SPEAK UNTO THE CHILDREN OF ISRAEL. The priests have no greater duties with regard to the festivals than the Israelites, therefore He did not admonish Aaron and his sons in this section, but the children of Israel, a term which includes all of them together, since He did not explain the Additional Offerings [for the festivals] in this section.¹⁶⁶ However, He mentioned the festivals here in Torath Kohanim (i.e. Book of Leviticus) because they are days of offerings, and He alludes to them, just as He said, And ye shall bring an offering made by fire unto the Eternal,¹⁶⁷ and at the end of this section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal, a burnt-offering, and a meal-offering, a peace-offering, and drink-offerings.¹⁶⁸, Verse 37. He did not, however, prolong the subject by explaining the Additional Offerings, since He did not want them to be binding upon the children of Israel when in the desert, and after He had counted [at the end of the desert period] those who were to come into the Land, as narrated in the Book of Numbers,¹⁶⁹ and He commanded, Unto these the Land shall be divided,¹⁷⁰ He then explained all the Additional Offerings in the section of Pinchas, which they were to offer in the Land immediately and throughout the generations. Therefore He said [here in this Book of Leviticus] with reference to [the Service on] the Day of Atonement, And he [i.e., Aaron] did as the Eternal commanded Moses,¹⁷¹ meaning that he did so in the desert [but the Additional Offerings for the other festivals were not binding in the desert]. Now He mentioned in this section the “he-lamb of the sheaf”¹⁷² and the two lambs of the Festival of Shevuoth,¹⁷³, Verse 19. because it is well-known that they were binding only in the Land, since they are brought on account of the bread [of the first-fruits]¹⁷⁴, Verse 20. So also the he-lamb of the sheaf came on account of the meal-offering of the omer (Verse 12) which was binding only in the Land of Israel. concerning which He said, When ye are come into the Land which I give unto you, and shall reap the harvest thereof,¹⁷⁵, Verse 10. but the observance of the days themselves [as festivals] was binding immediately. He mentioned the Sabbath¹⁷⁶ among the appointed seasons which ye shall proclaim to be holy convocations,¹⁷⁷ [although the Sabbath is not proclaimed by the children of Israel, since its sanctity has been affirmed by G-d and is fixed throughout the generations], because it is also “an appointed day” [invariably fixed by G-d as the holy day] and we may thus refer to it as “a holy convocation.” Afterwards, He separated the rest of the festivals from the Sabbath, saying of them which ye shall proclaim in their appointed season,¹⁷⁸ meaning on whatever day of the week they happen to fall, but the Sabbath is fixed and occurs [always] on the same day, hence it is not necessary that we proclaim it in its season.¹⁷⁹, but does not add the expression “in their season,” for this means on whatever day they may happen to fall, whereas the Sabbath is always on a fixed day of the week. And in the opinion of our Rabbis,¹⁸⁰ 9:5. which ye shall proclaim in their appointed season alludes to the intercalations [of an extra month in a leap year] so that you proclaim them as festivals.¹⁸¹ are shifted accordingly. The correct interpretation appears to me to be that the meaning of the verse The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons,¹⁷⁷ is that it refers [only] to the festivals mentioned further on in the sections: In the first month etc.¹⁸² [but it does not refer to the Sabbath]. It is for this reason that He states there once again, These are the appointed seasons of the Eternal,¹⁷⁸ because He had interrupted with the subject of the Sabbath. Thus He states, The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons,¹⁷⁷ meaning that no manner of servile work [be done on them], but the Sabbath you are to keep, making it a Sabbath of solemn rest¹⁷⁶ from all manner of work¹⁸³’ (servile work)” found in connection with the festivals, and “no manner of ‘m’lachah’ (work)” stated in connection with the Sabbath. whatsoever, for He admonishes concerning the Sabbath many times. He further alludes here [to the law that even] when the Sabbath falls on one of [the days of] the festivals, we must not suspend [the law of the Sabbath] so that the preparation of food be permitted on it [as it is on a festival day when it falls on a weekday, but instead it is prohibited]. A similar case [where the phrase these are refers to the continuation of a subject which had previously been mentioned, because in the middle Scripture interrupts with another subject], is the verse, These are the words which the Eternal hath commanded, that ye should do them,¹⁸⁴ which refers to the Tabernacle and its vessels which he [Moses] will mention in the second section, and [in the next verses] he interrupts with the Sabbath: Six days shall work be done, and on the seventh day there shall be to you a holy day etc.;¹⁸⁵, Verse 2. and then he again says, This is the thing which the Eternal commanded … Take ye from among you an offering,¹⁸⁶, Verses 4-5. this being the [same] command that Scripture had mentioned at the beginning, but because it was interrupted with another subject, Scripture had to start from the beginning again. Proof for this interpretation is that He does not mention [here] in the case of the Sabbath, and ye shall bring an offering made by fire unto the Eternal as He mentions at each and every festival,¹⁶⁷ and at the end of the section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal … beside the Sabbaths of the Eternal.¹⁸⁷ [This shows] that the Sabbaths are not included within the terms of the appointed seasons of the Eternal. A further proof is that in the second section [i.e., in Verse 4 where He reverts to the festivals after having mentioned the Sabbath], He does not say, And the Eternal spoke unto Moses, saying, as He says in the case of each and every festival;¹⁸⁸, Verse 9, etc. for the first communication [to Moses] was indeed concerning the commandments of the festivals, but He mentioned the Sabbath in order to exclude from it the law of the festivals [i.e., that when the Sabbath coincides with a festival, the preparation of food which is permitted on a festival day, is forbidden since it is also a Sabbath, as explained above], but not in order to explain its commandments and laws [and therefore there was no need to repeat the verse, And the Eternal spoke unto Moses, saying]. This is the reason why He does not state [here] about the Sabbath And ye shall bring an offering made by fire unto the Eternal, as He states concerning the festivals,¹⁸⁹ and He mentions it at the end together with the vow-offerings and the freewill-offerings¹⁹⁰. which are not mentioned here, as I have explained [above]. And this is the intention of the interpretation of the Sages,¹⁹¹ 9:7. who said: “What has the matter of the Sabbath to do with the festivals? etc.,” since the Sabbath is not included at all in the terms of the appointed seasons of the Eternal, but Scripture only put them in juxtaposition [for the reason mentioned above]. The meaning of ‘mikra’ei kodesh’ (holy convocations), is that all people should come together on that day and be assembled to sanctify it, for it is a commandment upon Israel to be gathered together in G-d’s House on the festival day to hallow it publicly with prayer and praise to G-d, and with clean garments, and to make it a day of feasting, as it is said in the tradition,¹⁹², and is here understood as referring to a Scriptural passage outside the Five Books of Moses. This usage of the word is found already in a Mishnah in Taanith 15 a. Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared, for this day is holy unto our Lord; neither be ye grieved, for the joy of the Eternal is your strength.¹⁹³ Thus the expression mikra kodesh (a holy convocation) is similar to: ‘kru’ei’ (those called) *of the congregation;*¹⁹⁴ afterwards they eat ‘ha’kru’im’ (they that are called).¹⁹⁵ Similarly, over the whole habitation of Mount Zion, and over ‘mikra’eha’,¹⁹⁶ meaning the places where they are called to, and where those called of the congregation assemble. Onkelos, however, [in rendering the Hebrew mikra’ei kodesh as *m’arei kadish — ”*holy events”], understood [the word mikra’ei] as similar to the expression that which ‘yikra’ (shall befall) you in the end of days,¹⁹⁷ an expression of “event,” meaning that whenever the festivals occur, you should make them holy. And our Rabbis of blessed memory have said:¹⁹⁸ 147. “Proclaim them with [special] food and drink and clean garments;” that is to say, the nature of these [festival] days should not be to you like that of other days, but instead you should make them occasions of holiness, changing them by food and dress from the common to the holy. This is also the opinion of Onkelos [who translated mikra’ei kodesh as “holy events”].

footnotes: ¹⁶⁶ These are found in Numbers beginning with 28:9 up to the end of Chapter 29. ¹⁶⁷ Further, Verse 8, etc. ¹⁶⁸ Ibid. ¹⁶⁹ Numbers 1:1-47. Literally: “the fifth of the census,” meaning that one [of the Five Books of Moses] which begins with the census [taken in the second year after the exodus]. ¹⁷⁰ Numbers 26:53. ¹⁷¹ Above, 16:34. ¹⁷² Further, Verse 12. ¹⁷³ Ibid. ¹⁷⁴ Ibid. ¹⁷⁵ Ibid. ¹⁷⁶ Verse 3. ¹⁷⁷ In Verse 2 before us. ¹⁷⁸ Verse 4. ¹⁷⁹ Hence in Verse 2 before us which includes the Sabbath among “the appointed seasons,” it says only which shall ye proclaim to be holy convocations ¹⁸⁰ Torath Kohanim, Emor ¹⁸¹ That is to say, if for any reason the Great Court decided that the year be intercalated with an extra month, it admits of no doubt, and the appointed seasons of the Eternal ¹⁷⁷ In Verse 2 before us. ¹⁸² Verse 5. ¹⁷⁸ Verse 4. ¹⁷⁷ In Verse 2 before us. ¹⁷⁶ Verse 3. ¹⁸³ See Ramban further in Verse 7 for the difference between “no manner of ‘m’lecheth avodah ¹⁸⁴ Exodus 35:1. ¹⁸⁵ Ibid. ¹⁸⁶ Ibid. ¹⁶⁷ Further, Verse 8, etc. ¹⁸⁷ Further, Verses 37-38. ¹⁸⁸ Ibid. ¹⁸⁹ This is because His intention in mentioning the Sabbath was not to explain all its commandments and laws, but only to exclude etc. (as explained in the text). ¹⁹⁰ Further, Verse 38: beside the Sabbaths of the Eternal … and beside all your vows, and beside all your freewill-offerings ¹⁹¹ Torath Kohanim, Emor ¹⁹² The Hebrew word is kabalah ¹⁹³ Nehemiah 8:10. ¹⁹⁴ Numbers 1:16. ¹⁹⁵ I Samuel 9:13. ¹⁹⁶ Isaiah 4:5. ¹⁹⁷ Genesis 49:1. ¹⁹⁸ Sifre, Pinchas

YE SHALL DO NO MANNER OF ‘M’LECHETH AVODAH’ (SERVILE WORK). “[Not] even such work as is considered by you important and necessary work, because the neglect of it would involve a monetary loss, as for example a matter that will not permit delay. So I understood from the Torath Kohanim which teaches as follows:¹⁹⁹ 12:6. ‘I might think that on intermediate days of the festival²⁰⁰ it is also forbidden to do m’lecheth avodah (servile work) etc’”²⁰¹ This is Rashi’s language. But this is not correct at all. For what reason is there that Scripture should say, “Do not do [on the festival days even] such work that will not permit delay,” and [the prohibition for] all other labors be deduced by a kal vachomer²⁰². and if so it would have been proper to say it in the same way in the case of the Sabbath too! [However, with reference to the Sabbath it says Ye shall do ‘no manner’ of ‘m’lachah’ (work), and it does not say m’lecheth avodah (servile work) as in the case of the festivals!] Moreover, if it be [as Rashi explained it], then there is an allusion in the Torah to the effect that on the intermediate days of the festival it is permissible to do work that will not permit delay, but the Rabbis have said,²⁰³ “Scripture has handed over this matter [of determining which activities are forbidden and which are permitted on the intermediate days of the festival] only to the Sages,” which means that there is no allusion in the Torah as to which work is permitted and which is forbidden! Again, the term avodah (work) includes all kinds of labors and purposes, [as the following verses indicate]: ‘oveid’ (he that tilleth) *his ground shall have plenty of bread;*²⁰⁴ ‘va’avadcha’ (he shall serve thee) *six years;²⁰⁵ ‘v’avad’ta’ (thou shalt serve) thine enemy²⁰⁶, 28:48. — and nowhere does the term avodah mean only work that permits no delay, which, if not done today, can no longer be done on the following day [as Rashi had written]! Rather, the meaning of m’lecheth avodah (servile work) is all work that is not necessary in the preparation of food, similar to that which it is said, Six days ‘ta’avod (shalt thou labor), and do all thy work;*²⁰⁷ and in all ‘avodah’ (manner of work) *in the field;*²⁰⁸, 1:14. ‘v’ne’evadtem’ (and ye shall be tilled) *and sown;*²⁰⁹ but Cain was an ‘oved’ (tiller) of the ground.²¹⁰ But work which is done in preparation of food is work of direct benefit, and is not [called] m’lecheth avodah (servile work). This [distinction] is clearly explained in the Torah. For with reference to the Festival of Unleavened Bread where He said at first, no manner of work shall be done in them,²¹¹ it was necessary to explain [in the same verse], Save that which every man must eat, that only may be done by you; therefore with respect to the other festivals He shortened [the command] and said [as in the verse before us], ye shall do no manner of servile work, thus prohibiting all work which is not done in preparation of food, and informing us that the preparation of food is permissible on the festival days. And in no place does Scripture say concerning any of the festival days, that “no manner of work” [shall be done on it] without explaining [immediately] that the preparation of food is permissible on it, because the form m’lecheth avodah (servile work) establishes that principle.²¹² (servile work). But where Scripture states concerning a festival, “no manner ‘of work’ shall be done on it” [an expression which is similar to that stated concerning the Sabbath], then it is always followed with a permission for the preparing of necessary food, since the term “work” is inclusive of all labors. However, in the section of All the firstling males²¹³ [where all the festivals are mentioned], He states with reference to the Festival of Unleavened Bread, and on the seventh day shall be a solemn assembly to the Eternal thy G-d; thou shalt do no work therein²¹⁴, 16:8. [and yet Scripture does not follow it up with a permission for preparing food]! The reason for this is that He had already clearly permitted²¹⁵ the preparation of food on it [Passover], and it was therefore no longer necessary [there in the section of All the firstling males] to say in connection with it: “all manner of servile work.” He mentioned there merely “work” (thou shalt do no ‘work’ therein),²¹⁴, 16:8. and did not say kol m’lachah (“all work” or “any manner of work”) as He said with reference to the Sabbath¹⁷⁶ and the Day of Atonement,²¹⁶ because the intention is, “Do not do that work about which I have admonished you [elsewhere, i.e., ‘servile work’].” Now Rabbi Chananel²¹⁷ Note 286. It is important to note that in the printed editions of Ramban the text here is “Rabbi Abraham” (ibn Ezra) instead of “Rabbi [or Rabbeinu] Chananel,” as found in Ramban manuscripts. It is, however, not found at all in Ibn Ezra’s commentaries, thus proving that the correct reading is “Rabbeinu Chananel.” Ramban’s interpretation of the term m’lecheth avodah, as substantiated by Rabbeinu Chananel, has had a wide influence on the whole concept of “work” on the festivals (see an article of mine in “Hadarom,” No. 34, pp. 234-237). wrote: “Do no manner of ‘m’lecheth avodah’ (servile work). This teaches that He only permitted [on a festival day] the preparation of food, as it is written in connection with this matter in another place: And in the first day [of Passover] there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them.²¹¹ And because He mentioned there any manner of work [which indicates a prohibition covering even preparation of food], it was essential that He should explain [in the same verse]: save that which every man must eat, that only may be done by you. The meaning of m’lecheth avodah is work for the purpose of material possessions, such as sowing, harvesting, digging and the like, but the preparation of food is not m’lecheth avodah.” This is Rabbeinu Chananel’s language. And the Beraitha in the Torath Kohanim [which Rashi quoted at the beginning of the section] is taught as follows in the correct texts thereof:²¹⁸ 12:5-8. See also in Vol. II, p. 106, Note 45 on Rabbeinu Chananel. “*Do no manner of ‘m’lecheth avodah.’*²¹⁹ This is intended to elucidate [the law] about the intermediate days of the festival, that it is prohibited to do work on them. I might think that any manner of m’lecheth avodah (servile work) is forbidden on them. Scripture therefore states it [i.e., the eighth day of Tabernacles, is a day of solemn assembly],²²⁰ meaning: it is a day on which all manner of servile work is forbidden, but on the intermediate days [of the festival] such work is not forbidden. These are the words of Rabbi Yosei the Galilean. Rabbi Akiba says: What need is there for Scripture to say: These are the appointed seasons of the Eternal which ye shall proclaim to be holy convocations?²²¹ If it refers to the festivals, they are each stated [separately]! If so, why is it said, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations? This refers to the intermediate days of the festival, on which the doing of work is forbidden. I might think that all manner of servile work is forbidden to be done on them. Scripture therefore states, it etc.”²²⁰ [as quoted above]. The explanation of this Beraitha is [as follows]: Rabbi Yosei the Galilean interprets the verses, Ye shall do [no manner of servile work],²²⁰ and These are the appointed seasons of the Eternal,²²¹ as meaning that Scripture prohibits the doing of work on all [the days] which are termed “the appointed festivals of the Eternal.” Thus I might think that they are all alike with respect to this prohibition, and that any manner of servile work is prohibited to be done on [the intermediate days of the festival] just as on the first and eighth days [of Tabernacles], and [then] we would interpret the verses thus: Ye shall do no manner of servile work. These are the appointed seasons of the Eternal,²²² since a verse may be interpreted together with an antecedent phrase or even together with a penultimate phrase.²²³] is explained by an antecedent phrase in Verse 36 [Ye shall do no manner of servile work]. Ramban in speaking of “a penultimate phrase” is merely completing the quotation of the Talmudic saying, but the intent here is perforce to “an antecedent phrase.” It is for this reason that Scripture excludes it by saying, ‘it’ is a day of solemn assembly; ye shall do no manner of servile work,²²¹ meaning: “the eighth day [of Tabernacles] is restricted as regards all servile work, but on the intermediate days of the festival the prohibition is not like that of [the eighth day], affecting all manner of ‘servile work,’ but it is only ‘work’ which He said they must not do,” and [the precise nature of the work forbidden on the intermediate days of the festival] Scripture did not mention, nor did it allude to it at all, but entrusted it to the Sages [to establish which work is permitted and which is prohibited]. The text which Rashi brings [further on in Verse 36]²²⁴. I might think that it is forbidden to do servile work also on the intermediate days of the festival. Scripture therefore states it (the eighth day of Tabernacles) is a day of solemn assembly [but not the intermediate days]” (Rashi, Verse 36). is also to be explained in this way. This Beraitha [of the Torath Kohanim] is taught in the Gemara of Tractate Chagigah in the following way:²²⁵ “Ye shall do no manner of servile work.²²⁶ This teaches us about the intermediate days of the festival, that it is forbidden to do work [on them]. These are the words of Rabbi Yosei the Galilean. Rabbi Akiba says etc.” [as quoted above]. And there [in Tractate Chagigah] it is further taught: “Just as [servile work] is forbidden on the seventh day [of Passover], so also it is forbidden on the sixth day; if so [I might think], just as the seventh day is restricted with respect to all work,²²⁷. Since it does not state “servile work,” the restriction would seem to apply to “all work,” as the Gemara expresses it. Now Ramban has already explained above that the real intention of this verse in Deuteronomy is “servile work,” and the reason why it mentions “work,” is because Scripture has already explained (in Exodus 12:16 — see Note 215), that it applies specifically to “servile work.” The argument of the Gemara, however, merely proceeds on the basis of the expression as stated there in Deuteronomy. Further on in the text Ramban will again remove this difficulty in accordance with this line of thought, by saying that the Gemara is merely following the expressio of the verse. so also the sixth day [as well as the other intermediate days of the festival] are restricted with respect to all work. Scripture therefore states ‘ha’shvi’i’, (‘the’ seventh day),²²⁸] is limiting, meaning: only on the seventh day are you so restricted, but not on the preceding intermediate days. meaning: “the seventh day is restricted with regard to all work, but the sixth day is not restricted with respect to all work, for Scripture entrusted [the determining of which work is permitted and which is forbidden] only to the Sages, etc.” Now the Gemara states that [on the seventh day of the festival we are] restricted against doing “all work,” but the Torath Kohanim [mentioned above] states “all servile work.” This is because in the interpretation [of the Gemara] the Sages chose the wording of the Scriptural text [and since in Deuteronomy 16:8 it says with reference to the seventh day of Passover, thou shalt do no ‘work’ therein, the Gemara followed that expression, but the intention is really only to “servile work”], for with respect to a festival it cannot be said that “all work” is forbidden therein, but only “all servile work.” Thus both [the Torath Kohanim and the Gemara] meant the same thing, namely, that on the festival days all manner of servile work is forbidden, but on the intermediate days of the festival all manner of servile work is not forbidden; however, forbidden are those kinds of labor which [although] have not been set forth in the Torah, but which Scripture entrusted to the Sages [to be specified as forbidden]. And in the Sifre [we have been taught]:²²⁹ 135. “Rabbi Yishmael says: Since we have not been instructed that on the intermediate days of a festival it is forbidden to do work, therefore Scripture states, Six days thou shalt eat unleavened bread, and on the seventh day shall be a solemn assembly,²¹⁴, 16:8. [thus teaching that] just as the seventh day is restricted [as regarding work], so also is the sixth day [and all intermediate days of the festival] restricted. Now I might think that just as the seventh day is restricted with regard to all work, so also is the sixth day restricted with regard to all work. Scripture therefore states ‘the’ seventh day,²²⁸] is limiting, meaning: only on the seventh day are you so restricted, but not on the preceding intermediate days. thus teaching that the seventh day is restricted with regard to all work, but the sixth day is not restricted with respect to all work.” This Beraitha too [speaking of “all work” being prohibited on the seventh day of Passover] is to be explained in accordance with the principle we have laid down [i.e., that the intention is “all servile work,” the Beraitha merely following the language of the verse, as explained above]. Thus we have discussed at length the matter of the Beraithoth dealing with this subject, in order that the words of our Rabbis, of blessed memory, should conform with the clear and correct interpretation which we have said of these verses. Yet despite all this, I have found a contradiction to our words from a Beraitha taught in the Sifre:²³⁰, Pinchas 147. “Ye shall do no manner of ‘m’lecheth avodah’ (servile work).²³¹ This teaches that the doing of work [on the first day of Passover] is forbidden. How do we know that the preparation of food is permitted thereon? Here it is stated a holy convocation [In the first day shall be ‘a holy convocation'; ye shall do no manner of servile work], and there²³² it is said [with respect to the same day] a holy convocation. Now just as there [the verse explicitly] permits preparing food, so here too the intention is to permit the preparation of food [on the same day].”²³³ (servile work) does not include a prohibition against preparing necessary food on a festival. For if so, seeing that with respect to the first day of Passover it states in Numbers 28:18: Ye shall do no manner of ‘m’lecheth avodah,’ why then did the Sifre have to search for a special source to establish the permissibility of preparing necessary food? Ramban will now proceed to remove this contradiction. It appears to me that the term avodah was understood by our Rabbis, of blessed memory, in the sense of labor and toil which one does for another, [the usage being] similar to these expressions: ‘avodath aved’ (the work of a bondservant);²³⁴ ‘eved avadim’ (a servant of servants) *shall he be unto his brethren;*²³⁵ ‘avdu’ (they served) Chedorlaomer.²³⁶, 14:4. Similarly: ‘avodath avodah va’avodath masa’ (the work of service, and the work of bearing burdens),²³⁷ which means the work of any task in the Tent [of Meeting], and the work of [bearing] burdens upon the shoulder. If so, it would be possible [to think] that light works which one does for one’s own enjoyment are permissible, even though they are not for the preparation of food, while those difficult labors done in the course of preparation of food, which a servant performs for his master, are forbidden to be done. Therefore this [Beraitha just quoted from the Sifre] asked: “Whence do we know that this permission [for certain works] refers to preparation of food, so that all work done in the preparation of food is permissible, even if it involves difficult labor, and that we should prohibit all other kinds of work, for even the easiest of them are called m’lecheth avodah? From the similarity of phrases, a holy convocation, for there²³² it is indicated that all works [even easy ones] are prohibited, and all works done for the preparation of food [even those difficult tasks that a servant does for his master, such as cooking, baking, etc.] are permitted to be done.” Now I have seen the following text taught in the Mechilta:²³⁸ 9. “Save that which every man must eat, that only may be done by you.²³² All works necessary for the preparation of food overrule the festival, but not all Services [in the Sanctuary, as will be explained] overrule the festival. Now [the argument may be advanced]: Let some works done for the preparation of food overrule the Sabbath! And the following reasoning would favor it: If in a situation when all Services do not overrule the festival, nonetheless all works necessary for the preparation of food do overrule the festival, then in the situation where some Services [in the Sanctuary] do overrule the Sabbath, is it not logical that some works done for the preparation of food overrule the Sabbath! Scripture therefore states, Save that which every man must eat, [that only may be done by you.²³² — on the festival, but not on the Sabbath. It is thus established that although] some Services [in the Sanctuary] overrule the Sabbath, no work for the preparation of food may overrule the Sabbath.” Now the meaning of the phrase [in the Beraitha] “some Services [in the Sanctuary which overrule the Sabbath],” is such things as offerings which are obligatory for the day, these being the Daily Whole-offering and the Additional Offerings; “but the festival is not overruled by all Services [in the Sanctuary],” these are vow-offerings and freewill-offerings [of individuals], or a freewill burnt-offering [which, although wholly for the altar, may yet not be offered on a festival]. But the meaning of the phrase [“is it not logical that] some works for the preparation of food [overrule the Sabbath]” has not been clarified to me. However, it alludes to what we have said, that work which is accomplished by means of great toil, akin to work [which a servant does for his master], is included in the prohibition, but that which is accomplished easily, and is customary for a man to do for himself, is permitted; or “some works” may mean [those necessary] for maintenance of life, and “all works” may mean abundance of dishes for pleasure. The principle then of ‘m’lecheth avodah’ [servile work — stated in the case of the festivals], is thus to permit the preparation of food [since that is not within the terms of “servile work” which is forbidden on the festival].

footnotes: ¹⁹⁹ Torath Kohanim, Emor ²⁰⁰ I.e., the mid-festival days, or the half-festive days between the first and the last days of Passover or of Succoth. ²⁰¹ Scripture therefore states with reference to the first and last days of Passover and of Succoth, that it is on them that servile work is forbidden, but not on the intermediate days of the festival. ²⁰² I.e. an argument from minor to major. “If work that will not permit delay is forbidden, then surely it is all the more so forbidden if the work can be delayed till after the festival.” See in Vol. II, p. 133, Note 208, on kal vachomer ²⁰³ Chagigah 18 a. ²⁰⁴ Proverbs 12:11. ²⁰⁵ Deuteronomy 15:12. ²⁰⁶ Ibid. ²⁰⁷ Exodus 20:9. ²⁰⁸ Ibid. ²⁰⁹ Ezekiel 36:9. ²¹⁰ Genesis 4:2. ²¹¹ Exodus 12:16. ²¹² In other words, when the Torah states concerning any festival, “no manner of ‘servile work’ shall be done on it,” that establishes already the permission to prepare necessary food, since such work is not ‘m’lecheth avodah’ ²¹³ Deuteronomy 15:19. ²¹⁴ Ibid. ²¹⁵ In Exodus 12:16 — quoted above. ²¹⁴ Ibid. ¹⁷⁶ Verse 3. ²¹⁶ Further, Verse 28. ²¹⁷ See above in Seder Kedoshim ²¹¹ Exodus 12:16. ²¹⁸ Torath Kohanim, Emor ²¹⁹ Verse 36. See my Hebrew commentary p. 145, that this is the correct reading here. It is this verse which is clearly referred to by Ramban when he begins the interpretation of the Beraitha. ²²⁰ Further, Verse 36. See my Hebrew commentary p. 145. ²²¹ Further, Verse 37. ²²⁰ Further, Verse 36. See my Hebrew commentary p. 145. ²²⁰ Further, Verse 36. See my Hebrew commentary p. 145. ²²¹ Further, Verse 37. ²²² Verses 36 and 37 are thus combined to yield this thought. ²²³ Shabbath 32 b. In the case before us, Verse 37 [These are the appointed seasons of the Eternal ²²¹ Further, Verse 37. ²²⁴ “Ye shall do no manner of servile work ²²⁵ Chagigah 18 a. ²²⁶ Verse 8, referring to the seventh day of Passover, which is a full festival day as is the eighth day of Tabernacles. ²²⁷ As it is stated in Deuteronomy 16:8 with reference to the Passover: and on the seventh day shall be a solemn assembly … thou shalt do no work therein ²²⁸ Deuteronomy 16:8. The definite article in [ha’shvi’i ²²⁹ Sifre, R’eih ²¹⁴ Ibid. ²²⁸ Deuteronomy 16:8. The definite article in [ha’shvi’i ²³⁰ Ibid. ²³¹ Numbers 28:18 (with respect to the first day of Passover). ²³² In Exodus 12:16. ²³³ Now this Beraitha is clearly in contradiction to Ramban’s opinion above, that the term ‘m’lecheth avodah’ ²³⁴ Further, 25:39. ²³⁵ Genesis 9:25. ²³⁶ Ibid. ²³⁷ Numbers 4:47. ²³² In Exodus 12:16. ²³⁸ Mechilta, Pis’cha ²³² In Exodus 12:16. ²³² In Exodus 12:16.

AND YE SHALL BRING AN OFFERING MADE BY FIRE UNTO THE ETERNAL SEVEN DAYS. Scripture is stating that all seven days [of Passover] should be a festival to bring an offering made by fire unto the Eternal,²³⁹ but not that they are all equally forbidden as far as doing work, like on the first and seventh days. He did not explain [here the precise nature of] the offering, since He is going to mention it in a special section dealing with all the offerings of the festivals,¹⁶⁶ when it is His wish that they should be binding on the children of Israel, and as I have explained.²⁴⁰ And the interpretation of our Rabbis²⁴¹ 10:5. is that [the intention of the verse here] is to state that we are to bring an offering under all circumstances, even if we do not have all the [required] Additional Offerings. This is a correct [explanation].

footnotes: ²³⁹ Further. Verse 37. ¹⁶⁶ These are found in Numbers beginning with 28:9 up to the end of Chapter 29. ²⁴⁰ Above on Verse 2. ²⁴¹ Torath Kohanim, Emor

SPEAK UNTO THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: WHEN YE ARE COME INTO THE LAND. Since He establishes a new commandment here in connection with each of the festivals, in addition to their being days of rest and holy convocation, therefore He singled out for each festival a special section, which begins with the charge, Speak unto the children of Israel.²⁴² And since the time of the Festival of Weeks is dependent upon the omer,²⁴³,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. therefore He stated it all in one section. And because the Day of Remembrance [i.e., the New Year] and the Day of Atonement are in one month [Tishri], and both relate to one subject — the [Divine] Judgment concerning man’s sins and the atonement [achieved] by those who do repentance — therefore He did not say concerning the Day of Atonement “speak unto the children of Israel,” since the first statement [about the New Year] was sufficient in this case. He made, however, two separate sections [of the omer and the Festival of Weeks, as also the New Year and the Day of Atonement], because they are different matters.

footnotes: ²⁴² So also further on in Verse 24 [in connection with the New Year], and Verse 34 [in connection with the Festival of Tabernacles]. The reason why that expression is not found in connection with the Festival of Weeks and the Day of Atonement will be explained in the text. ²⁴³ Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer

AND YE SHALL REAP THE HARVEST THEREOF. This means that you are not to reap any harvest in the Land until you have reaped the omer²⁴³,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. and have brought it as the first-fruits of your harvest unto the priest. Similarly, from the time the sickle is first put to the standing grain shalt thou begin to number seven weeks,²⁴⁴ means “from the time you begin to put the sickle to any standing grain, for it is forbidden to raise the sickle over standing grain until the day that you begin to count [seven weeks].”

footnotes: ²⁴³ Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer ²⁴⁴ Deuteronomy 16:9.

ON THE MORROW AFTER ‘HA’SHABBATH’ THE PRIEST SHALL WAVE IT. “That is, the morrow after the first day of the Festival of Passover. For if you are to say it means [on the morrow of] the Sabbath of Creation [i.e., the weekly Sabbath], you have no indication which Sabbath is meant.” This is Rashi’s language. And indeed, this is the greatest of the proofs mentioned in the Gemara²⁴⁵ [to show that ha’shabbath here is not to be interpreted literally as meaning the weekly Sabbath, but refers to the first day of Passover]; for what sense is there for Scripture to state that “when ye are to come into the Land … and shall reap the harvest thereof ye shall bring the sheaf on the morrow of the weekly Sabbath,” which would mean that at any time of the year when we come into the Land and reap its harvest, the priest shall wave the sheaf on the morrow of the first Sabbath after we have come into the Land! In that case the Festival of Weeks would have no [definite] starting point from which we are to count [the forty-nine days, so that on the fiftieth day we should celebrate that festival]! Moreover, according to this way we would not know even in the years following [our entrance into the Land] when we are to begin counting [the forty-nine days], but only from the day that we first put the sickle to the standing grain at our will. But these are meaningless words! If, however, the expression on the morrow after ‘ha’shabbath’ means “on the morrow after [the first day of] the festival,” in accordance with the tradition of our Rabbis, then the matter appears correctly. For at first Scripture commanded that we should observe in the first month the Festival of Unleavened Bread for seven days,²⁴⁶ and that on the first day there should be a solemn rest and on the seventh day a solemn rest,²⁴⁷ and we are not to do thereon any manner of servile work. Afterwards He stated that when we come into the Land we are to bring on the morrow of this rest-day [previously] mentioned, the sheaf of the waving,²⁴⁸ this being the first rest-day here mentioned. And He also taught that the [bringing of the] sheaf was not obligatory in the desert, nor outside the Land [since the section begins, When ye are come into the Land …]. However, the expressions, even unto the morrow after ‘ha’shabbath’ the seventh²⁴⁹ and *seven ‘shabbathoth’*²⁴⁸ cannot possibly be interpreted as referring to a festival [as does the expression on the morrow after ‘ha’shabbath’ here in Verse 11 and also further in Verse 15.] Onkelos, however, rendered them as meaning “week”, but if so, there are two different usages of the same word in one verse!²⁵⁰. According to Onkelos the first ha’shabbath means “the festival,” while the second shabbathoth means “weeks.” And the commentators²⁵¹ have written that this is a literary expression [Scripture using one term in the same instance with two different meanings], such as: they rode on thirty ‘a’yarim’ (ass colts) and they had thirty ‘a’yarim’ (cities).²⁵² And in another place Scripture clearly states, Seven weeks shalt thou number.²⁴⁴ Similarly, *those that were to come in on ‘ha’shabbath,’ with those that were to go out on ‘ha’shabbath,’*²⁵³ [where both ha’shabbath mean] “week.” Likewise, *Saying: ‘When will the New Moon be gone, that we may sell grain, ‘v’ha’shabbath,’ that we may set forth corn?’*²⁵⁴ [also means “and the week”], for since every seven days contain one Sabbath, and the enumeration of the days is with reference to it [the Sabbath],²⁵⁵ therefore one week is called “one shabbath”, this usage being well-known and common in the words of our Rabbis, such as: “for twice b’shabbath (in the week) the court sits in towns [on Mondays and on Thursdays].”²⁵⁶ It is possible that every shabbath mentioned [here] in the section means “week.” And the meaning of the expression on the morrow after ‘ha’shabbath’ is that on the day of the waving of the sheaf they should begin counting the week, and if so, that day will be “on the morrow after the week” which has passed, it being as if He had said: “The day of the waving of the sheaf shall be on the morrow after the week with relation to the days that have passed by, and the first with reference to the weeks which he is to count until he finishes seven weeks.” And since He mentioned the expression, and on the fifteenth day,²⁵⁷ He thus states that [the priest] should wave the sheaf on the morrow after the week mentioned, and count therefrom seven weeks. One cannot mistake the expression [ha’shabbath] as referring to the fourteenth day [of Nisan, thus making the offering of the omer, brought on the morrow, to be on the fifteenth day of Nisan, the first day of Passover], for of that fourteenth day He has said that only at dusk [is the Eternal’s Passover].²⁵⁸ of the festival is the next day, i.e., the fifteenth. Hence on the morrow after ‘ha’shabbath’ must refer to the expression and on the fifteenth day etc. (in Verse 6), thus establishing that it is on the sixteenth day of Nisan that we are to begin a new week — the first of the seven complete weeks. And the meaning of they shall be complete²⁴⁸ is that a Sabbath together with its six days is called “a whole” Sabbath. And the meaning of the expression mimachorath ha’shabbath [literally: “from the morrow of the shabbath”] is like b’machorath ha’shabbath (“on the morrow of the shabbath”). Similarly, Even unto ‘mimachorath ha’shabbath’ the seventh, shall ye number [fifty days]²⁵⁹ the morrow after the seventh week …” This cannot be understood literally, for it would mean that the festival day of Shevuoth is to be observed on the day “from the morrow after the seventh week, i.e., on the following day after the morrow of the seven weeks.” Instead, it must mean: “Even unto on the morrow …” [is like b’machorath ha’shabbath (“on the morrow of the shabbath”)] So also: It shall be eaten the same day ye offer it u’mimachorath²⁶⁰ [literally: “and from the morrow,” means u’b'machorath — “and on the morrow]. Scholars²⁶¹ have said that the letter beth cannot occur as a prefix in the word machar (tomorrow) or machorath (the morrow). [Therefore it states], And it came to pass ‘mimachorath’ [literally: “from the morrow”] that Moses sat to judge the people²⁶² [which means “on the morrow”]. *And the Eternal did that thing ‘mimachorath’*²⁶³, 9:6. [literally: “from the morrow,” which means “on the morrow”], and similarly all such expressions.

footnotes: ²⁴⁵ Menachoth 66 a. ²⁴⁶ Verse 6. ²⁴⁷ Ramban’s language here follows that of Verse 39 with reference to the eight days of Tabernacles. ²⁴⁸ Verse 15. ²⁴⁹ Verse 16. ²⁴⁸ Verse 15. ²⁵⁰ Verse 15 reads: And ye shall count unto you from the morrow of ‘ha’shabbath’ … seven ‘shabbathoth’ shall there be complete ²⁵¹ So interpreted by Ibn Ezra. ²⁵² Judges 10:4. Also quoted by Ramban in Exodus 3:2. ²⁴⁴ Deuteronomy 16:9. ²⁵³ II Kings 11:9. ²⁵⁴ Amos 8:5. ²⁵⁵ For thus we say: “This is the first day in the Sabbath, etc.” See Ramban to Exodus 12:2, and 20:8 (Vol. II, pp. 116-7, 313). ²⁵⁶ Kethuboth 2 a. ²⁵⁷ Verse 6. ²⁵⁸ Verse 5. — Thus it is clear that the Festival of Passover begins on the fourteenth of Nisan at dusk, and the first day ²⁴⁸ Verse 15. ²⁵⁹ Literally: “Even unto from ²⁶⁰ Above, 19:6. See in my Hebrew commentary p. 148 Note 36. ²⁶¹ I have not identified these scholars. ²⁶² Exodus 18:13. ²⁶³ Ibid.

AND YE SHALL COUNT ‘LACHEM’ (UNTO YOU). The meaning thereof is similar to the expression *And ye shall take ‘lachem,’*²⁶⁴ thus establishing that the counting [of the forty-nine days of the omer] and the taking [of the lulav, ethrog etc. on the Festival of Tabernacles] be done by each and every person. Thus the counting must be done by word of mouth, and he should mention the number, just as our Rabbis have received it by tradition.²⁶⁵.” This is unlike the expressions and he shall count ‘lo’ (to himself) *seven days for his cleansing;*²⁶⁶ then she shall number ‘lah’ (to herself) seven days²⁶⁷, Verse 28. [referring to a man or woman who suffered a flux, in which case the counting of the clean days does not have to be uttered by word of mouth], because if they so wish, they may remain in their impurity; they must only beware not to forget their impurity [and enter the Sanctuary or eat holy food in a state of defilement, which Scripture strongly forbids].²⁶⁸ or zavah] is under no obligation to proceed with the purification. Hence “the counting” of the seven clean days which the Torah mentioned that they must do could not be in the nature of a positive act — counting by word of mouth — but merely a warning that they should not forget their state of impurity. However, in the case of the counting of the omer, this reasoning is inapplicable, since the observance of Shevuoth on the fiftieth day is not a matter of choice, hence “the counting” must mean by word of mouth. Similarly, And thou shall number ‘lecha’ (unto thee) seven Sabbaths of years etc.²⁶⁹ of the Jubilee, means [only] that you shall be heedful of the number so that you should not forget [when the Jubilee year falls, but the actual counting of the years does not have to be by word of mouth]. But in the Torath Kohanim I have found it said:²⁷⁰ 2:1. “And thou shalt number unto thee²⁶⁹ — in the court.” Now I do not know if the intention is to state that the Great Court [of seventy-one judges] is obliged [actually] to count the years and the Sabbatical cycles²⁷¹ at the beginning of every year, and to recite a benediction before the counting as we do at the counting [of the forty-nine days] of the omer; or it may be that the intention [of the Torath Kohanim] is to state that the court should be careful in the counting of the years, and sanctify the fiftieth year.²⁷², p. 144. Thus the number of days from the day of the waving of the omer until the day of the holy convocation [i.e., the Festival of Weeks], is identical to the number of years of the [seven] Sabbatical cycles until the Jubilee, and the reason for them is the same. Therefore ye shall number fifty days²⁴⁹ which means that one is to count seven weeks [comprising] forty-nine days,²⁷³ and sanctify the fiftieth day which he has counted [and make it a holy convocation], just as He said with respect to the Jubilee.²⁶⁹ This is the meaning of the word t’mimoth (complete) — [seven weeks shall there be ‘complete’], meaning that they be exactly that number, no less and no more, just as is the meaning of the expression: they shall be perfect,²⁷⁴ for anything additional or missing makes a thing imperfect.²⁷⁵ Thus the explanation of this section is that we are to begin counting the days in the beginning of the barley harvest,²⁷⁶ and bring of the first fruits of the harvest, of the fresh ears,²⁷⁷ a meal-offering unto the Eternal, and also to offer up with it an offering,²⁷⁸. and to finish the counting of the days in the beginning of the corn harvest, as a shock of grain cometh up in its season,²⁷⁹ and bring of it a meal-offering of fine corn flour unto the Eternal, and to offer with it also an offering.²⁸⁰ This is the reason why He mentioned these offerings in this section, because they are brought on account of the meal-offerings which are the main [commandment] of these festivals, but He did not mention the Additional Offerings brought on these festivals [which are enumerated in the Book of Numbers],²⁸¹ even as He did not mention those of the rest of the festivals.

footnotes: ²⁶⁴ Further, Verse 40. ²⁶⁵ This may refer to what the Rabbis have said: “It is obligatory to count the days, and it is obligatory to count the weeks” (Menachoth 66 a). Thus we say e.g., “This is the tenth day, making one week and three days of the omer ²⁶⁶ Above, 15:13. ²⁶⁷ Ibid. ²⁶⁸ But otherwise the man or woman suffering a flux [i.e., zav ²⁶⁹ Further 25:8. ²⁷⁰ Torath Kohanim, Behar ²⁶⁹ Further 25:8. ²⁷¹ Thus the counting would be done e.g., in the following manner: “This year is the twentieth year, making two Sabbatical cycles and six years of the Jubilee.” See “The Commandments,” Vol. I, pp. 148-149. ²⁷² See ibid. ²⁴⁹ Verse 16. ²⁷³ Perhaps the thought conveyed here is as explained above (in Verse 11) that these seven weeks are not determined from the start of the regular cycle of weeks, but by these forty-nine days which are counted from the day of the waving of the sheaf, on whatever day of the week it may take place. ²⁶⁹ Further 25:8. ²⁷⁴ Numbers 28:19. ²⁷⁵ The thought is similar to a principle stated by the Sages: “Every addition of a limb is considered equivalent to the entire absence of the respective limb [in an animal or fowl]” (Chullin 58 b). ²⁷⁶ Ruth 1:22. ²⁷⁷ Above, 2:14. ²⁷⁸ As specified in Verse 12: And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt-offering unto the Eternal ²⁷⁹ Job 5:26. ²⁸⁰ As specified in Verse 18: And ye shall offer with the bread seven lambs … ²⁸¹ Numbers 28:18-31.

AND YE SHALL OFFER A NEW MEAL-OFFERING UNTO THE ETERNAL. The meaning of the expression a new meal-offering is that no meal-offering [of the new crop] is to be brought into G-d’s House until they bring this one, as our Rabbis have explained.²⁸² [the meal-offering of barley brought on the second day of Passover] made the new crop permissible in the country [i.e., for private consumption], and ‘the two loaves’ [which were brought on the Festival of Weeks] made it permissible for use in the Sanctuary.” It was necessary for Scripture to state, it is a statute forever throughout your generations in all your dwellings²⁸³ with reference to the prohibition of [eating of] the new crop and the command to rest [from work] on the Festival of Weeks,²⁸⁴ because [the prohibition of eating of the new crop] depends on the waving of the sheaf,²⁸⁵ at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). [and the Festival of Weeks is connected] with the new meal-offering [mentioned in the verse before us]. Thus this verse is intended to state that even after our exile to countries outside the Land, when the omer²⁴³,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. and the [new] meal-offering are no longer offered, He nonetheless commanded concerning the observance [of the law of the new crop and resting on the festival], for the [prohibition against eating of the] new crop applies by law of the Torah in all places. It was not necessary to mention this in connection with the Day of Remembrance [i.e., the New Year], and similarly in connection with the Festival of Tabernacles He did not mention [that it is to be observed] “in all your dwellings” [because these two festivals are clearly not dependent upon the offerings in the Sanctuary]. He did, however, mention it with reference to the Day of Atonement,²⁸⁶ because since He had made our atonement dependent upon the offerings, as he mentioned in the section of Acharei Moth,²⁸⁷ therefore He said here that the prohibition [of eating and working on that day] applies in all places [and at all times], as He stated it is a day of atonement, to make atonement for you²⁸⁸ by fasting and resting from work, and [the absence of] the offerings does not prevent His [granting of] atonement. Similarly He did not mention here with reference to the Festival of Unleavened Bread: “it is a statute forever in all your dwellings throughout your generations,” but in the section of This month shall be unto you the beginning of months²⁸⁹ He did mention it,²⁹⁰, Verses 14 and 17. because since He had made there the matter dependent upon the Passover-offering, as it is said, and unleavened bread with bitter herbs they shall eat it,²⁹¹, Verse 8. See in my Hebrew commentary, p. 149, Note 60. therefore He had to state that [the Festival of Unleavened Bread] is an ordinance forever,²⁹², Verse 14. in all your habitations.²⁹³, Verse 20. He mentioned [here] with reference to the Sabbath that it is to be observed in all your dwellings,²⁹⁴ because since He had permitted work in the Sanctuary in the bringing of the Daily Whole-offering and the Additional Offerings, therefore He said that the prohibition [of work on the Sabbath] applies in all our dwelling places; for the intention of that expression is only to state: “in all your dwelling places, but not in the House of the Eternal.” And so the Rabbis have said in the Mechilta:²⁹⁵ 1. “Ye shall kindle no fire in your dwelling places.²⁹⁶ In your dwelling places you may not kindle a fire, but you may kindle it in the Sanctuary.” Similarly it says with reference to the prohibition of [eating] fat or blood, It shall be a perpetual statute throughout your generations in all your dwellings,²⁹⁷ because it was prohibited on account of the offerings, [therefore He stated that this prohibition is nonetheless independent of the offerings, and applies always and everywhere]. And so the Rabbis have said in Tractate Kiddushin:²⁹⁸ “Why did the Merciful One write the expression in all your dwellings²⁹⁷ in connection with [the prohibition against eating] fat or blood? It is because I might have thought that since this prohibition is written in connection with the offerings, therefore when there are offerings [i.e., when the Sanctuary is in existence] the prohibition is applicable, and when there are no offerings it is not applicable, thus the Torah wanted to teach us [that it is always applicable].” There [in Tractate Kiddushin]²⁹⁸ the Rabbis also said: “Why did the Merciful One write [here in this section — in Verse 3] the expression in all your dwellings with reference to the Sabbath? It is because I might have thought that since it is written in connection with the festivals, the Sabbath should require sanctification by the court just as the festivals do, therefore the Torah wanted to teach us [that the Sabbath is independent of sanctification by the court]. The principle then is that the Torah does not mention this expression [in all your dwellings] with reference to any commandment which is a personal obligation, unless there is a necessity for some reason. Now the expression: ‘out of your dwellings’ ye shall bring two wave-loaves²⁹⁹ [on the Festival of Weeks], is not similar to “out of all your dwellings.” Rather, its meaning is: “out of the Land of your dwellings,” excluding [the obligation to bring two loaves from the produce of] outside the Land of Israel, just as it is said, When ye come into the Land of your habitations which I give unto you.³⁰⁰ And so the Rabbis have taught [in a Mishnah]:³⁰¹ “All the [meal-]offerings of the public or of an individual may come from the produce of the Land or outside the Land, save only the omer²⁴³,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. and the two loaves.”²⁹⁹ And even according to the Sage who says³⁰², 84 a. The Sage is Rabbi Josei the son of Rabbi Yehudah. that the omer may be brought from the produce of outside the Land, he admits in the case of the two loaves [brought on the Festival of Weeks] that they may be offered only from what is grown within the Land [of Israel].

footnotes: ²⁸² Menachoth 68 b: “The omer ²⁸³ Verse 14. ²⁸⁴ Verse 21. ²⁸⁵ When the Sanctuary stood, the offering of the omer ²⁴³ Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer ²⁸⁶ Verse 31. ²⁸⁷ Above, Chapter 16. ²⁸⁸ Further, Verse 28. ²⁸⁹ Exodus 12:2. ²⁹⁰ Ibid. ²⁹¹ Ibid. ²⁹² Ibid. ²⁹³ Ibid. ²⁹⁴ Above, Verse 3. ²⁹⁵ Mechilta, Vayakheil ²⁹⁶ Exodus 35:3. ²⁹⁷ Above, 3:17. ²⁹⁸ Kiddushin 37 b. ²⁹⁷ Above, 3:17. ²⁹⁸ Kiddushin 37 b. ²⁹⁹ Verse 17. ³⁰⁰ Numbers, 15:2. ³⁰¹ Menachoth 83 b. ²⁴³ Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer ²⁹⁹ Verse 17. ³⁰² Ibid.

THEY SHALL BE BAKED WITH LEAVEN. Scripture commanded that these two loaves be leavened, because they are a thanks-offering to G-d for having kept for us the appointed time of the harvest,³⁰³ and a thanks-offering comes with cakes of leavened bread.³⁰⁴ Perhaps the [usual] prohibition of bringing leavened things as an offering³⁰⁵, 2:11. is because leaven alludes to the attribute of justice, for it is called chametz (leaven), just as wine which sours is called ‘chometz yayin v’chometz sheichar’ (vinegar of wine or vinegar of strong drink),³⁰⁶ the word [chametz] being derived from the expression: the unrighteous ‘v’chomeitz’ (and ruthless man),³⁰⁷ for [vinegar of wine and vinegar of strong drink] are drinks whose original taste has been “robbed” from them, and they are therefore not suitable for [normal] drinking. Similarly, *for my heart yithchameitz’*³⁰⁸, 73:21. means that it was “in a ferment, and it lost its composure.” Now since the offerings are brought to be acceptable before the Glorious Name,³⁰⁹ they are therefore not to be brought from objects which possess a strong power³¹⁰ to change natural properties of other things [such as leaven], and similarly they are not to be brought from things which are completely sweet³¹¹). such as honey. [Instead, they are to come] only from things which are blended of different qualities, just as the Rabbis have said with reference to the creation of the world³¹² “He combined the attribute of mercy with the attribute of justice, and created the world.” Now on the Festival of Weeks which is the day of the Giving of the Torah [on Mount Sinai], the offering [i.e., the two leavened loaves and the various burnt-offerings, together with their meal-offering which is of unleavened bread, as stated in Verse 18] comes in accordance with the law of the thanks-offering [which was brought with ten leavened cakes and thirty unleavened cakes],³¹³ for it is the day of the solemn assembly. The student learned in the mysteries of the Cabala will understand. And this is the secret of which our Rabbis have said:³¹⁴ “All offerings are destined to cease [in the World to Come],³¹⁵ but the thanks-offering will never cease etc.,” for in it are both unleavened and leavened [cakes], comparable to the World to Come [in which the Divine attributes of justice and mercy will forever be in perfect harmony].

footnotes: ³⁰³ See Jeremiah 5:24. ³⁰⁴ Above, 7:13 — It is important to note that neither the two leavened loaves of the Festival of Weeks nor the leavened cakes of a thanks-offering were burnt on the altar, as leaven is forbidden to be burnt on the altar. They were merely brought into the Sanctuary Court as part of the offering, but they were eaten by the priests. ³⁰⁵ Ibid. ³⁰⁶ Numbers 6:3. ³⁰⁷ Psalms 71:4. ³⁰⁸ Ibid. ³⁰⁹ Deuteronomy 28:58. See Ramban above, 1:9 (towards the end). ³¹⁰ Alluding to the attribute of stern justice (Tziyoni). ³¹¹ Alluding to everlasting mercy (ibid. ³¹² Bereshith Rabbah 12:15. The language here is that of Rashi on Genesis 1:1. ³¹³ Above, 7:12-13. See Ramban there on Verse 12. ³¹⁴ Vayikra Rabbah 9:3. ³¹⁵ This is generally understood as meaning that since there will be no sin in the World to Come, there will not be an occasion to bring the sin-offering etc. See Ramban above, 1:4 that the burnt-offering, too, atones for sin. But for the thanks-offering there will always be an occasion. Ramban, however, alludes to a mystic interpretation, namely, that since the World to Come represents the life of perfect harmony, it is symbolized by the thanks-offering in which the leavened and the unleavened are combined, whereas in the present world justice and mercy are not always combined (see Ramban further, on Verse 24 towards the end, about the nature of the New Year and the Day of Atonement).

AND WHEN YE REAP THE HARVEST OF YOUR LAND, THOU SHALT NOT WHOLLY REAP THE CORNER OF THY FIELD, NEITHER SHALT THOU GATHER THY GLEANING OF THY HARVEST: THOU SHALT LEAVE THEM FOR THE POOR. Rashi comments: “He repeats once more these prohibitions [although they have been mentioned above, 19:9] in order to make one liable for transgressing two negative commandments [in each case].” And Rabbi Abraham ibn Ezra said that the reason [for the repetition] is because the Festival of Weeks is the day on which the first-fruits of wheat harvest³¹⁶ [are brought as a meal-offering, in the form of the two leavened loaves], therefore He warned that “you should not forget what I have commanded you to do in those days.” The correct interpretation appears to me to be that the expression, And when ye reap the harvest of your Land alludes to “the harvest” mentioned at the beginning of this section,³¹⁷ thus stating that when you will come into the Land and you reap the sheaf, the first-fruits of your harvest,³¹⁷ thou shalt not wholly r,eap the corner of that field for the sake of the sheaf, neither shall you gather the gleaning, meaning to say that this commandment [of bringing the omer²⁴³,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer.] does not override these negative commandments.

footnotes: ³¹⁶ Exodus 34:22. ³¹⁷ Above, Verse 10. ³¹⁷ Above, Verse 10. ²⁴³ Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer

IT SHALL BE UNTO YOU ‘SHABBATHON’ (A SOLEMN REST). This means that it is to be a day of rest, to repose thereon [from work]. And our Rabbis have said:³¹⁸ “The word shabbathon (a solemn rest) amounts to a positive commandment.” Thus one who does work on a festival day transgresses both a negative commandment and a positive commandment, and one who rests thereon fulfills a positive commandment. And in their opinion [that of the Rabbis],³¹⁹ all the festivals have been likened one to another,³²⁰ (above, Verse 4), thus teaching that all festivals are alike with respect to a positive commandment [to rest thereon] and a negative commandment [not to do work], even though in the case of some festivals, [as the text continues], the positive commandment is not clearly set forth in Scripture. for the word shabbathon is not mentioned in connection with the Festival of Unleavened Bread, nor in connection with the Festival of Weeks. Now in the Mechilta on the section of Hachodesh³²¹ I have seen the following text:³²² 9. “And ye shall observe this day.³²³ Why is this said? Has it not already been stated, *no manner of work shall be done in them?*³²⁴, Verse 16. From this I would know only about matters which are considered m’lachah [‘work’ on the Sabbath, and thus forbidden by the Torah]. How do I know about activities which are termed sh’vuth [as explained later on]? From the verse which states, and ye shall observe this day,³²³ which includes those activities which are termed sh’vuth. I might then think that on the intermediate days of the festival those activities known as sh’vuth are likewise forbidden, and the following reasoning would favor it etc;³²⁵ is stated both with reference to the first and seventh days of Passover (ibid., Verse 16), and the intermediate days of the festival are similarly termed [in the verse, These are the appointed seasons of the Eternal, even holy convocations — Verse 4 in the section before us], therefore just as activities called sh’vuth are forbidden on the first and seventh days, so are they also forbidden on the intermediate days of the festival.” — So it could be argued. Scripture therefore states [with reference to the Festival of Tabernacles], On the first day shall be a solemn rest”³²⁶ [but not on the following intermediate days of the festival]. Thus the Sages interpreted the word shabbathon as indicating a complete rest on that day, desisting even from those activities which are not of the chief labors or their derivatives. But this interpretation is not clear to me. For if you say that this Mechilta is a mere Scriptural support for a Rabbinic ordinance, what reason is there for the Rabbis to use this language [i.e., “How do I know about activities which are termed sh’vuth?” when instead they should have said, “How do I know about activities which are not regarded as m’lachah?”], for the term sh’vuth in the language of the Sages is always used with reference to activities forbidden by the Rabbis; and so how is it possible to say, “How do I know that activities which are forbidden on account of sh’vuth instituted by the Rabbis, are forbidden on the basis of a verse [in Scripture]!” The way in which such [Beraithoth make use of] Scriptural texts as a support for Rabbinical enactments, is by teaching [an interpretation in a verse] showing that they [such Rabbinical enactments] are based on the Torah, but they never say, “That activity which is forbidden by the Sages, from what verse in the Torah do we derive it?” Instead, this [Beraitha of the Mechilta] should have stated, “Activities which are not in the category of m’lachah (‘work’),³²⁷ whence do we know that they are forbidden? From the word shabbathon!” It appears to me that this interpretation intends to state that we are commanded by law of the Torah to have rest on a festival day even from activities which are not in the category of m’lachah (“work”).³²⁷ Thus we are not to be engaged the whole day in wearisome tasks: measuring out crops of the field, weighing fruits and gifts, filling the barrels with wine and clearing away the vessels, and moving stones from house to house and from place to place [although none of these activities is “work” in the strict sense of the term]. Similarly, if it be a city encompassed by a wall and its gates are locked at night, [and it is therefore according to law of the Torah treated as one domain, and the prohibition against taking out aught from one domain to another is inapplicable there], they would be loading heaps on asses, as also wine, grapes, and figs and all manner of burdens³²⁸ they would bring on a festival; and the market place would be full for all business transactions, the shops standing open and the shopkeepers giving credit,³²⁹ the money-changers sitting before their tables with the golden coins before them, and the workers would rise early to go to their work and hire themselves out for such works [as described above] just as on weekdays, and so on! And since all these matters do not entail m’lachah, they would be permissible on a festival day and even on the Sabbath itself! Therefore the Torah said that [the festival should be a day of] shabbathon (solemn rest), meaning that it should be a day of rest and ease, not a day of labor [and weariness]. This is a good and beautiful interpretation.³³⁰ Afterwards I saw the other Mechilta of Rabbi Shimon ben Yochai³³¹ where it is taught in another form: “I know only that it is forbidden [on a festival day to do] the kind of work for which, [if transgressed on the Sabbath through error], one must bring a sin-offering. How do I know that [it is forbidden to do] such works [on a festival day] for which one does not have to bring a sin-offering [if transgressed through error on the Sabbath], such as climbing a tree or riding on animals or swimming in the water, or slapping one’s thighs or clapping one’s hands? From the verse, no manner of work shall be done in them.³³² I know only concerning acts of [one’s own] choice. How do I know concerning acts commanded [in the Torah], that we may not dedicate anything [to the Temple treasury], or make a vow of valuation, or devote anything [for Temple repairs, or for the priests], or set apart the heave-offering or the tithes? From the expression shabbathon,³³³ which means sh’vuth” (rest, abstention from ordinary occupation). In a similar way this [Beraitha] is taught in the Torath Kohanim with reference to the Day of Atonement.³³⁴ 7:9. Now although these Beraithoth³³⁵, Note 65. differ in their language and in their interpretations, perhaps they all intend one common thing, namely, to find some Scriptural support for activities forbidden by the Rabbis. But nonetheless, whether the interpretation of the first Beraitha [mentioned above] be as we have said [i.e., that it is forbidden by Scriptural law to do on a festival day activities which are not strictly speaking “work,” but are wearisome labors], or whether all [these Beraithoth] intend only to find a Scriptural support for matters forbidden by the Rabbis, the meaning of the term shabbathon is as we have explained, namely, that we should have a day of repose from labor and toil. This is indeed a very proper and excellent interpretation. Thus we have been prohibited from doing [any of the main classes of] “work” on the Sabbath by a negative commandment,³³⁶ and [for the intentional transgression thereof is prescribed] the punishment of excision [if the court has no knowledge of the transgression or there are no witnesses, but if there are witnesses who testify, the punishment] is death — but as for labors and toils [which are not strictly speaking “work”], we are commanded by means of this positive commandment;³³⁷ (here in Verse 3): Six days shall work be done, but on the seventh it is a Sabbath of ‘shabbathon’ (solemn rest). and on a festival day we are prohibited from doing “work” by a negative commandment, [the punishment for the intentional transgression thereof being whipping], and the doing of labors [which are not strictly speaking “work”] we are forbidden by means of a positive commandment. It is on this basis that the prophet [Isaiah] said, If thou turn away thy foot because of the Sabbath, from pursuing thy business on My holy day … not doing thy wonted ways, nor pursuing thy business, nor speaking thereof; [then shalt thou delight thyself in the Eternal].³³⁸ Similarly, a Sabbath of ‘shabbathon’ (solemn rest) shall be for the Land³³⁹ means that [the seventh year] shall be a Sabbath of rest, that one is not to plow nor cultivate the Land at all. It is because of this that the Sages have interpreted [in the first Beraitha mentioned above] that on the intermediate days of the festival those activities known as sh’vuth are not forbidden. But this is only according to the law of the Torah, for by Rabbinic enactment whatever one may not do oneself one is not permitted to say to a non-Jew to do, since even with reference to the Rabbinic prohibition against telling [a non-Jew to do work], the Sages were strict [in not permitting it on an intermediate day of the festival].³⁴⁰ involving only speech, it is clear that they prohibited every sh’vuth involving action.

footnotes: ³¹⁸ Shabbath 24 b. ³¹⁹ Shebuoth 10 a. ³²⁰ This is alluded to in the vecse, These are the appointed seasons of the Eternal ³²¹ Exodus 12:2. ³²² Mechilta, Pis’cha ³²³ Exodus 12:17. ³²⁴ Ibid. ³²³ Exodus 12:17. ³²⁵ “Since the expression holy convocation ³²⁶ Further, Verse 39. ³²⁷ There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text. ³²⁷ There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text. ³²⁸ Nehemiah 13:15. ³²⁹ Aboth 3:16. ³³⁰ See Ramban in Exodus 12:16 (towards the end) where he refers to this interpretation that he intended yet to write, and see also there, p. 134, Note 213. ³³¹ The standard Mechilta being that of Rabbi Yishmael [a colleague of Rabbi Akiba], Ramban here refers to another Mechilta which he specifies by name: “the Mechilta of Rabbi Shimon ben Yochai.” Hence the epithet “the other Mechilta.” [See, however, in Vol. I, p. 603, where this epithet is not used by Ramban.] Rabbi Shimon was a pupil of Rabbi Akiba. The text quoted is found in that work on Exodus 12:16. ³³² Exodus 12:16, stated with reference to the first and seventh days of Passover. ³³³ In Verse 24 before us with reference to the New Year, and as explained above all festivals have been likened one to another. See Note 320. ³³⁴ Torath Kohanim, Acharei ³³⁵ On the meaning of this term see above in Seder Vayikra ³³⁶ Exodus 20:10. ³³⁷ For of the Sabbath it is likewise said shabbathon ³³⁸ Isaiah 58:13-14. ³³⁹ Further, 25:4. ³⁴⁰ Moed Katan 12 a. Thus since the Rabbis forbade even a sh’vuth

A MEMORIAL OF T’RUAH’ (A BLAST OF THE RAM’S HORN) — “[a memorial by means of recitation of] Biblical verses which tell of Divine Remembrance, and verses which have reference to the blowing of the Shofar [the ram’s horn], so that I shall recall in memory for your sake the Binding of Isaac, instead of whom a ram was offered.” This is Rashi’s language. Now the Rabbi [Rashi] should have mentioned also the Rabbinic interpretation for the recitation of verses in which the Sovereignty of G-d is described,³⁴¹. See in Vol. I, p. 268 Note 318. for it is impossible that Scripture should mention the verses of Divine Remembrance and of the Shofar, and should not mention also the verses of Sovereignty. And the Sages have already derived [the duty of reciting] them from the verse, *And they shall be to you for a memorial before your G-d: I am the Eternal your G-d:*³⁴² “There was no need for Scripture to state here, I am the Eternal your G-d. And why does it state I am the Eternal your G-d?³⁴³, it states already, and ye shall be remembered before the Eternal your G-d. Why then is it said in Verse 10 again, I am the Eternal your G-d? It is stated only to establish a general law, that wherever you recite verses of Divine Remembrance you recite next to them those of Sovereignty,” as it is taught in Torath Kohanim³⁴⁴ 11:2. and in Tractate Rosh Hashanah.³⁴⁵ However, all these interpretations are only Scriptural supports for Rabbinic enactments. For the Rabbis have explicitly said:³⁴⁶, 34 b. The Gemara there brings a Beraitha as follows: “If there are two cities, in one of which they blow the Shofar [but there is no-one who can recite the Additional Service of the New Year with the special verses about G-d’s Sovereignty etc.], and in the other they recite the Service but have no Shofar, then we are to go” etc., as Ramban continues. “We are to go to the place where they blow the Shofar, and we are not to go to the place where they recite the Service” [without the blowing of the Shofar. On this statement of the Beraitha the Rabbis of the Gemara asked:] “Surely this is so! The blowing of the Shofar is commanded by law of the Torah, and the recitation of the verses is only by law of the Rabbis [and what need is there for the Beraitha to teach me that the law of the Torah takes precedence!” To this the Gemara answered: “The Beraitha is] necessary only to teach this in a case where one is certain and one is in doubt.”³⁴⁷ in one community, whilst in the other it is certain that they will recite the Service, but without the sounding of the Shofar, the Beraitha teaches that we are yet to go to the place where there is a possibility of the Shofar being blown, even though there is a doubt about it. Rather, the expression a memorial of ‘t’ruah’ is like the verse, it shall be a day of ‘t’ruah’ unto you,³⁴⁸ Scripture stating that we are to blow [the Shofar] on that day, and this shall be to us for a memorial before G-d, as it is said further on, and ye shall blow with the trumpets [over your burnt-offerings, and over the offerings of your peace-offerings], and they shall be to you for a memorial before your G-d.³⁴² And since He said there, And in the day of your gladness, and in your appointed seasons, and in your New Moons, ye shall blow with the trumpets over your burnt-offerings, and over the offerings of your peace-offerings,³⁴² whereas here He commanded only a t’ruah [a blast of the horn] for this festival [the New Year], and following it He said, and ye shall bring an offering made by fire,³⁴⁹ we deduce that this t’ruah [mentioned here] is not the same blowing which was done with the [silver] trumpets over the offerings. We furthermore [deduce] that this t’ruah here was not done over the offerings, but it is obligatory upon all Israel [wherever they are], and is to be done with the Shofar [the ram’s horn], for he had not yet commanded him [Moses] to make the trumpets, and all unqualified expressions of t’ruah are done with the Shofar, as it is said, And thou shalt make proclamation with ‘shofar t’ruah’ (the blast of the horn).³⁵⁰ Now Scripture did not explain the reason for this commandment, why [we must do] the blowing [of the horn], and why we need a memorial before G-d on this day more than on all other days, and why He commanded altogether that this day should be a holy convocation. But because this day comes at the beginning of the month in which the Day of Atonement occurs, it would appear that on the New Year there is a judgment before Him, blessed be He, for by these He judgeth the peoples,³⁵¹ on the New Year He sits upon the throne as the righteous Judge,³⁵² and afterwards in the course of the next ten days He forgives the transgression of His servants.³⁵³ Scripture is thus alluding to this matter which is well-known in Israel by word of the prophets and our holy ancestors.³⁵⁴ has stood by our fathers etc.” (see text here) (Ramban in his Sermon on Rosh Hashanah, Kithvei Haramban, I, p. 220). And by way of the Truth, [the mystic teachings of the Cabala], t’ruah is that which has stood by our fathers and us, as it is said, *Happy is the people that know the ‘t’ruah,’*³⁵⁵ (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. similar in meaning to that which it is written, ‘t’ruath’(the alarm of) *war;*³⁵⁶ for The Eternal is a man of war.³⁵⁷ If so, it shall be a day of ‘t’ruah’ unto you³⁴⁸ means that the day which is set aside for t’ruah [i.e., when the world is judged according to the attribute of justice], will be to our succor [for we will be remembered in mercy].³⁵⁸ Similarly, a memorial of ‘t’ruah,’ a holy convocation³⁵⁹ means that there will be a remembrance [of mercy] in the t’ruah [the quavering sound which alludes to the attribute of justice], and therefore it is a holy convocation. It was not necessary for Scripture to mention the Shofar [i.e., that “it shall be a day of Shofar unto you”], for the Shofar is already alluded to in the word “day,”³⁶⁰ [the ram’s horn] is symbolic of mercy, it is already hinted at in the word “day” which likewise symbolizes mercy (L’vush in his commentary to Ricanti quoting the language of Ramban). and the t’ruah is on [that “day”], and thus it is a day of judgment in mercy, not a ‘t’ruath’ (alarm of) war.³⁵⁷ It is for this reason that Scripture mentioned only the t’ruah [but did not mention the t’kioth, the accompanying plain sounds], because it is already a tradition received by our Rabbis which all Israel have seen [done] as far back as Moses our teacher, that each t’ruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the t’ruah, and not mention the t’kioth at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]?³⁶¹” (Rosh Hashanah 26 b). But it is because the t’kiah [the plain accompanying sound] is the memorial, and it is the Shofar [all alluding to the attribute of mercy], and the t’ruah is as its name indicates [i.e., a reference to the attribute of judgment].³⁶² in the verse: ‘t’ro’eim’ (thou shalt break them) with a rod of iron (Psalms 2:9) (L’vush in his commentary to Ricanti). And because it [the t’ruah] is wholly surrounded by mercy — an accompanying plain sound before it and one after it — therefore He said of those *who know the ‘t’ruah’*³⁵⁵ (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. that through righteousness they will be exalted, for Thou art the glory of their strength.³⁶³ Thus it is clear that everything depends upon repentance,³⁶⁴ but on the New Year He is concerned entirely with the attribute of justice and conducts His world [by that attribute], and on the Day of Atonement He is concerned entirely with the attribute of mercy. It is this which is expressed in the saying of the Rabbis [with reference to these solemn days]:³⁶⁵ “The King sitteth upon the throne of judgment etc.” Thus the New Year is a day of judgment in mercy, and the Day of Atonement is a day of mercy in judgment. From that which we have explained about this subject you will understand the sense of the verse written in [the section of] the journeyings [in the wilderness]: They shall blow ‘t’ruah’ (an alarm) for their journeys. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.³⁶⁶ For of their journeys it is written, and the angel of G-d journeyed,³⁶⁷ and it is further written, *And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Eternal, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,’*³⁶⁸ which is similar in meaning to the verse, The face of the Eternal is against them that do evil.³⁶⁹ — But when the assembly is to be gathered³⁷⁰ it is said, Return, O Eternal, unto the ten thousands,³⁷¹, Verse 36. similar in meaning to the verse, And there was a King in Jeshurun, when the heads of the people were gathered.³⁷² And the ten days between the New Year and the Day of Atonement allude to the Ten Emanations, for on the Day of Atonement He is exalted by them, and the Eternal of hosts is exalted through justice³⁷³ as is known in tradition. Furthermore there is also a sign about this in the heavens, for this month of Tishri has as its constellation the zodiac sign of the Balance, thus signifying that in that month a just balance and scales are set by the Eternal.³⁷⁴

footnotes: ³⁴¹ In the Additional Service of the New Year, ten Biblical verses which speak of G-d as King of the universe are recited; so also ten verses which speak of Divine Remembrance, and ten which speak of the role of the Shofar ³⁴² Numbers 10:10. ³⁴³ In Verse 9 ibid. ³⁴⁴ Torath Kohanim, Emor ³⁴⁵ Rosh Hashanah 32 a. ³⁴⁶ Ibid. ³⁴⁷ Even if there is only a doubt whether there will be a Shofar ³⁴⁸ Numbers 29:1. ³⁴² Numbers 10:10. ³⁴² Numbers 10:10. ³⁴⁹ Verse 25 here. ³⁵⁰ Further, 25:9. ³⁵¹ Job 36:31. ³⁵² Psalms 9:5. ³⁵³ See Genesis 50:17. ³⁵⁴ “Up to Moses our teacher, and it is still with us as a matter of tradition and as is known in the Talmud. And he who has been worthy to be a student of the secrets of the Torah, will see the subject expressed more clearly in Scripture, and the expressions of the Torah will be better understood by him, for t’ruah ³⁵⁵ Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah ³⁵⁶ Jeremiah 4:19. ³⁵⁷ Exodus 15:3. ³⁴⁸ Numbers 29:1. ³⁵⁸ Abusaula. ³⁵⁹ Verse 24 before us. ³⁶⁰ Since the word Shofar ³⁵⁷ Exodus 15:3. ³⁶¹ Further, 25:9. “[The Day of Atonement in] the Jubilee year is like the New Year in respect of the blowing of the Shofar ³⁶² Similar to ‘t’ro’eim’ ³⁵⁵ Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah ³⁶³ Psalms 89:17-18. ³⁶⁴ “For otherwise, it would be the Day of Judgment” (L’vush). ³⁶⁵ Rosh Hashanah 32 b. ³⁶⁶ Numbers 10:6-7. ³⁶⁷ Exodus 14:19. ³⁶⁸ Numbers 10:35. ³⁶⁹ Psalms 34:17. ³⁷⁰ Numbers 10:17. ³⁷¹ Ibid. ³⁷² Deuteronomy 33:5. ³⁷³ Isaiah 5:16. ³⁷⁴ Proverbs 16:11.

ACH’ (BUT) ON THE TENTH DAY OF THIS SEVENTH MONTH IS THE DAY OF ATONEMENT. “All expressions in the Torah of ach (but) and rak (only) indicate limiting qualifications, [and here the word ach indicates that the Day of Atonement] effects atonement ‘only’ for those who repent, but it does not effect atonement for those who do not repent.” This is Rashi’s language on the basis of the words of our Rabbis.³⁷⁵ And if so, the explanation of the verse is that on the first day of this month [Tishri] there will be for all of you a day of memorial of ‘t’ruah³⁷⁶ [a blowing of the quavering sound which signifies judgment], for you will all be judged then before Him, but for some of you [i.e., those who repent] there will be on the tenth day of this month a day of atonement. Thus the meaning of the word ach is like that of bilvad (“only,” “alone”). Similarly, Now therefore forgive, I pray thee, my son ‘ach’ (only) this once.³⁷⁷ So also, *‘harak ach b’Moshe’*³⁷⁸ means “has He indeed spoken ‘only’ with Moses?” Likewise, ‘Ach’ on the fifteenth day of the seventh month³⁷⁹ means “only on the fifteenth day [of Tishri] ye shall keep the feast of the Eternal seven days,³⁷⁹ not consecutively,” for the Festival-offering [brought by the individual]³⁸⁰ does not override the Sabbath [and therefore it cannot mean seven days consecutively]. In the same way you are to explain [the word ach] in all the commandments, in accordance with the tradition of our Rabbis. Similarly, ‘ach’ he is torn in pieces³⁸¹ means [that Jacob said] that nothing else [could have happened to Joseph] except that he was torn in pieces. So also, For the children of Israel and the children of Judah ‘ach’ have done that which was evil in My sight from their youth; for the children of Israel have ‘ach’ provoked Me,³⁸² means that they have done nothing else. But by way of the plain meaning of Scripture the word ach means achein (“surely”), [a word which is used] to authenticate something, [as in the following expressions]: ‘achein’ (surely) *the thing is known;*³⁸³ ‘achein’ (surely) ye shall die like men.³⁸⁴ And here it means, “Surely on the tenth day of the seventh month is the day of atonement,” the expression constituting a [Divine] assurance on the authenticity of the matter, Scripture stating: “On the first day of the month is the day of judgment, but indeed on the tenth of the month is the day of atonement, therefore you shall afflict your souls, and you shall do no manner of work.” Similarly, ‘ach’ (surely) *thou art my bone and my flesh;*³⁸⁵ ‘ach’ (surely) *it is the king of Israel;*³⁸⁶ ‘ach’ (surely) G-d is good to Israel, even to such as are pure in heart.³⁸⁷ So also is the meaning of the verse, ‘ach’ ye shall keep My Sabbaths³⁸⁸ which declares: “Now I have commanded you concerning the work of the Tabernacle, but surely My Sabbaths you shall keep forever.” So also in all cases [where the word ach is mentioned] it may be explained to you in this way, if you will understand them.

footnotes: ³⁷⁵ Shebuoth 13 a. ³⁷⁶ Above, Verse 24. ³⁷⁷ Exodus 10:17. ³⁷⁸ Numbers 12:2. ³⁷⁹ Further, Verse 39. ³⁷⁹ Further, Verse 39. ³⁸⁰ This is the Festival peace-offering which one is obliged to bring when making the pilgrimage to the Sanctuary three times in the year (see “The Commandments,” Vol. I, pp. 60-61). ³⁸¹ Genesis 44:28. ³⁸² Jeremiah 32:30. ³⁸³ Exodus 2:14. ³⁸⁴ Psalms 82:7. ³⁸⁵ Genesis 29:14. ³⁸⁶ I Kings 22:32. ³⁸⁷ Psalms 73:1. ³⁸⁸ Exodus 31:13.

B’ETZEM’ OF THIS DAY. The commentators³⁸⁹. have said that the meaning of this phrase is “in this selfsame day.” Similarly, and ye shall eat neither bread, nor parched corn, nor fresh ears until ‘etzem’ this day³⁹⁰ means “until this selfsame day.” So also, ‘uch’etzem’ the heaven for clearness³⁹¹ means “the very” heaven. But we cannot interpret that the word b’etzem here alludes to the essence and power of this day³⁹² [which is at daytime], just as our Rabbis have said with reference to the verses: ‘b’etzem’ of this day entered Noah … into the ark³⁹³ [which the Rabbis interpreted to mean³⁹⁴ 332. that because the neighbors threatened to kill him and destroy the ark should they see him entering it, therefore G-d told him to enter it ‘b’etzem’ of this day — in broad daylight]; ‘b’etzem’ of this day the Eternal did bring the children of Israel out of the land of Egypt³⁹⁵ [which the Rabbis similarly interpreted³⁹⁴ 332. “in broad daylight,” because of the previous threats of the Egyptians not to let them go — such an interpretation we cannot assume here], for it is written, and ye shall afflict your souls, in the ninth day of the month at even, from even unto even.³⁹⁶ Similarly, And ye shall make proclamation ‘b’etzem’ of this day a holy assembly³⁹⁷ [stated with reference to the Festival of Weeks] includes the night as well. Now He did not mention this phrase ‘b’etzem’ of this day with reference to the Sabbath nor the festivals, except for the Festival of Weeks and the Day of Atonement, and so also in the prohibition of chadash (the new produce)²⁸⁵ at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). He said until ‘etzem’ of this day.³⁹⁰ The reason for this appears to be that since He had said of the Festival of Weeks, from the day that ye brought the sheaf of the waving … ye shall number fifty days,³⁹⁸, Verses 15-16. Thus one might think that the observance of the festival depends on the doing of the acts prescribed for it, whereas the real meaning is: “from the day that you are to bring” etc. irrespective of whether they can be brought or not, as when the Temple is destroyed. and then He stated, and ye shall present a new meal-offering … Ye shall bring out of your dwellings,³⁹⁹, Verses 16-17. etc., and dealt at length with the commandments of the offerings [in Verses 17-20], therefore it was necessary to state, *And ye shall make proclamation ‘b’etzem’ of this day a solemn assembly;*³⁹⁷ meaning that the very day is holy and the doing of work is forbidden on it, and it is not dependent upon the sheaf [of the waving brought on the second day of Passover], nor on the offerings. Similarly in the case of the Day of Atonement, since He had said, and ye shall afflict your souls, and ye shall bring an offering made by fire unto the Eternal,⁴⁰⁰, Verse 27. and in the section of Acharei Moth⁴⁰¹ He made the [complete] expiation dependent upon the offerings and on the goat sent [to Azazel],⁴⁰², Verse 22. therefore it was necessary to state here, And ye shall do no manner of work on that very day, for it is a day of atonement in itself to make atonement for you, besides the expiation effected by the offerings. Similarly, until ‘etzem’ of this day³⁹⁰ said in connection with the new produce [means that the prohibition of eating from the new produce continues] up to that very day, which is the day ye have brought the offering of your G-d,³⁹⁰ thus stating that even if the [meal-] offering [of the new barley] has not been brought, the commandment applies to that very day — so that the new produce²⁸⁵ at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). is forbidden before that day and is permissible afterwards. This is the sense of His saying, it is a statute forever throughout your generations in all your dwellings,³⁹⁰ as I have explained.⁴⁰³ We further find that Scripture mentions this phrase ‘b’etzem’ of this day in the case of events which have been decreed to come at certain set times. Thus it says of Noah, ‘b’etzem’ of this day entered Noah etc.;³⁹³ [and in case of the exodus it says,] *And it came to pass ‘b’etzem’ of this day that all the hosts of the Eternal went out from the land of Egypt;*⁴⁰⁴ [and when Moses was ordered to ascend Mount Nebo it says,] *And the Eternal spoke unto Moses ‘b’etzem’ of that day, saying: ‘Get thee up into this mountain of Abarim, unto Mount Nebo.’*⁴⁰⁵ The reason for this expression in these [three] cases is that it is possible to think that Noah had brought into the ark beforehand many of the beasts and fowls [and on the selfsame day that he finished bringing them into the ark, he himself came in]; likewise it is possible [to think] that some Israelites had left Egypt before that time and on that day the exodus was completed, and so also that the command for Moses our teacher’s ascension was given before that day, and on that day he actually went up. Therefore Scripture explained in all these [three] cases that [the particular events referred to in the verses] all took place on these selfsame days, not that they were started before and finished on those days, but they all happened [completely] on these very days. Similarly, ‘b’etzem’ of this day was Abraham circumcised,⁴⁰⁶ means that many people were circumcised in one day, the verse thus stating Abraham’s zeal in observing the commandments. It further appears to me that the expression “the etzem” of any thing means “its power and strength,” the term being derived from the verses: my power ‘v’otzem’ (and the might) *of my hand;*⁴⁰⁷ strength ‘v’tha’atzumoth’ (and power).⁴⁰⁸ So also, *One dieth ‘b’etzem tumo’*⁴⁰⁹ means “in the fulness of his strength.” And since the bones form the structure of the body and its strength, they are so called [atzamoth — from the word otzem, strength]. Thus ‘k’etzem’ the heaven for clearness³⁹¹ means that the purity of that which they saw [at Mount Sinai] was clear and strong, even as is a pure clear heaven. It is for this reason that He mentions about those specific days [of festivals referred to above] the expression etzem hayom, in order to indicate that these matters specified are of the very essence of the days, not because of other things added to them, namely the offerings brought on those days. And so also did Onkelos translate [the word etzem as] “bikran of that day,” which [literally] means “‘in the horn’ of that day,” [i.e.,] in its essence and in its strength, the word bikran being related to these expressions: and all ‘karnei’ (the horns) *of the wicked will I cut off;*⁴¹⁰ my shield ‘v’keren’ (and the horn of) my salvation;⁴¹¹ for since the strength [of the animal] is in its horns, therefore the substance of a thing is called karno [“its horn” — its strength or essence]. In the language of the Sages we find:⁴¹² “He pays the keren (the principal value) but he does not pay the [added] fifth.” And some texts of Onkelos have bichran [with a chaph instead of bikran with a kuph], but it is all one, for in Scripture kova and chova both mean hat,⁴¹³); 17:5 (chova). See Vol. I, p. 506, where Ramban mentions this princuple briefly, that the kuph and the kaph (or chaph) are often interchangeable. and the Sages always make use of the term akava written with a kaph [meaning “staying”], which is derived from the expression, ‘v’lo y’akveim’ [written with a kuph, and meaning: and He stayeth them not] when His voice is heard.⁴¹⁴ The Rabbis also say mithkasheit [with a kuph]⁴¹⁵ from the word tachshitin [with a chaph, meaning “ornaments”]. They further say: “If ants kors’muha” [with a kuph, meaning “nibbled” the crop],⁴¹⁶ of the root: the boar out of the wood ‘y’chars’menah’ [with a chaph, meaning: doth ravage it].⁴¹⁷ And those other places where the expression ‘b’etzem’ of this day is mentioned also mean: “in the strength of that day,” for they were matters which in the normal course of events could not happen in one day. Therefore Scripture stated that all the beasts and all the cattle and all the fowl and all creeping things upon the earth were gathered by “the power” of that day, by the decree of G-d upon them, for it was His mouth that commanded and the breath thereof it hath gathered them.⁴¹⁸ Similarly, six hundred thousand men on foot, beside children⁴¹⁹ cannot be gathered together and go out as one man from the land of Egypt [all in one day], only by the strength of the day which was so decreed upon it by word of the Supreme One. And so also in the case of Moses our teacher, this expression [‘b’etzem’ of this day] is intended to teach that on the day he was commanded to write this song, and teach it the children of Israel, put it in their mouths,⁴²⁰ and he finished speaking all these words,⁴²¹, 32:45. it was decreed upon him that he go up by the power of that day in which the Divine decree was given, to Mount Abarim, and then he said the section of ‘V’zoth Habrachah’ (And this is the blessing)⁴²², Chapter 33. and afterwards he went up to the mountain — all these activities being matters which would usually take many days, but they were all done by the power and strength of the day. Similarly, that three hundred and twenty men⁴²³ should be circumcised in one day in the house of Abraham was a thing that proceeded from G-d. Now the prophet Ezekiel said, they and their fathers have transgressed against Me, to ‘etzem’ this day,⁴²⁴ in order to include that very day in this group. So also the expression until ‘etzem’ of this day³⁹⁰ of the prohibition of the new produce, means “until and inclusive of this day” [i.e., on the sixteenth of Nisan it is also forbidden to eat of the new produce, before the bringing of the meal-offering of the new barley], for the essence of a thing is its power and strength. And our Rabbis have interpreted the expression ‘b’etzem’ of this day used in connection with the festivals, to mean⁴²⁵ 14:7. “on the day itself,” that is to say, from the time the stars appear until they come out on the following night, thus excluding the additional time which the Sages have deduced must be added from profane unto holy [i.e., before the actual beginning of the festival, and after its actual end]. And in the cases of Noah, and the exodus from Egypt, and Moses’ [death], they interpreted that phrase to mean “in the strength of the day,” [that is] mid-day, as is stated in the Sifre,³⁹⁴ 332. and Rashi wrote it in the section of Ha’azinu.⁴⁰⁵

footnotes: ³⁸⁹ R’dak in his Sefer Hashorashim, (Book or Roots), root etzem ³⁹⁰ Above, Verse 14. ³⁹¹ Exodus 24:10. ³⁹² And in that case the verse would be stating: “You shall do no manner of work in the essence of the day, meaning at daytime.” That interpretation would be incorrect, as the text continues. ³⁹³ Genesis 7:13. ³⁹⁴ Sifre, Ha’azinu ³⁹⁵ Exodus 12:51. ³⁹⁴ Sifre, Ha’azinu ³⁹⁶ Further, Verse 32. Thus it is clear that the prohibitions affecting the Day of Atonement commence on the evening before the actual day. ³⁹⁷ Above, Verse 21. ²⁸⁵ When the Sanctuary stood, the offering of the omer ³⁹⁰ Above, Verse 14. ³⁹⁸ Ibid. ³⁹⁹ Ibid. ³⁹⁷ Above, Verse 21. ⁴⁰⁰ Ibid. ⁴⁰¹ Above, Chapter 16. ⁴⁰² Ibid. ³⁹⁰ Above, Verse 14. ³⁹⁰ Above, Verse 14. ²⁸⁵ When the Sanctuary stood, the offering of the omer ³⁹⁰ Above, Verse 14. ⁴⁰³ Above, Verse 16. ³⁹³ Genesis 7:13. ⁴⁰⁴ Exodus 12:41. ⁴⁰⁵ Deuteronomy 32:48. ⁴⁰⁶ Genesis 17:26. ⁴⁰⁷ Deuteronomy 8:17. ⁴⁰⁸ Psalms 68:36. ⁴⁰⁹ Job 21:23. ³⁹¹ Exodus 24:10. ⁴¹⁰ Psalms 75:11. ⁴¹¹ II Samuel 22:3. ⁴¹² Terumoth 7:1. ⁴¹³ I Samuel 17:38 (kova ⁴¹⁴ Job 37:4. ⁴¹⁵ Tosephta, Kethuboth 7:3. See my Hebrew commentary p. 156, Note 73. ⁴¹⁶ Peah 2:7. ⁴¹⁷ Psalms 80:14. ⁴¹⁸ Isaiah 34:16. ⁴¹⁹ Exodus 12:37. ⁴²⁰ Deuteronomy 31:19. ⁴²¹ Ibid. ⁴²² Ibid. ⁴²³ Three hundred and eighteen were the trained men in the house of Abraham (Genesis 14:14). Together with Abraham and Ishmael there are three hundred and twenty. ⁴²⁴ Ezekiel 2:3. ³⁹⁰ Above, Verse 14. ⁴²⁵ Torath Kohanim, Emor ³⁹⁴ Sifre, Ha’azinu ⁴⁰⁵ Deuteronomy 32:48.

IT IS ‘ATZERETH.’⁴²⁶ is of the root atzor (to hold back, restrain). Rashi will accordingly explain that the eighth day of Tabernacles is the day G-d requested Israel “to hold back” yet another day before leaving for their homes. Ramban will explain atzereth in the sense of “binding,” or “holding in,” because this day represents the assembly of all emanations alluded to by all festivals, as mentioned in the text. “I keep you back before Me. It is similar to the case of a prince who invited his children to a banquet for a certain number of days. When the time came for them to leave, he said, ‘I beg of you stay with me for yet one more day, for your departure is so hard for me!’” This is Rashi’s language. And these are words of Agadah (homily) in Vayikra Rabbah.⁴²⁷ By way of the Truth, [the mystic teachings of the Cabala], for in six days the Eternal made the heaven and the earth,⁴²⁸ and the seventh day is the Sabbath which has no partner, and the congregation of Israel is its partner,⁴²⁹ as it is said, and the earth,⁴²⁸ this being the eighth day. It is ‘Atzereth,’ for there everything is assembled. Now with respect to the Festival of Unleavened Bread He commanded that it be observed for seven days, with the first and seventh [days] being holy, though they are all holy and the Eternal is among them.⁴³⁰ From then on [i.e., beginning with the second day of Passover] we are to count forty-nine days[of the omer], which are seven weeks comparable to the [seven] “days” of the world,⁴³¹ are comparable to “the days” of the world, and Shevuoth is thus like the “eighth day” in the Festival of Tabernacles; and the forty-nine days between the first day and “the eighth day” are thus like the intermediate days of the Festival of Tabernacles (Abusaula). and then to sanctify the “eighth day” [i.e., the Festival of Weeks] just as the eighth day of Tabernacles [is holy]; and [the forty-nine days] counted between them are in the “intermediate days” of the festival, in the interval separating the first day and “eighth day” of the festival, this being the day of the Giving of the Torah when He made them to see His great fire and His words they heard out of the midst of the fire.⁴³² Therefore our Rabbis, of blessed memory, always called the Festival of Weeks by the name of Atzereth⁴³³ [a name here used in the verse for the eighth day of the Festival of Tabernacles], for it is on “the eighth” day of the festival, which Scripture here so called by that name. And this is the [intention of the] saying of the Rabbis:⁴³⁴ “The eighth day is a festival for itself” with respect to *‘p’zar k’shab,’*⁴³⁵ (lots), z’man (time), regel (festival), korban (offering), shir (song), brachah (blessing). These are all references to various laws indicating that the eighth day of Tabernacles is not considered as just another day of that festival, but is rather an independent festival by itself. Such acrostics were used in order to assist memory. but yet it complements the first [seven] days⁴³⁶ connected with the first seven days. since it is an emanation of the first days but is not like their unity. Therefore in the section of All the firstlings⁴³⁷ He mentions in speaking of the three festivals — the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Tabernacles — [that the Festival of Tabernacles] is seven days⁴³⁸, 16:15. and He did not mention the eighth day, for there He said, all thy males appear etc.⁴³⁹, Verse 16. See my Hebrew commentary p. 197. This is thus clear.

footnotes: ⁴²⁶ The word atzereth ⁴²⁷ I did not find it in Vayikra Rabbah. See though Tractate Succah 55 b. ⁴²⁸ Exodus 20:11. See also Vol. I, p. 28: “In the profounder sense etc.” ⁴²⁹ To each of the first six days of the week there is, so-to-say a partner, but the seventh odd day has no partner. And since blessing does not come solitary, G-d gave the congregation of Israel to be the Sabbath’s partner (Bereshith Rabbah 11:9). See also Vol. I, p. 60. ⁴²⁸ Exodus 20:11. See also Vol. I, p. 28: “In the profounder sense etc.” ⁴³⁰ Numbers 16:3. ⁴³¹ The thought suggested is that the seven “weeks” of the omer ⁴³² Deuteronomy 4:36. ⁴³³ As in Chagigah 17 a. ⁴³⁴ Rosh Hashanah 4 b. ⁴³⁵ This is an acrostic for the following Hebrew words: pa’yis ⁴³⁶ Thus: “He that made no offerings on the first festival day of Tabernacles, must offer them any day throughout the whole festival, even on the last [i.e., the eighth] day of Tabernacles” (Chagigah 9 a). In that respect the eighth day is ⁴³⁷ Deuteronomy 15:19. ⁴³⁸ Ibid. ⁴³⁹ Ibid.

WHEN YE HAVE GATHERED IN THE INCREASE OF THE LAND. “[This is to state] that this seventh month [in which the Festival of Tabernacles occurs] must be at the time of the harvest. From here we learn that they were commanded to intercalate the years [with an extra month], because if there would be no such intercalation, the seventh month [i.e., Tishri] would sometimes fall in the middle of the summer, or in the winter.” This is Rashi’s language. And the words of the Torath Kohanim are as follows:⁴⁴⁰ 15:6-7. “Intercalate the years so that you make the Festival of Tabernacles at the time of the ingathering of the fruits. I might think that this refers to the ingathering of all the fruits; Scripture therefore says, Thou shalt keep the feast of Tabernacles … after thou hast gathered in from thy threshing-floor and from thy wine-press⁴⁴¹ — ‘from’ thy threshing-floor but not all thy threshing-floor, and ‘from’ thy wine-press, but not all thy wine-press. Now if I am to follow the expression after thou hast gathered in ‘from’ thy threshing-floor, I might think that even if only a little [of it has been gathered in, the Festival of Tabernacles may already be observed in that part of the year, and there is no need then for intercalating an extra month at the end of the preceding winter]; Scripture therefore says [here], when ye have gathered in the produce of the land. How can these be reconciled? [In the following manner]: Try to intercalate the year so that the Festival of Tabernacles occurs when most of the fruits have already been gathered in.” Now the Sages have already derived [the need for] intercalating the year from the verse Observe the month of ‘aviv’ (spring).⁴⁴², 16:1. This teaches that before it comes you are to watch whether that month will be capable of producing aviv (ripe ears), and if not, intercalate a year [by adding a month to the winter period] (Rashi ibid., on the basis of Sanhedrin 11 a). But there Scripture taught about [the intercalation of the year because of] the spring [i.e., so that the celebration of the exodus occurs in the month when there are ripe ears already, so that the sheaf of waving can be brought on the sixteenth of Nisan from the new barley], and here it teaches concerning the fruits of the trees [that most of them must be ripened at the time of the Festival of Weeks, so that they are ready to be brought as first-fruits to the Sanctuary, and that most of them are to be gathered in before the Festival of Tabernacles]. For so did the Sages teach us:⁴⁴³, 11 b. “The year is intercalated on account of three things: on account of ripe ears [that they be available at the time of Passover], fruits of the trees [at the time of the Festival of Weeks], and on account of the solstice [that the summer solstice should not occur after the passing of Tabernacles].⁴⁴⁴ Thus the need for intercalation is deduced automatically [from the statement] that this festival [of Tabernacles] is at the time of the ingathering [and if an extra month is not added at the end of the winter season, the festival might sometimes occur in the middle of the summer or winter]. The meaning, however, of the Scriptural verse here is as follows: It states, These are the appointed seasons of the Eternal all of which ye shall proclaim to be holy convocations, to bring on all of them an offering made by fire unto the Eternal.⁴⁴⁵ However, on the fifteenth day of this seventh month, because it is the time when you have gathered in the increase of the land, ye shall keep the feast of the Eternal seven days. He said here in addition, on the first day shall be ‘shabbathon’ and on the eighth day shall be ‘shabbathon,’ meaning that you are to desist from work, and to rest on them, as I have explained.⁴⁴⁶ And He further said that they should rejoice even more before G-d with the lulav and ethrog⁴⁴⁷ for seven days, for it is a time of rejoicing because G-d has blessed you in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful⁴⁴⁸ before Him. The meaning of the phrase [in the verse before us] ye shall keep the feast of the Eternal, is that you are to celebrate it before Him by giving thanks to His Name for your gathering of the harvest which came [in time]. Then He went back and stated again [further on in Verse 41], And ye shall keep it a feast unto the Eternal, in order to place next to it [the commandment], Ye shall dwell in booths,⁴⁴⁹ the meaning thereof being as follows: and ye shall keep it a feast seven days in the year by dwelling in booths, and all that are home-born shall dwell in them, thus stating that they shall make a festival of seven days by taking the lulav, and rejoicing before G-d, and dwelling in booths. And the interpretation thereof in the Torath Kohanim is as follows:⁴⁵⁰ 17:1. “And ye shall keep it a feast unto the Eternal.⁴⁵¹ Why is this stated? Since it is said, Seven days shalt thou keep a feast unto the Eternal thy G-d,⁴⁴⁸ I might think that the Festival-offering³⁸⁰ must be brought on all seven days; Scripture therefore says here ‘it’” [And ye shall keep ‘it’ a feast, thus stating that this offering need only be brought once], etc.⁴⁵² It is with reference to the supplementary period — that if he has not brought the Festival-offering on one day, he may bring it on another of the seven days” (Torath Kohanim, Emor 17:2); and on the Festival of Tabernacles, he may bring it even on the eighth day (ibid., 3). See above, Note 436.

footnotes: ⁴⁴⁰ Torath Kohanim, Emor ⁴⁴¹ Deuteronomy 16:13. ⁴⁴² Ibid. ⁴⁴³ Ibid. ⁴⁴⁴ Rashi, ibid. ⁴⁴⁵ Verse 37. ⁴⁴⁶ Above, Verse 24. ⁴⁴⁷ Further, Verse 40. ⁴⁴⁸ Deuteronomy 16:15. ⁴⁴⁹ Verse 42. ⁴⁵⁰ Torath Kohanim, Emor ⁴⁵¹ Verse 41. ⁴⁴⁸ Deuteronomy 16:15. ³⁸⁰ This is the Festival peace-offering which one is obliged to bring when making the pilgrimage to the Sanctuary three times in the year (see “The Commandments,” Vol. I, pp. 60-61). ⁴⁵² “And why does Scripture (in Deuteronomy 16:15) state seven?

AND YE SHALL TAKE YOU ON THE FIRST DAY ‘PRI EITZ HADAR’ (THE FRUIT OF GOODLY TREES). “[That is, a tree] whose bark has the same taste as its fruit. Hadar [a fruit] that ‘remains’ on its tree from one year to another, and this is the ethrog.” This is Rashi’s language. But these interpretations are merely Scriptural supports which our Rabbis taught⁴⁵³ as a basis for their tradition [that the reference here is to the ethrog]. And Rabbi Abraham ibn Ezra wrote: “And they [i.e., the masters of tradition] have said the truth [that pri eitz hadar refers to the ethrog], for there is no fruit of the tree more beautiful (hadar) than the ethrog. The Rabbis’ interpreted that hadar means [the fruit] that ‘remains’ on its tree [from one year to another], but this is merely a Scriptural support for a matter of tradition.” The correct interpretation appears to me to be that the tree which is called in the Aramaic language ethrog, is called in the Sacred Tongue hadar, for the meaning of the word ethrog is “desirable,” as [Onkelos] rendered: ‘nechmad’ (pleasant) to the sight⁴⁵⁴ —” dimrageig to see; “‘lo thachmod’ (Thou shalt not covet)⁴⁵⁵ — “thou shalt not theirog.”⁴⁵⁶ is given as the translation of the Hebrew ‘lo thithaveh’ (Thou shalt not desire) — in Deuteronomy 5:18. In Exodus 20:14, the Aramaic is the same as the Hebrew: lo thachameid. — The general point, however, is clearly established, that the term theirog means “desire,” “delight” or “pleasant.” The name ethrog is related to this expression. And we also say:⁴⁵⁷ “from all the best, arag (most desirable) properties.” And the terms hadar and chemdah are alike in meaning [“desirable”]. Thus the tree and the fruit [ethrog] are both called by one name [as hadar in Aramaic is ethrog], for such is the customary usage of names for most fruits: t’einah [denotes both the fig tree and the fruit]; egoz (nut); rimon (pomegranate); zayith (olive) and other fruits [in all of which cases both the tree and its fruit have the same name], and similarly this tree and fruit are both called in Aramaic ethrog, and in the Sacred Tongue they are called hadar. In line with the plain meaning of Scripture the verse is stating that we should take for ourselves a pri eitz hadar [“the fruit of a tree called hadar” in Hebrew, which is called ethrog in Aramaic], and that we take branches of palm-trees, and one bough of thick trees [known as hadas, the myrtle], and one bough of the willows of the brook [known as aravah]. Thus [we are to take] one of each of the [four] species, for the [plural] expression branches of palm-trees is connected with And ye shall take you, which refers to many people [so that each person is to take only one of these branches],⁴⁵⁸ as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people. since the final decision of the law is like Rabbi Akiba⁴⁵⁹ who says: “Just as only one palm-branch is needed and only one ethrog, so also [we need only] one myrtle-branch and one willow-branch.” Therefore Onkelos translated all these four species in the plural [ethrogin, lulavin, etc.], since they are all connected with the [preceding] phrase And ye shall take you, which refers to many people.⁴⁵⁸ as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people. And in [explanation of] the reason for this commandment, by way of homiletic discourse, the Rabbis have said that these [four] species are used to obtain the favor of G-d that He may give water.⁴⁶⁰ And by way of the Truth, [the mystic teachings of the Cabala], ‘pri eitz hadar’ (the fruit of the goodly tree) is the fruit in which there is a great deal of desire, and the first man sinned with it, as it is said, And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat.⁴⁶¹ Thus the sin consisted [of taking the ethrog] alone,⁴⁶² in his commentary to Ricanti who quotes the language of Ramban. and we obtain His favor [by means of the ethrog] together with the other species …⁴⁶³ From here you will understand and know that the ethrog is not bound up with the other three species, and yet it invalidates [the performance of the commandment] if it is not taken together with them, for it is comparable to Atzereth (the eighth day of Tabernacles)⁴⁶⁴ which is a festival of its own, and yet is supplementary to the first days.⁴³⁶ connected with the first seven days. Thus they are one in potentiality but not in actuality. I have already explained the reason for this.⁴⁶⁴ Thus the meaning of the whole section is as follows: “Ye shall keep the feast of the Great Name for the seven days of creation,⁴⁶⁵ and join on to them the eighth day, Atzereth, similar to what is said, *For the leader with strong-music on the ‘sheminith’*⁴⁶⁶ [literally: ‘the eighth’]. And also on those seven days ye shall take the fruit of the tree called ‘hadar’ [i.e., the ethrog] together with the palm-branch in union [with the myrtle-branch and the willow].⁴⁶⁷ is not in the union (Abusaula). That is why He mentioned first the ethrog [for it is not tied together with the palm-branch, which is in union with the other two species, since the ethrog alludes to the eighth day of the festival which is a feast of its own], but on the eighth day it is not necessary [to take these four species], for it is itself hadar.” And this is the explanation of the verse, ‘v’chagothem’ (and ye shall keep it a feast) *unto the Eternal seven days ‘in the year,’*⁴⁵¹ meaning that you are to keep it seven days “with the year,” that is with the surrounding and circular movement [around the altar in procession with the four species], related to the expressions: ‘v’chug (and the circuit) *of heaven;*⁴⁶⁸ and he marketh it out ‘bam’chugah’ (with the compass),⁴⁶⁹ and so also: a multitude ‘chogeig’ (keeping holyday).⁴⁷⁰ Our Rabbis have already alluded to this secret. Thus they have said in Vayikra Rabbah:⁴⁷¹ “Pri eitz hadar, this alludes to the Holy One, blessed be He, as it is said, Honor ‘v’hadar’ (and majesty) are before Him.⁴⁷² Branches of palm-trees, this refers to the Holy One, blessed be He, as it is said, The Righteous shall flourish like the palm-tree.⁴⁷³, 92:13. And boughs of thick trees [i.e., the myrtle-branch], this applies to the Holy One, blessed be He, as it is said, and He stood among the myrtle-trees that were in the bottom.⁴⁷⁴ ‘V’arvei’ (and willows of) the brook, this refers to the Holy One, blessed be He, as it is said, Extol Him that rideth ‘ba’aravoth’ (in the skies).”⁴⁷⁵ And in the Midrash of Rabbi Nechunya ben Hakanah it is stated:⁴⁷⁶ “What is meant by pri eitz hadar? It is as we translate it in Onkelos’ Targum: ‘fruits of the tree, ethrogin and lulavin.’ And what is hadar? It is ‘the majesty’ of all, which is ‘the majesty’ referred to in the Song of Songs, as it is said, Who is she that looketh forth as the dawn, etc.?⁴⁷⁷ And why is it called hadar? Read not hadar (majesty), but hador (‘who resides therein’), this being the ethrog which is separate from the group of the lulav [and myrtle-branch and willow], and yet the commandment of taking the lulav is not fulfilled without it [the ethrog]; and it is tied to all, since it is with each one, and all together they are combined as one. And what is the lulav? It is symbolic of the spinal cord. And boughs of thick trees, meaning a tree the branches of which cover its larger portion. This may be likened to a person who with his arms protects his head. Thus the bough is to the left, and the thickness to the right, and the tree in the middle.⁴⁷⁸, the word eitz (tree) being in the middle, and anaph (bough) and avoth (thickness) at the sides. This in its simplest sense is the meaning of the Midrash of Rabbi Nechunya ben Hakanah: “Thus the bough is to the left etc.” And why is it called eitz (tree)? Because it is the root of the tree. And what are ‘arvei nachal’ (willows of the brook)? They are so called on account of the name of the place wherein they are affixed, which is nachal (brook, river), as it is written, All the rivers run into the sea etc.⁴⁷⁹ And what is ‘the sea’? I must say that it alludes to the ethrog. And how do we know that each midah⁴⁸⁰ of all these seven⁴⁸¹, one lulav, three myrtle-branches and two willows, totalling seven, which allude to the seven lower emanations. is called nachal? Because it is said, and from Mattanah to Nachaliel.⁴⁸² Read not Nachaliel [the name of a place], but nachalei E-il (the brooks of G-d) etc.” Now this Midrash [referring to “these seven”] is in accordance with the opinion of the Sage⁴⁸³ who holds that we are to take three myrtle-branches, two willows, one lulav, and one ethrog, which is the final decision of the law according to the words of the Gaonim⁴⁸⁴ and all Rishonim.⁴⁸⁵, the great scholars of northern Africa and Europe, such as Rabbeinu Chananel of Kairowan, Rabbeinu Gershom, Rashi, etc. It is to them that Ramban refers when he writes in the Introductory Verses to his commentary: “To go forth in the steps of the former ones, the lions of the group, the exalted of the generations” (Vol. I, p. 4).

footnotes: ⁴⁵³ Succah 35 a. ⁴⁵⁴ Genesis 2:9. ⁴⁵⁵ Exodus 20:14. ⁴⁵⁶ In our version of Onkelos lo theirog ⁴⁵⁷ The source of the expression is found in Targum Jonathan to Psalms 45:14. From Ramban’s words “we say,” it would seem that he is referring to that phrase written in the marriage contract wherein the husband undertakes to pay to his wife a certain sum of money “from all the best, most desirable of his belongings.” ⁴⁵⁸ In other words, since the Rabbis have interpreted the phrase and ye shall take you ⁴⁵⁹ Succah 34 b. See, however, at the very end of this discussion for the practice today. ⁴⁵⁸ In other words, since the Rabbis have interpreted the phrase and ye shall take you ⁴⁶⁰ Taanith 2 b. ⁴⁶¹ Genesis 3:6. ⁴⁶² Beiur Ha ‘lvush ⁴⁶³ To couple the tent together, that it may be one (Abusaula). ⁴⁶⁴ Verse 36. ⁴³⁶ Thus: “He that made no offerings on the first festival day of Tabernacles, must offer them any day throughout the whole festival, even on the last [i.e., the eighth] day of Tabernacles” (Chagigah 9 a). In that respect the eighth day is ⁴⁶⁴ Verse 36. ⁴⁶⁵ See Vol. I, p. 28: “In the profounder sense etc.” ⁴⁶⁶ Psalms 6:1. ⁴⁶⁷ But the ethrog ⁴⁵¹ Verse 41. ⁴⁶⁸ Job 22:14. ⁴⁶⁹ Isaiah 44:13. ⁴⁷⁰ Psalms 42:5. ⁴⁷¹ Vayikra Rabbah 30:9. ⁴⁷² Psalms 96:6. ⁴⁷³ Ibid. ⁴⁷⁴ Zechariah 1:8. ⁴⁷⁵ Psalms 68:5. ⁴⁷⁶ Sefer Habahir, 172-178. See in Vol. I, p. 24, Note 42. ⁴⁷⁷ Song of Songs 6:10. ⁴⁷⁸ These are Cabalistic references to the various emanations based upon the Hebrew expression, va’anaph eitz avoth ⁴⁷⁹ Ecclesiastes 1:7. ⁴⁸⁰ Literally: “measure,” here referring to the Divine “attribute” or “emanation.” ⁴⁸¹ As symbolized by the one ethrog ⁴⁸² Numbers 21:19. ⁴⁸³ Rabbi Yishmael (Succah 34 b). ⁴⁸⁴ See in Vol. II, p. 521, Note 74. ⁴⁸⁵ Literally: “the former ones.” After the conclusion of the era of the Gaonim with the death of Rabbeinu Hai Gaon (in the year 1038 Common Era), begins the period of the Rishonim

ALL ‘HA’EZRACH’ (THAT ARE NATIVE) IN ISRAEL SHALL DWELL IN BOOTHS. “Ezrach means native-born. Ha’ezrach [literally: ‘the’ native-born], this is to exclude women [from the obligation of dwelling in the booth, since the definite article denotes an exclusion. It was necessary that this exclusion be stated] so that you should not deduce from a similarity of expressions of the fifteenth day stated with reference to the Festival of Unleavened Bread,⁴⁸⁶ that women are obliged to dwell in a booth just as they are obliged to eat unleavened bread [on the night of Passover]. In Israel, this includes proselytes” [that they are obliged to dwell in a booth]. This is Rashi’s language. And in the Torath Kohanim it is stated:⁴⁸⁷ 17:9. “Ezrach, this is the native-born. Ha’ezrach, this is intended to exclude women. ‘All’ that are home-born, this is to include the proselytes and liberated slaves.” And in line with the plain meaning of Scripture, by way of tradition [there is no need for a special source in Scripture here to include proselytes]. For since Scripture has stated, ye shall have one law,⁴⁸⁸ both for the stranger, and for him that is born in the Land,⁴⁸⁹, 9:14. and it is further said, as ye are, so shall the stranger be before the Eternal,⁴⁹⁰, 15:15. there is no need to mention again in every place: “all that are native-born and the stranger.” Therefore He says all that are native in Israel, meaning all who are of Israel, from the greatest of them even to the least of them,⁴⁹¹ [to teach] that it is not sufficient that one of a household should dwell in a booth and the rest dwell in homes, but they should all dwell in booths. It is possible that the verse [uses the word ezrach] to teach that all who are like a leafy tree in its native soil⁴⁹² in their homes [are obliged to dwell in booths], except for those who are on a sea voyage, and those who travel on the road [who are exempt from dwelling in a booth].

footnotes: ⁴⁸⁶ Above, Verse 6. ⁴⁸⁷ Torath Kohanim, Emor ⁴⁸⁸ Numbers 15:29. ⁴⁸⁹ Ibid. ⁴⁹⁰ Ibid. ⁴⁹¹ Jonah 3:5. ⁴⁹² Psalms 37:35.

THAT I MADE THE CHILDREN OF ISRAEL TO ABIDE IN BOOTHS. “This means the clouds of Glory” [which surrounded the camp of the Israelites during their stay in the wilderness]. This is Rashi’s language. And in my opinion this is the correct interpretation [even] according to the literal sense of Scripture, for He commanded that the generations should know all the great deeds of the Eternal which He did wondrously with them, that He made them dwell in the clouds of His Glory like in a booth, similar to what is said, And the Eternal will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. And there shall be a ‘succah’ (pavilion) for a shadow in the day-time from the heat etc.⁴⁹³ And since Scripture has already explained that the cloud of the Eternal was upon them by day⁴⁹⁴ and the pillar of fire by night,⁴⁹⁵, 13:22. He just says here, that I made the children of Israel to abide in booths, [without explaining what kind of booths, but meaning] “I made them booths out of the clouds of My Glory to protect them.” Thus He commanded that at the beginning of the summer season we are to remember the exodus from Egypt by [calling] its month [the first of the months],⁴⁹⁶ and by observing its festival [of Passover], and He further commanded the remembrance of the continuous miracle which was done for them throughout the days of their stay in the wilderness, at the beginning of the winter season. And according to the opinion of the Sage who says⁴⁹⁷ were “clouds of Glory” [mentioned above] is the opinion of Rabbi Eliezer (ibid.). that they made themselves booths in the literal sense, [we must explain that the reason why this commandment is to be observed at the onset of the winter season], is because they began to make them at the beginning of the winter, on account of the cold, as is customary in camps, and therefore He commanded [that we also make] them at that time. The sense of the remembrance is that they should know and remember that they were in the wilderness, and did not live in homes, and they found no city of habitation⁴⁹⁸ for forty years, but G-d was with them and they lacked nothing.⁴⁹⁹

footnotes: ⁴⁹³ Isaiah 4:5-6. ⁴⁹⁴ Exodus 40:38. ⁴⁹⁵ Ibid. ⁴⁹⁶ See Ramban in Exodus 12:2 (Vol. II, pp. 16-7). ⁴⁹⁷ This is Rabbi Akiba (Succah 11 b).That the succoth ⁴⁹⁸ Psalms 107:4. ⁴⁹⁹ See Deuteronomy 2:7.

AND MOSES DECLARED UNTO THE CHILDREN OF ISRAEL THE APPOINTED SEASONS OF THE ETERNAL. The meaning thereof is as follows: The above sections contain admonitions directed to Aaron and his sons, and Moses therefore told them to Aaron and his sons, and sometimes He mentions after them also the children of Israel, as He said at the end of the section dealing with blemishes, So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel,⁵⁰⁰ for although Moses was only commanded, Speak unto Aaron, saying, Whosoever be of thy seed,⁵⁰¹, Verse 17. he wanted to exhort the court of Israel about this matter [and therefore he also spoke to all the children of Israel]. Perhaps the reason [why he exhorted the court] is because a person covers up his blemishes, and the priest does not want to be disqualified on account of them from performing the Divine Service, for it is a [source of] shame and disgrace, therefore He exhorted the court about this matter. But here Scripture states that he declared the appointed seasons of the Eternal to all the children of Israel as one man, and it did not single out the sons of Aaron in these commandments, the reason being that the admonition applies to all alike, since the main [commandments] of these sections are that we are to rest on the Sabbaths and festivals, and to proclaim them holy convocations. None of the offerings are mentioned in these sections, except for the offering of the sheaf [on the second day of Passover], and the two loaves [on the Festival of Weeks], as they [these festivals] are the causes for their being offered. And in the section where the main offerings of the Day of Atonement are set forth,⁵⁰², Chapter 16. it says, Speak unto Aaron thy brother⁵⁰³. Verse 2. [because it was Aaron’s duty to perform the Service on that day]. And our Rabbis have interpreted [the verse before us] as follows:⁵⁰⁴ 17:12. “And Moses declared unto the children of Israel the appointed seasons of the Eternal. This teaches that Moses told Israel the laws of Passover on the Passover, and the laws of Atzereth [the Festival of Weeks]⁵⁰⁵ on Atzereth, and the laws of the Festival of Tabernacles on Tabernacles. In the very language that he heard it, in that language he told them all the sections.” Onkelos also intended to imply this point, for he rendered the verse as follows: “And Moses declared the order⁵⁰⁶ of the appointed seasons of the Eternal, and taught them to the children of Israel.” It appears [from Onkelos’ additional phrase “the order of “] that his opinion is to allude [to the fact] that Moses taught the children of Israel the order of the festivals by means of the intercalation [of the years with an extra month], which was handed over to him by word of mouth on Sinai, this being alluded to in the Scriptural text, which ye shall proclaim⁵⁰⁷ holy convocations, and Moses taught the children of Israel by word of mouth the whole traditional order of the secret of intercalation.

footnotes: ⁵⁰⁰ Above, 21:24. ⁵⁰¹ Ibid. ⁵⁰² Ibid. ⁵⁰³ Ibid. ⁵⁰⁴ Torath Kohanim, Emor ⁵⁰⁵ See Ramban above on Verse 36. ⁵⁰⁶ By adding this expression “the order of” [the festivals] to the Hebrew words, Onkelos hinted that Moses conveyed the laws of the festivals to the people in order of their times, “the laws of Passover on the Passover, etc.” Onkelos’ intent in adding the phrase “and he taught them” will be explained further on by Ramban. ⁵⁰⁷ Above, Verse 4.