Tafsiran yang Mengutip untuk Bilangan 28:11

But on the New Moon: a young bull without blemish Our Rabbis expounded upon this verse in Menahoth (45a): Why does it say, “a young bull”? Since it is stated in the Torah (Num. 28:11): “And at the beginnings of your months, etc., two young bulls,” how do you know that if he did not find two, he should bring one? Because it is stated: “a bull.”

He mentioned [with reference to the Additional Offerings of] the first day of the seventh month [i.e., the New Year], beside the burnt-offering of the New Moon and the meal-offering thereof, but He did not mention the sin-offering of the New Moon,²⁰⁷Above, 28:15. while [with reference to] the Day of Atonement He did mention beside the sin-offering of atonement,²⁰⁸Further, Verse 11. but did not mention the burnt-offering of atonement.²⁰⁹Leviticus 16:5. The reason for this is that concerning the Day of Atonement, it is obvious that the burnt-offering [which He commanded here to be brought on that day]²¹⁰Verse 8 here. is beside the burnt-offering which He commanded there,²⁰⁹Leviticus 16:5. for both of them are commanded with reference to the same day, and they are not equal; for there [in the Book of Leviticus] the Israelites were only commanded [to bring on the Day of Atonement] one ram for a burnt-offering,²⁰⁹Leviticus 16:5. and here He commanded as a burnt-offering [that they bring] a bullock, a ram, and seven he-lambs.²¹⁰Verse 8 here. If so, it is quite clear that these [offerings mentioned here] are in addition to those mentioned there. But [in the case of] the sin-offering, which is the same [both] here²⁰⁸Further, Verse 11. and there,²⁰⁹Leviticus 16:5. one might possibly have made a mistake in connection with it, and think that [the one commanded here] is the same sin-offering which is mentioned there, since [we do not find] two sin-offerings [brought] on one day. Therefore when mentioning it [here] He expressly stated: [one he-goat for a sin-offering] ‘beside the sin-offering of atonement,’²⁰⁸Further, Verse 11. for that sin-offering [mentioned in the Book of Leviticus] is the sin-offering of atonement, that is to say, it is the inner sin-offering²¹¹See Vol. III, p. 70, Note 52. that is burnt [outside the camp, or outside the city of Jerusalem], and atones for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins;²¹²Leviticus 16:16. whereas this outer sin-offering²¹¹See Vol. III, p. 70, Note 52. is like other sin-offerings, which come together with the Additional Offerings.²¹³These sin-offerings were eaten by male priests in the Sanctuary Court on the same day that they were slaughtered, and on the evening of that day until midnight. In the case of the sin-offering of the Day of Atonement, however, since eating is forbidden on the actual Day of Atonement, the sin-offering could of course only be eaten in the evening after the fast until midnight. Similarly [when speaking about] the day of the first-fruits [the Festival of Weeks], it was not necessary to say that what is commanded here is “beside what has been said about it in the section of the festivals,”²¹⁴Leviticus, 23:18. since the two sections are said about the same day, and the offerings are not the same [and therefore it is self-understood that the offerings mentioned here are in addition to those mentioned there]. Nor was it necessary to state [here when speaking about the offerings of the Festival of Weeks, i.e., Shavuoth, that they are beside] the sin-offering [mentioned in the section of the festivals],²¹⁵Ibid., Verse 19. because Scripture said there explicitly, And ye shall present with the bread [seven lambs etc. And ye shall offer one he-goat for a sin-offering etc.],²¹⁶Ibid., Verses 18-19. and it is quite clear [therefore] that all [the offerings] mentioned there come because of the [two] loaves and must he brought with them, and that these mentioned here are in addition to them. But in the case of the New Moon of this seventh month, one might have thought that when Scripture says, And in your New Moons ye shall present etc.²¹⁷Above, 28:11. it applies to all the other months [of the year], but that [on the New Moon of] the seventh month the total offering is to be only this [group of] offerings which He especially commanded for it; therefore it was necessary to say, beside the burnt-offering of the New Moon, and the meal-offering thereof.²¹⁸Verse 6 here. And having mentioned this, we can already deduce that everything that is mentioned in the section of And in your New Moons²¹⁷Above, 28:11. is an obligation for all months, including the sin-offering [of the New Moon], and therefore it was not necessary to say [here in the case of the New Year]: “beside the burnt-offering of the New Moon, and the meal-offering thereof ‘and the sin-offering thereof.’”

On Hanukkah they read the section of the princes (Numbers 7).
On Purim, “And Amalek came” (Exodus 17:8).
On Rosh Hodesh, “And on the first of your months” (Numbers 28:11).
On Maamadot, the account of the creation (Genesis 1:1-2:3).
On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy 28). They do not interrupt while reading the curses, but rather one reads them all.
On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat].
As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.
The final mishnah of our chapter details what sections are read on non-Toraitic holidays or events. Since there are no passages in the Torah about these days, the sages had to find other passages whose themes they deemed appropriate.
The mishnah concludes with a midrash explaining why it is that we read from passages in the Torah appropriate to the holiday.
Section one: Hannukah literally means “dedication” and refers to the dedication of the Temple after its restoration in the time of the Maccabees. The portion in the Torah read on Hannukah is a list of the gifts brought by the princes of each tribe at the dedication of the Mishkah, the tabernacle.
Section two: On Purim we read about Amalek because Haman was, according to the rabbis, from Amalek.
Section four: On Ma’amadot people would gather in the Temple or in their own cities while their local kohanim took there turn at service in the Temple. See Taanit 4:2-3.
Section five: The curses (called today the “tochekhah” or rebuke) are read on fast days as a warning to people that they must repent. When reading the curses we don’t interrupt, making them into two or more aliyot rather they are all read by the same person. This is still the custom today, making one of the aliyot in Ki Tavo the longest aliyah of the year.
Section six: Besides Shabbat morning, the Torah is also read on Mondays, Thursdays and Shabbat at minhah (the afternoon service). These readings go according to the regular cycle but they don’t count toward the regular progression. This means that the same portion that is read at all three occasions and then again on Shabbat. We only move forward on Shabbat.
Section seven: The chapter ends with a midrash on Leviticus 23:44. The verse states that Moshe told the holidays to the people of Israel, but this verse is superfluous Moshe taught all of the commandments to the people. Therefore the midrash teaches that not only did Moshe teach the holidays, but he taught each one at the time that it fell. By his example we learn that on all holidays we read the Torah portion relevant to that holiday.

and six lambs Why is it necessary to state this? Since it is said in the Torah, “seven,” how do you know that if he did not find seven, he should bring six? Because it is stated: “and six lambs.” And how do you know [that he should bring] even one? Because the Torah says, “but for the lambs as much as he can afford.”

'והקרבתם אשה וגו‎‎ BUT YE SHALL OFFER A FIRE-OFFERING etc. — This is identical with the additional offerings due on the first day of Passover which are mentioned in the section of פנחס (Numbers 28:19). But why are these referred to here? In order to intimate that the additional offerings do not impede one another (i. e. that if a particular animal of these מוספים cannot be sacrificed, it is still lawful to bring the others) (Menachot 49a), because it states: —

‎'והקרבתם אשה לה‎ YE SHALL BRING THE FIRE-OFFERING OF THE LORD — bring it under any circumstances — if there are no bullocks available as prescribed, offer the prescribed rams; and if there are neither bullocks nor rams, offer the lambs (Sifra, Emor, Chapter 11 5).

שבעת ימים SEVEN DAYS — Wherever the term שבעת is used it is a noun (not a cardinal numeral), so that the words here mean a septaine of days (a period of seven days), in old French Similar is the meaning of all the expressions שמנת ,ששת ,חמשת ,שלשת.

מלאכת עבדה [YOU SHALL DO NO] SERVILE WORK — Not even such labors as are regarded by you as an obligation and a necessity, the neglect of which involves loss of money, as, for instance, a matter that may become lost (that cannot be postponed without irretrievable loss). I understand this (that the above is the meaning of מלאכת עבדה) from Torat Cohanim (on .v 36 of this chapter), since it states there: I might think from what Scripture states (vv. 36, 37) כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ אֵלֶּה מוֹעֲדֵי‎ that‎ מלאכת עבדה is forbidden also on the intermediate days of Passover and Tabernacles (lit., the week-days of the festivals). Scripture, however, states, “it (the eighth day) is a festival and ye shall do no מלאכת עבדה” thus intimating that on a day which is not a festival such work is permitted. The intermediate days are not regarded as a festival and the rule is that דבר האבד may be attended to. Hence the very question: “may מלאכת עבדה be done on the intermediate days?”, implies that the term denotes דבר האבד.

seven bulls and seven rams without blemish daily But the Torah states (Num. 28:19): “two young bulls, one ram.” We can explain this verse only as meaning seven bulls and seven rams for the seven days, a bull daily and a ram daily, and it comes to teach us that the bulls do not render each other invalid and the rams do not render each other invalid. [I.e., if one bull is missing, the other one may be brought.] So we learned in Menahoth (45a); however, they did not bring proof from this verse but from the verse below (46:6): “But on the New Moon: a young bull from those without blemish, and six lambs and a ram.” But perhaps this too comes to teach the same thing, and this is its meaning: seven bulls and seven rams daily. By adding the sacrifices of each day on its day, they add up to seven bulls for the seven days.