פנחס

פינחס בן אלעזר בן אהרן הכהן. לְפִי שֶׁהָיוּ הַשְּׁבָטִים מְבַזִּים אוֹתוֹ — הַרְאִיתֶם בֶּן פּוּטִי זֶה שֶׁפִּטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲ"זָ וְהָרַג נְשִׂיא שֵׁבֶט מִיִּשְׂרָאֵל? לְפִיכָךְ בָּא הַכָּתוּב וְיִחֲסוֹ אַחַר אַהֲרֹן (סנהדרין פ"ב):

Pinchas the son of Elozor, the son of Aharon the kohein. Because the tri es disparaged him, [saying] ‘Have you seen that son of “Puti,” whose mother’s father fattened calves for idol worship, and who murdered the chieftain of a tribe of Israel?’ Therefore, Scripture traces his lineage to Aharon.

בקנאו את קנאתי. בְּנָקְמוֹ אֶת נִקְמָתִי — בְּקָצְפּוֹ אֶת הַקֶּצֶף שֶׁהָיָה לִי לִקְצֹף; כָּל לְשׁוֹן קִנְאָה הוּא הַמִּתְחָרֶה לִנְקֹם נִקְמַת דָּבָר, אנפרט"מנט בְּלַעַ"ז:

By his vengeance for Me. By avenging My vengeance — by his rage where I should have been enraged. קִנְאָה always denotes someone enflamed to avenge something. Enportment, “flaming anger,” in Old French.

את בריתי שלום. שֶׁתְּהֵא לוֹ לִבְרִית שָׁלוֹם, כְּאָדָם הַמַּחֲזִיק טוֹבָה וְחַנּוֹת לְמִי שֶׁעוֹשֶׂה עִמּוֹ טוֹבָה, אַף כָּאן פֵּרֵשׁ לוֹ הַקָּבָּ"ה שְׁלוֹמוֹתָיו:

My covenant [of] peace. To be a covenant of peace for him like a man who harbors gratitude and favor towards someone who benefitted him. Here, too, the Holy One, Blessed is He, expressed to him His peace.

והיתה לו. בְרִיתִי זֹאת:

It shall be. To him — this covenant of Mine.

ברית כהנת עולם. שֶׁאַף עַל פִּי שֶׁכְּבָר נִתְּנָה כְהֻנָּה לְזַרְעוֹ שֶׁל אַהֲרֹן, לֹא נִתְּנָה אֶלָּא לְאַהֲרֹן וּלְבָנָיו שֶׁנִּמְשְׁחוּ עִמּוֹ וּלְתוֹלְדוֹתֵיהֶן שֶׁיּוֹלִידוּ אַחַר הַמְשָׁחָתָן, אֲבָל פִּינְחָס שֶׁנּוֹלַד קֹדֶם לָכֵן וְלֹא נִמְשַׁח לֹא בָא לִכְלַל כְּהֻנָּה עַד כָּאן; וְכֵן שָׁנִינוּ בִזְבָחִים (דף ק"א) לֹא נִתְכַּהֵן פִּינְחָס עַד שֶׁהֲרָגוֹ לְזִמְרִי:

A covenant of eternal kehunah. Although the kehunah had already been given to Aharon’s descendants, it was given solely to Aharon and his sons who were annointed with him, and to their generations who would be borne after their annointment. Pinchas, however, who was born before, and was not annointed, was not included in the kehunah until here. Similarly, we learned in Zevachim, ‘Pinchas was not rendered a kohein until he killed Zimri.’

לאלהיו. בִּשְׁבִיל אֱלֹהָיו, כְּמוֹ "הַמְקַנֵּא אַתָּה לִי" (במדבר י"א), "וְקִנֵּאתִי לְצִיּוֹן" (זכריה ח') — בִּשְׁבִיל צִיּוֹן:

For his God. For the sake of his God, like הַמְקַנֵּא אַתָּה לִי, “are you zealous ‘for’ me?” and קִנֵּאתִי לְצִיּוֹן, “for the sake of Tzion.”

ושם איש ישראל וגו'. בְּמָקוֹם שֶׁיִּחֵס אֶת הַצַּדִּיק לְשֶׁבַח, יִחֵס אֶת הָרָשָׁע לִגְנַאי (תנחומא):

The name of the Israelite man, etc. Where he mentions the relationship of the saint for praise he mentions the relationship of the wicked for shame.

נשיא בית אב לשמעני. לְאֶחָד מֵחֲמֵשֶׁת בָּתֵּי אָבוֹת שֶׁהָיוּ לְשֵׁבֶט שִׁמְעוֹן; דָּ"אַ — לְהוֹדִיעַ שִׁבְחוֹ שֶׁל פִּינְחָס, שֶׁאַף עַל פִּי שֶׁזֶּה הָיָה נָשִׂיא, לֹא מָנַע אֶת עַצְמוֹ מִלְּקַנֵּא לְחִלּוּל הַשֵּׁם, לְכָךְ הוֹדִיעֲךָ הַכָּתוּב מִי הוּא הַמֻּכֶּה:

Leader of a paternal house of Shimon. Of one of the five paternal houses of the tribe of Shimon. Another interpretation: To proclaim the merit of Pinchas. Although this one was a leader, he did not refrain from avenging the desecration of the Name [of God]. This is why Scripture informs you of the identity of the one who was killed.

ושם האשה המכה וגו'. לְהוֹדִיעֲךָ שִׂנְאָתָן שֶׁל מִדְיָנִים — שֶׁהִפְקִירוּ בַּת מֶלֶךְ לִזְנוּת כְּדֵי לְהַחֲטִיא אֶת יִשְׂרָאֵל (שם):

The name of the slain woman, etc. To inform you of the hatred of the Midianites, who abandoned a princess to promiscuous behavior in order to entice the Israelites into sinning.

ראש אמות. אֶחָד מֵחֲמֵשֶׁת מַלְכֵי מִדְיָן "אֶת אֱוִי וְאֶת רֶקֶם וְאֶת צוּר" וְגוֹ' (במדבר ל״א:ח׳), וְהוּא הָיָה חָשׁוּב מִכֻּלָּם, שֶׁנֶּאֱמַר "רֹאשׁ אֻמּוֹת", וּלְפִי שֶׁנָּהַג בִּזָּיוֹן בְּעַצְמוֹ לְהַפְקִיר בִּתּוֹ, מְנָאוֹ שְׁלִישִׁי (שם):

The national leader. One of the five kings of Midian, “Evi, Rekem, Tzur, etc.” He was the most prominent of all of them, as it is said, “the national leader,” but because he debased himself by abandoning his daughter, he is counted third.

בית אב. חֲמִשָּׁה בָתֵּי אָבוֹת הָיוּ לְמִדְיָן: "עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה" (בראשית כ"ה), וְזֶה הָיָה מֶלֶךְ לְאֶחָד מֵהֶם:

Of a paternal house. There were five paternal houses in Midian, Eiphah, Eipher, Chanoch, Avidah, and Eldoah. This one was the king of one them.

צרור. כְּמוֹ זָכוֹר, שָׁמוֹר, לְשׁוֹן הוֹוֶה — עֲלֵיכֶם לְאַיֵּב אוֹתָם:

Antagonize. Like זָכוֹר, “remember,” שָׁמוֹר,”keep,” meaning ongoing action. It is incumbent upon you to act with hostility toward them.

כי צוררים הם לכם וגו' על דבר פעור. שֶׁהִפְקִירוּ בְּנוֹתֵיהֶם לִזְנוּת, כְּדֵי לְהַטְעוֹתְכֶם אַחַר פְּעוֹר. וְאֶת מוֹאָב לֹא צִוָּה לְהַשְׁמִיד, מִפְּנֵי רוּת שֶׁהָיְתָה עֲתִידָה לָצֵאת מֵהֶם, כִּדְאָמְרִינַן בְּבָבָא קַמָּא (לח ב):

For they antagonized you, etc., in the matter of Pe’or. Since they abandoned their daughters to promiscuity in order to cause you to stray after Pe’or. However, He did not order the destruction of Moav, Because of Rus [Ruth], who was destined to emanate from them, as we state in Bava Kama.

ויהי אחרי המגפה וגו'. מָשָׁל לְרוֹעֶה שֶׁנִּכְנְסוּ זְאֵבִים לְתוֹךְ עֶדְרוֹ וְהָרְגוּ בָהֶן וְהוּא מוֹנֶה אוֹתָן לֵידַע מִנְיַן הַנּוֹתָרוֹת; דָּבָר אַחֵר — כְּשֶׁיָּצְאוּ מִמִּצְרַיִם וְנִמְסְרוּ לְמֹשֶׁה נִמְסְרוּ לוֹ בְּמִנְיָן, עַכְשָׁו שֶׁקָּרַב לָמוּת וּלְהַחֲזִיר צֹאנוֹ מַחֲזִירָן בְּמִנְיָן (תנחומא):

It was after the plague, etc. This is compared to a shepherd whose flock was infiltrated by wolves, who killed some of them. He counted them, to ascertain the number of those remaining. Another interpretation: When they left Egypt and were entrusted to Moshe, they were given to him with a reckoning; now that he neared death, and the return of his sheep, he returned them with a reckoning.

לבית אבתם. עַל שֵׁבֶט הָאָב יִתְיַחֲסוּ וְלֹא אַחַר הָאֵם (בבא בתרא ק"ט):

According to their paternal house. Their relationship follows the paternal tribe, rather than the maternal.

וידבר משה ואלעזר הכהן אתם. דִּבְּרוּ עִמָּם עַל זֹאת שֶׁצִּוָּה הַמָּקוֹם לִמְנוֹתָם:

Moshe and Elozor the kohein spoke with them. They spoke with them concerning this — that the Omnipresent had commanded to count them.

לאמר. אָמְרוּ לָהֶם צְרִיכִים אַתֶּם לִמָּנוֹת מבן עשרים שנה ומעלה:

Saying. They said to them, ”You must be counted.”

כאשר צוה וגו'. שֶׁיְּהֵא מִנְיָנָם מִבֶּן עֶשְֹרִים שָׁנָה וָמַעְלָה, שֶׁנֶּאֱמַר "כָּל הָעֹבֵר עַל הַפְּקֻדִים" וגו' (שמות ל'):

[Count those] twenty years of age and above, as [Adonoy] commanded, etc. That they be counted from the age of twenty and above, as it is said, “everyone passing by to be counted, etc.”

משפחת החנכי. לְפִי שֶׁהָיוּ הָאֻמּוֹת מְבַזִּין אוֹתָם וְאוֹמְרִים מָה אֵלּוּ מִתְיַחֲסִין עַל שִׁבְטֵיהֶם? סְבוּרִים הֵם שֶׁלֹּא שָׁלְטוּ הַמִּצְרִיִּים בְּאִמּוֹתֵיהֶם? אִם בְּגוּפָם הָיוּ מוֹשְׁלִים, קַל וָחֹמֶר בִּנְשׁוֹתֵיהֶם, לְפִיכָךְ הִטִּיל הַקָּבָּ"ה שְׁמוֹ עֲלֵיהֶם — ה"א מִצַּד זֶה וְיוֹ"ד מִצַּד זֶה — לוֹמַר, מֵעִיד אֲנִי עֲלֵיהֶם שֶׁהֵם בְּנֵי אֲבוֹתֵיהֶם, וְזֶה הוּא שֶׁמְּפֹרָשׁ עַל יְדֵי דָוִד (תהילים קכ"ב) "שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל" — הַשֵּׁם הַזֶּה מֵעִיד עֲלֵיהֶם לְשִׁבְטֵיהֶם, לְפִיכָךְ בְּכֻלָּם כָּתַב הַחֲנֹכִי, הַפַּלֻּאִי, אֲבָל בְּיִמְנָה לֹא הֻצְרַךְ לוֹמַר "מִשְׁפַּחַת הַיִּמְנִי" לְפִי שֶׁהַשֵּׁם קָבוּעַ בּוֹ — יוֹ"ד בָּרֹאשׁ וה"א בַּסּוֹף (ילקוט שמעוני):

The Chanochite family. Because the gentiles disparaged them, saying, ‘what, they trace their lineage to their tribes? They think that the Egyptians had no control over their mothers? If they ruled over their bodies, then certainly over their wives!’ Therefore, the Holy One, Blessed is He, attached His Name to them, the ה' on one side, and the י' on the other, to say, ‘I bear witness, concerning them, that they are the sons of their fathers.’ This is stated clearly by Dovid, “the tribes of God as a testimony to Israel.” This Name testifies for them concerning their tribes. Therefore, Scripture states, with all of them, הַחֲנוֹכִי, “the Chanochite,” הַפַּלּוּאִי, “the Paluite.” But with יִמְנָה, it was unnecessary to say מִשְׁפַּחַת הַיִּמְנִי, “the Yimnite family,” since the Name is fixed in it, the י' at the beginning and the ה' at the end.

אשר הצו. אֶת יִשְׂרָאֵל על משה:

Who incited Israel against Moshe.

בהצתם. אֶת הָעָם על ה':

When they incited. The people against God.

הצו. הִשִּׂיאוּ אֶת יִשְׂרָאֵל לָרִיב עַל מֹשֶׁה, לְשׁוֹן הִפְעִילוּ:

Incited. They misled the Israelites into quarreling with Moshe. This is the causative form.

ויהיו לנס. לְאוֹת וּלְזִכָּרוֹן, "לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר" (במדבר י"ז) לַחֲלֹק עוֹד עַל הַכְּהֻנָּה:

They became a symbol. A symbol and a reminder, so that no outsider would ever again come forward to dispute the kehunah.

ובני קרח לא מתו. הֵם הָיוּ בָעֵצָה תְּחִלָּה, וּבִשְׁעַת הַמַּחֲלֹקֶת הִרְהֲרוּ תְשׁוּבָה בְלִבָּם, לְפִיכָךְ נִתְבַּצֵּר לָהֶם מָקוֹם גָּבוֹהַ בַּגֵיהִנּוֹם וְיָשְׁבוּ שָׁם (סנהדרין ק"י):

But the sons of Korach did not die. They were involved in the conspiracy at first, but during the dispute, they repented in their hearts. Therefore, an elevated area was secured for them in gehinom, where they remained.

לזרח. הוּא צֹחַר, לְשׁוֹן צֹהַר, אֲבָל מִשְׁפַּחַת אֹהַד בָּטְלָה, וְכֵן חָמֵשׁ מִשֵּׁבֶט בִּנְיָמִין, שֶׁהֲרֵי בַּעֲשָׂרָה בָנִים יָרַד לְמִצְרַיִם וְכָאן לֹא מָנָה אֶלָּא חֲמִשָּׁה, וְכֵן אֶצְבּוֹן לְגָד, הֲרֵי שֶׁבַע מִשְׁפָּחוֹת (תנחומא); וּמָצָאתִי בְתַלְמוּד יְרוּשַׁלְמִי שֶׁכְּשֶׁמֵּת אַהֲרֹן נִסְתַּלְּקוּ עַנְנֵי כָבוֹד, וּבָאוּ הַכְּנַעֲנִים לְהִלָּחֵם בְּיִשְׂרָאֵל, וְנָתְנוּ לֵב לַחֲזֹר לְמִצְרַיִם, וְחָזְרוּ לַאֲחוֹרֵיהֶם שְׁמוֹנֶה מַסָּעוֹת — מֵהֹר הָהָר לְמוֹסֵרָה — שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן" (דברים י'), וַהֲלֹא בְהֹר הָהָר מֵת וּמִמּוֹסֵרָה עַד הֹר הָהָר שְׁמוֹנֶה מַסָּעוֹת יֵשׁ לְמַפְרֵעַ? אֶלָּא שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם וְרָדְפוּ בְנֵי לֵוִי אַחֲרֵיהֶם לְהַחֲזִירָם וְהָרְגוּ מֵהֶם שֶׁבַע מִשְׁפָּחוֹת, וּמִבְּנֵי לֵוִי נָפְלוּ אַרְבַּע מִשְׁפָּחוֹת: מִשְׁפַּחַת שִׁמְעִי וְעֻזִּיאֵלִי, וּמִבְּנֵי יִצְהָר לֹא נִמְנוּ כָּאן אֶלָּא מִשְׁפַּחַת הַקָּרְחִי, וְהָרְבִיעִית לֹא יָדַעְתִּי מַה הִיא (תלמוד ירושלמי סוטה א'); וְרַבִּי תַּנְחוּמָא דָרַשׁ שֶׁמֵּתוּ בַּמַּגֵּפָה בִּדְבַר בִּלְעָם, אֲבָל לְפִי הַחִסָּרוֹן שֶׁחָסַר מִשֵּׁבֶט שִׁמְעוֹן בְּמִנְיָן זֶה מִמִּנְיָן הָרִאשׁוֹן שֶׁבְּמִדְבַּר סִינַי, נִרְאֶה שֶׁכָּל כ"ד אֶלֶף נָפְלוּ מִשִּׁבְטוֹ שֶׁל שִׁמְעוֹן:

From Zerach. This was Tzochar, meaning the same as “Tzohar,” illumination. However, the family of Ohad became extinct. Also, five [families] of the tribe of Binyamin, as he had descended to Egypt with ten sons, yet here only five are counted. Also, Etzbon, of Gad — so there are seven families. I found, in the Talmud Yerushalmi, that when Aharon died the clouds of glory departed, and the Canaanites came to wage war against Israel. They (Bnei Yisroel) resolved to return to Egypt, and went back eight journeys, from Mount Hor to Moserah, as it is said, “Bnei Yisroel journeyed from Be’eros Bnei Yaakon to Moserah, where Aharon died.” Now did he not die at Mount Hor? And from Moserah to Mount Hor there are eight journeys going back. But, they returned, and the Levites pursued them to bring them back, killing seven of their families. And four Levite families fell; The families of Shim’i and Uzieli. Of the sons of Yitzhar, none are counted here, except for the Korachite family. I do not know the identity of the fourth. R’ Tanchuma expounded, that they died in the plague at the affair of Bil’am — however, according to the loss suffered by the tribe of Shimon in this counting, as compared with the first counting at the Sinai desert, it appears that all twenty four thousand fell from the tribe of Shimon.

לאזני. אוֹמֵר אֲנִי שֶׁזּוֹ מִשְׁפַּחַת אֶצְבּוֹן (בראשית מ"ו), וְאֵינִי יוֹדֵעַ לָמָּה לֹא נִקְרֵאת מִשְׁפַּחְתּוֹ עַל שְׁמוֹ:

From Ozni. I say that this was the family of Etzbon, but I do not know why his family was not called by his name.

לישוב. הוּא יוֹב הָאָמוּר בְּיוֹרְדֵי מִצְרַיִם, כִּי כָל הַמִּשְׁפָּחוֹת נִקְרְאוּ עַל שֵׁם יוֹרְדֵי מִצְרַיִם, וְהַנּוֹלָדִין מִשָּׁם וָהָלְאָה לֹא נִקְרְאוּ הַמִּשְׁפָּחוֹת עַל שְׁמָם, חוּץ מִמִּשְׁפְּחוֹת אֶפְרַיִם וּמְנַשֶּׁה שֶׁנּוֹלְדוּ כֻלָּם בְּמִצְרַיִם, וְאַרְדְּ וְנַעֲמָן בְּנֵי בֶלַע בֶּן בִּנְיָמִין; וּמָצָאתִי בִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן, שֶׁיָּרְדָה אִמָּן מִמִּצְרַיִם כְּשֶׁהָיְתָה מְעֻבֶּרֶת מֵהֶם, לְכָךְ נֶחְלְקוּ לְמִשְׁפָּחוֹת כְּחֶצְרוֹן וְחָמוּל שֶׁהָיוּ בְנֵי בָנִים לִיהוּדָה, וְחֶבֶר וּמַלְכִּיאֵל שֶׁהָיוּ בְנֵי בָנִים שֶׁל אָשֵׁר; וְאִם אַגָּדָה הִיא הֲרֵי טוֹב, וְאִם לָאו, אוֹמֵר אֲנִי שֶׁהָיוּ לְבֶלַע בְּנֵי בָנִים הַרְבֵּה, וּמִשְּׁנַיִם הַלָּלוּ, אַרְדְּ וְנַעֲמָן, יָצְאָה מִכָּל אֶחָד מִשְׁפָּחָה רַבָּה, וְנִקְרְאוּ תוֹלְדוֹת שְׁאָר הַבָּנִים עַל שֵׁם בֶּלַע, וְתוֹלְדוֹת הַשְּׁנַיִם הַלָּלוּ נִקְרְאוּ עַל שְׁמָם, וְכֵן אֲנִי אוֹמֵר בִּבְנֵי מָכִיר שֶׁנֶּחְלְקוּ לִשְׁתֵּי מִשְׁפָּחוֹת, אַחַת נִקְרֵאת עַל שְׁמוֹ, וְאַחַת נִקְרֵאת עַל שֵׁם גִּלְעָד בְּנוֹ; חָמֵשׁ מִשְׁפָּחוֹת חָסְרוּ מִבָּנָיו שֶׁל בִּנְיָמִין, כָּאן נִתְקַיְּמָה מִקְצַת נְבוּאַת אִמּוֹ שֶׁקְּרָאַתּוּ בֶן אוֹנִי — בֶּן אֲנִינוּתִי, וּבְפִילֶגֶשׁ בְּגִבְעָה (שופטים כ') נִתְקַיְּמָה כֻּלָּה. זוֹ מָצָאתִי בִיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן:

From Yashuv. This is Yov, mentioned among those who went down to Egypt, as all of the families were called by the names of those who went down to Egypt. As for those who were born afterward, none of the families were called by their names, except for the families of Efrayim and Menashe, all of whom were born in Egypt, and Ard and Na’aman, the sons of Bela, the son of Binyamin. I found, in the commentary of R’ Moshe Hadarshan, that their mother went down to Egypt when she was pregnant with them, and they were, therefore, divided into separate families, like Chetzron and Chamul, who were Yehudah’s grandsons, and Chever and Malkiel, who were Asher’s grandsons. If this is from the Aggadah, fine, but if not, then I say that Bela had a great many grandchildren, and from those two, Ard and Na’aman, respectively, large families emanated. The descendants of the other children were called by Bela’s name, while the descendants of those two were called by their names. I say the same about the sons of Machir, who were divided into two families, one called by his name, and one called by the name of his son, Gil’ad. Five families are missing from the sons of Binyamin. Here, his mother’s prophecy was partially fulfilled — she called him בֶּן אוֹנִי, “son of my sorrow.” With the concubine of Givah, it was completely fulfilled. I found this in the commentary of R’ Moshe Hadarshan.

ואלה בני שותלח וגו'. שְׁאָר בְּנֵי שׁוּתֶלַח נִקְרְאוּ תוֹלְדוֹתֵיהֶם עַל שֵׁם שׁוּתֶלַח, וּמֵעֵרָן יָצְאָה מִשְׁפָּחָה רַבָּה וְנִקְרֵאת עַל שְׁמוֹ, וְנֶחְשְׁבוּ בְנֵי שׁוּתֶלַח לִשְׁתֵּי מִשְׁפָּחוֹת, צֵא וַחֲשֹׁב וְתִמְצָא בְּפָרָשָׁה זוֹ חֲמִשִּׁים וְשֶׁבַע מִשְׁפָּחוֹת וּמִבְּנֵי לֵוִי שְׁמוֹנֶה הֲרֵי שִׁשִּׁים וְחָמֵשׁ, וְזֶהוּ שֶׁנֶּאֱמַר "כִּי אַתֶּם הַמְעַט" וְגוֹ' — ה"א מְעַט, חָמֵשׁ אַתֶּם חֲסֵרִים מִמִּשְׁפְּחוֹת כָּל הָעַמִּים, שֶׁהֵן שִׁבְעִים. אַף זוֹ הֵבַנְתִּי מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן, אַךְ הֻצְרַכְתִּי לִפְחֹת וּלְהוֹסִיף בִּדְבָרָיו:

These are the sons of Shuselach, etc. The descendants of the other sons of Shuselach were called by the name Shuselach, but from Eiran a large family emanated, so it was called by his name. Thus, the sons of Shuselach were considered two families. Go and calculate, and you will discover, in this chapter, fifty seven families, and eight from the sons of Levi — hence, sixty five. This is [the meaning of] what is said, כִּי אַתֶּם "הַמְעַט" וְגוֹ', “for you are the least, etc. “ הֵ"א מְעַט, “five less.” You are five less than all the gentile families, as they are seventy. This, too, I understood from the commentary of R’ Moshe Hadarshan, but I had to subtract and add to his words.

לאחירם. הוּא אֵחִי שֶׁיָּרַד לְמִצְרַיִם, וּלְפִי שֶׁנִּקְרָא עַל שֵׁם יוֹסֵף שֶׁהָיָה אָחִיו וְרָם מִמֶּנּוּ נִקְרָא אֲחִירָם:

From Achiram. This is Eichi, who went down to Egypt. Because he was named to commemorate Yoseif, who was his brother and was exalted over him, he was called Achiram.

לשפופם. הוּא מֻפִּים, עַל שֵׁם שֶׁהָיָה יוֹסֵף שָׁפוּף בֵּין הָאֻמּוֹת:

From Shfufam. This is Mupim, to commemorate Yosef’s being humbled among the nations.

לשוחם. הוּא חֻשִׁים:

From Shucham. This is Chushim.

ושם בת אשר שרח. לְפִי שֶׁהָיְתָה קַיֶּמֶת בְּחַיֶּיהָ מְנָאָהּ כָּאן (סדר עולם):

The name of Asher’s daughter was Serach. Because she remained alive, he counted her here.

לאלה תחלק הארץ. וְלֹא לַפְּחוּתִים מִבֶּן עֶשְׂרִים אַעַ"פִּ שֶׁבָּאוּ לִכְלַל עֶשְׂרִים בְּטֶרֶם חִלּוּק הָאָרֶץ; שֶׁהֲרֵי שֶׁבַע שָׁנִים כָּבְשׁוּ וְשֶׁבַע חִלְּקוּ, לֹא נָטְלוּ חֵלֶק בָּאָרֶץ אֶלָּא אֵלּוּ שֵׁשׁ מֵאוֹת אֶלֶף וָאֶלֶף, וְאִם הָיוּ לְאֶחָד מֵהֶם שִׁשָּׁה בָנִים לֹא נָטְלוּ אֶלָּא חֵלֶק אֲבִיהֶם לְבַדּוֹ (בבא בתרא קי"ז):

The land shall be apportioned among these. But not among those below the age of twenty, even if they reach twenty before the apportioning of the land. Indeed, the conquest lasted seven years, and the apportioning seven, yet no one received a portion in the land except for these six hundred and one thousand. If one of them had six sons, they received nothing but their father’s portion.

לרב תרבה נחלתו. לְשֵׁבֶט שֶׁהָיָה מְרֻבֶּה בְּאֻכְלוּסִין נָתְנוּ חֵלֶק רַב, וְאַף עַל פִּי שֶׁלֹא הָיוּ הַחֲלָקִים שָׁוִים, שֶׁהֲרֵי הַכֹּל לְפִי רִבּוּי הַשֵּׁבֶט חָלְקוּ הַחֲלָקִים, לֹא עָשׂוּ אֶלָּא עַ"יְ גוֹרָל, וְהַגּוֹרָל הָיָה עַל פִּי רוּחַ הַקֹּדֶשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בְּבָבָא בַתְרָא (דף קכ"ב): אֶלְעָזָר הַכֹּהֵן הָיָה מְלֻבָּשׁ בְּאוּרִים וְתֻמִּים וְאוֹמֵר בְּרוּחַ הַקֹּדֶשׁ אִם שֵׁבֶט פְּלוֹנִי עוֹלֶה, תְּחוּם פְּלוֹנִי עוֹלֶה עִמּוֹ, וְהַשְּׁבָטִים הָיוּ כְתוּבִים בִּשְׁנֵים עָשָׂר פְּתָקִין וְי"ב גְּבוּלִין בְּי"ב פְּתָקִין, וּבְלָלוּם בַּקַּלְפִּי, וְהַנָּשִׂיא מַכְנִיס יָדוֹ לְתוֹכוֹ וְנוֹטֵל שְׁנַיִם פְּתָקִין, עוֹלֶה בְיָדוֹ פֶּתֶק שֶׁל שֵׁם שִׁבְטוֹ וּפֶתֶק שֶׁל גְּבוּל הַמְפֹרָשׁ לוֹ, וְהַגּוֹרָל עַצְמוֹ הָיָה צוֹוֵחַ וְאוֹמֵר אֲנִי הַגּוֹרָל עָלִיתִי לִגְבוּל פְּלוֹנִי לְשֵבֶט פְּלוֹנִי, שֶׁנֶּאֱמַר "עַל פִּי הַגּוֹרָל", וְלֹא נִתְחַלְּקָה הָאָרֶץ בְּמִדָּה, לְפִי שֶׁיֵּשׁ גְּבוּל מְשֻׁבָּח מֵחֲבֵרוֹ, אֶלָּא בְשׁוּמָא, בֵּית כֹּר רַע כְּנֶגֶד בֵּית סְאָה טוֹב, הַכֹּל לְפִי הַדָּמִים:

To the large [tribe], increase their inheritance. To the tribe with the greater populace, they gave a larger portion. Although the portions were unequal, as everything was assigned according to the size of the tribe, they implemented the apportioning solely by lots, and the lottery was inspired by the Sacred Spirit, as stated explicitly in Bava Basra. Elozor the kohein was clothed in the Urim veTumim, and said, with the Sacred Spirit, “If tribe so-and-so is drawn, then border so-and-so will be drawn with it.” The [names of the] tribes were written on twelve notes, and the twelve boundaries on twelve notes. They were mixed into a container, and the leader placed his hand into it and removed two notes. There appeared, in his hand, the note with the name of his tribe, and the note with the boundary specified for it. The lot itself would cry out, exclaiming, “I am the lot drawn for the so-and-so boundary, belonging to tribe so-and-so,” as it is said, “by word of the lottery.” The land was not apportioned dimensionally, since some boundaries were superior to others, but by assessed value. A poor Kor area was equivalent to a superior Seah area, all according to the value [of the soil.]

לשמות מטות אבתם. אֵלּוּ יוֹצְאֵי מִצְרַיִם; שִׁנָּה הַכָּתוּב נַחֲלָה זוֹ מִכָּל הַנְּחָלוֹת שֶׁבַּתּוֹרָה, שֶׁכָּל הַנְּחָלוֹת הַחַיִּים יוֹרְשִׁים אֶת הַמֵּתִים וְכָאן מֵתִים יוֹרְשִׁים אֶת הַחַיִּים, כֵּיצַד? שְׁנֵי אַחִים מִיּוֹצְאֵי מִצְרַיִם שֶׁהָיוּ לָהֶם בָּנִים בְּבָאֵי הָאָרֶץ, לָזֶה אֶחָד וְלָזֶה שְׁלֹשָׁה, הָאֶחָד נָטַל חֵלֶק אֶחָד וְהַשְּׁלֹשָׁה נָטְלוּ שְׁלֹשָׁה, שֶׁנֶּאֱמַר לָאֵלֶּה תֵּחָלֵק הָאָרֶץ, חָזְרָה נַחֲלָתָן אֵצֶל אֲבִי אֲבִיהֶן וְחָלְקוּ הַכֹּל בְּשָׁוֶה, וְזֶהוּ שֶׁנֶּאֱמַר לשמות מטות אבתם ינחלו — שֶׁאַחַר שֶׁנָּטְלוּ הַבָּנִים, חִלְּקוּהָ לְפִי הָאָבוֹת שֶׁיָּצְאוּ מִמִּצְרַיִם, וְאִלּוּ מִתְּחִלָּה חִלְּקוּהָ לְמִנְיַן יוֹצְאֵי מִצְרַיִם לֹא הָיוּ נוֹטְלִין אֵלּוּ הָאַרְבָּעָה אֶלָּא שְׁנֵי חֲלָקִים, עַכְשָׁו נָטְלוּ אַרְבָּעָה חֲלָקִים (ספרי; בבא בתרא קי"ז):

According to the names of their fathers’ tribes. This refers to those who left Egypt. Scripture deviates, with this inheritance, from all the others in the Torah. With every inheritance, the living inherit the dead, but here, the dead inherit the living. How is this? Two brothers among those who left Egypt had sons who entered the land, one had one son, the other, three. The single son received one portion, the three, three portions, as it is said, “the land shall be apportioned to these.” Their inheritance reverted to their grandfather, and they then shared everything equally. This is [the meaning of] what is said, “according to the names of their fathers’ tribes, they shall inherit” — after the sons received it, they reapportioned it according to the fathers who left Egypt. But if they had apportioned it originally among those numbered in the exodus from Egypt, the four would have received only two portions, whereas they now received four portions.

אך בגורל. יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, וְכֵן הוּא אוֹמֵר "וַיִּתְּנוּ לְכָלֵב אֶת חֶבְרוֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה" (שופטים א'), וְאוֹמֵר (יהושע י"ט) "עַל פִּי ה' נָתְנוּ לוֹ אֶת הָעִיר אֲשֶׁר שָׁאָל" (ספרי):

Only by lot. This excludes Yehoshua and Kalev. And similarly it says, “they presented Kalev with Chevron, as Moshe had said.” And it says, “by the word of God they gave him the city which he requested.”

מטות אבתם. יָצְאוּ גֵרִים וַעֲבָדִים:

Of their fathers’ tribes. This excludes proselytes and [gentile] slaves.

על פי הגורל. הַגּוֹרָל הָיָה מְדַבֵּר, כְּמוֹ שֶׁפֵּרַשְׁתִּי, מַגִּיד שֶׁנִּתְחַלְּקָה בְרוּחַ הַקֹּדֶשׁ {לְכָךְ נֶאֱמַר (יהושע י"ט) "עַל פִּי ה'"}:

By word of the lottery. The lots spoke, as I explained above. This informs us that it was apportioned by the inspiration of the Sacred Spirit. This is why it is said, “By the word of God.”

אלה משפחת לוי. חָסֵר כָּאן מִשְׁפְּחוֹת הַשִּׁמְעִי וְהָעָזִּיאֵלִי וּקְצָת מִן הַיִּצְהָרִי:

These are the families of Levi. There are missing, here, the families of Shim’i and Ozieili, and part of Yitzhari.

אשר ילדה אתה ללוי במצרים. לֵדָתָהּ בְּמִצְרַיִם וְאֵין הוֹרָתָהּ בְּמִצְרַיִם, כְּשֶׁנִּכְנְסוּ לְתוֹךְ הַחוֹמָה יְלָדַתָּה, וְהִיא הִשְׁלִימָה מִנְיַן שִׁבְעִים, שֶׁהֲרֵי בִפְרָטָן אֵי אַתָּה מוֹצֵא אֶלָּא שִׁשִּׁים וָתֵשַׁע:

Whom [her mother] bore to Levi in Egypt. Her birth was in Egypt, but she was not conceived in Egypt. As they were entering the wall, she bore her, and she completed the total of seventy. For, in enumeration, you will only find sixty-nine.

כי לא התפקדו בתוך בני ישראל. לִהְיוֹת נִמְנִין בְּנֵי עֶשְׂרִים שָׁנָה, מַה טַּעַם? כי לא נתן להם נחלה, וְהַנִּמְנִין מִבֶּן עֶשְׂרִים שָׁנָה הָיוּ בְנֵי נַחֲלָה, שֶׁנֶּאֱמַר "אִישׁ לְפִי פְקֻדָיו יֻתַּן נַחֲלָתוֹ":

They were not counted among Bnei Yisroel. To have been counted from the age of twenty. What’s the reason? Since no inheritance was given to them. Whereas those who were counted from the age of twenty were qualified to receive the inheritance, as it is said, “each person, according to his number, shall be given his inheritance.”

ובאלה לא היה איש וגו'. אֲבָל עַל הַנָּשִׁים לֹא נִגְזְרָה גְזֵרַת הַמְרַגְּלִים, לְפִי שֶׁהֵן הָיוּ מְחַבְּבוֹת אֶת הָאָרֶץ, הָאֲנָשִׁים אוֹמְרִים נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרַיְמָה, וְהַנָּשִׁים אוֹמְרוֹת "תְּנָה לָּנוּ אֲחֻזָּה", לְכָךְ נִסְמְכָה פָרָשַׁת בְּנוֹת צְלָפְחָד לְכָאן (תנחומא):

Among this [census] there was no man, etc. However, against the women, the decree of the spies was not issued, since they cherished the land. The men said, “let us appoint a leader and we will return to Egypt”! while the women said, “give us possession”! This is why the chapter of the daughters of Tzelofchad is adjacent here.

למשפחת מנשה בן יוסף. לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר בן מנשה, אֶלָּא לוֹמַר לְךָ, יוֹסֵף חִבֵּב אֶת הָאָרֶץ, שֶׁנֶּאֱמַר "וְהַעֲלִתֶם אֶת עַצְמֹתַי" וְגוֹ' (בראשית נ') וּבְנוֹתָיו חִבְּבוּ אֶת הָאָרֶץ, שֶׁנֶּאֱמַר תְּנָה לָּנוּ אֲחֻזָּה, וּלְלַמֶּדְךָ שֶׁהָיוּ כֻלָּם צַדִּיקִים, שֶׁכָּל מִי שֶׁמַּעֲשָׂיו וּמַעֲשֵׂה אֲבוֹתָיו סְתוּמִים וּפֵרֵט לְךָ הַכָּתוּב בְּאֶחָד מֵהֶם לְיַחֲסוֹ לְשֶׁבַח, הֲרֵי זֶה צַדִּיק בֶּן צַדִּיק, וְאִם יִחֲסוֹ לִגְנַאי, כְּגוֹן "בָּא יִשְׁמָעֵאל בֶּן נְתַנְיָה בֶּן אֱלִישָׁמָע" (מלכים ב כ"ה), בְיָדוּעַ שֶׁכָּל הַנִּזְכָּרִים עִמּוֹ רְשָׁעִים הָיוּ (ספרי):

Of the families of Menashe the son of Yoseif. Why is this said? Has it not already said “the son of Menashe”? But it teaches you: Yoseif cherished the land, as it is said: “You must carry up my bones up, etc.,” and his daughters cherished the land, as it is said: “Give us possession,”! And to teach you, that they were all righteous. For where someone’s deeds, and the deeds of his forefathers, are not defined, and Scripture specifically relates one of them to a virtuous ancestor, then this is a righteous person, the son of a righteous person. If he is related disparagingly, as, for example, “Yishmael, the son of Nesanyah, the son of Elishama,” then it is known that everyone mentioned with him was villainous.

מחלה נעה וגו'. וּלְהַלָּן (במדבר לו יא) הוּא אוֹמֵר "וַתִּהְיֶינָה מַחְלָה תִרְצָה", מַגִּיד שֶׁכֻּלָּן שְׁקוּלוֹת — זוֹ כְּזוֹ, לְפִיכָךְ שִׁנָּה אֶת סִדְרָן (שם):

Machlah, No’ah, etc. Below it says, “Machlah and Sirtzah were. . .” This teaches that they were all equal — the order was, therefore, changed.

לפני משה ולפני אלעזר. מַגִּיד שֶׁלֹּא עָמְדוּ לִפְנֵיהֶם אֶלָּא בִשְׁנַת הָאַרְבָּעִים, אַחַר שֶׁמֵּת אַהֲרֹן (שם):

Before Moshe and before Elozor. This teaches that they only stood before them in the fortieth year, after Aharon had died.

לפני משה. וְאַחַר כָּךְ לִפְנֵי אֶלְעָזָר? אֶפְשַׁר אִם מֹשֶׁה לֹא יָדַע אֶלְעָזָר יוֹדֵעַ? אֶלָּא סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, דִּבְרֵי רַבִּי יֹאשִׁיָּה. אַבָּא חָנָן מִשּׁוּם רַבִּי אֶלְעָזָר אוֹמֵר, בְּבֵית הַמִּדְרָשׁ הָיוּ יוֹשְׁבִים וְעָמְדוּ לִפְנֵי כֻלָּם (שם; בבא בתרא קי"ט):

Before Moshe. And afterward before Elozor? Is it possible that Moshe did not know and that Elozor did know? But, rearrange the passage and expound upon it. This is R’ Yoshiyah’s interpretation. Aba Chanan said in the name of R’ Elozor: “They were seated in the study hall, and they stood before all of them.”

והוא לא היה וגו'. לְפִי שֶׁהָיוּ בָאוֹת לוֹמַר בחטאו מת, נִזְקְקוּ לוֹמַר לֹא בְחֵטְא מִתְלוֹנְנִים וְלֹא בַעֲדַת קֹרַח שֶׁהִצּוּ עַל הַקָּבָּ"ה הָיָה, אֶלָּא בְּחֶטְאוֹ לְבַדּוֹ מֵת, וְלֹא הֶחֱטִיא אֶת אֲחֵרִים עִמּוֹ (ספרי); רַבִּי עֲקִיבָא אוֹמֵר מְקוֹשֵׁשׁ עֵצִים הָיָה וְרַבִּי שִׁמְעוֹן אוֹמֵר מִן הַמַּעְפִּילִים הָיָה (שבת צ"ו):

But he was not, etc. Since they were going to say that he died because of his sin, they needed to say, ‘not the sin of the complainers, nor with Korach's assembly, who incited [the people] against the Holy One, Blessed is He — was he. Rather, he died by his sin alone, without provoking others to sin with him.’ R’ Akiva said, ”He was the wood gatherer,” R’ Shimon said, “He was among those who ascended defiantly.”

למה יגרע שם אבינו. אָנוּ בִּמְקוֹם בֵּן עוֹמְדוֹת, וְאִם אֵין הַנְּקֵבוֹת חֲשׁוּבוֹת זֶרַע, תִּתְיַבֵּם אִמֵּנוּ לְיָבָם (בבא בתרא קיט):

Why should the name of our father be omitted. We are substitutes for a son. And if females are not considered issue, then let our mother perform levirate marriage with her brother-in-law.

כי אין לו בן. הָא אִם הָיָה לוֹ בֵן, לֹא הָיוּ תוֹבְעוֹת כְּלוּם, מַגִּיד שֶׁחַכְמָנִיּוֹת הָיוּ (שם):

Because he did not have a son. But if he had a son, they would not have entered a claim. This teaches that they were learned.

ויקרב משה את משפטן. נִתְעַלְּמָה הֲלָכָה מִמֶּנּוּ, וְכָאן נִפְרַע עַל שֶׁנָּטַל עֲטָרָה לוֹמַר (דברים א') "וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי"; דָּ"אַ — רְאוּיָה הָיְתָה פָרָשָׁה זוֹ לְהִכָּתֵב עַל יְדֵי מֹשֶׁה, אֶלָּא שֶׁזָּכוּ בְנוֹת צְלָפְחָד וְנִכְתְּבָה עַל יָדָן (בבא בתרא קי"ט; סנהדרין ח'):

Moshe brought their case. The halachah was concealed from him. Here he was punished for assuming the crown by saying, “Matters too difficult for you, you may bring before me.” Another interpretation: It was fitting that this chapter be written through Moshe, but the daughters of Tzelofchad were meritorious, and it was written through them.

כן בנות צלפחד דברת. כְּתַרְגּוּמוֹ, "יָאוּת" — כָּךְ כְּתוּבָה פָרָשָׁה זוֹ לְפָנַי בַּמָּרוֹם, מַגִּיד שֶׁרָאֲתָה עֵינָן מַה שֶּׁלֹּא רָאֲתָה עֵינוֹ שֶׁל מֹשֶׁה (תנחומא):

Tzelofchad’s daughters speak justly. As Targum renders, יָאוּת, “correctly.” This chapter is just so inscribed before Me on high. This teaches that their eye discerned what Moshe’s did not.

כן בנות צלפחד דברת. יָפֶה תָּבְעוּ, אַשְׁרֵי אָדָם שֶׁהַקָּבָּ"ה מוֹדֶה לִדְבָרָיו (ספרי):

Tzelofchad’s daughters speak justly. Their claim was proper. Fortunate is the person with whom the Holy One, Blessed is He, concurs with his words.

נתן תתן. שְׁנֵי חֲלָקִים, חֵלֶק אֲבִיהֶן שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר (בבא בתרא קי"ח):

Give [lit. Give, you shall give]. Two portions. The portion of their father, who was among those who left Egypt, and his portion with his brothers, in the property of Cheifer.

והעברת. לְשׁוֹן עֶבְרָה הוּא בְּמִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיָרְשׁוֹ. דָּ"אַ — עַל שֵׁם שֶׁהַבַּת מַעֲבֶרֶת נַחֲלָה מִשֵּׁבֶט לְשֵׁבֶט, שֶׁבְּנָהּ וּבַעְלָהּ יוֹרְשִׁין אוֹתָהּ — שֶׁ"לֹא תִסֹּב נַחֲלָה" (במדבר ל"ו) לֹא נִצְטַוָּה אֶלָּא לְאוֹתוֹ הַדּוֹר בִּלְבַד (בבא בתרא ק"כ) — וְכֵן וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בְּכֻלָּן הוּא אוֹמֵר "וּנְתַתֶּם" וּבַבַּת הוּא אוֹמֵר "וְהַעֲבַרְתֶּם":

Transfer. The word הַעֲבַרְתָּ denotes transference (anger), when someone does not leave a son to inherit him. Another interpretation: Because a daughter transfers the inheritance from tribe to tribe, as her son or husband inherit her. The prohibition against transferring an inheritance was placed only on that generation. Similarly, “his hereditary property shall be transferred to his daughter.” With all of them, it says “give,” but with the daughter, it says “transfer.”

לשארו הקרב אליו ממשפחתו. וְאֵין מִשְׁפָּחָה קְרוּיָה אֶלָּא מִצַּד הָאָב (שם ק"ט):

The the relative closest to him in his family. Nothing constitutes family except from the father’s side.

עלה אל הר העברים. לָמָּה נִסְמְכָה לְכָאן? כֵּיוָן שֶׁאָמַר הַקָּבָּ"ה נָתֹן תִּתֵּן לָהֶם, אָמַר אוֹתִי צִוָּה הַמָּקוֹם לְהַנְחִיל, שֶׁמָּא הֻתְּרָה הַגְּזֵרָה וְאֶכָּנֵס לָאָרֶץ? אָמַר לוֹ הַקָּבָּ"ה גְּזֵרָתִי בִּמְקוֹמָהּ עוֹמֶדֶת. דָּ"אַ — כֵּיוָן שֶׁנִּכְנַס מֹשֶׁה לְנַחֲלַת בְּנֵי גָד וּבְנֵי רְאוּבֵן שָׂמַח וְאָמַר, כִּמְדֻמֶּה שֶׁהֻתַּר לִי נִדְרִי; מָשָׁל לְמֶלֶךְ שֶׁגָּזַר עַל בְּנוֹ שֶׁלֹּא יִכָּנֵס לְפֶתַח פָּלָטִין שֶׁלּוֹ, נִכְנַס לַשַּׁעַר וְהוּא אַחֲרָיו, לֶחָצֵר וְהוּא אַחֲרָיו, לַטְּרַקְלִין וְהוּא אַחֲרָיו, כֵּיוָן שֶׁבָּא לִכָּנֵס לַקִּיטוֹן, אָמַר לוֹ בְּנִי מִכָּאן וָאֵילָךְ אַתָּה אָסוּר לִכָּנֵס (ספרי):

Go up this Avarim Mountain. Why is this placed here? When the Holy One, Blessed is He, said [to Moshe], “give them. . .,” he said, ‘God commanded me to give them the hereditary property. Perhaps the decree was abrogated, and I may enter the land.’ The Holy One, Blessed is He, said to him, “My decree remains in place.” Another interpretation: When Moshe entered the inheritance given to the sons of Gad and Reuven, he rejoiced, and said, ‘It seems that the vow regarding me was abrogated.’ This is comparable to a king who decreed that his son could not enter the doorway to his palace. He [the King] entered the gateway, and he [the son] followed, [he entered] the courtyard, and he followed, [he entered] the anteroom, and he followed. When he was about to enter the chamber, he [the king] said to him, ‘My son, from here and onward, you are forbidden to enter.’

כאשר נאסף אהרן אחיך. מִכָּאן שֶׁנִּתְאַוָּה מֹשֶׁה לְמִיתָתוֹ שֶׁל אַהֲרֹן (שם); דָּ"אַ — אֵין אַתָּה טוֹב מִמֶּנּוּ, "עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם" (דברים לב, נא), הָא אִם קִדַּשְׁתֶּם אוֹתִי עֲדַיִן לֹא הִגִּיעַ זְמַנְכֶם לְהִפָּטֵר (שם); בְּכָל מָקוֹם שֶׁכָּתַב מִיתָתָם כָּתַב סֻרְחָנָם, לְפִי שֶׁנִּגְזְרָה גְזֵרָה עַל דּוֹר הַמִּדְבָּר לָמוּת בַּמִּדְבָּר בְּעָוֹן שֶׁלֹּא הֶאֱמִינוּ, לְכָךְ בִּקֵּשׁ מֹשֶׁה שֶׁיִּכָּתֵב סֻרְחָנוֹ, שֶׁלֹּא יֹאמְרוּ אַף הוּא מִן הַמַּמְרִים הָיָה, מָשָׁל לִשְׁתֵּי נָשִׁים שֶׁלּוֹקוֹת בְּבֵית דִּין, אַחַת קִלְקְלָה וְאַחַת אָכְלָה פַגֵּי שְׁבִיעִית וְכוּ', אַף כָּאן בְּכָל מָקוֹם שֶׁהִזְכִּיר מִיתָתָן הִזְכִּיר סֻרְחָנָן, לְהוֹדִיעַ שֶׁלֹּא הָיְתָה בָהֶם אֶלָּא זוֹ בִּלְבַד (יומא פ"ו):

As your brother Aharon was gathered. From here we derive that Moshe yearned for a death such as Aharon’s. Another interpretation: You are no better than he. “Because you did not sanctify. . .” But if you had sanctified Me, your time would not yet have arrived, for passing from the world. Wherever their death is mentioned, their iniquity is mentioned, because it was decreed that the generation of the wilderness would die in the wilderness, for their sin of not having faith. Moshe, therefore, requested that his iniquity be mentioned, so that it would not be said that he, too, was among those who rebelled. This is comparable to two women who were punished by the court, one for degenerate behavior, the other for eating unripened Shmittah produce, etc. Here, too, wherever their death is mentioned, their iniquity is mentioned, to make it known that there was nothing [sinful] about them but this.

הם מי מריבת קדש. הֵם לְבַדָּם — אֵין בָּהֶם עָוֹן אַחֵר; דָּ"אַ — הֵם שֶׁהִמְרוּ בְמָרָה, הֵם הָיוּ שֶׁהִמְרוּ בְיַם סוּף, הֵם עַצְמָם שֶׁהִמְרוּ בְמִדְבַּר צִן:

Those were the waters of dispute at Kadeish. Those alone — they had no other sins. Another interpretation: Those of the rebellion at Marah were the same as those of the rebellion at the Reed Sea, and the very same as those of the rebellion at the desert of Tzin.

וידבר משה אל ה' וגו'. לְהוֹדִיעַ שִׁבְחָן שֶׁל צַדִּיקִים, כְּשֶׁנִּפְטָרִים מִן הָעוֹלָם מַנִּיחִים צָרְכָּן, וְעוֹסְקִין בְּצָרְכֵי צִבּוּר (ספרי):

Moshe spoke to Adonoy, etc. To make the virtue of the righteous known — when they pass from the world, they ignore their own needs, and concern themselves with the needs of the community.

לאמר. אָמַר לוֹ, הֲשִׁיבֵנִי אִם אַתָּה מְמַנֶּה לָהֶם פַּרְנָס אִם לָאו (שם):

Saying. He said to Him, ‘answer me. Will You appoint a leader over them or not.’

יפקד ה'. כֵּיוָן שֶׁשָּׁמַע מֹשֶׁה שֶׁאָמַר לוֹ הַמָּקוֹם תֵּן נַחֲלַת צְלָפְחָד לִבְנוֹתָיו, אָמַר הִגִּיעַ שָׁעָה שֶׁאֶתְבַּע צָרְכִּי — שֶׁיִּירְשׁוּ בָּנַי אֶת גְּדֻלָּתִי, אָמַר לוֹ הַקָּבָּ"ה לֹא כָךְ עָלְתָה בְמַחֲשָׁבָה לְפָנַי, כְּדַאי הוּא יְהוֹשֻׁעַ לִטֹּל שְׂכַר שִׁמּוּשׁוֹ שֶׁלֹּא מָשׁ מִתּוֹךְ הָאֹהֶל (שמות ל״ג:י״א), וְזֶהוּ שֶׁאָמַר שְׁלֹמֹה (משלי כ"ז) "נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ" (תנחומא):

Let Adonoy . . . appoint. When Moshe heard the Omnipresent say to him, ‘give Tzelofchad’s inheritance to his daughters,’ he said, ‘The time has come for me to ask for a personal request — that my sons may inherit my position of leadership.’ The Holy One, Blessed is He said to him, ‘That is not My intention. Yehoshua is worthy of being rewarded for his service, as he never moved from the tent. This is [the meaning of] Shlomo’s statement, “he who keeps watch over the fig tree shall eat its fruit.”

אלהי הרוחת. לָמָּה נֶאֱמַר? אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי לְפָנֶיךָ דַּעְתּוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵינָן דּוֹמִין זֶה לָזֶה, מַנֵּה עֲלֵיהֶם מַנְהִיג שֶׁיְּהֵא סוֹבֵל כָּל אֶחָד וְאֶחָד לְפִי דַעְתּוֹ (ילקוט שמעוני):

God of the spirits. Why was this said? He said before Him: “Master of the universe, the thought of every individual is known before you, each dissimilar to the other’s. Appoint a leader over them who will exercise forbearance with each of them according to his intellect.”

אשר יצא לפניהם. לֹא כְדֶרֶךְ מַלְכֵי הָאֻמּוֹת שֶׁיּוֹשְׁבִים בְּבָתֵּיהֶם וּמְשַׁלְּחִין אֶת חַיָּלוֹתֵיהֶם לַמִּלְחָמָה, אֶלָּא כְּמוֹ שֶׁעָשִׂיתִי אֲנִי, שֶׁנִּלְחַמְתִּי בְסִיחוֹן וּבְעוֹג, שֶׁנֶּאֱמַר (במדבר כ"א) "אַל תִּירָא אֹתוֹ", וּכְדֶרֶךְ שֶׁעָשָׂה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה" וְגוֹ' (יהושע ה'), וְכֵן בְּדָוִד הוּא אוֹמֵר (שמואל א י"ח) "כִּי הוּא יוֹצֵא וָבָא לִפְנֵיהֶם" — יוֹצֵא בָּרֹאשׁ וְנִכְנָס בָּרֹאשׁ (ספרי):

Who will go forth before them. Unlike the approach of the gentile kings, who stay at home and dispatch their armies to war. Rather, as I did, when I battled Sichon and Og, as it is said, “do not fear him,” and the way Yehoshua acted, as it is said, “Yehoshua went to him and said to him, ‘are you ours, etc.”’ Similarly, with David, it says, “for he goes forth and comes before them.” He goes forth at their head, and enters at their head.

ואשר יוציאם. בִּזְכֻיּוֹתָיו:

Who will lead them out. With his merit.

ואשר יביאם. בִּזְכֻיּוֹתָיו. דָּ"אַ — ואשר יביאם, שֶׁלֹּא תַעֲשֶׂה לוֹ כְּדֶרֶךְ שֶׁאַתָּה עוֹשֶׂה לִּי, שֶׁאֵינִי מַכְנִיסָן לָאָרֶץ (ילקוט שמעוני):

And bring them in. With his merit. Another interpretation of “and bring them in”: That You will not treat him the way You treat me — for I will not bring them into the land.

קח לך. קָחֶנּוּ בִּדְבָרִים — אַשְׁרֶיךָ שֶׁזָּכִיתָ לְהַנְהִיג בָּנָיו שֶׁל מָקוֹם:

Take to yourself. Take him with words of persuasion — you are fortunate to merit leading the children of the Omnipresent.

לך. אֶת שֶׁבָּדוּק לְךָ, אֶת שֶׁאַתָּה מַכִּיר:

Yourself. Someone scrutinized by you, one whom you recognize.

אשר רוח בו. כַּאֲשֶׁר שָׁאַלְתָּ, שֶׁיּוּכַל לַהֲלֹךְ כְּנֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד (ספרי):

In whom there is spirit. As you requested, capable of accommodating everyone’s spirit.

וסמכת את ידך עליו. תֵּן לוֹ מְתֻרְגְּמָן שֶׁיִּדְרֹשׁ בְּחַיֶּיךָ, שֶׁלֹּא יֹאמְרוּ עָלָיו, לֹא הָיָה לוֹ לְהָרִים רֹאשׁ בִּימֵי מֹשֶׁה:

And lay your hand on him. Provide a public announcer for him in order that he might preach during your lifetime, so that it should not be said of him that he was unable to lift his head in Moshe’s day.

וצויתה אתו. עַל יִשְׂרָאֵל, דַּע שֶׁטַּרְחָנִין הֵם, סַרְבָנִים הֵם, עַל מְנָת שֶׁתְּקַבֵּל עָלֶיךָ (ספרי במדבר י"א):

And command him. Concerning the Bnei Yisroel. Know that they are tedious and recalcitrant — [your appointment is] on condition that you accept this.

ונתתה מהודך עליו. זֶה קֵרוּן עוֹר פָּנִים:

Bestow some of your radiance on him. This refers to radiance of the facial skin.

מהודך. וְלֹא כָּל הוֹדְךָ, וּמָצִינוּ לְמֵדִין פְּנֵי מֹשֶׁה כַּחַמָּה פְּנֵי יְהוֹשֻׁעַ כַּלְּבָנָה (ספרי; בבא בתרא ע"ה):

Some of your radiance. But not all your radiance. Hence we learn that the face of Moshe was like the sun, the face of Yehoshua like the moon.

למען ישמעו כל עדת בני ישראל. שֶׁיִּהְיוּ נוֹהֲגִין בּוֹ כָּבוֹד וְיִרְאָה, כְּדֶרֶךְ שֶׁנּוֹהֲגִין בְּךָ:

So that the entire community of Bnei Yisroel will hear. They will treat him with reverence and awe, the way they treat you.

ולפני אלעזר הכהן יעמד. הֲרֵי שְׁאֵלָתְךָ שֶׁשָּׁאַלְתָּ, שֶׁאֵין הַכָּבוֹד הַזֶּה זָז מִבֵּית אָבִיךָ, שֶׁאַף יְהוֹשֻׁעַ יְהֵא צָרִיךְ לְאֶלְעָזָר (תנחומא):

He shall stand before Elozor the kohein. Here is [the reply to] your request — this glory will not be removed from your father’s house, as Yehoshua, too, will depend on the affirmation of Elozor.

ושאל לו. כְּשֶׁיִּצְטָרֵךְ לָצֵאת לַמִּלְחָמָה:

And ask, of him. When he needs to go to war.

על פיו. שֶׁל אֶלְעָזָר:

By his word. [the word] of Elozor.

וכל העדה. סַנְהֶדְרִין:

And the entire community. The Sanhedrin.

ויקח את יהושע. לְקָחוֹ בִדְבָרִים וְהוֹדִיעוֹ מַתַּן שְׂכַר פַּרְנְסֵי יִשְׂרָאֵל לָעוֹלָם הַבָּא (ספרי):

He took Yehoshua. He persuaded him, verbally, informing him of the reward for the leaders of Klal Yisroel in the World to Come.

ויסמך את ידיו. בְּעַיִן יָפָה, יוֹתֵר וְיוֹתֵר מִמַּה שֶּׁנִּצְטַוָּה, שֶׁהַקָּבָּ"ה אָמַר לוֹ "וְסָמַכְתָּ אֶת יָדְךָ", וְהוּא עָשָׂה בִּשְׁתֵּי יָדָיו, וַעֲשָׂאוֹ כִכְלִי מָלֵא וְגָדוּשׁ, וּמִלְּאוֹ חָכְמָתוֹ בְּעַיִן יָפָה (שם):

He laid his hands. Generously, over and above what he had been commanded. For the Holy One, Blessed is He, said to him, “lay your hand,” but he used both hands. He fashioned him like a vessel filled to overflowing, filling him generously with his wisdom.

כאשר דבר ה'. אַף לְעִנְיַן הַהוֹד — נָתַן מֵהוֹדוֹ עָלָיו:

As Adonoy had commanded. also regarding the radiance — He bestowed some of his radiance on him.

צו את בני ישראל. מָה אָמוּר לְמַעְלָה? יִפְקֹד ה', אָמַר לוֹ הַקָּבָּ"ה עַד שֶׁאַתָּה מְצַוֵּנִי עַל בָּנַי, צַוֵּה אֶת בָּנַי עָלַי, מָשָׁל לְבַת מֶלֶךְ שֶׁהָיְתָה נִפְטֶרֶת מִן הָעוֹלָם וְהָיְתָה מְפַקֶּדֶת בַּעְלָהּ עַל בָּנֶיהָ וְכוּ' כִּדְאִיתָא בְסִפְרֵי:

Command Bnei Yisroel. What is stated above? ”May God command. . .” The Holy One, Blessed is He, said to him, ‘Before you command Me concerning My children, command My children concerning Me.’ This is comparable to a princess who was passing from the world. She instructed her husband concerning her children, etc., as is stated in Sifri.

קרבני. זֶה הַדָּם:

My offering. This refers to the blood.

לחמי. אֵלּוּ אֵמוּרִין, וְכֵן הוּא אוֹמֵר (ויקרא ג') "וְהִקְטִירָם הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה" (ספרי):

My bread. This refers to the “emurin” parts, as it is said, “The kohein shall burn them on the altar, bread of the fire.”

לאשי. הַנִּתָּנִין לְאִשֵּׁי מִזְבְּחִי:

Of My fires. to be placed on the fires of My altar.

תשמרו. שֶׁיִּהְיוּ כֹּהֲנִים וּלְוִיִּם וְיִשְׂרָאֵל עוֹמְדִין עַל גַּבָּיו, מִכָּאן לָמְדוּ וְתִקְּנוּ מַעֲמָדוֹת (תענית כ"ו):

You shall be vigilant. The kohanim, Levites and Bnei Yisroel shall stand over it. They learned from here, and instituted the “ma’amados” units.

במועדו. בְּכָל יוֹם הוּא מוֹעֵד הַתְּמִידִים:

At its prescribed time. Every day is the time prescribed for the constant-offerings.

ואמרת להם. אַזְהָרָה לְבֵית דִּין (ספרי):

Say to them. This is an admonishment to the Bais Din.

שנים ליום. כִּפְשׁוּטוֹ, וְעִקָּרוֹ בָא לְלַמֵּד שֶׁיִּהְיוּ נִשְׁחָטִין כְּנֶגֶד הַיּוֹם — תָּמִיד שֶׁל שַׁחַר בַּמַּעֲרָב וְשֶׁל בֵּין הָעַרְבַּיִם בְּמִזְרָחָן שֶׁל טַבָּעוֹת (ספרי; יומא ס"ב):

Two each day. Like the plain interpretation, but essentially, it teaches that they should be slaughtered towards the sun, the constant morning sacrifice to the west, and that of the afternoon to the east of the rings.

את הכבש אחד. אַעַ"פִּ שֶׁכְּבָר נֶאֱמַר בְּפָרָשַׁת וְאַתָּה תְּצַוֶּה "וְזֶה אֲשֶׁר תַּעֲשֶׂה" וְגוֹ' (שמות כט לח), הִיא הָיְתָה אַזְהָרָה לִימֵי הַמִּלּוּאִים וְכָאן צִוָּה לַדּוֹרוֹת:

One lamb. Although it is already stated in the parasha of “You shall command” — “this is what you shall offer,” — those instructions were for the days of inauguration, whereas here, the commandment is for all the generations.

סלת למנחה. מִנְחַת נְסָכִים:

Fine flour as a meal-offering. The libation minchah.

העשיה בהר סיני. כְּאוֹתָן שֶׁנַּעֲשׂוּ בִּימֵי הַמִּלּוּאִים; דָּ"אַ — העשיה בהר סיני, הִקִּישׁ עוֹלַת תָּמִיד לְעוֹלַת הַר סִינַי — אוֹתָהּ שֶׁנִּתְקָרְבָה לִפְנֵי מַתַּן תּוֹרָה — שֶׁכָּתוּב בָּהּ (שם כ"ד) "וַיָּשֶֹם בָּאֲגָנֹת", מְלַמֵּד שֶׁטְּעוּנָה כְּלִי (ספרי):

As offered on Mount Sinai. Like those which were done during the days of inauguration. Another interpretation [of] which was done at Mount Sinai: The constant burnt-offering is compared to the burnt-offering at Mount Sinai — the one brought before the giving of the Torah — of which Scripture states “. . .and [he] placed it in the basins.” This teaches that it (the constant-offering) requires a vessel.

ונסכו. יַיִן:

Its libation. Wine.

בקדש הסך. עַל הַמִּזְבֵּחַ יִתְנַסְּכוּ:

In the Holy [Sanctuary], you shall pour. They shall be poured on the altar.

נסך שכר. יַיִן הַמְשַׁכֵּר, פְּרָט לְיַיִן מִגִּתּוֹ (בבא בתרא צ"ז):

An intoxicating libation. Intoxicating wine. This excludes wine, fresh from the wine press.

ריח ניחח. נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי (ספרי):

A pleasing aroma. It pleases Me that I spoke and My wish was fulfilled.

עלת שבת בשבתו. וְלֹא עוֹלַת שַׁבָּת זוֹ בְּשַׁבָּת אַחֶרֶת, הֲרֵי שֶׁלֹּא הִקְרִיב בְּשַׁבָּת זוֹ שׁוֹמֵעַ אֲנִי יַקְרִיב שְׁתַּיִם לַשַּׁבָּת הַבָּאָה, תַּ"ל "בְּשַׁבַּתּוֹ", מַגִּיד שֶׁאִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ (ספרי):

This is the burnt-offering on its Shabbos. But not one Shabbos burnt-offering on another Shabbos. Suppose it was not offered on this Shabbos, I might think that two should be offered on the following Shabbos. The Torah therefore teaches “on its Shabbos.” This informs us that once its day has passed, the offering expires.

על עלת התמיד. אֵלּוּ מוּסָפִין, לְבַד אוֹתָן שְׁנֵי כְבָשִׂים שֶׁל עוֹלַת הַתָּמִיד, וּמַגִּיד שֶׁאֵין קְרֵבִין אֶלָּא בֵּין שְׁנֵי הַתְּמִידִין, וְכֵן בְּכָל הַמּוּסָפִין נֶאֱמַר עַל עֹלַת הַתָּמִיד לְתַלְמוּד זֶה:

In addition to the constant (daily) burnt-offering. This refers to the musaf sacrifices, aside from the two constant burnt-offering lambs. This teaches that they (the musaf sacrifices) may be brought only between the two constant-offerings. Similarly, concerning all the musaf sacrifices it is said, “in addition to the constant burnt-offering,” for this teaching.

ושלשה עשרנים. כְּמִשְׁפַּט נִסְכֵּי פַר, שֶׁכֵּן הֵן קְצוּבִין בְּפָרָשַׁת נְסָכִים:

Three tenths [of an eiphah]. As specified for the libations of a bull, designated as such in the chapter of the libations.

זאת עלת חדש בחדשו. שֶׁאִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ וְשׁוּב אֵין לוֹ תַשְׁלוּמִין:

This is the burnt-offering of each [Rosh] Chodesh, at its renewal. But once its designated day has passed, the offering expires, with no provision for restitution.

ושעיר עזים וגו'. כָּל שְׂעִירֵי הַמּוּסָפִין בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, הַכֹּל כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת שְׁבוּעוֹת (דף ט'), וְנִשְׁתַּנָּה שְׂעִיר רֹאשׁ חֹדֶשׁ שֶׁנֶּאֱמַר בּוֹ "לַה'"; לְלַמֶּדְךָ שֶׁמְּכַפֵּר עַל שֶׁאֵין בּוֹ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף — שֶׁאֵין מַכִּיר בַּחֵטְא אֶלָּא הַקָּבָּ"ה בִלְבָד, וּשְׁאָר הַשְּׂעִירִים לְמֵדִין מִמֶּנוּ; וּמִדְרָשׁוֹ בָּאַגָּדָה, אָמַר הַקָּבָּ"ה הָבִיאוּ כַפָּרָה עָלַי עַל שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ (חולין ס'):

And one he-goat, etc. All the musaf goats came in atonement for the ritual defilement of the Sanctuary and its sacred objects, everything as explained in Tractate Shevuos. There is a distinction with the New Moon goat, for it is said, concerning it, “. . .to God.” This teaches you that it atones for someone who was not cognizant either at the beginning or the end, as no one recognizes the transgression save for the Holy One, Blessed is He, alone. The other goats are derived from this one. This is also expounded aggadically [as follows]: The Holy One, Blessed is He, said: ‘Bring atonement for Me, because I diminished the moon.’

על עלת התמיד יעשה. כָּל הַקָּרְבָּן הַזֶּה:

In addition to the constant (daily) burnt-offering, it shall be done. This entire offering.

ונסכו. אֵין "וְנִסְכּוֹ" מוּסָב עַל הַשָּׂעִיר, שֶׁאֵין נְסָכִים לְחַטָּאת:

And its libation. ”Its libation” does not relate to the goat, as a sin-offering has no libation.

כל מלאכת עבדה. אֲפִלּוּ מְלָאכָה הַצְּרִיכָה לָכֶם, כְּגוֹן דָּבָר הָאָבֵד, הַמֻּתָּר בְּחֻלּוֹ שֶׁל מוֹעֵד, אֲסוּרָה בְּי"ט:

Any work of consequence. Even work necessary for you, for example, to prevent a loss, which is permitted during the intermediary holiday, is prohibited during the festival.

פרים. כְּנֶגֶד אַבְרָהָם שֶׁנֶּאֱמַר "וְאֶל הַבָּקָר רָץ אַבְרָהָם" (בראשית י"ח):

Bulls. Corresponding with Avraham, as it is said, “Avraham ran to the cattle.”

אילים. כְּנֶגֶד אֵילוֹ שֶׁל יִצְחָק:

Ram. Corresponding with the ram of Yitzchok.

כבשים. כְּנֶגֶד יַעֲקֹב שֶׁנֶּאֱמַר "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'); בִּיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן רָאִיתִי זֹאת:

Sheep. Corresponding with Yaakov, as it is said, “Yaakov separated the lambs.” I saw this in R’ Moshe Hadarshan’s commentary.

כאלה תעשו ליום. שֶׁלֹּא יִהְיוּ פוֹחֲתִין וְהוֹלְכִין כְּפָרֵי הֶחָג (ספרי):

Like these, yoshall make daily. They should not be progressively decreasing like the oxen of the [Succos] festival.

וביום הבכורים. חַג הַשָּׁבוּעוֹת קָרוּי בִּכּוּרֵי קְצִיר חִטִּים עַל שֵׁם שְׁתֵּי הַלֶּחֶם, שֶׁהֵם רִאשׁוֹנִים לְמִנְחַת חִטִּים הַבָּאִים מִן הֶחָדָשׁ (מנחות פ"ד):

On the day of the first fruits. The Shavuos festival is called “[The festival of] the first fruits of the wheat harvest,” because of the offering of the two loaves, which are the first of the wheat minchah-offerings to come from the new crop.

תמימם יהיו לכם ונסכיהם. אַף הַנְּסָכִים יִהְיוּ תְמִימִים, לָמְדוּ רַבּוֹתֵינוּ מִכָּאן שֶׁהַיַּיִן שֶׁהֶעֱלָה קְמָחִין פָּסוּל לִנְסָכִים (שם פ"ז):

[The sacrifices] shall be without blemish — and their libations. The libations must also be unblemished. The Rabbis derive from this that wine in which floury decay globules have surfaced is disqualified for libations.

מלבד עלת החדש. מוּסְפֵי רֹאשׁ חֹדֶשׁ שֶׁהוּא בְיוֹם רֹאשׁ הַשָּׁנָה:

Aside from the [Rosh] Chodesh burnt- offering. The [Rosh] Chodesh Musaf- offerings, as it (the new moon) corresponds with the new year.

מלבד חטאת הכפרים. שָׂעִיר הַנַּעֲשֶׂה בִּפְנִים הָאָמוּר בְּאַחֲרֵי מוֹת, שֶׁגַּם הוּא חַטָּאת:

Aside from the atonement sin-offering. The goat offered in the inner chamber, mentioned in “Acharei Mos.” It, too, was a sin- offering.

ועלת התמיד. וּמִלְּבַד עוֹלַת הַתָּמִיד תַּעֲשׂוּ עוֹלוֹת הַלָּלוּ:

And the constant (daily) burnt- offering And aside from the constant burnt- offering, you shall offer these burnt-offerings.

ונסכיהם. מוּסָב עַל הַמּוּסָפִין הַכְּתוּבִים וְעַל תַּעֲשׂוּ, וְהוּא לְשׁוֹן צִוּוּי — מִלְּבַד עוֹלַת הַתָּמִיד וּמִנְחָתָהּ תַּעֲשׂוּ אֶת אֵלֶּה וְנִסְכֵּיהֶם, וְכֵן כָּל נִסְכֵּיהֶם הָאֲמוּרִים בְּכָל הַמּוֹעֲדוֹת חוּץ מִשֶּׁל קָרְבְּנוֹת הֶחָג, שֶׁכָּל וְנִסְכָּהּ, וְנִסְכֵּיהֶם, וּנְסָכֶיהָ שֶׁבָּהֶם מוּסַבִּים עַל הַתָּמִיד, וְאֵינָן לְשׁוֹן צִוּוּי, שֶׁהֲרֵי נִסְכֵּיהֶם שֶׁל מוּסָפִין כְּתוּבִין לְעַצְמָן בְּכָל יוֹם וָיוֹם:

And their libations. This relates to the musaf-offerings stated above, and to “you shall offer.” It denotes a command: ‘Aside from the constant burnt-offering and its minchah, you shall offer these and their libations.’ It is the same with every “their libations” said at all the festivals, except those concerning the [Succos] holiday sacrifices. Every “and its libation,” “and their libations,” “and its libations” among them refer to the constant sacrifice, and are not commands, since the musaf libations are written separately for each day.

ומנחתם ונסכיהם לפרים. פָּרֵי הֶחָג שִׁבְעִים הֵם כְּנֶגֶד שִׁבְעִים אֻמּוֹת, וּמִתְמַעֲטִים וְהוֹלְכִים, סִימָן כְּלָיָה הִיא לָהֶם, וּבִימֵי הַמִּקְדָּשׁ הָיוּ מְגִנִּים עֲלֵיהֶם מִן הַיִּסּוּרִין (סוכה נ"ה):

Their meal-offerings and their libations for the bulls. There were seventy festival bulls, representing the seventy nations, which were progressively diminishing, symbolizing their destruction. During the time of the Sanctuary, [however,] These sacrifices shielded them from suffering.

ולכבשים. כְּנֶגֶד יִשְׂרָאֵל שֶׁנִּקְרְאוּ "שֶׂה פְזוּרָה" (ירמיהו נ'), וְהֵם קְבוּעִים, וּמִנְיָנָם תִּשְׁעִים וּשְׁמוֹנָה, לְכַלּוֹת מֵהֶם תִּשְׁעִים וּשְׁמוֹנֶה קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה; בַּשֵּׁנִי נֶאֱמַר וְנִסְכֵּיהֶם עַל שְׁנֵי תְמִידֵי הַיּוֹם, וְלֹא שִׁנָּה הַלָּשׁוֹן אֶלָּא לִדְרֹשׁ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִ"לִ (ספרי; שבת ק"נ) בַּשֵּׁנִי וְנִסְכֵּיהֶם, בַּשִּׁשִּׁי וּנְסָכֶיהָ, בַּשְּׁבִיעִי כְּמִשְׁפָּטָם, מֵ"ם יוֹ"ד מֵ"ם הֲרֵי כָאן מַיִם, רֶמֶז לְנִסּוּךְ הַמַּיִם מִן הַתּוֹרָה בֶּחָג:

And the lambs. Representing Israel, which is called “the dispersed lamb.” Their numbers are constant, and they total ninety eight, to nullify the ninety eight curses in Mishneh Torah. On the second day, וְנִסְכֵּיהֶם, “and their libations,” is said, in relation to the day’s two constant-offerings. The change in language was intended for exposition, as the Rabbis, of blessed memory, remarked: On the second day, וְנִסְכֵּיהֶם, “and their libations,” is said, on the sixth, וּנְסָכֶיהָ, “and her libations,” on the seventh, כְּמִשְׁפָּטָם, “according to ‘their’ requirement.” מ"ם, יו"ד, מ"ם . which spells מַּיִם, “water,” and is an allusion that the water libation, during the Festival is Scriptural.

עצרת תהיה לכם. עֲצוּרִים בַּעֲשִׂיַּת מְלָאכָה; דָּ"אַ, עצרת — עִצְרוּ מִלָּצֵאת, מְלַמֵּד שֶׁטָּעוּן לִינָה; וּמִדְרָשׁוֹ בַאַגָּדָה לְפִי שֶׁכָּל יְמוֹת הָרֶגֶל הִקְרִיבוּ כְנֶגֶד שִׁבְעִים אֻמּוֹת, וּבָאִין לָלֶכֶת, אָמַר לָהֶם הַמָּקוֹם בְּבַקָּשָׁה מִכֶּם עֲשׂוּ לִי סְעוּדָה קְטַנָּה כְּדֵי שֶׁאֵהָנֶה מִכֶּם (סוכה נ"ה):

Shall be a [day of] restraint for you. Restraint from doing work. Another interpetation [of] restraint, restrain yourselves from leaving. This teaches that they were required to remain overnight. According to the Aggadic Midrash, because, throughout the entire holiday, they brought offerings which represented the seventy nations. When they were going to leave, the Omnipresent said to them, ‘I request of you, make a small repast for me, so that I may enjoy your company.’

פר אחד איל אחד. אֵלּוּ כְנֶגֶד יִשְׂרָאֵל, הִתְעַכְּבוּ לִי מְעַט עוֹד, וּלְשׁוֹן חִבָּה הוּא זֶה, כְּבָנִים הַנִּפְטָרִים מֵאֲבִיהֶם וְהוּא אוֹמֵר לָהֶם קָשָׁה עָלַי פְּרֵדַתְכֶם, עַכְּבוּ עוֹד יוֹם אֶחָד, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה כוּ', כִּדְאִיתָא בְמַסֶּכֶת סֻכָּה (שם); וּבְמִדְרַשׁ רַבִּי תַנְחוּמָא: לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁמִּי שֶׁיֵּשׁ לוֹ אַכְסְנַאי יוֹם רִאשׁוֹן יַאֲכִילֶנּוּ פְּטוּמוֹת, לְמָחָר יַאֲכִילֶנּוּ דָּגִים, לְמָחָר בְּשַׂר בְּהֵמָה, לְמָחָר מַאֲכִילוֹ קִטְנִית, לְמָחָר מַאֲכִילוֹ יָרָק, פּוֹחֵת וְהוֹלֵךְ כְּפָרֵי הֶחָג:

One young bull, one ram. These represent Yisroel [which is singular to the Holy One, Blessed is He] — ‘Remain with Me a little longer’. This denotes affection, as when children take leave of their father, and he says to them, ‘Your departure distresses me, remain yet another day’. This is compared to a king who made a repast, etc., as stated in tractate Succah. Midrash R’ Tanchumah interprets: The Torah teaches proper conduct. Someone who entertains a guest should, on the first day, feed him fattened fowl, the next day fish, the next beef, the next day he should feed him grains, and the next, vegetables. Progressive diminishment, like the festival bulls.

אלה תעשו לה' במועדיכם. דָּבָר הַקָּצוּב לְחוֹבָה:

These you shall make to Adonoy on your festivals. Those things designated as obligations.

לבד מנדריכם. אִם בָּאתֶם לִדּוֹר קָרְבָּנוֹת בָּרֶגֶל, מִצְוָה הִיא בְּיֶדְכֶם, אוֹ נְדָרִים אוֹ נְדָבוֹת שֶׁנְּדַרְתֶּם כָּל הַשָּׁנָה, הַקְרִיבוּם בָּרֶגֶל, שֶׁמָּא יִקְשֶׁה לוֹ לַחֲזֹר וְלַעֲלוֹת לִירוּשָׁלַיִם וּלְהַקְרִיב נְדָרָיו וְנִמְצָא עוֹבֵר בְּבַל תְּאַחֵר:

Aside from your vows. If you should decide to vow offerings during the holiday, this will be credited to you as a commendable act. Or, the vows and gifts which you pledged throughout the year, bring during the holiday, as it may be difficult for you to make the return pilgrimage to Jerusalem to offer up your pledges, and you may thus ultimately violate the prohibition of “. . .do not delay [fulfilling your pledge].”

ויאמר משה אל בני ישראל. לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה, הֻצְרַךְ לְהַפְסִיק תְּחִלָּה וְלוֹמַר שֶׁחָזַר מֹשֶׁה וְאֲמָרָהּ פָרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ, אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו:

Moshe spoke to Bnei Yisroel. This concludes the subject, comments R’ Yishmael. Because, up until this point, we have the words of the Omnipresent, and the chapter of vows begins with the words of Moshe, it is necessary to conclude the subject by saying that Moshe reviewed this parshah with the Israelites. Otherwise, the implication would be that he (Moshe) did not tell them this, but began his discourse with the chapter of vows.