes of Israel. ¹⁶ The names of the 12 tribes of Israel were inscribed on the ephod and the breastplate. ¹⁷ So Filwarg. The text reads “or.” “Or” in this context is difficult. Filwarg emends to “the.” Weiser suggests emending to “perhaps.” ¹⁸ I.E. believes that there is a correspondence between the contents of each one of the loaves and the arrangement of all of the loaves. Thus each of the loaves consisted of “two” tenth parts. Each one of the two tenth parts corresponds to the “two” rows into which all the loaves were divided.

UPON THE PURE TABLE. In contrast to the other tables that were there. This table alone was covered with gold and its crown was of gold.¹⁹

footnotes: ¹⁹ See Ex. 25:23-25.

It was the frankincense that was with the bread that served as an offering made by fire unto the Lord. The bread was for the kohen. It is possible that Scripture mentioned this section²⁰ because there is an obligation on Israel to provide the festival burnt offerings, the oil, and the bread, which was always on the altar.

footnotes: ²⁰ Verses 5-9.

FOR AARON AND HIS SONS. His entire household.

AND THE SON OF AN ISRAELITISH WOMAN…WENT OUT. From his tent. Compare, came out, and stood at the door of their tents (Num. 16:27).

WHOSE FATHER WAS AN EGYPTIAN. Who converted to Judaism.²¹

footnotes: ²¹ Our verse literally reads, “whose father was an Egyptian in the camp of Israel.” According to I.E. the Egyptian was living among Israel because he was a convert

AND A MAN OF ISRAEL. Ve-ish ha-yisra’eli (and a man of Israel) is similar to le-ish he-ashir (unto the rich man) (II Sam. 12:4) and to et yom ha-shevi’iy (the seventh day) (Gen. 2:3).²² prefixed to it, the noun which it modifies also has a heh prefixed to it. I.E. points out that there are instances in Scripture where the above is not followed, viz., our verse, II Sam. 12:4, and Gen 2:3. See I.E. on Gen 1:31 (Vol. 1, p. 47). We do not know why this section²³ was connected to that which comes before it. Perhaps the blasphemer spoke improperly with regard to the bread, the oil, and the sacrifices.

footnotes: ²² When an adjective has a heh ²³ Verses 10-12.

BLASPHEMED. Some say that the meaning of va-yikkov (blasphemed) is enunciated. Compare, Which the mouth of the Lord shall mark out (yikkavennu) (Is. 62:2) and that are pointed out (nikkevu) by name (Num. 1:17). Others say that va-yikkov is similar to ekkov (I curse) in How shall I curse (Num. 23:8). However, I believe that the first interpretation is correct.²⁴ (and blasphemed the Name and cursed). If va-yikkov means “and cursed,” then our verse is repetitious. Hence it appears that our verse should be interpreted as, and enunciated the Name of God and cursed it.

footnotes: ²⁴ Our verse reads va-yikkov et ha-shem va-yekkalel

IN WARD.²⁵). In a known place in the camp.²⁶).

footnotes: ²⁵ Literally, in the ward (ba-mishmar ²⁶ Hence the use of the direct object (ba

AND LET ALL THAT HEARD. For he was stoned because of their testimony.

ALL THE CONGREGATION. The reference is to the magnates of the land who are the great ones of Israel.²⁷ Some say that Whosoever curseth his God (v. 15) means whosoever curseth his God in secret.²⁸ The correct interpretation is as follows. The term Elohim (god) is an adjective. The angels are called elohim.²⁹ So are the judges.³⁰. Who can know what is in the mind of the one who curses? However, if he enunciates the glorious name of God, which stands by itself and is not an adjective and is not intertwined with any noun, [he shall be stoned]. Its meaning is,³¹. when one curses and enunciates the Name he shall be put to death if he enunciates the Name as the son of the Egyptian did.³² The Name³³ is not mentioned³⁴ out of respect for God. Scripture reads, as well the stranger, as the home-born…shall be put to death. It is possible that the ones who quarreled (v. 10) struck each other. This section³⁵ was therefore written.³⁶ It³⁷ had previously been mentioned. However, our chapter adds, as well for the stranger, as for the home-born (v. 22).[17. AND HE THAT SMITETH.] Scripture begins³⁸ with and he that smiteth any man mortally.³⁹ He is not participating in war and deliberately smites any man, be that man a stranger or a native

footnotes: ²⁷ See I.E. on Lev. 23:44. ²⁸ For our verse does not specify the punishment of the one who curses God. ²⁹ See I.E. on Gen. 1:1 (Vol. 1, p. 26). ³⁰ Ibid ³¹ The meaning of Whosoever curseth his God ³² In other words, verses 15 and 16 are connected to each other. ³³ God’s name. ³⁴ In verse 17. ³⁵ Verses 17-22. ³⁶ At this point. In other words, the laws dealing with personal injuries follow the laws of the men who quarreled because the latter came to blows. ³⁷ The section about the laws dealing with personal injuries. See Ex. 21:12-27. ³⁸ The laws dealing with personal injury. ³⁹ Shall be put to death.

AND HE THAT SMITETH A BEAST MORTALLY SHALL MAKE IT GOOD. Note, the phrase life for life,⁴⁰ serves two verses.⁴¹, life for life.

footnotes: ⁴⁰ Which concludes verse 18. ⁴¹ Verses 17 and 18. I.E. reads verse 17 as follows: And he that smiteth any man mortally shall surely be put to death

SO SHALL IT BE DONE TO HIM. Samson said, so have I done unto them (Jud. 15:11).⁴². The latter is not to be taken literally, for Samson did not repay his enemies exactly tit for tat. We thus see that as he hath done, so shall it be done to him is not necessarily to be taken literally. It rather means punishment is to be inflicted.

footnotes: ⁴² The full clause reads, As they did unto me, so have I done unto them

The Gaon⁴³ brought proof from logic that breach for breach (v. 20) cannot be taken literally. The first wound was made unintentionally. How can we justify making a similar wound?⁴⁴ If the wound is in a vital area, the person will die. The same applies to the eye. How are we to do the same to one who injured his neighbor by causing him to suffer the loss of a third of the sight of an eye?⁴⁵ The words of tradition are thus true.⁴⁶ is not to be taken literally. It rather means that he shall make commensurate compensation. Scripture is to be understood as follows. Ransom money is to be paid in all of these cases. It is fitting to remove his eye if he does not ransom it.⁴⁷ Should one argue against us and say, what happens if the injurer is poor? Then we answer, Scripture speaks about the majority of cases.⁴⁸ It is possible for the poor to become rich.⁴⁹ This also answers those who argue, what shall we do in instances when the injurer of the eye is blind?⁵⁰ cannot be taken literally, for what shall we do in instances when the injurer is blind? I.E. here counters that argument by saying that Scripture speaks of what is usual, and in cases where a blind person blinds someone the penalty of an eye for an eye is not applicable. SO SHALL IT BE RENDERED UNTO HIM.⁵¹ (literally in him). Hence I.E.’s comment. There are instances where the bet has the meaning of on.⁵² means unto him. I.E. renders our clause, “so shall it be rendered upon him,” i.e., a penalty shall be placed upon him. Compare, the beast that I rode upon (bah) (Neh. 2:12). There are many such instances. On the other hand, its meaning might be, so shall it be rendered unto him if he does not pay ransom.⁵³ means unto him.

footnotes: ⁴³ Rabbi Saadiah Gaon. ⁴⁴ The Torah does not distinguish (except for murder) between one who harms his neighbor intentionally and one who harms him unintentionally. This being the case, if someone wounded his neighbor unintentionally, how can we justify making a similar wound in him? It should be noted that Rabbi Saadiah Gaon held that the Torah does not contain laws that contradict reason. ⁴⁵ How can we be sure that we are only removing a third of the eye’s vision of the one guilty of doing the same to his neighbor? ⁴⁶ That as he hath done, so shall it be done to him ⁴⁷ According to I.E.’s short commentary on Ex. 21:24 the eye of the one who blinds his neighbor is removed if he refuses to pay ransom. ⁴⁸ Most people are not poor. ⁴⁹ That is, furthermore it is possible for the poor to become rich. In other words, the poor will pay when they eventually have the means to do so. ⁵⁰ And the law of an eye for an eye cannot be applied literally. I.E. in his commentary on Ex. 21:24 (Vol. 2, p. 476) quotes Saadiah Gaon as arguing that an eye for an eye ⁵¹ Hebrew, bo ⁵² In other words, bo ⁵³ In this case bo

[AND HE THAT KILLETH A BEAST.] Scripture repeats *And he that killeth a beast…*⁵⁴ because it wants to mention the stranger, for when Scripture speaks of maiming (v. 19) it speaks of an Israelite, for the Torah clearly says,⁵⁵ his neighbor. However, there is one law for both the stranger and the native regarding he that kills a person and he that kills a beast.I have previously informed you that Scripture is being brief when two cafs come together.⁵⁶ prefix follow each other. Our verse reads ka-ger ka-ezrach (as well for the stranger, as for the home-born). According to I.E. ka-ger ka-ezrach is short for ha-ger ke-ezrach, ve-ha’ezrach ka-ger (the stranger is like the home-born and the home-born is like the stranger). See I.E. on Gen. 44:18 (Vol. 1, p. 396). Scripture also chooses to employ brevity when it does not add “and he dies” to u-makkeh adam⁵⁷ (and he that killeth a man), for it is known that the culprit is not executed unless the one who is struck dies. Another interpretation for the repetition⁵⁸ is that Scripture earlier mentions “mortally” (v. 17).⁵⁹. The latter refers to a blow struck in a vital area. Scripture then lays down⁶⁰ the following general law: A person who kills shall be put to death whether the blow was struck in a vital area or in a non-vital area. The word nefesh (mortal) is thus not mentioned.⁶¹

footnotes: ⁵⁴ And he that killeth a man… ⁵⁵ In verse 19. ⁵⁶ That is, when two words with a kaf ⁵⁷ Literally, and he that strikes a man. ⁵⁸ Why verse 21 repeats verses 17 and 18. ⁵⁹ Hebrew, nefesh ⁶⁰ In our verse. ⁶¹ In our verse.

[YOUR GOD.] The God of the native and the God of the stranger.

AND THE CHILDREN OF ISRAEL DID. They did from this day and onward to one who injures his neighbor, in accordance with this law.