WHEN YE ARE COME INTO THE LAND OF YOUR HABITATIONS. This chapter follows [the one dealing with the spies] in order to console the children by informing them that they would enter the land, for the Israelites grew weak and mourned.¹ However, the real reason that this chapter follows the one dealing with the spies, is because all the congregation shouted and sinned.² God forgave their sin because of the prayer of Moses.³ Scripture says, And when ye shall err (15:22).⁴ And they shall be forgiven (15:25) is proof of this.⁵ Scripture found it necessary to mention the law of the meal offering and of all burnt offerings and sacrifices.⁶ At the end,⁷ it states, But the soul that doeth aught with a high hand (v. 30). The latter alludes to Israel’s deeds.⁸ Scripture mentions the gatherer of wood (verses 32-34)⁹ because he acted with a high hand. God designated the fringes as a sign¹⁰ because of His great pity on Israel, so that a person will not act with a high hand or¹¹ forget.¹² issues. Thus in regard to the law concerning fringes, I.E. notes it is possible that Biblical rules require that the corners of garments be left unwoven so that their threads hang down to form fringes. He further notes that the law of fringes applies to pants. However, he then goes on to say that this interpretation is of no consequence, for the rabbis say that the fringes are specially prepared threads which are placed on the corner of any garment having four corners. Therefore pants are not included in the law of fringes.

footnotes: ¹ See Num. 14:39. This interpretation is found in Rashi. ² Num. 14:1-4. ³ See Num. 14:13-21. ⁴ Which is precisely what Israel had just done. ⁵ The theme connecting the chapters is atonement for sin. ⁶ Since Scripture mentioned the sin offering and its accompanying meal and drink offering, it felt compelled to mention the same regarding the burnt and other offerings. ⁷ After mentioning the various offerings. ⁸ The incident of the spies. ⁹ After the sin offering. ¹⁰ Of the commandments. ¹¹ Deliberately violate God’s commandments. ¹² Any of God’s commands. While I.E. maintains an independent position regarding Biblical interpretations, he always defers to the sages of the Talmud on halakhic

CLEARLY UTTERED. Le-fale (clearly uttered) means to separate.¹³ (in fulfillment of a vow clearly uttered) is to be rendered, in fulfillment of a vow set aside. Similarly the word ve-hiflah (shall make a division) in And the Lord shall make a division (Ex. 9:4). This is so even though ve-hiflah is spelled with a heh,¹⁴ is spelled with an alef. for the letters alef, heh, vav, yod interchange.9.¹⁵

footnotes: ¹³ According to I.E., le-fale neder ¹⁴ And le-fale ¹⁵ The printed texts have verse 9. However, the reference appears to be to verse 4, for verse 8 speaks of the herd while verse 3 speaks of the herd and the flock. Furthermore, verse 4 speaks of a tenth of an ephah and verse 9 does not.

A MEAL-OFFERING OF…FINE FLOUR. A tenth of an ephah for each one of the flock.¹⁶

footnotes: ¹⁶ Mentioned in the previous verse.

THE HE-LAMBS. Or the kids.¹⁷ Furthermore, I.E. goes on to say, “Scripture similarly states at the end, for each lamb.” We do not find the phrase for each lamb in any of the following verses. Filwarg suggests that the heading verse 11 is an error and should be eliminated and that our note is a continuation of the previous one. It should read as follows: [Verse 4.] A MEAL-OFFERING OF…FINE FLOUR. A tenth of an ephah for each one of the flock, (that is) he-lambs or kids. Scripture similarly states at the end (of the verse), for each lamb (v. 5). See note 15. Scripture similarly states later, for each lamb.¹⁸ If the celebrant offers a ram, then his meal offering is doubled,¹⁹ for a lamb is a small animal. Scripture does not mention the free-will offering²⁰. along with the bullock.²¹ It mentions the peace offering²². [with the bullock] because it did not mention it above.²³ They all have one law.²⁴ (vow) mentioned in verses 3 and 8 and the nedavah (free-will offering) mentioned in verse 3 all have one law. They are considered as shelamim (peace offerings). See Lev. 7:16-20 (Weiser).

footnotes: ¹⁷ This comment as it stands appears very difficult. First of all, what is I.E. adding to the Scriptural text, which reads: for each of the he-lambs, or of the kids? ¹⁸ We thus see that the term flock refers to lambs (and by extension also to kids). ¹⁹ Verse 6. ²⁰ Hebrew, nedavah ²¹ In verse 8. It does so in verse 3. Hence I.E.’s comment. ²² Hebrew, shelamim ²³ In verse 3. ²⁴ The neder

[ACCORDING TO THE NUMBER.] The reference is to the meal offering, the oil, and the wine.

OR WHOSOEVER MAY BE AMONG YOU. Today.²⁵ should be interpreted as: or whosoever be among you today or throughout your generations.

footnotes: ²⁵ According to I.E., or whosoever may be among you, throughout your generations

AS FOR THE CONGREGATION. Some say that the heh prefixed to the word kahal (congregation) is the sign of the vocative.²⁶), there shall be one statute both for you, and for the stranger. However, I believe that there is no vocative letter in the holy tongue. The four instances²⁷ are proof of this.²⁸, otherwise why repeat the common noun. One of them is Moses, Moses.²⁹ as an example because he is expounding the Book of Numbers, and Moses is the central human character. On the contrary, this heh³⁰ prefixed to kahal. is the sign of the definite object.³¹ is, the congregation. It is not a sign of the vocative.

footnotes: ²⁶ According to this interpretation our verse reads: O congregation (ha-kahal ²⁷ Where a common noun is repeated. They are: Moses, Moses (Ex. 3:4); Abraham, Abraham (Gen. 22:11); Jacob, Jacob (Gen. 46:2); Samuel, Samuel (I Sam. 3:1). ²⁸ That there is no vocative heh ²⁹ Ex. 3:4. I.E. probably quotes Moses, Moses ³⁰ The heh ³¹ Thus the meaning of ha-kahal

AS YE ARE, SO SHALL THE STRANGER BE. I have already explained the rule governing two kafs joined together.³² are affixed to two words following each other it indicates an abridged clause. Thus our verse, which states ka-khem ka-ger (as you are, so shall the stranger be) is to be interpreted: as you are, so shall the stranger be; as the stranger is, so shall you be. See I.E. on Gen. 44:18 (Vol. 1, p. 396).

footnotes: ³² According to I.E. when two kafs

[ONE LAW.] Its meaning is, one law aside from the burnt offerings, for the burnt offerings are obligated by statute.³³ (statute) refers to. Verse 15 states, there shall be one statute (chukkah) both for you, and for the stranger that sojourneth with you. Verse 16 states, One law (Torah) and one ordinance shall be both for you, and for the stranger. Prima facie, Scripture is redundant. Hence I.E. comments that verse 15 deals with that which is obligatory, namely, the burnt offering (for it concludes the law mentioned in verse 14, which deals with sacrifices), and verse 16 deals with all the other commandments, for it speaks of Torah (Filwarg). God also says,³⁴ as you bring a meal offering of fine flour along with the burnt offering, thus shall you do with your dough.³⁵ follows the law of the meal offering. There is no need to mention what our ancients, of blessed memory, received by tradition, namely, that one is obligated to set aside two offerings, a portion of the dough³⁶. and a portion of the grain,³⁷. In other words, one has to set aside a portion from the dough, even though he has already set aside a portion from the grain out of which this very dough was made (Filwarg). and their amount.³⁸ Their words are true. Everything else is nonsense.

footnotes: ³³ For that is what the word chukkah ³⁴ In verses 19-21. ³⁵ One must set aside a portion of one’s dough as a gift unto God. Hence the law of hallah ³⁶ Hallah ³⁷ Terumah ³⁸ How much one has to set aside.

[ONE HE-GOAT.] Scripture adds a he-goat.³⁹ The congregation must bring a sin offering whether they erred by doing something they were prohibited from doing or erred in not doing something they were obligated to do.

footnotes: ³⁹ To the bullock mentioned in Lev. 4:13,14 for the sin committed in error by the congregation.

AND THEIR SIN-OFFERING. The reference is to the he-goat.⁴⁰ refers to the bullock, and their sin-offering before the Lord refers to the he-goat. A sei’r izzim (he-goat) refers to a young goat because the word se’ir (he-goat) is connected to izzim (goats). The reverse is the case with the term atud (he-goat).⁴¹. 38. An atud is a mature goat. Some texts read atid (the future) in place of atud (he-goat). However, the latter is practically impossible to explain. See Filwarg.

footnotes: ⁴⁰ An offering made by fire unto the Lord ⁴¹ So Vat. Ebr

A SHE-GOAT OF THE FIRST YEAR FOR A SIN-OFFERING. This explains a goat, a female (Lev. 4:28).⁴² The sin spoken of in our verse refers to a failure, due to error, to do what the Torah commands.⁴³ Now this law is the same for the one who errs and does what he is commanded not to do.⁴⁴

footnotes: ⁴² Which the Torah in Lev. 4:28 mandates for one who sins through error. ⁴³ Lev. 4:27-31 deals with one who violates a sin by doing something which the Lord has commanded not to be done. Hence I.E. believes that our verse deals with a failure to observe a positive commandment. ⁴⁴ In both cases he must bring a goat, a female without blemish.

ONE LAW.⁴⁵. This is similar to This is the law of (torat) the sin-offering (Lev. 6:18).⁴⁶ (law) (rather than mitzvat, chukkat, mishpat) is used with regard to the rules of the sacrifices (Filwarg).

footnotes: ⁴⁵ Hebrew, torah achat ⁴⁶ The word torah

WITH A HIGH HAND. To show all that he does not fear God.

BLASPHEMETH. This is the way people speak.⁴⁷

footnotes: ⁴⁷ People consider a high-handed act against God as blasphemous.

BECAUSE HE HATH DESPISED THE WORD OF THE LORD. This is what with a high hand refers to.

AND HATH BROKEN HIS COMMANDMENT. For God commanded him not to act with a high hand. Others say that and hath broken His commandment refers to one who violates God’s commandment in secret.

THAT SOUL. This does not refer to the rational soul.⁴⁸ as those who err say.⁴⁹ It refers rather to the connection of the soul to the body.⁵⁰

footnotes: ⁴⁸ I.E. held that man has three souls: vegetative, animal, and rational. See Foreword, Vol. 1, p. XIII. ⁴⁹ According to I.E. man’s rational soul is immortal if developed by study. ⁵⁰ Premature death.

HIS INIQUITY SHALL BE UPON HIM. Compare, his blood shall be upon him (Ezek. 33:4).

IN THE WILDERNESS. I believe that the reference is to the wilderness of Sinai.⁵¹ (wilderness) has the direct article (ba) prefixed to it. The reference is thus to “the” wilderness, which I.E. is certain must refer to Sinai. I have already mentioned⁵² why this chapter follows the incident of the spies.⁵³ It is also possible that the gatherer of wood acted with a high hand⁵⁴ and they warned him,⁵⁵ but to no avail.⁵⁶[33. BROUGHT HIM.] Some say they brought him in on Saturday night.⁵⁷

footnotes: ⁵¹ For the word midbar ⁵² See I.E. on verse 2. ⁵³ Even though this incident preceded the sending of the spies, for the sending of the spies took place after Israel journeyed from Sinai. ⁵⁴ He deliberately violated God’s law. ⁵⁵ The Bible does not explicitly state that the gatherer of wood was warned. According to Jewish law, however, one cannot be executed for a crime unless one is first warned to desist. Hence I.E. suggests that he was warned but to no avail. ⁵⁶ He continued to gather wood on the Sabbath. The Sifre explains similarly. ⁵⁷ For they would not arrest him on the Sabbath.

IN WARD. Ba-mishmar (in ward) is vocalized with a pattach.⁵⁸ of ba-mishmar (in ward) is vocalized with a pattach. It refers to a specific place.⁵⁹ is the sign of the direct object.

footnotes: ⁵⁸ What I.E. means is that the bet ⁵⁹ For the preposition ba

WHAT SHOULD BE DONE TO HIM. How he should be put to death.⁶⁰

footnotes: ⁶⁰ The Torah earlier stated that whoever violates the Sabbath should be put to death (Ex. 35:2). However, it does not state how the culprit should be executed.

AS THE LORD COMMANDED. Death by stoning.

THAT THEY MAKE THEM…FRINGES.⁶¹. It is possible to interpret this in two ways. One, that they make fringes (tzitzit) like those in by the fringes (be-tzitzit)⁶² of my head (Ezek. 8:3),⁶³ the reference in our verse being to threads that are not woven.⁶⁴

footnotes: ⁶¹ Hebrew, tzitzit ⁶² That is, the hair. ⁶³ The second interpretation is given in the next verse. ⁶⁴ According to this interpretation the threads at the corner are not to be woven but are left unfinished, like the hair upon the head. These unfinished threads are to serve as fringes.

IN THE CORNERS OF THEIR GARMENTS. Upon smooth garments⁶⁵ or pants,⁶⁶ for if pants are divided they will have corners.⁶⁷

footnotes: ⁶⁵ Such as a sheet. ⁶⁶ This is still part of the first interpretation. ⁶⁷ Hence they require fringes now (Krinsky).

A THREAD OF BLUE. Upon the fringes. The reason the thread was blue is that blue is a sky-like color.

AND IT SHALL BE UNTO YOU FOR A FRINGE. The thread at the end was like the fringe.⁶⁸ The other interpretation is the one which the rabbis of blessed memory transmitted.⁶⁹ Now the first interpretation is nullified in view of the fact that there are true witnesses⁷⁰ to the second explanation. The rabbis transmitted to us the law that this commandment applies to a garment that has four corners and that the tzitzit are fringes.⁷¹ I will explain this law later.⁷² Now this commandment states that everyone who has a four-cornered garment shall always cover himself with it during the day. He shall not remove it so that he remembers⁷³. 38. Mikro’ot Gedolot reads, so that they remember. the commandments. Those who pray with a tallit during the time of prayers do so because they read in the shema,⁷⁴ is part of the morning and evening prayers. It consists of Deut. 6:4-9; Deut. 11:13-21; Num. 15:37-41. And it shall be unto you for a fringe (v. 39) and that they make them throughout their generations fringes (v. 38). However, I believe that one is more obligated to enwrap oneself in fringes when he is not at prayer than during the time of prayer, so that he remembers the commandments and does not err and trespass during the other hours of the day, for in the hour of prayer he will not sin.⁷⁵, p. 79.

footnotes: ⁶⁸ The blue thread that was placed on the edge of the garment was to resemble one of the loose hanging threads. ⁶⁹ That the fringes are not part of the garment but are attached to the corners of the garment. ⁷⁰ Jewish practice throughout the ages. ⁷¹ Hanging from but not part of the garment. ⁷² The reference apparently is to I.E.’s commentary on Deut. 22:11. ⁷³ So Vat. Ebr ⁷⁴ The shema ⁷⁵ “Now, the person who envelops himself in a tallit [during prayer] does not fully observe the commandment. In reality, one is obligated to wear fringes the entire day, for when a person is in the market and his eyes wander, his heart lusts after what his eyes see much more than it does during prayer.” See The Secret of the Torah

THAT YE MAY LOOK UPON IT. The commandment requires that the fringes be seen.

AFTER YOUR OWN HEART. Which lusts. The eye sees and the heart desires. The fringes thus serve as a sign and a mark that a person should not pursue the thoughts of his heart and all that his eyes desire.

AFTER WHICH YE USE TO GO ASTRAY. For one who follows his desires goes astray from the service of his God.

THAT YE MAY REMEMBER. Scripture has previously stated, and remember all the commandments of the Lord (v. 39).⁷⁶. The meaning of our verse is: if you remember the commandments of God, you will be holy and you will not defile yourselves with the lusts of the heart which defile the rational soul.⁷⁷

footnotes: ⁷⁶ Hence why repeat itself and state in our verse that ye may remember ⁷⁷ Hence our verse does not repeat verse 39.

I AM THE LORD YOUR GOD. I am He who took you out of Egypt to be your God. I therefore say to you: I am the Lord your God.⁷⁸

footnotes: ⁷⁸ That is, obey My commandments.