SPEAK UNTO AARON. For he is obligated to fulfill the commandment of lighting the lamps.¹

footnotes: ¹ See Ex. 27:21.

IN FRONT OF THE CANDLESTICK. This explains to give light (he’ir) over against it (Ex. 25:37).² is, shall give light in front of the candlestick. Now the word he’ir (give light)³ is transitive. It is similar to the word ta’ir (dost light) in For Thou dost light my light (Ps. 18:29). However, this is not the case with the word ya’iru (shall give light)⁴ (shall give light) is intransitive and means shall shine, not shall shine upon. I.E. renders our clause, shall shine in front of the candlestick. and the word he’irah (did shine) in and the earth did shine (Ezek. 43:2). This section⁵ follows⁶ in order to teach that God’s word also came at night, for the light was to burn in the tabernacle and was not to be extinguished.

footnotes: ² In other words, the meaning of to give light over against it ³ In Ex. 25:37. ⁴ In our verse. According to I.E., ya’iru ⁵ Verses 1-4. ⁶ The statement telling us that God spoke to Moses in the tent of meeting.

AND THIS WAS THE WORK OF THE CANDLESTICK. Scripture teaches that no such menorah was ever seen.⁷

footnotes: ⁷ Scripture describes the menorah because it was a unique work of art. The menorah had already been described in Ex. 25:31-40. Hence I.E.’s comment.

BEATEN. I have already explained the meaning of mikshah (beaten).⁸ means equal” (I.E. on Ex. 25:31, Vol. 2, p. 547). According to I.E. the various parts of the menorah were of equal size.

footnotes: ⁸ “Mikshah

THE BASE THEREOF. This refers to the shaft upon which it stood,⁹ for Scripture explicitly states, its base, and its shaft (Ex. 25:31).

footnotes: ⁹ The shaft, to which the menorah’s branches were attached.

THE FLOWERS THEREOF. The meaning of the word pirchah (flowers thereof) is well known.¹⁰ If God had not shown Moses the menorah in a prophetic vision, then no wise craftsman would have had the ability to make the menorah described in Scripture.

footnotes: ¹⁰ Hence there is no reason to explain it.

SO HE MADE. This refers to Moses. The meaning of made is, made by command.¹¹ The same applies to And thou shalt make a candlestick of pure gold (Ex. 25:31).

footnotes: ¹¹ Moses commanded a craftsman to make the menorah.

The section dealing with the Levites follows the one dealing with the lighting of the menorah to teach us that Aaron shall occupy himself with the kindling of the lamps.¹² However, the Levites shall assist him in the other services and shall stand before him to do all that he commands.¹³

footnotes: ¹² By himself, as stated in verse 2. ¹³ See verse 19.

TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL. For they were mixed in.¹⁴ The same was true of all the tribes before they journeyed on from Mount Sinai.¹⁵

footnotes: ¹⁴ They were living among the children of Israel. ¹⁵ Before the standards were set up, the various tribes were intermingled.

THE WATER OF PURIFICATION. Chattat (purification)¹⁶ usually means sin. Hence I.E.’s comment. here is similar to the word techatteni (purify me) (Ps. 51:9).¹⁷ Or it is possible that the me chattat (the water of purification) was similar to a sin offering (korban chattat).¹⁸ (the water of purification) means sin water, water which serves as a sin offering. In other words, the water atones for sin.

footnotes: ¹⁶ The word chattat ¹⁷ Translated according to I.E. ¹⁸ In this case, me chattat

SPRINKLE…UPON THEM. Rabbi Moses¹⁹ says that the first root letter of hazzeh (sprinkle) is a nun.²⁰ is nun, zayin, heh. Compare, hakkeh²¹ (and of takkeh) is nun, kof, heh. Thus hazzeh is like hakkeh. They are both in the hifil and they both come from a root that opens with a nun. takkeh (thou shalt surely smite) (Deut. 13:16). Rabbi Moses is correct.

footnotes: ¹⁹ Moses ibn Gikatilla, an 11th-century Spanish philologist and Bible commentator. ²⁰ In other words, the root of hazzeh ²¹ The root of hakkeh

AND LET THEM CAUSE A RAZOR TO PASS OVER ALL THEIR FLESH. Its meaning is, and they have already caused a razor to pass over their flesh.²² (and let them cause to pass) is a pluperfect. I.E. comments thus because the shaving of the body preceded the sprinkling. The sages said²³ 40-41. even the beard,²⁴ but not the corner of the beard.²⁵

footnotes: ²² In other words, ve-he’eviru ²³ See Nazir ²⁴ See Lev. 14:9. ²⁵ See Lev. 21:5.

AND LET THEM WASH THEIR CLOTHES. And after this²⁶ they will be cleansed, being purified by the waters of purification.

footnotes: ²⁶ After they wash their clothes.

[AND CLEANSE THEMSELVES.] The word ve-hitteharu (and cleanse themselves) is a hitpa’el.²⁷ in it. The tav of the hitpa’el is swallowed.²⁸. Compare, ha-mitkaddeshim ve-ha-mittaharim²⁹ is in the hitpa’el and does not have a tav in it, for its tav is swallowed by its tet. (They that sanctify themselves and purify themselves) (Is. 66:17).

footnotes: ²⁷ Even though it does not have a tav ²⁸ By the tet ²⁹ Mittaharim

A YOUNG BULLOCK. The term ben bakar indicates a young bullock.³⁰) ben bakar (the son of cattle). I.E. points out that this should be interpreted as a bull, a young bovine.

footnotes: ³⁰ The Hebrew literally reads, a bull (par

FINE FLOUR. Three-tenth parts (of an efah) as is the law.

SHALT THOU TAKE. By issuing a command, for the Levites shall take.³¹ (the Levites) take a young bullock. Thus it is the Levites who do the taking. The meaning of Then let them take (ve-lakechu) is, then let them give.³² means shalt thou offer. Compare, ve-yikechu li terumah (that they take for Me an offering).³³) to Me an offering. We thus see that the Hebrew word yikkach (to take) sometimes has the meaning of to give. On the other hand, the meaning of Then let them take might be that they shall take with them.³⁴ (then let them take) has its usual meaning. Compare, they shall take (ve-yikechu) to them every man a lamb, according to their fathers’ houses (Ex. 12:3).

footnotes: ³¹ Our verse opens by saying, Then let them ³² In other words, shalt thou take ³³ Literally, that they give (ve-yikechu ³⁴ In this case, ve-lakechu

BEFORE THE LORD. Its meaning is, when you present the Levites before the tent, the Levites shall lay their hands upon the head of each one of the bullocks.³⁵ (upon the heads of the bullocks). This literally reads, upon the head of the bullocks. I.E. interprets this to mean upon the head of each one of the bullocks. There are many similar instances in Scripture.

footnotes: ³⁵ Our verse reads, al rosh ha-parim

AND OFFER THOU. Offer by command, for Aaron was the celebrant. Scripture’s statement that the sin offering and also the burnt offering were to make atonement for the Levites is true proof of the aforementioned.³⁶ Furthermore, Scripture states, and Aaron made an atonement for them³⁷ (v. 21).

footnotes: ³⁶ That Aaron was the celebrant, for Aaron was the one making atonement offerings (v. 21). ³⁷ The Levites.

[AND THOU SHALT SET THE LEVITES BEFORE AARON.] After Aaron shall make atonement for the Levites, you shall set them up before Aaron, and Aaron shall offer them for a wave offering.

AND OFFER THEM FOR A WAVE-OFFERING. Via your command. Compare, And offer thou (v. 12).³⁸. 38. The Mikra’ot Gedolot reads, and whatsoever there may be to do with them (Num. 4:26). However, this appears to be an error. See Filwarg.

footnotes: ³⁸ So Vat. Ebr

AND THE LEVITES SHALL BE MINE. This is a great status.³⁹

footnotes: ³⁹ In other words, the Levites were elevated to a great status.

AND AFTER THAT SHALL THE LEVITES GO IN. After you purify them.

AND OFFER THEM. Via your command.

FOR THEY ARE WHOLLY GIVEN UNTO ME. They, and their children, are given unto Me.⁴⁰ (for they are wholly given unto Me). I.E. believes that the first netunim refers to the Levites and the second to the children of the Levites. The Israelites gave them to Me⁴¹ and I took them unto Me;⁴². that is, I accepted them. Why are they given [unto Me]?⁴³. 38. The printed texts apparently read, they are not given (unto me). This is an obvious error. In order to redeem all that openeth the womb. The word pitrat (openeth) and peter (openeth)⁴⁴ (that openeth the womb). The Book of Exodus refers to the first-born as peter…rechem (openeth the womb) (Ex. 13:2). are two different words.⁴⁵ Compare, tzedek (righteousness) and tzedakah (righteousness).⁴⁶ refers to any act of righteousness. Tzedakah in rabbinic literature refers to a gift of charity. Or they might be the same word in two paradigms.⁴⁷ and pitrat.

footnotes: ⁴⁰ The Hebrew reads, ki netunim, netunim li ⁴¹ See verses 9 and 10. ⁴² “And I took them unto Me” is I.E.’s paraphrase of have I taken them unto Me ⁴³ So Vat. Ebr ⁴⁴ Our verse refers to the first born as pitrat…ṙechem ⁴⁵ There is a difference in nuance between these two words. However, I.E. does not explain how they differ. For another interpretation, see Filwarg. ⁴⁶ Tzedek ⁴⁷ In other words, there is no difference between peter

ON THE DAY THAT I SMOTE. The word yom (day)⁴⁸ means time.⁴⁹ Compare, Thou art this day (yom) to pass over (Deut. 2:18).⁵⁰

footnotes: ⁴⁸ Here. ⁴⁹ The first-born were slain at night. See Ex. 12:29. Hence I.E.’s comment. ⁵⁰ The meaning of this is, you are about to pass over, for Israel did not pass over the Jordan until Moses died.

[AND I HAVE TAKEN THE LEVITES.] Scripture has already stated, have I taken them unto Me (v. 16). This is the style of Scripture.⁵¹ And I have taken the Levites is connected to the verse which follows. It means, when I took the Levites, I gave them to Aaron and his sons (v. 19).

footnotes: ⁵¹ To repeat itself after digressing.

AND TO MAKE ATONEMENT. To be an atonement for the souls of the children of Israel, as I have already explained.⁵²

footnotes: ⁵² See I.E. on Ex. 32:29.

THUS DID MOSES AND AARON. Moses by command, Aaron by waving them, and Israel by the laying of their hands on them.

[AND THE LEVITES PURIFIED THEMSELVES.] Scripture tells us that they also performed [purification rituals].

AND AARON MADE ATONEMENT FOR THEM. And Aaron had already made atonement for them.⁵³ is a pluperfect that means had made atonement. Others say that the Levites first purified themselves and afterwards laid their hands on the bullocks.⁵⁴ This interpretation is not far off the mark.⁵⁵ (and made atonement). If this is so, then the meaning of And thou shalt set the Levites (v. 13) is: and you have already set the Levites⁵⁶ at the beginning.⁵⁷ (had atoned) is not a pluperfect.

footnotes: ⁵³ Before Aaron offered them as a sacred gift before the Lord. Thus va-yekhapper ⁵⁴ After which Aaron offered them for a wave offering and made atonement for them (Krinsky). ⁵⁵ For it is based on a literal interpretation of va-yekhapper ⁵⁶ The atonement ritual was the final act in the cleansing ritual of the Levites. ⁵⁷ That is, before Aaron made atoonement fot them. Thus our verse does not contradict verse 13. In this case, va-yekhapper

SO DID THEY UNTO THEM. So did the sons of Aaron always unto the children of the Levites.⁵⁸

footnotes: ⁵⁸ The reference is to the commandments in our chapter regarding the Levites (verses 6-14). This apparently applies to future generations as well.

THIS IS THAT WHICH PERTAINETH UNTO THE LEVITES. Its meaning is, this is the set time of service which pertains to the Levites.⁵⁹ (this is) is short for zot ha-kitzvah (the set time of service). The verse reading from thirty years and upward (Num. 4:23)⁶⁰. does not contradict our verse,⁶¹ 24a, they begin their studies at the age of 25 and their service at the age of 30. See Rashi. for from thirty years and upward refers to the service of bearing burdens (Num. 4:24), while our verse, which reads from twenty and five years all and upward, refers to the service in the work of the tent of meeting.

footnotes: ⁵⁹ In other words, zot ⁶⁰ Num. 4:23 gives as the age of all that enter…to do service in the tent of meeting ⁶¹ According to Hullin

The meaning of li-tzeva (to perform the service) is, to be counted among the host of workers.⁶² means a host. Hence I.E.’s interpretation.

footnotes: ⁶² The word tzava

TO KEEP THE CHARGE. This command is directed to the elders.⁶³ The section dealing with the Passover follows the section dealing with the consecration of the Levites because the dedication of the altar took place in the first month.⁶⁴ The Levites were separated⁶⁵ at that time.⁶⁶ The section dealing with Passover⁶⁷ is written here because, concerning the Passover, it was written, And it shall come to pass, when ye be come to the land (Ex. 12:25); And it shall be when the Lord shall bring thee into the land (Ex. 13:5).⁶⁸ This chapter⁶⁹ records that God commanded that they were obligated to offer the Passover sacrifice in the desert also.⁷⁰

footnotes: ⁶³ The Levites who are above the age of 50. ⁶⁴ See Num. 7:1, Ex. 40:2, and Lev. 9:1. ⁶⁵ From Israel and consecrated. ⁶⁶ See Num. 3:1 and Ex. 32:29. ⁶⁷ Num. 9:1-8. ⁶⁸ These verses imply that Israel was obligated to offer the Passover sacrifice only in the Land of Israel. ⁶⁹ Num. 9:1. ⁷⁰ Sinai.