הָיְתָ֣ה עָלַי֮ יַד־יְהוָה֒ וַיּוֹצִאֵ֤נִי בְר֙וּחַ֙ יְהוָ֔ה וַיְנִיחֵ֖נִי בְּת֣וֹךְ הַבִּקְעָ֑ה וְהִ֖יא מְלֵאָ֥ה עֲצָמֽוֹת׃
La mano del Signore fu su di me, ed Egli mi portò fuori mediante lo spirito del Signore e mi depose in mezzo alla valle, che era piena di ossa.
Ramban
AND HE WENT NOT, AS AT OTHER TIMES, TO SEEK FOR ENCHANTMENTS. [This means] that on the previous [two] occasions Balaam acted as an enchanter, and wanted to curse them by means of enchantment, and G-d came to him as if by chance, and not because he [Balaam] had concentrated on [attaining] prophecy, nor because of any superior status that he had achieved [because he was in fact not worthy of prophecy]. But now when he was told, For there is no enchantment in Jacob, neither is there any divination in Israel,158Verse 23. whether to do them evil or good, Balaam abandoned his enchantments, and he went not [any more] as at [the] other times to seek them. Instead, he set his face toward the wilderness where Israel was [encamped], so that he would see them and prepare his soul towards them, so that the Divine communication would come unto him, as had happened to him twice [previous], and so indeed it happened to him now. Therefore Scripture states, and ‘the spirit of G-d’ came upon him,175Verse 2. for now the hand of the Eternal was upon him as it was upon the prophets,176Ezekiel 37:1: The hand of the Eternal was upon me. and just as Moses said, would that all the Eternal’s people were prophets, that the Eternal would put ‘His spirit’ upon them!177Above, 11:29. — and it is further said: ‘The spirit of the Eternal G-d’ is upon me.178Isaiah 61:1. Therefore Balaam now referred to himself as him who heareth the words of G-d,179Verse 4. for he was [for that particular moment] a prophet.180Genesis 20:7. Now Rashi commented: “And he set his face toward the wilderness. This is to be understood as the Targum [Onkelos] rendered it.” For the Rabbi’s [Rashi’s] Targum contained [the following text]: “He directed his face toward the wilderness in which the children of Israel had made the [golden] calf.” But this is not found in accurate editions of Onkelos’ Targum,181Nor is it found in our texts of Onkelos. and is [only] written in some of the texts [of Onkelos], which were emended on the basis of the Targum Yerushalmi,182It is also found in our texts of the Targum of Yonathan ben Uziel. — There are three traditional Targumim (translations) of the Pentateuch: Onkelos, Yonathan, and Yerushalmi. The latter was lost for many centuries, and only parts of it have reached us. Recently, however, a copy of this Jerusalem Targum has been found in its full version, and the text quoted here by Ramban appears in it. but the correct interpretation is as we have explained [above, that Balaam turned to the wilderness in order to receive Divine communication as he had previously, and not because that was the place where they had made the golden calf].
Scripture says [in describing Balaam]: Who seeth the vision of the Almighty,179Verse 4. meaning that he now saw through a lucid spectrum, as did the early prophets of whom it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty).183Exodus 6:3. Or it may be that Balaam [only] received [the Divine communication] through a degree [of vision] less than theirs, since ‘the vision of’ the Almighty179Verse 4. is not the same as the Almighty.183Exodus 6:3. Thus the patriarchs saw by ‘E-il Sha-dai’ (G-d Almighty), [a double expression], whereas Balaam saw only by ‘the vision of’ the Almighty — two degrees lower than them [because only one Name of G-d is used, and he only saw a vision of it]. Therefore Balaam described himself as [one who saw the vision of the Almighty] with opened eyes, which is the degree of prophecy attained by the sons [i.e., the disciples] of the prophets, as it is said, Eternal, open the eyes of these men etc.,184II Kings 6:20. and in connection with Balaam himself it says, upon his seeing the angel, And the Eternal opened the eyes of Balaam.185Above, 22:31. Now do not [be induced to] think otherwise than that which we have explained in this matter, because of the statement of our Rabbis who said in the Sifre:186Sifre, Berachah, 357. “And there hath not arisen a prophet since in Israel like unto Moses.187Deuteronomy 34:10. In Israel there hath not arisen, but in the [other] nations of the world there has arisen. And who was he? It was Balaam. But there was a difference between the prophecy of Moses and that of Balaam, because Moses did not know about what G-d was going to speak to him [as will be explained further on], and Balaam knew about what He was going to speak to him, as it is said, The saying of him who heareth the words of G-d.179Verse 4. Moses did not know when He would speak to him, as it is said, [then he heard the Voice] speaking unto him,188Above, 7:89. and Balaam knew when He would speak to him, as it is said, and knoweth the knowledge of the Most High.189Further, Verse 16. He spoke to Moses while he was standing, as it is said, But as for thee [Moses], ‘stand’ thou here by Me,190Deuteronomy 5:28. and to Balaam He spoke when he was fallen down, as it is said, fallen down, yet with opened eyes.179Verse 4. [The prophecy of Balaam may be] compared to the cook of a king, who knows what expenses the king has for [the food on] his table.”
The explanation of the meaning of this Beraitha191The teachings of the Sifre are considered Beraithoth. See in Vol. II, p. 133, Note 209, for fuller explanation of this term. is as follows: Scripture stated, And there hath not arisen a prophet since in Israel like unto Moses,187Deuteronomy 34:10. and our Rabbis explained that this verse does not come to declare the superiority of Moses’ prophecy over that of the other prophets, since Scripture has already informed us of his superiority over them in two places — in the verse, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty), but by My Name, the Eternal, was I not known unto them,183Exodus 6:3. and in the verse, If there be a prophet among you etc.192Above, 12:6. But now [in speaking of Moses’ prophecy]187Deuteronomy 34:10. He did not say about Moses that he knew G-d, as Moses had requested, Show me now Thy ways, that I may know Thee,193Exodus 33:13. for the verse there187Deuteronomy 34:10. does not say that “he knew G-d face to face,” but says: whom ‘the Eternal’ knew face to face,187Deuteronomy 34:10. because it is telling us an explanation of [the nature of] Moses’ prophecy. It is thus saying that to Moses our teacher [the Divine communication] used to come clearly, like one who speaks to his friend face to face,187Deuteronomy 34:10. and tells him his words and his meaning until he sees from [the expression on] his face that he understands his words and his intention, and [indicates this] by saying so and by showing on his face that he recognizes what [his friend] wants. Thus the Rabbis [in the Sifre quoted above] said that Balaam had this [degree of prophecy only] when he prophesied in honor of Israel, for he fully understood the words of G-d and His intention and wish in all that was destined to happen to Israel. And even so there was still a difference between the prophecy of Moses and that of Balaam! For Moses did not know what He would tell him, and about what topic or which commandment He would speak to him, but he was ready at any time for the Divine communication, and the Holy One, blessed be He, would command him as He so desired. But Balaam had to concentrate and think about the [particular] matter which he wanted [G-d to speak to him about], and he would retire into solitude and prepare himself spiritually so that the [Divine] Spirit63See Vol. I, p. 59, Note 237. See also ibid., pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. would come upon him, peradventure the Eternal will come to meet him, as is explicitly stated here [in our verse]. He knew [also] that if the Spirit were to come upon him, it would speak to him [only] about that subject which he had thought of, and not about any other matter. Furthermore, Moses did not know when He would speak to him, because he did not have any fixed time for the [Divine] communication, but whenever Moses wanted it and directed his mind towards [receiving] a Divine communication, He would speak to him; as Moses said, Stay ye, that I may hear what the Eternal will command concerning you,194Above, 9:8. Although Moses had not been told in advance that G-d would speak to him, he knew that if he concentrated on receiving a Divine communication, he would surely receive one. and similarly whenever G-d wanted to command him from the Tent of Meeting,195Leviticus 1:1. then he [Moses] heard the Voice speaking unto him.188Above, 7:89. But Balaam knew how to determine the [exact] moment when he would have the [Divine] communication, and the Spirit would only rest upon him at that moment. Perhaps this is “the moment” that our Rabbis speak of in Tractate Berachoth196Berachoth 7a. The Gemara there states that there is “one moment” every day when G-d, is angry, and Balaam knew precisely when that moment was. The anger is occasioned when the sun begins to shine “and the kings of the world put on their crowns and prostrate themselves to the sun.” — It is the Rabbis’ way of saying that the deification of nature by man occasions the displeasure of the Creator, for how could they change His glory for that which is His creation and tool! and in Tractate Sanhedrin,197Sanhedrin 105b. The same text as in Berachoth 7a is also quoted there. and at that moment he [thought he] would utter the curse, and it was [only] at that moment that the Spirit would rest upon him, and never at any other time. Similarly the fact that Moses remained standing [during the Divine communication] indicates his superiority, whereas Balaam’s falling down denoted his inferiority, [implying] that he could not endure the prophecy, just as it says, if we hear the voice of the Eternal our G-d any more, then we shall die;198Deuteronomy 5:22. Go thou near, and hear.199Ibid., Verse 24. The Rabbis further said [in the Sifre quoted above]: “[The prophecy of Balaam may be] compared to the cook of a king, who knows etc.” [This comparison refers] to the first distinction [between Moses’ prophecy and that of Balaam, namely, that Moses did not know in advance about what G-d would speak to him, whereas Balaam did know], and the intention of the Rabbis thereby is to say that the cook knows what are the expenses of the [upkeep of the] king’s table, but his minister who is trusted in all his house200A reference to Moses. See above, 12:7. and knows his secrets, does not know the expenses of the household. This example indicates that the Sages’ intention was to say that Balaam himself knew, after concentrating [his intention on receiving a Divine communication], that G-d would tell him [to say]: How shall I curse, whom G-d hath not cursed?201Above, 23:8. and the whole of the blessing [mentioned in the verses], and that afterwards he would hear the communication in [precisely] those words which he had thought of in his heart. This is, as I have mentioned,202Ibid., 22:5; 31. because he was a diviner, and thus future [events which would befall the people of Israel] would come into his heart [through divination]; but now on account of Israel he also heard the [Divine] utterance about them, and therefore he now prided himself, saying, The saying of him who heareth the words of G-d.179Verse 4.
Now I have seen this same subject which is taught in the Sifre [quoted above] said in another form in the homiletics of Bamidbar Sinai Rabbah,203Bamidbar Rabbah 20:1. but there is no need for me to prolong [this subject]. The general idea is that the Sages intended to say that Balaam’s prophecy came to him in words which he clearly understood, and the reason for this was, as the Sages have said,203Bamidbar Rabbah 20:1. so that the nations of the world should not have an excuse to say: “If we had had a prophet like Moses, we would have served the Holy One, blessed be He.” But the degree of Balaam’s prophecy was [nonetheless] lower than that of the other prophets, because it was [only] by the ‘vision’ of the Almighty,179Verse 4. as we have explained. And so also the Rabbis have said in Vayikra Rabbah:204Vayikra Rabbah 1:13. “The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations of the world with a half-communication,’ as it is said: ‘Vayikar Elokim’ (And G-d ‘happened to meet’ Balaam)205Above, 23:4. [instead of saying ‘vayikra’ Elokim — and G-d ‘called’ to Balaam], but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: ‘Vayikra’ (And He called) unto Moses.”195Leviticus 1:1. The meaning of [the expression] “a half-communication” you will understand from what we have explained [above].
Scripture says [in describing Balaam]: Who seeth the vision of the Almighty,179Verse 4. meaning that he now saw through a lucid spectrum, as did the early prophets of whom it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty).183Exodus 6:3. Or it may be that Balaam [only] received [the Divine communication] through a degree [of vision] less than theirs, since ‘the vision of’ the Almighty179Verse 4. is not the same as the Almighty.183Exodus 6:3. Thus the patriarchs saw by ‘E-il Sha-dai’ (G-d Almighty), [a double expression], whereas Balaam saw only by ‘the vision of’ the Almighty — two degrees lower than them [because only one Name of G-d is used, and he only saw a vision of it]. Therefore Balaam described himself as [one who saw the vision of the Almighty] with opened eyes, which is the degree of prophecy attained by the sons [i.e., the disciples] of the prophets, as it is said, Eternal, open the eyes of these men etc.,184II Kings 6:20. and in connection with Balaam himself it says, upon his seeing the angel, And the Eternal opened the eyes of Balaam.185Above, 22:31. Now do not [be induced to] think otherwise than that which we have explained in this matter, because of the statement of our Rabbis who said in the Sifre:186Sifre, Berachah, 357. “And there hath not arisen a prophet since in Israel like unto Moses.187Deuteronomy 34:10. In Israel there hath not arisen, but in the [other] nations of the world there has arisen. And who was he? It was Balaam. But there was a difference between the prophecy of Moses and that of Balaam, because Moses did not know about what G-d was going to speak to him [as will be explained further on], and Balaam knew about what He was going to speak to him, as it is said, The saying of him who heareth the words of G-d.179Verse 4. Moses did not know when He would speak to him, as it is said, [then he heard the Voice] speaking unto him,188Above, 7:89. and Balaam knew when He would speak to him, as it is said, and knoweth the knowledge of the Most High.189Further, Verse 16. He spoke to Moses while he was standing, as it is said, But as for thee [Moses], ‘stand’ thou here by Me,190Deuteronomy 5:28. and to Balaam He spoke when he was fallen down, as it is said, fallen down, yet with opened eyes.179Verse 4. [The prophecy of Balaam may be] compared to the cook of a king, who knows what expenses the king has for [the food on] his table.”
The explanation of the meaning of this Beraitha191The teachings of the Sifre are considered Beraithoth. See in Vol. II, p. 133, Note 209, for fuller explanation of this term. is as follows: Scripture stated, And there hath not arisen a prophet since in Israel like unto Moses,187Deuteronomy 34:10. and our Rabbis explained that this verse does not come to declare the superiority of Moses’ prophecy over that of the other prophets, since Scripture has already informed us of his superiority over them in two places — in the verse, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty), but by My Name, the Eternal, was I not known unto them,183Exodus 6:3. and in the verse, If there be a prophet among you etc.192Above, 12:6. But now [in speaking of Moses’ prophecy]187Deuteronomy 34:10. He did not say about Moses that he knew G-d, as Moses had requested, Show me now Thy ways, that I may know Thee,193Exodus 33:13. for the verse there187Deuteronomy 34:10. does not say that “he knew G-d face to face,” but says: whom ‘the Eternal’ knew face to face,187Deuteronomy 34:10. because it is telling us an explanation of [the nature of] Moses’ prophecy. It is thus saying that to Moses our teacher [the Divine communication] used to come clearly, like one who speaks to his friend face to face,187Deuteronomy 34:10. and tells him his words and his meaning until he sees from [the expression on] his face that he understands his words and his intention, and [indicates this] by saying so and by showing on his face that he recognizes what [his friend] wants. Thus the Rabbis [in the Sifre quoted above] said that Balaam had this [degree of prophecy only] when he prophesied in honor of Israel, for he fully understood the words of G-d and His intention and wish in all that was destined to happen to Israel. And even so there was still a difference between the prophecy of Moses and that of Balaam! For Moses did not know what He would tell him, and about what topic or which commandment He would speak to him, but he was ready at any time for the Divine communication, and the Holy One, blessed be He, would command him as He so desired. But Balaam had to concentrate and think about the [particular] matter which he wanted [G-d to speak to him about], and he would retire into solitude and prepare himself spiritually so that the [Divine] Spirit63See Vol. I, p. 59, Note 237. See also ibid., pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. would come upon him, peradventure the Eternal will come to meet him, as is explicitly stated here [in our verse]. He knew [also] that if the Spirit were to come upon him, it would speak to him [only] about that subject which he had thought of, and not about any other matter. Furthermore, Moses did not know when He would speak to him, because he did not have any fixed time for the [Divine] communication, but whenever Moses wanted it and directed his mind towards [receiving] a Divine communication, He would speak to him; as Moses said, Stay ye, that I may hear what the Eternal will command concerning you,194Above, 9:8. Although Moses had not been told in advance that G-d would speak to him, he knew that if he concentrated on receiving a Divine communication, he would surely receive one. and similarly whenever G-d wanted to command him from the Tent of Meeting,195Leviticus 1:1. then he [Moses] heard the Voice speaking unto him.188Above, 7:89. But Balaam knew how to determine the [exact] moment when he would have the [Divine] communication, and the Spirit would only rest upon him at that moment. Perhaps this is “the moment” that our Rabbis speak of in Tractate Berachoth196Berachoth 7a. The Gemara there states that there is “one moment” every day when G-d, is angry, and Balaam knew precisely when that moment was. The anger is occasioned when the sun begins to shine “and the kings of the world put on their crowns and prostrate themselves to the sun.” — It is the Rabbis’ way of saying that the deification of nature by man occasions the displeasure of the Creator, for how could they change His glory for that which is His creation and tool! and in Tractate Sanhedrin,197Sanhedrin 105b. The same text as in Berachoth 7a is also quoted there. and at that moment he [thought he] would utter the curse, and it was [only] at that moment that the Spirit would rest upon him, and never at any other time. Similarly the fact that Moses remained standing [during the Divine communication] indicates his superiority, whereas Balaam’s falling down denoted his inferiority, [implying] that he could not endure the prophecy, just as it says, if we hear the voice of the Eternal our G-d any more, then we shall die;198Deuteronomy 5:22. Go thou near, and hear.199Ibid., Verse 24. The Rabbis further said [in the Sifre quoted above]: “[The prophecy of Balaam may be] compared to the cook of a king, who knows etc.” [This comparison refers] to the first distinction [between Moses’ prophecy and that of Balaam, namely, that Moses did not know in advance about what G-d would speak to him, whereas Balaam did know], and the intention of the Rabbis thereby is to say that the cook knows what are the expenses of the [upkeep of the] king’s table, but his minister who is trusted in all his house200A reference to Moses. See above, 12:7. and knows his secrets, does not know the expenses of the household. This example indicates that the Sages’ intention was to say that Balaam himself knew, after concentrating [his intention on receiving a Divine communication], that G-d would tell him [to say]: How shall I curse, whom G-d hath not cursed?201Above, 23:8. and the whole of the blessing [mentioned in the verses], and that afterwards he would hear the communication in [precisely] those words which he had thought of in his heart. This is, as I have mentioned,202Ibid., 22:5; 31. because he was a diviner, and thus future [events which would befall the people of Israel] would come into his heart [through divination]; but now on account of Israel he also heard the [Divine] utterance about them, and therefore he now prided himself, saying, The saying of him who heareth the words of G-d.179Verse 4.
Now I have seen this same subject which is taught in the Sifre [quoted above] said in another form in the homiletics of Bamidbar Sinai Rabbah,203Bamidbar Rabbah 20:1. but there is no need for me to prolong [this subject]. The general idea is that the Sages intended to say that Balaam’s prophecy came to him in words which he clearly understood, and the reason for this was, as the Sages have said,203Bamidbar Rabbah 20:1. so that the nations of the world should not have an excuse to say: “If we had had a prophet like Moses, we would have served the Holy One, blessed be He.” But the degree of Balaam’s prophecy was [nonetheless] lower than that of the other prophets, because it was [only] by the ‘vision’ of the Almighty,179Verse 4. as we have explained. And so also the Rabbis have said in Vayikra Rabbah:204Vayikra Rabbah 1:13. “The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations of the world with a half-communication,’ as it is said: ‘Vayikar Elokim’ (And G-d ‘happened to meet’ Balaam)205Above, 23:4. [instead of saying ‘vayikra’ Elokim — and G-d ‘called’ to Balaam], but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: ‘Vayikra’ (And He called) unto Moses.”195Leviticus 1:1. The meaning of [the expression] “a half-communication” you will understand from what we have explained [above].
Bartenura
בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.
Ramban
EVEN HIM WHOM HE HATH CHOSEN WILL HE CAUSE TO COME NEAR UNTO HIM. The meaning of this repetition [since the first half of this verse already says, and who is holy, He will cause him to come near unto Him] is that [at first Moses said] the Eternal will make known who are His, and who is holy, and will cause him to come near unto Him tomorrow, and He will have regard for his offering,46See Genesis 4:4. whereas He will not turn to the others and to their offerings. Even him whom He hath chosen forever to stand to minister before Him, him and his seed forever,47See Deuteronomy 18:5. will He cause to come near unto Him tomorrow. Thus he is saying that this test will be a proof to them throughout their generations not to contest [the rights of] him who is chosen, nor those of his seed forever.
Now Rabbeinu Chananel48See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]: ye take too much upon you, ‘ye sons of Levi;’49Further, Verse 7. Hear now, ‘ye sons of Levi.’50Ibid., Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men14Verse 2. — of the most distinguished [of the people], and princes — who were sons of rebellion,51Ibid., 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] saying: ‘Ye have killed the people of the Eternal,’52Ibid., Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod53Ibid., Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] with certain men ‘of the children of Israel,’54Above, Verse 2. in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] ye take too much upon you, ‘ye sons of Levi’49Further, Verse 7. is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy.55Ibid., Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi.50Ibid., Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach50Ibid., Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him.
Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt.56Leviticus 10:1-2. Therefore he permitted Aaron to burn the incense, because of the special needs of the time,57See Exodus 30:9 (Vol. II, p. 509) that all offerings of incense are forbidden as “strange” incense, except for those especially prescribed [e.g., the daily offering of incense]. In times of emergency and special need, however, such as when the overall authority of the Torah is at stake, it is permitted to suspend temporarily the operation of a particular law or prohibition, and it was this power which Moses now made use of when he allowed Aaron to offer up this non-prescribed incense. Or it may be, as Ramban continues, that this test took place at the Service of the Morning Whole-offering, which included the burning of incense, so that there is no need to say that Moses resorted to special emergency powers. or maybe it was the [daily] incense of the morning which he used to burn when he kindled58In the Tur: when he “dressed” the lamps. See Vol. II, pp. 472-474, for an explanation of the Service done in connection with the lamps at the daily Morning Service. See also my Hebrew commentary here, p. 257. the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers.59Isaiah 44:26.
And some scholars60So quoted by Ibn Ezra in Verse 4. say that [the meaning of the verse], And when Moses heard it, he fell upon his face,61Above Verse 4. is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;62Verse 5 before us. According to this interpretation, the test of incense was declared by G-d, as is implied in Moses’ falling on his face to ask for Divine guidance, and the verse only tells us what G-d told him to do when mentioning Moses’ speech to Korach and all his company. but it is mentioned only in Moses’ account to the people. I have already shown you63See e.g., Vol. II, pp. 101, 111. that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do.64Further, 32:31. And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’.65Joshua 22:9. And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe,66Further, 34:13. The verse thus indicates that G-d agreed that the nine and a half tribes should take their inheritance west of the Jordan, and therefore that the remaining two and a half tribes should take the land Moses gave them on the east side of the Jordan. in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision67In Shabbath 87a, the Talmud mentions three occasions when Moses acted on his own authority and G-d subsequently approved his decisions. Ramban is thus saying here: “In case one should suggest that Moses’ decision to grant the lands east of the Jordan as an inheritance to the two and a half tribes was in reality his own decision, which was subsequently approved by G-d — this hypothesis cannot be correct because etc.,” as Ramban continues. — See also at the end of Seder Naso where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc.68Further, 26:53. The verse saying And the Eternal spoke unto Moses clearly indicates that he acted originally on Divine instruction.
My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon69Ibid., 17:11. is that the hand of the Eternal was upon him70See Ezekiel 37:1. in these matters, and it is this which is called Ruach Hakodesh,71Literally: “The Holy Spirit.” See in Moreh Nebuchim, II, Chapter 45, beginning: “the second degree of prophecy.” See also further, Seder Balak Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh,72Such is also the opinion of Rambam in his Moreh Nebuchim II, 45. and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue.73II Samuel 23:2. For Moses our teacher was trusted in all His house,74See above, 12:7. and I have explained the matter of “the house”75Ibid., Verse 6. and mentioned it many times;76See e.g. Exodus 32:19. but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters.
Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does.77See e.g. Onkelos ibid. 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth].78Leviticus 10:1. In our version of Onkelos, again, the text there is k’toreth busmin (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis79Tanchuma Korach 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].
Now Rabbeinu Chananel48See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]: ye take too much upon you, ‘ye sons of Levi;’49Further, Verse 7. Hear now, ‘ye sons of Levi.’50Ibid., Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men14Verse 2. — of the most distinguished [of the people], and princes — who were sons of rebellion,51Ibid., 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] saying: ‘Ye have killed the people of the Eternal,’52Ibid., Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod53Ibid., Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] with certain men ‘of the children of Israel,’54Above, Verse 2. in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] ye take too much upon you, ‘ye sons of Levi’49Further, Verse 7. is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy.55Ibid., Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi.50Ibid., Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach50Ibid., Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him.
Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt.56Leviticus 10:1-2. Therefore he permitted Aaron to burn the incense, because of the special needs of the time,57See Exodus 30:9 (Vol. II, p. 509) that all offerings of incense are forbidden as “strange” incense, except for those especially prescribed [e.g., the daily offering of incense]. In times of emergency and special need, however, such as when the overall authority of the Torah is at stake, it is permitted to suspend temporarily the operation of a particular law or prohibition, and it was this power which Moses now made use of when he allowed Aaron to offer up this non-prescribed incense. Or it may be, as Ramban continues, that this test took place at the Service of the Morning Whole-offering, which included the burning of incense, so that there is no need to say that Moses resorted to special emergency powers. or maybe it was the [daily] incense of the morning which he used to burn when he kindled58In the Tur: when he “dressed” the lamps. See Vol. II, pp. 472-474, for an explanation of the Service done in connection with the lamps at the daily Morning Service. See also my Hebrew commentary here, p. 257. the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers.59Isaiah 44:26.
And some scholars60So quoted by Ibn Ezra in Verse 4. say that [the meaning of the verse], And when Moses heard it, he fell upon his face,61Above Verse 4. is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;62Verse 5 before us. According to this interpretation, the test of incense was declared by G-d, as is implied in Moses’ falling on his face to ask for Divine guidance, and the verse only tells us what G-d told him to do when mentioning Moses’ speech to Korach and all his company. but it is mentioned only in Moses’ account to the people. I have already shown you63See e.g., Vol. II, pp. 101, 111. that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do.64Further, 32:31. And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’.65Joshua 22:9. And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe,66Further, 34:13. The verse thus indicates that G-d agreed that the nine and a half tribes should take their inheritance west of the Jordan, and therefore that the remaining two and a half tribes should take the land Moses gave them on the east side of the Jordan. in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision67In Shabbath 87a, the Talmud mentions three occasions when Moses acted on his own authority and G-d subsequently approved his decisions. Ramban is thus saying here: “In case one should suggest that Moses’ decision to grant the lands east of the Jordan as an inheritance to the two and a half tribes was in reality his own decision, which was subsequently approved by G-d — this hypothesis cannot be correct because etc.,” as Ramban continues. — See also at the end of Seder Naso where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc.68Further, 26:53. The verse saying And the Eternal spoke unto Moses clearly indicates that he acted originally on Divine instruction.
My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon69Ibid., 17:11. is that the hand of the Eternal was upon him70See Ezekiel 37:1. in these matters, and it is this which is called Ruach Hakodesh,71Literally: “The Holy Spirit.” See in Moreh Nebuchim, II, Chapter 45, beginning: “the second degree of prophecy.” See also further, Seder Balak Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh,72Such is also the opinion of Rambam in his Moreh Nebuchim II, 45. and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue.73II Samuel 23:2. For Moses our teacher was trusted in all His house,74See above, 12:7. and I have explained the matter of “the house”75Ibid., Verse 6. and mentioned it many times;76See e.g. Exodus 32:19. but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters.
Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does.77See e.g. Onkelos ibid. 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth].78Leviticus 10:1. In our version of Onkelos, again, the text there is k’toreth busmin (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis79Tanchuma Korach 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].