| 1The Lord spoke to Moses saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to the children of Israel and say to them: When you arrive in the Land of your dwelling place, which I am giving you, |
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בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֨רֶץ֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם: |
| When you arrive. He informed them that they would enter the Land. |
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כִּי תָבֹאוּ.
בִּשֵּׂר לָהֶם שֶׁיִּכָּנְסוּ לָאָרֶץ:
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| 3and you make a fire offering to the Lord, a burnt offering or a sacrifice [namely a peace offering], for an expressed vow or for a voluntary offering or on your festivals, to provide a pleasing fragrance for the Lord, from the cattle or from the sheep. |
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גוַֽעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֹלָ֣ה אוֹ־זֶ֔בַח לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ בִנְדָבָ֔ה א֖וֹ בְּמֹֽעֲדֵיכֶ֑ם לַֽעֲשׂ֞וֹת רֵ֤יחַ נִיחֹ֨חַ֙ לַיהֹוָ֔ה מִן־הַבָּקָ֖ר א֥וֹ מִן־הַצֹּֽאן: |
| and you make a fire-offering. This is not a command, but [it means that], when you arrive there and you decide to make a fire-offering for the Lord… |
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וַֽעֲשִׂיתֶם אִשֶּׁה.
אֵין זֶה צִוּוּי, אֶלָּא כְּשֶׁתָּבֹאוּ שָׁם וְתַעֲלֶה עַל לְבַבְכֶם לַעֲשׂוֹת אִשֶּׁה לַה':
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| for an expressed vow or for a voluntary offering…. Or, you make a fire-offering for the obligatory festival sacrifice, which I required you to make on festivals. |
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לְפַלֵּא־נֶדֶר אוֹ־בִנְדָבָה וגו'.
אוֹ שֶׁתַּעֲשׂוּ הָאִשֶּׁה בִּשְׁבִיל חוֹבַת מוֹעֲדֵיכֶם, שֶׁחִיַּבְתִּי אֶתְכֶם לַעֲשׂוֹת בַּמּוֹעֵד:
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| a pleasing fragrance. That it should afford Me contentment. |
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רֵיחַ נִיחֹחַ.
נַחַת רוּחַ לְפָנַי:
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| 4The one who brings his offering to the Lord shall present a meal offering containing one tenth fine flour mixed with a quarter of a hin of oil. |
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דוְהִקְרִ֛יב הַמַּקְרִ֥יב קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂר֔וֹן בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן: |
| The one who brings his offering…shall present. You shall offer up libations and a meal-offering for each animal. The meal-offering is completely consumed, and the oil is blended into it. The wine is put into basins [from which it runs onto the altar and down to the foundations], as we learned in Tractate Sukkah (48a, b) |
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וְהִקְרִיב הַמַּקְרִיב.
תַּקְרִיבוּ נְסָכִים וּמִנְחָה לְכָל בְּהֵמָה; הַמִּנְחָה כָּלִיל וְהַשֶּׁמֶן נִבְלָל בְּתוֹכָהּ, וְהַיַּיִן לַסְּפָלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת סֻכָּה (דף מ"ח):
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| 5And a quarter of a hin of wine for a libation, you shall prepare with the burnt offering or for the sacrifice, for each lamb. |
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הוְיַ֤יִן לַנֶּ֨סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּֽעֲשֶׂ֥ה עַל־הָֽעֹלָ֖ה א֣וֹ לַזָּ֑בַח לַכֶּ֖בֶשׂ הָֽאֶחָֽד: |
| for each lamb. This relates to everything mentioned above-the meal-offering, the oil and the wine. |
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לַכֶּבֶשׂ הָֽאֶחָֽד.
עַל כָּל הָאָמוּר לְמַעְלָה הוּא מוּסָב — עַל הַמִּנְחָה וְעַל הַשֶּׁמֶן וְעַל הַיָּיִן:
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| 6Or for a ram, you shall present a meal offering containing two tenths fine flour mixed with a third of a hin of oil. |
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וא֤וֹ לָאַ֨יִל֙ תַּֽעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין: |
| Or for a ram. [I.e.,] if [the animal you bring is] a ram. Our Sages expounded [the word] אוֹ, “or” to include the palgas [a sheep in its thirteenth month, which is neither a lamb nor a ram] for the libations of a ram. - [Chullin 23a, see Parah 1:3] |
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אוֹ לָאַיִל.
וְאִם אַיִל הוּא; וְרַבּוֹתֵינוּ דָרְשׁוּ "אוֹ" — לְרַבּוֹת אֶת הַפַּלְגָּס לְנִסְכֵּי אַיִל (מנחות צ"א):
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| 7And a third of a hin of wine for a libation; you shall offer up, a pleasing fragrance to the Lord. |
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זוְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| 8If you prepare a young bull as a burnt offering or sacrifice by expressing a vow, or for a peace offering for the Lord, |
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חוְכִי־תַֽעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה: |
| 9with the young bull he shall offer up a meal offering consisting of three tenths fine flour mixed with half a hin of oil. |
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טוְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין: |
| 10And you shall offer half a hin of wine for a libation, a fire offering of pleasing fragrance to the Lord. |
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יוְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| a fire-offering of pleasing fragrance. This refers only to the meal-offering and oil, but the wine is not a fire-offering, since it is not placed on the fire. |
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אִשֵּׁה רֵֽיחַ־.
אֵינוֹ מוּסָב אֶלָּא עַל הַמִּנְחָה וְהַשֶּׁמֶן, אֲבָל הַיַּיִן אֵינוֹ אִשֶּׁה, שֶׁאֵינוֹ נִתָּן עַל הָאֵשׁ:
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| 11So shall it be done for each ox or ram, or for a young sheep or young goat. |
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יאכָּ֣כָה יֵֽעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָֽאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָֽעִזִּֽים: |
| Or for a young sheep…. Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3] |
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אוֹ לַשֶּׂה וגו'.
בֵּין שֶׁהוּא בַכְּבָשִׂים בֵּין שֶׁהוּא בָעִזִּים; כֶּבֶשׂ וָשֶׂה קְרוּיִם בְּתוֹךְ שְׁנָתָם, :
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| ram. Heb. אַיִל, [the name given] from the age of thirteen months and one day. - [Parah 1:3] |
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אַיִל.
אַיִל בֶּן שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְיוֹם אֶחָד:
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| 12In accordance with the number you offer up, so shall you present for each one, according to their numbers. |
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יבכַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ כָּ֛כָה תַּֽעֲשׂ֥וּ לָֽאֶחָ֖ד כְּמִסְפָּרָֽם: |
| In accordance with the number you offer up. In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals shall be the number of libations. |
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כַּמִּסְפָּר אֲשֶׁר תַּֽעֲשׂוּ.
כְּמִסְפַּר הַבְּהֵמוֹת אֲשֶׁר תַּקְרִיבוּ לְקָרְבָּן ככה תעשו נְסָכִים לְכָל אֶחָד מֵהֶם — כְּמִסְפָּרָם שֶׁל בְּהֵמוֹת מִסְפָּרָם שֶׁל נְסָכִים:
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| 13Every native born shall do it in this manner, to offer up a fire offering of pleasing fragrance to the Lord. |
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יגכָּל־הָֽאֶזְרָ֥ח יַֽעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| 14If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it. |
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ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה: |
| 15One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord. |
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טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה: |
| just as [it is] for you, so [it is] for the proselyte. Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it is for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10); “like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people]. |
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כָּכֶם כַּגֵּר.
כְּמוֹתְכֶם כֵּן גֵּר, וְכֵן דֶּרֶךְ לְשׁוֹן עִבְרִית, "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג) — כֵּן אֶרֶץ מִצְרַיִם, "כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ" (מלכים א כ"ב):
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| 16There shall be one law and one ordinance for you and the proselyte who resides [with you]. |
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טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם: |
| 17The Lord spoke to Moses saying: |
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יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 18Speak to the children of Israel and you shall say to them, When you arrive in the Land to which I am bringing you, |
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יחדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה: |
| When you arrive in the Land. Heb. בְּבֹאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture says, “when you will come” [in the singular] (כִּי תָבֹא) or [plural] (כִּי תָבֹאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֹאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21] |
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בְּבֹֽאֲכֶם אֶל־הָאָרֶץ.
מְשֻׁנָּה בִּיאָה זוֹ מִכָּל בִּיאוֹת שֶׁבַּתּוֹרָה, שֶׁבְּכֻלָּן נֶאֱמַר כִּי תָבֹא, כִּי תָבֹאוּ, לְפִיכָךְ כֻּלָּן לְמֵדוֹת זוֹ מִזּוֹ, וְכֵיוָן שֶׁפֵּרֵט לְךָ הַכָּתוּב בְּאַחַת מֵהֶן שֶׁאֵינָהּ אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה, אַף כֻּלָּן כֵּן, אֲבָל זוֹ נֶאֱמַר בָּהּ "בְּבֹאֲכֶם" — מִשֶּׁנִּכְנְסוּ בָהּ וְאָכְלוּ מִלַּחְמָהּ נִתְחַיְּבוּ בְחַלָּה (ספרי):
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| 19and you eat from the bread of the Land, you shall set aside a gift for the Lord. |
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יטוְהָיָ֕ה בַּֽאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַֽיהֹוָֽה: |
| 20The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it. |
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כרֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ: |
| the first portion of your dough. When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer ” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord. |
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רֵאשִׁית עֲרִסֹתֵכֶם.
כְּשֶׁתָּלוּשׁוּ כְדֵי עִסַּתְכֶם שֶׁאַתֶּם רְגִילִין לָלוּשׁ בַּמִּדְבָּר — וְכַמָּה הִיא? "וַיָּמֹדּוּ בָעֹמֶר" (שמות ט"ז), "עֹמֶר לַגֻּלְגֹּלֶת" (שם) — תָּרִימוּ מֵרֵאשִׁיתָהּ, כְּלוֹמַר קֹדֶם שֶׁתֹּאכְלוּ מִמֶּנָּה, רֵאשִׁית חֶלְקָהּ חלה אַחַת תרימו תרומה לְשֵׁם ה' (עירובין פ"ג):
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| a loaf. In old French, tortel , a sort of cake, a round loaf of bread, [in modern French, torteau.] |
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חַלָּה.
טורטי"ל בְּלַעַז:
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| as in the case of the gift of the threshing floor. in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount-for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7] |
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כִּתְרוּמַת גֹּרֶן.
שֶׁלֹּא נֶאֱמַר בָּהּ שִׁעוּר וְלֹא כִתְרוּמַת מַעֲשֵׂר, שֶׁנֶּאֱמַר בָּהּ שִׁעוּר (ספרי), אֲבָל חֲכָמִים נָתְנוּ שִׁעוּר — לְבַעַל הַבַּיִת אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה וּלְנַחְתּוֹם אֶחָד מֵאַרְבָּעִים וּשְׁמוֹנָה (חלה ב'):
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| 21From the first portion of your dough you shall give a gift to the Lord in [all] your generations. |
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כאמֵֽרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַֽיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם: |
| From the first portion of your dough. Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, “From the first”-a part of the dough but not the entire dough. - [Sifrei Shelach 27] |
|
מֵֽרֵאשִׁית עֲרִסֹתֵיכֶם.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "רֵאשִׁית עֲרִסֹתֵכֶם", שׁוֹמֵעַ אֲנִי רִאשׁוֹנָה שֶׁבָּעִסּוֹת, תַּלְמוּד לוֹמָר "מראשית" — מִקְצָתָהּ וְלֹא כֻלָּהּ (ספרי):
|
| you shall give a gift to the Lord. Since no amount is specified for the dough portion, [challah], it says, “you shall give ”-the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30] |
|
תִּתְּנוּ לה' תְּרוּמָה.
לְפִי שֶׁלֹּא שָׁמַעְנוּ שִׁעוּר לְחַלָּה נֶאֱמַר "תִּתְּנוּ" — שֶׁיְּהֵא בָהּ כְּדֵי נְתִינָה (שם):
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| 22And if you should err and not fulfill all these commandments, which the Lord spoke to Moses. |
|
כבוְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה: |
| And if you should err and not fulfill. Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22] |
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וְכִי תִשְׁגּוּ וְלֹא תַֽעֲשׂוּ.
עֲבוֹדָה זָרָה הָיְתָה בִּכְלַל כל המצוות שֶׁהַצִּבּוּר מְבִיאִין עָלֵיהָ פַר, וַהֲרֵי הַכָּתוּב מוֹצִיאָהּ כָּאן מִכְּלָלָן, לִדּוֹן בְּפַר לְעוֹלָה וְשָׂעִיר לְחַטָּאת (ספרי):
|
| If you err. Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33] |
|
וְכִי תִשְׁגּוּ וגו'.
בְּעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר, אוֹ אֵינוֹ אֶלָּא בְאַחַת מִכָּל הַמִּצְוֹת, תַּלְמוּד לוֹמָר "את כל המצות האלה" — מִצְוָה אַחַת שֶׁהִיא כְּכָל הַמִּצְוֹת, מַה הָעוֹבֵר עַל כָּל הַמִּצְוֹת פּוֹרֵק עֹל וּמֵפֵר בְּרִית וּמְגַלֶּה פָנִים, אַף מִצְוָה זוֹ פּוֹרֵק בָּהּ עֹל וּמֵפֵר בְּרִית וּמְגַלֶּה פָנִים, וְאֵיזוֹ? זוֹ עֲבוֹדָה זָרָה (שם):
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| which the Lord spoke to Moses. [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33] |
|
אֲשֶׁר־דִּבֶּר ה' אֶל־משֶֽׁה.
אָנֹכִי וְלֹא יִהְיֶה לְךָ מִפִּי הַגְּבוּרָה שְׁמַעְנוּם כְּדִכְתִיב (תהילים ס"ב) "אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְנוּ" (הוריות ח'):
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| 23All that the Lord commanded you through Moses, from the day on which the Lord commanded and from then on, for all generations. |
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כגאֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־משֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹ֖תֵיכֶֽם: |
| All that the Lord commanded. This teaches us that anyone who acknowledges idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says, “from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33] |
|
אֵת כָּל־אֲשֶׁר צִוָּה וגו'.
מַגִּיד שֶׁכָּל הַמּוֹדֶה בְּעֲבוֹדָה זָרָה כְּכוֹפֵר בְּכָל הַתּוֹרָה כֻּלָּהּ וּבְכָל מַה שֶּׁנִּתְנַבְּאוּ הַנְּבִיאִים, שֶׁנֶּאֱמַר "מן היום אשר צוה ה' והלאה":
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| 24If because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the Lord, with its prescribed meal offering and libation, and one young he goat for a sin offering. |
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כדוְהָיָ֗ה אִ֣ם מֵֽעֵינֵ֣י הָֽעֵדָה֘ נֶֽעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָֽעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה וּמִנְחָת֥וֹ וְנִסְכּ֖וֹ כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת: |
| If because of the eyes of the congregation it was committed inadvertently. If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently-for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. — [See Horioth 2b] |
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אִם מֵֽעֵינֵי הָֽעֵדָה נֶֽעֶשְׂתָה לִשְׁגָגָה.
אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה עֲבֵרָה זוֹ עַל יְדֵי שׁוֹגֵג — שֶׁשָּׁגוּ וְהוֹרוּ עַל אַחַת מִן הָעֲבוֹדוֹת שֶׁהִיא מֻתֶּרֶת לַעֲבֹד עֲבוֹדָה זָרָה בְּכָךְ (שם ה'):
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| for a sin-offering. Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a] |
|
לְחַטָּֽת.
חָסֵר א', שֶׁאֵינוֹ כִשְׁאָר חַטָּאוֹת, שֶׁכָּל חַטָּאוֹת שֶׁבַּתּוֹרָה הַבָּאוֹת עִם עוֹלָה הַחַטָּאת קוֹדֶמֶת לָעוֹלָה, שֶׁנֶּא' (ויקרא ה'), "וְאֶת הַשֵּׁנִי יַעֲשֶׂה עֹלָה", וְזוֹ עוֹלָה קוֹדֶמֶת לְחַטָּאת (שם ט"ו):
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| 25The kohen shall atone on behalf of the entire congregation of the children of Israel, and it shall be forgiven them, for it was an error, and they have brought their offering as a fire offering to the Lord and their sin offering before the Lord because of their error. |
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כהוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם: |
| and they have brought their offering as a fire-offering to the Lord. This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37] |
|
הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לה'.
זֶה הָאָמוּר בַּפָּרָשָׁה, הוּא פַר הָעוֹלָה שֶׁנֶּאֱמַר "אִשֶּׁה לַה'" (ספרי):
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| and their sin-offering. This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37] |
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וְחַטָּאתָם.
זֶה הַשָּׂעִיר:
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| 26The entire congregation of the children of Israel and the proselyte who resides with them shall be forgiven, for all the people were in error. |
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כווְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה: |
| 27But if an individual sins inadvertently, he shall offer up a she goat in its first year as a sin offering. |
|
כזוְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּֽחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת: |
| sins inadvertently. By worshipping idols. - [Sifrei Shelach 41] |
|
תֶּֽחֱטָא בִשְׁגָגָה.
בְּעֲבוֹדָה זָרָה:
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| she-goat in its first year. For any other transgression an individual could bring [either] a ewe-lamb or a young she-goat, but in this case Scripture designates a she-goat for it. - [Sifrei Shelach 40] |
|
עֵז בַּת־שְׁנָתָהּ.
שְׁאָר עֲבֵרוֹת יָחִיד מֵבִיא כִשְׂבָּה אוֹ שְׂעִירָה, וּבְזוֹ קָבַע לָהּ שְׂעִירָה (שם):
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| 28And the kohen shall atone for the erring soul which sinned inadvertently before the Lord, so as to atone on his behalf, and it shall be forgiven him. |
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כחוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥ה בִשְׁגָגָ֖ה לִפְנֵ֣י יְהֹוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֽוֹ: |
| 29One law shall apply to anyone who sins inadvertently from the native born of the children of Israel and the proselyte who resides among them. |
|
כטהָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם תּוֹרָ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם לָֽעֹשֶׂ֖ה בִּשְׁגָגָֽה: |
| 30But if a person should act highhandedly, whether he is a native born or a proselyte, he is blaspheming the Lord, and that soul shall be cut off from among its people. |
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לוְהַנֶּ֜פֶשׁ אֲשֶׁר־תַּֽעֲשֶׂ֣ה | בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהֹוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ: |
| highhandedly. Intentionally. — [Jonathan ben Uzziel, Onkelos (See Mechokekei Yehudah)] |
|
בְּיָד רָמָה.
בְמֵזִיד:
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| is blaspheming. Heb. מְגַדֵּף, reviles (מְחָרֵף), as in “it shall be a reproach (חֶרְפָּה) and a taunt (וּגְדוּפָה)” (Ezek. 5: 15); “which the servants of the King of Assyria have blasphemed (גִּדְפוּ)” (Is. 37:6). Furthermore, our Sages (Ker. 7b) derived from here that someone who blasphemes [lit., blesses] the Name [of God] is subject to spiritual excision. |
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מְגַדֵּף.
מְחָרֵף, כְּמוֹ "וְהָיְתָה חֶרְפָּה וּגְדוּפָה" (יחזקאל ה'), "אֲשֶׁר גִּדְּפוּ נַעֲרֵי מֶלֶךְ אַשּׁוּר" (ישעיהו ל"ז), וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ מִכָּאן לַמְּבָרֵךְ אֶת הַשֵּׁם שֶׁהוּא בְכָרֵת (כריתות ז'):
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| 31For he has scorned the word of the Lord and violated His commandment; that soul shall be utterly cut off for its iniquity is upon it. |
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לאכִּ֤י דְבַר־יְהֹוָה֙ בָּזָ֔ה וְאֶת־מִצְוָת֖וֹ הֵפַ֑ר הִכָּרֵ֧ת | תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲוֹנָ֥ה בָֽהּ: |
| the word of the Lord. The warning against idolatry was [heard directly] by the word of the Divine; the rest was by the word of Moses. - [Hor. 8a] |
|
דְבַר־ה'.
אַזְהָרַת עֲבוֹדָה זָרָה מִפִּי הַגְּבוּרָה וְהַשְּׁאָר מִפִּי מֹשֶׁה (סנהדרין צ"ט):
|
| its iniquity is upon it. During the time the iniquity is with him, namely, if he has not repented. — [Sanh. 90b, Sifrei Shelach 51] |
|
עונה בָֽהּ.
בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ — שֶׁלֹּא עָשָׂה תְשׁוּבָה:
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| 32When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day. |
|
לבוַֽיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַיִּמְצְא֗וּ אִ֛ישׁ מְקשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת: |
| [When the children of Israel] were in the desert, they found. Scripture speaks disparagingly of Israel, for they had kept only one Sabbath, yet on the second one, this man came and desecrated it. — [Sifrei Shelach 52] |
|
וַֽיִּהְיוּ … בַּמִּדְבָּר וַיִּמְצְאוּ.
בִּגְנוּתָן שֶׁל יִשְׂרָאֵל דִּבֵּר הַכָּתוּב, שֶׁלֹא שָׁמְרוּ אֶלָּא שַׁבָּת רִאשׁוֹנָה, וּבַשְּׁנִיָּה בָא זֶה וְחִלְּלָהּ (ספרי):
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| 33Those who found him gathering wood presented him before Moses and Aaron and before the entire congregation. |
|
לגוַיַּקְרִ֣יבוּ אֹת֔וֹ הַמֹּֽצְאִ֥ים אֹת֖וֹ מְקשֵׁ֣שׁ עֵצִ֑ים אֶל־משֶׁה֙ וְאֶל־אַֽהֲרֹ֔ן וְאֶ֖ל כָּל־הָֽעֵדָֽה: |
| Those who found him gathering. [This redundant clause means to say that] they warned him, but he did not stop gathering even after they found him and warned him. — [Sanh. 90a, Sifrei Shelach 55] |
|
הַמֹּֽצְאִים אֹתוֹ מְקשֵׁשׁ.
שֶׁהִתְרוּ בוֹ וְלֹא הִנִּיחַ מִלְּקוֹשֵׁשׁ, אַף מִשֶׁמְּצָאוּהוּ וְהִתְרוּ בוֹ (שם; סנהדרין מ"א):
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| 34They put him under guard, since it was not specified what was to be done to him. |
|
לדוַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּֽעָשֶׂ֖ה לֽוֹ: |
| since it was not specified what was to be done to him. With which method he should be executed. But they did know that one who desecrates the Sabbath is put to death. — [Sifrei Shelach 57] |
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כִּי לֹא פֹרַשׁ מַה־יֵּֽעָשֶׂה לֽוֹ.
בְּאֵיזוֹ מִיתָה יָמוּת, אֲבָל יוֹדְעִים הָיוּ שֶׁמְּחַלֵּל שַׁבָּת בְּמִיתָה (שם ע"ח):
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| 35The Lord said to Moses, The man shall be put to death; the entire congregation shall pelt him with stones outside the camp. |
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להוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה מ֥וֹת יוּמַ֖ת הָאִ֑ישׁ רָג֨וֹם אֹת֤וֹ בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔ה מִח֖וּץ לַמַּֽחֲנֶֽה: |
| pelt. Heb. רָגוֹם, ‘doing,’ [which] in French [is], faisant. Similarly, ‘going,’ in old French, allant. Likewise, זָכוֹר, remember, (Exod. 20:8), and שָׁמוֹר, keep (Deut. 5:12) |
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רָגוֹם.
עָשֹׂה, פשנ"ט, וְכֵן הָלוֹךְ אלנ"ט, וְכֵן "זָכוֹר" (שמות כ, ח) וְ"שָׁמוֹר" (דברים ה, יב):
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| 36So the entire congregation took him outside the camp, and they pelted him to death with stones, as the Lord had commanded Moses. |
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לווַיֹּצִ֨יאוּ אֹת֜וֹ כָּל־הָֽעֵדָ֗ה אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֛וֹ בָּֽאֲבָנִ֖ים וַיָּמֹ֑ת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה: |
| took him outside. From here we derive that the place of stoning was outside, and distant from the courthouse. — [Sifrei Shelach 59] |
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וַיֹּצִיאוּ אֹתוֹ.
מִכָּאן שֶׁבֵּית הַסְּקִילָה חוּץ וְרָחוֹק מִבֵּית דִּין (ספרי):
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| 37The Lord spoke to Moses, saying: |
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לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 38Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. |
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לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת: |
| that they shall make for themselves fringes. Heb. צִיצִת, [so named] because of the threads suspended from it, as in, “he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation: |
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וְעָשׂוּ לָהֶם צִיצִת.
עַל שֵׁם הַפְּתִילִים הַתְּלוּיִם בָּהּ, כְּמוֹ (יחזקאל ח'), "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי" (מנחות מ"ב). דָּבָר אַחֵר:
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| fringes. [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in, “peering (מֵצִיץ) from the lattices” (Song 2:9). |
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צִיצִת.
עַל שֵׁם וּרְאִיתֶם אֹתוֹ, כְּמוֹ "מֵצִיץ מִן הַחֲרַכִּים" (שיר השירים ב'):
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| blue. The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20]. |
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תְּכֵֽלֶת.
צֶבַע יָרֹק שֶׁל חִלָּזוֹן:
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| 39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray. |
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לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם: |
| you will remember all the commandments of the Lord. because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. - [Num. Rabbah 18:21] |
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וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה'.
שֶׁמִּנְיַן גִּימַטְרִיָּא שֶׁל צִיצִית שֵׁשׁ מֵאוֹת, וּשְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים הֲרֵי תרי"ג (תנחומא):
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| and you shall not wander after your hearts. Heb. וְלֹא תָתוּרוּ, like “from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15] |
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וְלֹֽא־תָתוּרוּ אַֽחֲרֵי לְבַבְכֶם.
כְּמוֹ "מִתּוּר הָאָרֶץ" (במדבר י"ג); הַלֵּב וְהָעֵינַיִם הֵם מְרַגְּלִים לַגּוּף, מְסַרְסְרִים לוֹ אֶת הָעֲבֵרוֹת, הָעַיִן רוֹאָה וְהַלֵּב חוֹמֵד וְהַגּוּף עוֹשֶׂה אֶת הָעֲבֵרָה (תנחומא):
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| 40So that you shall remember and perform all My commandments and you shall be holy to your God. |
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מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְוֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם: |
| 41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God. |
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מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: |
| I am the Lord. Faithful to pay reward. — [Sifrei Shelach 75] |
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אֲנִי ה'.
נֶאֱמָן לְשַׁלֵּם שָׂכָר:
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| your God. Faithful to exact punishment. — [Sifrei Shelach 75] |
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אֱלֹֽהֵיכֶם.
נֶאֱמָן לִפָּרַע:
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| Who took you out. I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73] |
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אֲשֶׁר הוֹצֵאתִי אֶתְכֶם.
עַל מְנָת כֵּן פָּדִיתִי אֶתְכֶם שֶׁתְּקַבְּלוּ עֲלֵיכֶם גְּזֵרוֹתַי:
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| I am the Lord, your God. Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in the future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.” |
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אֲנִי ה' אֱלֹֽהֵיכֶם.
עוֹד לָמָּה נֶאֱמַר? כְּדֵי שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל מִפְּנֵי מָה אָמַר הַמָּקוֹם? לֹא שֶׁנַּעֲשֶׂה וְנִטֹּל שָֹכָר? אָנוּ לֹא עוֹשִׂים וְלֹא נוֹטְלִים שָׂכָר עַל כָּרְחֲכֶם אֲנִי מַלְכְּכֶם, וְכֵן הוּא אוֹמֵר (יחזקאל כ'), "אִם לֹא בְּיָד חֲזָקָה … אֶמְלוֹךְ עֲלֵיכֶם" (ספרי). דָּבָר אַחֵר, לָמָּה נֶאֱמַר יְצִיאַת מִצְרַיִם? אֲנִי הוּא שֶׁהִבְחַנְתִּי בְמִצְרַיִם בֵּין טִפָּה שֶׁל בְּכוֹר לְשֶׁאֵינָהּ שֶׁל בְּכוֹר, אֲנִי הוּא עָתִיד לְהַבְחִין וְלִפָּרַע מִן הַתּוֹלֶה קָלָא אִילָן בְּבִגְדּוֹ וְאוֹמֵר תְּכֵלֶת הִיא. וּמִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן הֶעְתַּקְתִּי: לָמָּה נִסְמְכָה פָרָשַׁת מְקוֹשֵׁשׁ לְפָרָשַׁת עֲבוֹדָה זָרָה? לוֹמַר שֶׁהַמְחַלֵּל אֶת הַשַּׁבָּת כְּעוֹבֵד עֲבוֹדָה זָרָה, שֶׁאַף הִיא שְׁקוּלָה כְּכָל הַמִּצְוֹת, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (נחמיה ט׳:י״ד) "וְעַל הַר סִינַי יָרַדְתָּ וַתִּתֵּן לְעַמְּךָ תּוֹרָה וּמִצְוֹת וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָ לָהֶם"; וְאַף פָּרָשַׁת צִיצִית לְכָךְ נִסְמְכָה לָאֵלּוּ לְפִי שֶׁאַף הִיא שְׁקוּלָה כְנֶגֶד כָּל הַמִּצְוֹת, שֶׁנֶּאֱמַר וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי:
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| on the corners of their garments. Corresponding to [the verse said in connection with the exodus from Egypt] “I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt: “I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). - [Mid. Aggadah] |
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על כנפי בגדיהם.
כְּנֶגֶד "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות יט, ד) ; עַל אַרְבַּע כַּנְפוֹת, וְלֹא בַעֲלַת שָׁלֹשׁ וְלֹא בַעֲלַת חָמֵשׁ, כְּנֶגֶד אַרְבַּע לְשׁוֹנוֹת שֶׁל גְּאֻלָּה שֶׁנֶּאֱמַר בְּמִצְרַיִם "וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי" (שמות ו'):
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| a thread of sky-blue [wool]. Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah] |
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פתיל תכלת.
עַל שֵׁם שִׁכּוּל בְּכוֹרוֹת — תַּרְגּוּמוֹ שֶׁל שִׁכּוּל תִּכְלָא — וּמַכָּתָם הָיְתָה בַלַּיְלָה, וְכֵן צֶבַע הַתְּכֵלֶת דּוֹמֶה לָרָקִיעַ הַמַּשְׁחִיר לְעֵת עֶרֶב; וּשְׁמוֹנָה חוּטִין שֶׁבָּהּ כְּנֶגֶד שְׁמוֹנָה יָמִים שֶׁשָּׁהוּ יִשְׂרָאֵל מִשֶּׁיָּצְאוּ מִמִּצְרַיִם עַד שֶׁאָמְרוּ שִׁירָה עַל הַיָּם:
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