Midrasz do Liczb 29:44

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

1) I might think that (the above) are permitted (to be brought on the festival, but are not mandatory); it is, therefore, written (of the same) (Bamidbar 29:39) "These you shall offer to the L–rd on your festivals." If to permit, they have already been permitted (according to our assumption). If so, why is the latter stated? To make them mandatory — that all of them must be brought on the festival.

“Distribute a portion to seven, and also to eight, as you do not know what evil will be upon the earth” (Ecclesiastes 11:2).
“Distribute a portion to seven, and also to eight” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: “Distribute a portion to seven” – these are the seven days of the week, as it is stated: “It was on the seventh” (I Kings 18:44), on the day of Shabbat. “And also to eight” – these are the eight days of circumcision, as it is stated: “He put his face between his knees…” (I Kings 18:42).¹⁰These verses describe the prophet Elijah praying for an end to a protracted drought in the Land of Israel. Why between his knees? He said before the Holy One blessed be He: ‘Master of the universe, even if your descendants have only these two mitzvot to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them.’
Rabbi Yehoshua says: “Distribute a portion to seven” – these are the seven days of Passover; “and also to eight” – these are the eight days of the festival.¹¹Sukkot From where do I derive to include Shavuot, Rosh Hashanah, and Yom Kippur? The verse states: “Also” – “and also” [and these are two] inclusions.¹²The term “also” is considered an inclusionary term, and the “and” preceding “also” is superfluous and therefore implies an additional inclusion. Therefore, the verse is understood to be adding Shavuot and the Days of Awe, i.e., Rosh HaShana and Yom Kippur. These days too are considered festivals, and the blessing of Sheheḥeyanu is recited, as on other festivals (Rabbi David Luria).
Rabbi Azarya says: “Distribute a portion to seven” – this is the generation that Moses circumcised after seven;¹³Seven generations after Abraham circumcised the members of his household. “and also to eight” – this is the generation that Joshua circumcised after eight, as it is written: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). By inference, [this indicates] that [Moses] had circumcised them in the first instance. “Joshua made [flint knives] for himself [and circumcised the children of Israel at the Hill of the Foreskins]” (Joshua 5:3) – [the name of this place indicates] that they made it a hill with [all their] foreskins.
Rabbi Neḥemya interpreted the verse regarding the princes: “Distribute a portion to seven” – as it is written: “On the seventh day the prince of the children of Ephraim” (Numbers 7:48). “And also to eight” – as it is written: “On the eighth day the prince of the children of Manasseh (Numbers 7:54).¹⁴The reference is to the offerings of the princes of the tribes during the days of the inauguration of the Tabernacle. Rabbi Neḥemya is interpreting the verse as an allusion to the fact that Ephraim and Manasseh were counted as separate tribes and that their princes donated their offerings on separate days, despite the fact that they were both from Joseph (Etz Yosef).
Rabbi Yehuda interpreted the verse regarding the inauguration. “Distribute a portion to seven” – these are the seven days of inauguration, as it is stated: “For seven days He will inaugurate you” (Leviticus 8:33). “And also to eight” – as it is written: “It was on the eighth day (Leviticus 9:1).¹⁵The reference is thus to the special offerings that were given on the seven days of inauguration, as well as to the special offerings of the eighth day, when the Tabernacle began to function with its full level of sanctity. Both sets of offerings brought Israel atonement (Midrash HaMevo’ar).
Rabbi Huna said: “Distribute a portion to seven” – these are the seven days of menstruation;¹⁶See Leviticus 15:19. “and also to eight” – these are the eight days of circumcision, as it is stated: “And on the eighth day [the flesh of his foreskin] shall be circumcised” (Leviticus 12:3).¹⁷The connection between these two sets of laws is that if a couple observes the laws concerning the impurity imparted by menstruation they will merit to have children and fulfill the mitzva of circumcision (Etz Yosef).
Rabbi Levi said: “Distribute a portion to seven” – these are the seven days of the booth;¹⁸The mitzva to dwell in a booth [sukka] for the seven days of Sukkot. “and also to eight” – as it is stated: “On the eighth day [you shall have] an assembly” (Numbers 29:35).
Rabbi Elazar ben Rabbi Shimon grew weak and his arm was uncovered. His wife saw him, and she smiled, cried, and said: ‘Happy am I with what was my lot in this world. Happy am I that I cleaved to the body of this righteous one.’ She cried and said: ‘Woe is me that the body of this righteous one is going into the ground.’ As he was dying, he said to her: ‘I am dying; however, maggots will have no power over me, other than one worm that is destined to bore a hole behind my ear, for one time I was entering [a place] and I heard the voice of a certain person who was cursing,¹⁹He was demeaning Torah scholars. and although I had the ability to punish him, I did not do so.’ When he died he was buried in Gush Ḥalav. Rabbi Shimon would appear to the residents of Meron,²⁰In a dream and he would say to them: ‘One right eye that I had,²¹My son, who was as dear to me as my right eye. and you do not bury him alongside me?’ The residents of Meron would go and seek to bring him, and the residents of Gush Ḥalav would emerge against them with clubs and spears. One time, with the approach of the great fast,²²Yom Kippur [the residents of Meron] said: This time we will bring him, while they are preoccupied.²³While they are preoccupied with preparations for Yom Kippur. They went and sought to bring him, and two snakes of fire emerged and went before them. They said: ‘This is the time that we will bring him.’²⁴They interpreted the appearance of the fiery snakes as a sign that they would receive divine assistance. Once they reached the cave, the two snakes stood to the side. They said: ‘Who will enter and bring him?’ She²⁵Rabbi Elazar’s wife said: ‘I will enter and bring him, as I know an distinguishing mark in him.’ She entered and found that worm that was sitting and boring a hole behind his ear. She sought to remove it. She heard a Divine Voice saying: ‘Leave the creditor to collect its debt.’ They brought him and placed him alongside his father. From that moment on, Rabbi Shimon did not appear to the residents of Meron.
When Rabbi Elazar ben Rabbi Shimon would enter the study hall, the face of Rabbi [Yehuda HaNasi] would become gloomy.²⁶This was because Rabbi Elazar would prevail over Rabbi Yehuda HaNasi in their halakhic disputes. His father²⁷Rabban Shimon ben Gamliel would say to him: ‘My son, it is proper [that he prevails], as he is a lion, son of a lion, and you are a lion, son of a fox.’ When he died, he sent and proposed to his wife.²⁸After Rabbi Elazar died, Rabbi Yehuda HaNasi proposed marriage to Rabbi Elazar’s wife, who was a righteous woman in her own right. She sent and said to him: ‘Shall a vessel that was used by the sacred be used by the profane?’ He said to her: ‘What did he do that I do not do like him?’ She said to him: ‘When he would sit and devote himself to Torah study, he would completely devote himself. He would say: May all the suffering of Israel come upon me, and it would come [upon him]. But when it came time to engage [in Torah study], he would say: Each and every one should go to its place.’²⁹He demanded that the suffering leave him so that he could study Torah with a clear mind. He said to her: ‘I, too, will do so.’ He called upon them to come, and they came. He sought for them to leave, but they did not leave. Some say, for thirteen years to the day he suffered from toothaches. He sent and told her.³⁰Rabbi Yehuda HaNasi sent a message to Rabbi Elazar’s widow that since he had now experienced so much suffering, she should marry him. She said to him: ‘I have heard that one elevates in matters of sanctity and one does not downgrade.’³¹Therefore, she would not marry him. “And also to eight” – as it is stated: “On the eighth day [you shall have] an assembly.”³²This implies that one is meant to always elevate in matters of sanctity, just as the seven days of Sukkot are followed by the Day of Assembly, Shemini Atzeret.

(Exodus 12:2) "This month shall be to you the beginning of months": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations. R. Akiva says: This is one of the three things which Moses could not visualize until they were pointed out to him by the L rd. Likewise, (Leviticus 11:29) "And this shall be unclean for you from among all the things that swarm upon the earth." (Likewise,) (Numbers 8:4) "And this is the work of the menorah." Others say: He was likewise perplexed as to slaughtering, viz. (Numbers 29:38) "And this is what you shall do upon the altar." R. Shimon b. Yochai says: Were not all of the mitzvoth spoken to Moses in the daytime? How, then, could he have pointed out the moon? R. Elazar says: He spoke with him just before it got dark and showed it to him when it got dark.

Another matter, “how fair are your feet in sandals [bane’alim],” with two closings [ne’alim].¹²This is a reference to the festivals of Passover and Sukkot; see below. Rabbi Ḥama ben Rabbi Ḥanina said: [This is analogous] to two merchants who entered a province. One of them spoke up and said to his counterpart: ‘If both of us open together in the province, we will bring down prices in the province. Rather, you open for your week and I [will open] for my week.’¹³Similarly, Sukkot, which commemorates God protecting Israel in the wilderness after they left Egypt, should have been observed right after Passover, but in order for the festival to be observed with greater attention and fanfare, the Torah commanded that it be observed months later (Midrash HaMevoar).
Rabbi Ḥananya son of Rabbi Aivi said: It is not written here: How fair are your feet in a sandal [bana’al], but rather “in sandals [bane’alim]”; two closings [ne’alim], a closing on Passover and a closing on the Festival [of Sukkot]. The Holy One blessed be He said to Israel: You close before Me on the Festival [of Sukkot],¹⁴Sukkot is the last of the three annual pilgrimage festivals (Matnot Kehuna). and I close before you on Passover. You close before Me on the Festival [of Sukkot], and I open, blow winds, elevate clouds, cause rain to fall, cause the sun to shine, cause plants to grow, ripen fruit, and set a table for each and every one according to his needs, and [provide] each and every body all that it lacks. I close before you on Passover,¹⁵I close the heavens and stop the rainfall. and you go out, reap, thresh, winnow, and perform all your needs in the field, and you find it filled with blessings.
Rabbi Yehoshua ben Levi said: The assembly [atzeret] of the Festival [of Sukkot]¹⁶This is a reference to Shemini Atzeret. should have been fifty days removed, corresponding to the assembly of Passover,¹⁷This is a reference to Shavuot, which is commonly referred to as Atzeret in Ḥazal (see, e.g., Mishna Rosh Hashana 1:2), and which is observed fifty days after the beginning of Passover. but the assembly of the Festival, because [these days] transition from summer to winter, it would not be feasible for them to go and return at this time.¹⁸It would not be feasible for people to have to return to Jerusalem for another pilgrimage festival fifty days after Sukkot. To what is this matter comparable? It is to a king who had many daughters, some of whom were married [and living] in a nearby place, and some of whom were married [and living] in a distant place. One day they all came to ask after the welfare of their father the king. The king said: ‘Those who are married at a nearby place can go and return any time, but those who are married in a distant place cannot go and return any time. Therefore, while all of them are here with me, we will all make a festival for one day and celebrate with them.’ So too, the assembly of Passover, since [the days] transition from winter to summer, the Holy One blessed be He said it is [feasible] for them to go and return at this time. However, the assembly of the Festival [of Sukkot], because [the days] transition from summer to winter, and the dust on the roads is difficult and the clods of earth are difficult [for travelers]; therefore, it is not fifty days removed. The Holy One blessed be He said: ‘It is not [feasible] for them to go and return at this time. Rather, while all of them are here, we will all make a festival for one day and celebrate.’ Therefore, Moses cautions Israel and says to them: “On the eighth day it shall be an assembly for you” (Numbers 29:35). That is: “How fair are your feet in sandals.”

The Master said above: "They leave eternal life for temporary affairs." Is not enjoying the festival a meritorious duty? This is according to the opinion of R. Eliezer himself, who says that enjoyment on a festival is only optional, for we are taught in a Baraitha: R. Eliezer says: "A man has nothing to do on a festival but either to eat and drink the whole day, or to sit and study;" but R. Joshua says: "He must divide the day one-half for religious purposes, and one-half for eating and drinking." R. Jochanan said: "Both the above sages formed their opinions from the same Biblical passage: One passage says (Deut. 17, 8) On the seventh day shall be a solemn assembly unto the Lord thy God. Another passage says (Num. 29, 35) An assembly shall be unto you. How can both unto God and unto you be explained? R. Eliezer explains it thus: "The whole day shall be either for you or for the Lord"; but R. Joshua explains it thus: "Divide the day, one-half for the Lord and one-half for you." Who is meant in the above passage, Send portions unto him for whom nothing is prepared? R. Chisda said: It refers to those men who have not provided Erub Tabshilin. Others say: This refers only to one who did not have the food with which to provide Erub Tabshilin, but not for one who, through neglect, did not provide Eruh Tabshilin. What is meant by Let the joy of the Lord be your stronghold? R. Jochanan said in the name of R. Elazar b. Simon: "The Holy One, praised be He! said to Israel: 'My children, borrow on my account and celebrate the sanctity of the day, and trust to me, I shall pay it.' "

2) If there were no awareness in the beginning, but there was awareness in the end, the kid presented outside (on the outer altar) and Yom Kippur atone, it being written (Bamidbar 29:11) "aside from the offering of atonement." Whatever the latter atones for, the former atones for. Just as the inner (altar sacrifice) atones only where there was awareness, so the outer (altar sacrifice) atones only where there was awareness.

2) "and one ram for a burnt-offering": Rebbi said: The "one ram" mentioned here is the same as that mentioned in Bamidbar (Bamidbar 29:9). R. Elazar b. R. Shimon says: They are two rams, one mentioned here, and one in Bamidbar. (Vayikra 16:6) "And Aaron shall present the bullock of the sin-offering which is his.": He shall not bring it from community (funds). I might think that he does not bring it from the community because it does not atone for the community, but that he may bring it from his fellow Cohanim, whom it does atone for. It is, therefore, written again "which is his" (Vayikra 16:11). I might think he should not bring it ab initio, but if he did, it is valid. It is, therefore, written again (Vayikra 16:11) "which is his." (Vayikra 16:6) "and he shall make atonement for himself and for his household. This is verbal atonement. But perhaps (it is speaking of) atonement through (the sprinkling of) the blood. (This cannot be, for) it "atonement" is written here, and it is written in respect to the (sent-away) he-goat. Just as the "atonement" there is verbal confession, so the "atonement" of the bullock is verbal.

3) I might think that if one festival passed and he did not bring them, he transgresses (Devarim 23:22) "You shall not delay (to pay it.") It is, therefore, written (Bamidbar 29:29) "These shall you offer to the L–rd on your festivals." He does not transgress "You shall not delay" until all the (three) festivals of the year have passed. R. Shimon says: Three consecutive festivals, with the festival of matzoth first.

3) I might think that if one festival passed and he did not bring them, he transgresses (Devarim 23:22) "You shall not delay (to pay it.") It is, therefore, written (Bamidbar 29:29) "These shall you offer to the L–rd on your festivals." He does not transgress "You shall not delay" until all the (three) festivals of the year have passed. R. Shimon says: Three consecutive festivals, with the festival of matzoth first.

R. Hanina declared: We learn this as well from another verse: These ye shall offer unto the Lord in your appointed seasons (Num. 29:39). It does not say “Ye have offered” but rather Ye shall offer, thereby indicating that you should continue to make your offerings at the appointed seasons in the years to come. Hence it follows that the man who completes the erection of a new home or purchases new vessels must recite a blessing upon that occasion.

(Ib. b) E. Elazar said: These seventy bullocks, for what purpose were they offered? For the sake of the seventy nations [which existed then]. And for what purpose was offered the one bullock (Num. 29, 36)? For the sake of the single nation [Israel]. This may be likened unto a frail king, who said unto his servants: "Prepare for me a little meal that I should have some benefit from yourself only." "Woe be to the nations," remarked R. Jochanan, "for they have suffered a loss, and do not even know what they have lost! When the Temple was in existence, the altar atoned for their sins [as above], but now who shall atone for their sins?"

(Ib. b) We are taught: R. Eliezer says: "A man shall do nothing else on a holy day, but either eat and drink or sit and study." R. Joshua says: "A man must divide the holy day, one-half to be spent in eating and drinking, and the other half [in learning] at the house of study." "Both," said R. Jochanan, "make their deductions from the same passages. One passage says (Deu. 16, 8) A solemn assembly to the Lord, thy God, and another passage says (Num. 29, 35) 'Have ye' a solemn assembly. [How can both of these passages be reconciled? If it is to be solemn to 'the Lord,' then why say 'have ye'?] R. Eliezer, therefore, is of the opinion that this intends to suggest a celebration either for God or for yourself;" but R. Joshua is of the opinion that it means to divide the day, one-half for God and one-half for yourself." R. Eliezer said: "All agree that on the Shebouth festival, a certain part should also be devoted for yourself, because it is the day on which the Torah was given [hence we ought to rejoice on that occasion]." Rabba said: "All agree that the Sabbath should also be devoted for yourself. The reason of it is (Is. 58, 13) And thou shalt call the Sabbath rejoicing." R. Joseph said: "All agree that Purim should also be devoted for yourself; explanation is found in (Esther 9, 22) days of feasts and rejoicing." Mar, the son of Rabina, used to fast the whole year round except on Shebuoth (Feast of Weeks), Purim (Feast of Esther) and the day preceding Yom Kippur (Day of Atonement); on Shebuoth, being the day Israel received the Torah; Purim, concerning which it is written (Est. 9, 22) … days of feast and rejoicing; the day preceding Yom Kippur, because R. Chiya b. Rab, of Difthi, recited: (Lev. 23, 32) And ye shall afflict yourselves on the ninth day of the month. Do we fast on the ninth day? Behold it is only on the tenth that we fast! But this means to teach us that whoever eats and drinks on the ninth. Scripture accounts to his credit, as though he had fasted on both the ninth and tenth days.

8) Whence is derive three of three and three (i.e., that he blows three teruoth, each of which is accompanied by a plain blast before and a plain blast after)? From (Vayikra 25:9) "And you shall cause to pass a shofar of teruah," (Vayikra 23:14) "a remembrance of teruah, a holy calling," (Bamidbar 29:1) "A day of teruah shall there be for you."

9) And whence is it derived that what applies to Yovel (vis-à-vis shofar) applies to Rosh Hashanah, and that what applies to Rosh Hashanah applies to Yovel? From the identity (gezeirah shavah) of "in the seventh month" (stated in respect to each).

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

9) ("These are the festivals of the L–rd, which you shall call holy callings to present a fire-offering to the L–rd, a burnt-offering and a meal-offering, a sacrifice and drink-offerings, the object of the day on its day.") "to present a fire-offering to the L–rd, a burnt-offering and a meal-offering": If there is no burnt-offering, there is no meal-offering. The burnt-offering must precede the meal-offering, and if the meal-offering preceded the burnt-offering, it (the burnt-offering) is invalid. "a sacrifice and drink-offerings": If there is no sacrifice, there are no drink-offerings. The sacrifice must precede the drink-offerings, and if drink-offerings preceded sacrifices, they (the sacrifices) are invalid. "the object of the day": We are hereby taught that the entire day is valid for the additional offerings (mussafin). "in its day": If its time passed (and he did not offer them), he is not required to make restitution. I might think that they are not required to make restitution for their (omitted) drink-offerings (though he presented the sacrifice itself); it is, therefore, written (Vayikra 23:18) "with their meal-offering and their drink-offerings" — even at night; "with their meal-offering and their drink-offerings" — even on the morrow.

9) ("These are the festivals of the L–rd, which you shall call holy callings to present a fire-offering to the L–rd, a burnt-offering and a meal-offering, a sacrifice and drink-offerings, the object of the day on its day.") "to present a fire-offering to the L–rd, a burnt-offering and a meal-offering": If there is no burnt-offering, there is no meal-offering. The burnt-offering must precede the meal-offering, and if the meal-offering preceded the burnt-offering, it (the burnt-offering) is invalid. "a sacrifice and drink-offerings": If there is no sacrifice, there are no drink-offerings. The sacrifice must precede the drink-offerings, and if drink-offerings preceded sacrifices, they (the sacrifices) are invalid. "the object of the day": We are hereby taught that the entire day is valid for the additional offerings (mussafin). "in its day": If its time passed (and he did not offer them), he is not required to make restitution. I might think that they are not required to make restitution for their (omitted) drink-offerings (though he presented the sacrifice itself); it is, therefore, written (Vayikra 23:18) "with their meal-offering and their drink-offerings" — even at night; "with their meal-offering and their drink-offerings" — even on the morrow.

(Fol. 103b) We are taught that R. Juda b. Bethyra said: "It is said at the second day of the Succah's offering (Num. 29, 19.) Venis-keihem (and their drink-offering); on the sixth day's offering, it is said (Ib. ib. 31.) Un-sache-ha (and its drink-offerings); on the seventh day, it is said (Ib. ib. 34.) Kamish'patam (after their prescribed rite). In the first instance the last letter Mem is superfluous; in the second, the letter Yud is superfluous; and in the third instance, there is another superfluous Mem; these superfluous letters serve to hint that the tradition of using water at the sacrifices of Tabernacles was a Biblical law [for the three letters, viz, Mem, Yud, Mem, comprise the word Mayim (water)]."

(Numb. 29:35:) ON THE EIGHTH DAY <YOU SHALL HAVE> A SOLEMN ASSEMBLY…. Let our master instruct us: Is it permitted to eat outside the Sukkah on the the feast (of Tabernacles)?⁴⁶Tanh., Numb. 8:15; BB 75a; ySuk. 2:7 (23a); Suk. 27ab. Thus have our masters taught (in Suk. 2:6): [R. ELIEZER SAYS:] ONE IS DUTY BOUND TO EAT FOURTEEN TIMES IN THE SUKKAH, ONE <EACH> DAY AND ONE <EACH> NIGHT; BUT THE SAGES SAY: THERE IS NO PRESCRIBED NUMBER EXCEPT [ONLY] ON THE NIGHT OF THE FIRST FESTAL DAY [OF THE FEAST]. But why did the sages permit one to be freed from the Sukkah on the last festal day? Simply because the whole seven days of the festival they had prayed for abundant dew, while on the last day they prayed for rain. They therefore were freed from the Sukkah, so that they might pray wholeheartedly for rain. Nevertheless the last day of the holiday is reckoned as belonging to the days of the festival. Why? Because is is so written (in Numb. 29:35): <ON THE EIGHTH DAY> YOU SHALL HAVE A SOLEMN ASSEMBLY (atseret). Now it was fitting for it to come fifty days after the festival, just as Pentecost (atseret) comes fifty days after Passover; but the Holy One said: It is winter and they will not be able to leave their houses to come here <to Jerusalem>.⁴⁷Cant. R. 7:2:2; PRK 28:7. Let them make the solemn assembly, while they are <already here> with me. How is it shown? From what they read on the matter (in Numb. 29:35): ON THE EIGHTH DAY <YOU SHALL> HAVE A SOLEMN ASSEMBLY.

13) Rebbi says: What is the intent of "And Moses declared the festivals of the L–rd to the children of Israel"? Because we learned only that the daily burnt-offering and the Paschal lamb override the Sabbath, it being written concerning them "in its appointed season," whence do we derive that the other communal offering also overrides the Sabbath? From "These shall you offer to the L–rd in your appointed seasons." But we did not hear (the same for) the omer and what is offered along with it and the two loaves and what is offered along with them. Therefore, in "And Moses declared the festivals of the L–rd to the children of Israel" Scripture established a set time ("festival" ["moadim"] = appointed times) for all of the offerings (even if the Sabbath must be overridden).

Rabbi Aḥa interpreted the verse regarding Torah. In its joy, rejoice. “And on a day of misfortune, see” – you will be among the onlookers, in whose regard it is written: “They will emerge and see the carcasses of the people” (Isaiah 66:24), and not among those who are seen, in whose regard it is written: “Their worm will not die” (Isaiah 66:24). “This as well as that,” these are Gehenna and the Garden of Eden. How much separates them? It is one handbreadth. Rabbi Yoḥanan said: A wall. The Rabbis say: They are adjacent, so they can peek at one another.
Rabbi Levi interpreted the verse [as follows]: On the festivals that I gave you, rejoice and bring joy to the Holy One blessed be He with offerings. If a year comes without a drought, go out to your vineyard, look and rejoice, look at your olive trees and rejoice. The Holy One blessed be He said: ‘I did not create as good an advocate for rain as the day of Shemini Atzeret.’ That is what is written: “On the eighth day, an assembly [it shall be for you]” (Numbers 29:35).¹¹³It is on your behalf.

(Numb. 29:36:) THEN YOU SHALL OFFER A WHOLE BURNT OFFERING, [A FIRE OFFERING, A SWEET AROMA TO THE LORD]: ONE BULL, ONE RAM, <….> <The situation> is comparble to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend: We have already fulfilled our obligation to the people of the province. Let us, you and me, make do with whatever you find: a pound⁴⁹Gk.: litra. of meat, fish, or greens. Similarly did the Holy One say to Israel: All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35): ON THE EIGHTH DAY YOU SHALL HAVE A SOLEMN ASSEMBLY. Make do with whatever you find (as in Numb. 29:36): ONE BULL, ONE RAM <….>

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

(Numb. 29:35:) “On the eighth day.” What was the reason for [the number of sacrificial animals] being reduced on each day?⁴³Numb. R. 21:25. The Torah is simply teaching you etiquette from the sacrifices. Thus if someone goes for lodging,⁴⁴Gk.: Xenia. and his host receives him; on the first day he receives him properly and feeds him fowl. Then on the second he feeds him fish; on the third he feeds him cheese; on the fourth he feeds him greens. So does he continue to reduce, until he is feeding him pulse. (Numb. 29:35:) “On the eighth day you shall have (literally, there shall be for you) a solemn assembly.” What is the meaning of “for you?” The Holy One, blessed be He, said to Israel, “Joy is fitting for you; new moons are fitting for you; festival times are fitting for you; holidays are fitting for you.” It is therefore stated (ibid.), “for you.” A certain gentile questioned R. Aqiva. He said to him, “Why do you keep festival times? Did not the Holy One, blessed be He, say the following to you (in Is. 1:14), ‘Your new moons and your festival times My soul hates?’” R. Aqiva said to him, “If He had said, ‘My new moons and My festival times My soul hates,’ I should have said so. But He said, ‘Your new moons and your festival times’; because of those festival times which Jeroboam instituted, as stated (in I Kings 12:32-33), ‘Jeroboam also instituted a festival on the fifteenth day of the eighth month, like the festival in Judah, at Bethel to sacrifice to the calves, and he ascended the altar…. and he made a festival for the Children of Israel.’ These festival times, however, (the ones ordained by the Holy One, blessed be He,) shall never be abolished. Neither shall the new moons. Why? Because they belong to the Holy One, blessed be He, as stated (in Lev. 23:4), ‘These are My festivals times’” And it is also written (ibid. verse 44), “And Moses told the festival times of the Lord.” They shall, therefore, never be abolished; for it is concerning them that it is stated (in Ps. 111:8), “They are established forever to be performed with faithfulness and uprightness.”

10 (Numb. 16:12) Then Moses sent to summon Dathan and Abiram: They also persisted in their wickedness and did not care to answer him (ibid., cont.), “and they said, ‘We will not come up.’” Their [very] mouths tripped up [these] wicked men, for a covenant is made with the lips. So they died and went down to the nethermost Sheol, after they had gone down alive to Sheol. (Numb. 16:13) “Is it so small a matter that you have brought us up [from a land flowing with milk and honey to kill us in the desert], that you must also lord it over us”: They said to him, “On what basis do you assume superiority over us? What good have you done with us? You brought us out of the land of Egypt, which was (according to Gen. 13:10) ‘like the garden of the Lord’; but you have not brought us into the land of Canaan. Rather here we are in the desert, where the plague is sent among us; (according to Numb. 16:14) ‘would you put out the eyes of these people….’” (Numb. 16:15) “Now Moses was very angry”: He was very anguished. Why? When a man argues with his companion and reasons with him; when he answers him, he has peace of mind; but if he does not answer him, then this involves anguish. (Numb. 16:15, cont.) “And he said unto the Lord, ‘Pay no attention unto their meal offering’”: Do not accept them in repentance. Scripture should have said, “Pay no attention unto their service"? What is the meaning of “their meal offering?” This is what Moses said to the Holy One, blessed be He, “Master of the world, I know that these have a share in that meal offering that [Israel offers every day], as stated (Numb. 29:19), ‘in addition to the daily burnt offering, and its meal offering.’ And it is offered from all of Israel. [But] in as much as these have withdrawn from Your children, do not pay attention to their portion. Let the fire leave it alone and not consume it.” (Numb. 16:15, cont.) “I have not taken one donkey from them”: That which I had [a right] to take I did not take. By universal custom, one who works in the sanctuary receives wages from the sanctuary. [In my case, however,] when I went down from Midian to Egypt I had a right to take a donkey from them, since it was on behalf of their needs that I was going down [there]; but I did not take [one]. Similarly also did Samuel the righteous say (in I Sam. 12:3), “Here am I, testify against me before the Lord and before His anointed; whose ox have I taken, or whose donkey have I taken?” When I sacrificed an ox for their offerings to seek mercy for them and likewise for anointing a king over them, it belonged to me, as stated (in I Sam. 16:2), “Take a heifer with you […].” And similarly it says (in I Sam. 9:12), “because the people have a sacrifice today at the high place (bamah).” But I took nothing from what belonged to them. Also when I sought to handle their lawsuits and their [other] needs, and when I made the circuit of the cities, as stated (in I Sam. 7:16), “And he went on a circuit year by year to Bethel, [Gilgal, and Mizpah, and he judged Israel in all those places];” [although] by universal custom litigants go to the judge, I went around from city to city and from place to place and the donkey was mine. Now even Moses said to Israel (in Exod. 18:16), “When they have a matter, it comes unto me.” But I (Samuel) did not act in this way. Instead I took the trouble to go to them. (Numb. 16:15, cont.) “And I have not harmed a single one of them,” in that I neither convicted the innocent nor acquitted the guilty. When Moses saw that they continued in their pride, then he said to them (according to Numb. 16:17,) “‘[Tomorrow] you and all your company [are to be present before the Lord].” Then Korah went about all that night and led Israel astray. Now he would say to them, “What do you suppose? That I am busy obtaining greatness for myself? I wish for greatness to go the rounds to all of us, while Moses has taken kingship for himself and has given the high priesthood to his brother Aaron.” So did he go about seducing each and every tribe as it suited them, until they joined him. It is so stated (Numb. 16:19), “And Korah gathered all the congregation against them.” When they all entered, they were speaking with him; immediately (we read in Numb. 16:20–22), “Then the Lord spoke unto Moses and unto Aaron, saying, ‘Separate yourselves from the midst of this evil congregation, [so that I may consume them in a moment].’ But they fell on their faces.”

23 "Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to [Israel], He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written (Exodus 26:1), "As for the Tabernacle, make it of ten curtains." But in the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night; indeed over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he; with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command [...]." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1-3), "Arise, My light [...]. But upon you the Lord will shine, and His Presence be seen over you. And nations shall walk by your light; kings, by your shining radiance. And it is written, (Isaiah 30:26), "And the light of the moon shall become like the light of the sun […]." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it is according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia […]." [And it is also written] (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

24 (Numb. 29:35) “On the eighth day you shall have a solemn assembly”: This text is related (to Is. 26:16), “You have added to the nation O Lord." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer, but they [even] said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in II Sam. 7:23), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “Master of the world, You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored [the sacrifices for] even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.) “You have added to the nation and been honored […].” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’”

24 (Numb. 29:35) “On the eighth day you shall have a solemn assembly”: This text is related (to Is. 26:16), “You have added to the nation O Lord." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer, but they [even] said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in II Sam. 7:23), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “Master of the world, You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored [the sacrifices for] even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.) “You have added to the nation and been honored […].” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’”

26 (Numb. 29:35) “On the eighth day”: What was the reason for [the number of sacrificial animals] being reduced on each day? The Torah is simply teaching you etiquette from the sacrifices. Thus if someone goes for lodging,²²Gk.: Xenia. and his host receives him; on the first day he receives him properly and feeds him fowl. Then on the second he feeds him meat; on the third he feeds him fish; on the fourth he feeds him greens. So does he continue to reduce, until he is feeding him pulse. (Numb. 29:35) “You shall have (literally, there shall be for you)”: What is the meaning of “for you?” [The Holy One, blessed be He,] said to them, “Festival times are fitting for you.” A certain gentile questioned R. Aqiva. He said to him, “Why do you keep festival times? Did not the Holy One, blessed be He, say the following to you (in Is. 1:14), ‘Your new moons and your festival times My soul hates?’” R. Aqiva said to him, “If He had said, ‘My new moons and My festival times My soul hates,’ I should have said [so. But] He said, ‘Your new moons and your festival times’; because of those festival times which Jeroboam instituted, as stated (in I Kings 12:32-33), ‘Jeroboam also instituted a festival on the fifteenth day of the eighth month, like the festival in Judah, at Bethel to sacrifice to the calves. And he ascended the altar […] and he made a festival for the Children of Israel […].’ These festival times, however, (the ones ordained by the Holy One, blessed be He,) shall never be abolished. Neither shall the new moons. Why? Because they belong to the Holy One, blessed be He, as stated (in Lev. 23:37), ‘These are the festival times of the Lord.’ And similarly (in Lev. 23:4), ‘These are My festivals times.’” And it is also written (ibid. verse 44), “And Moses told the festival times of the Lord.” They shall, therefore, never be abolished; for it is concerning them that it is stated (in Ps. 111:8), “They are established forever to be performed with faithfulness and uprightness.”

12 Rabbi Yochanan and Reish Lakish were sitting and having difficulties and saying, "We heave learned [regarding] Rosh Hashanah that comes out to be on Shabbat, we blow in the Temple, but not in the country. If it is the word of the Torah, [blowing the shofar] should override [Shabbat even with]in the borders; if it is not the word of the Torah (but merely rabbinic), it should not override [it] even in the Temple." While they were sitting and having difficulties, Kahana passed by. They said, "The author of the teaching came. Let us go and ask him." They went and asked him. He said to [them], "One Scripture (Leviticus 23:24) states, 'a memorial of blowing'; and another Scripture (Numbers 29:1) states, 'it shall be a day of blowing for you.' How is this? When it comes on Shabbat, it is 'a memorial of blowing.' We mention (remember) [it], but we do not blow." Rabbi Shimon ben Yochai said, "Let it be overridden in the Temple, as they know the time of the new moon (and will be blowing on the right day); but let it not be overridden in the country, as they do not know the time of the new moon." For Rabbi Shimon ben Yochai said, "'It shall be a day of blowing for you. And you shall make a fire-offering' (Numbers 29:1-2) - in the place that they are sacrificing." Rabbi Tachlifa [of] Caesarea said, "In all of the additional offerings, it is written, 'And you shall offer'; but here it is written, 'And you shall make a fire-offering.' How is this? The Holy One, blessed be He, said to Israel, 'My children, I will count it for you as if you were made in front of Me today; as if I created you [as] a new creature today.' This is [the understanding of] that which is written (Isaiah 66:22), 'For as the new heaven and the new earth.'"

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

(Devarim 12:5) "and you shall come there … (6) and you shall bring there": Why is this stated (i.e., it is essentially stated elsewhere). Because it is written (Vayikra 23:37) "These are the festivals of the L-rd, which you shall call holy callings to present a fire-offering to the L-rd, a burnt-offering and a meal-offering, sacrifice and drink-offerings, the thing of the day in its day."

I might think that this is optional; it is, therefore, written (Bamidbar 29:39) "These shall you offer to the L-rd on your festivals." If to permit them, they have already been permitted. If so, why is it written "These shall you offer to the L-rd on your festivals"? To make them mandatory, that all are to be sacrificed on the festival.

(Bamidbar 10:5) "And you shall sound a blast" ("Utekatem teruah"): A teruah (a rapid succession of three notes, tremolo) by itself, and tekiah (a long, sustained sound) by itself. You say, a tekiah by itself and a teruah by itself. But perhaps (in this context) tekiah and teruah are one and the same? (This cannot be, for) (7) "And when the people are to be gathered, you shall sound a tekiah and not a teruah" indicates that tekiah and teruah are distinct sounds. "utekatem teruah": We are hereby taught that a tekiah precedes a teruah. Whence is it derived that a teruah (also) follows a teruah? From (Ibid. 6) :"teruah yitkeu" ("a teruah shall they blow.") R. Yishmael the son of R. Yochanan b. Beroka says: This (derivation) is not needed. It is written (Ibid.) "And when you blow a second teruah." Let "second" not be written. Why is it written? To serve as a prototype (binyan av) for the tekiah, that it be second (i.e., after) the teruah — whence we learn that (in sum he blows) tekiah-teruah-tekiah. This tells me only of (the order in) the desert. Whence do I derive (the same for the order on) Rosh Hashanah? It is written "teruah" here and it is written "teruah" elsewhere (re Rosh Hashanah). Just as "teruah" here — tekiah-teruah-tekiah, so, "teruah" there — tekiah-teruah-tekiah. Three "teruoth" are written in respect to Rosh Hashanah: (Vayikra 23:24) "Shabbaton zichron teruah," (Ibid. 25:9) "Veha'avarta shofar teruah," (Bamidbar 29:1) "Yom teruah yihiyeh lachem" — two tekioth for each (teruah). In sum, on Rosh Hashanah there are three teruoth and six tekioth — two (sets of tekiah-teruah-tekiah) prescribed by the Torah, and one by the scribes: "Shabbaton zichron teruah," "veha'avarta shofar teruah" — by the Torah. "Yom teruah yihiyeh lachem" — This comes for its teaching (that the shofar is blown in the daytime ["yom"], and not at night). R. Shmuel b. Nachmani says in the name of R. Yonathan: One prescribed by the Torah; two prescribed by the scribes. "Shabbaton zichron teruah" — by the Torah. "veha'avarta shofar teruah" and "yom teruah yihiyeh lachem" — These come for their teachings, ("veha'avarta") to teach that there is an unbroken sound (tekiah) before the teruah, and "yom," to teach that the shofar is blown in the daytime.

(Devarim 16:8) "and on the seventh day is a holding back (atzereth) for the L-rd your G-d. You shall do no work." I might think that one should be "held back" all day long in the house of study; it is, therefore, written "a 'holding back' shall there be for you." How are the verses to be reconciled? Devote a portion to the house of study and devote a portion to eating and drinking.

"on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth": Because it is written (Ibid. 12:5) "and you shall come there (6) and you shall bring there your sacrifices, etc.," I might think (that if he fails to do so) on the first festival he is in transgression of (Ibid. 23:33) "You shall not delay to pay it"; it is, therefore, written (Bamidbar 29:39) "These shall you offer to the L-rd on your festivals." I might think (that he is in transgression if he does not offer them on the first) two festivals; it is, therefore, written "on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth." We are hereby taught that he is not in transgression until all the festivals of the year have passed. R. Shimon says: Three festivals in order, and Succoth last. R. Elazar b. Shimon says: It need not be written "the festival of Succoth," for that is the subject of the verse. Why is it written? To indicate that it (i.e., passing it) is the cause (of the transgression).

(Bamidbar 28:24) "As these shall you offer each day for seven days.": Why is this written? For (were it not written) it would follow, (otherwise), viz.: Since Succoth requires a festival offering, and Pesach requires a festival offering, therefore, just as the offering of Succoth decreases progressively (each day [viz. Bamidbar 29:12-13]) so should that of Pesach decrease progressively. It is, therefore, written "As these shall you offer each day" — neither to increase or to decrease. "in addition to the continual burnt-offering shall it be offered, and its libation": We are hereby apprised that the mussafim (of Pesach) are sacrificed only between the two (temidim).

(Bamidbar 29:12) "And on the fifteenth day of the seventh month, a calling of holiness shall there be for you": Scripture makes it mandatory. (Ibid. 13) "And you shall present a burnt-offering, a fire-offering, a sweet savor to the L-rd": If one found bullocks but not rams, or rams but not lambs, I might think that he does not sacrifice any until he finds all. It is, therefore, written (Vayikra 23:36) "Seven days shall you present a fire-offering to the L-rd," implying (if he found) even one. I might think that even if all are found, (he may present only one). It is, therefore, written "thirteen young bullocks, two rams, etc." Whence is derived the water libation on Succoth? R. Akiva says: It is written that the omer is to be brought on Pesach so that the grain be blessed for you, and bring bikkurim on Shavuoth so that the fruits be blessed for you. Also, (by induction), present a water libation on Succoth so that the rains of the year be blessed for you. R. Yehudah says: On the second day it is written "veniskehem" ("and their libations"); on the sixth, "unesachehah"; and on the seventh, "kemishpatam" — (superfluous) Mem Yod Mem, which spells "mayim" (water) — whence the water libation (on Succoth) is Scripturally intimated. R. Nathan says: What is the intent of (Bamidbar 28:7) "On the holy place (the altar) pour a pouring"? To include the water (libation).

(Bamidbar 29:35) "On the eighth day, a withholding ("atzereth") shall there be for you": Scripture "withheld" him from leaving. If one brought his offerings from Beth Paggai (outside of Jerusalem) to Jerusalem, I might think that he could eat them in Jerusalem and sleep in Beth Paggai. It is, therefore, written "On the eighth day, an atzereth shall there be for you" — Scripture withheld him from leaving (until the morning of the next day [viz. Devarim 16:7]). "atzirah" connotes confinement, as in (Jeremiah 36:5) "I am atzur; I cannot go to the Temple of the L-rd" and (Ibid. 33:1) "Then the word of the L-rd came to Jeremiah a second time while he was still atzur in the prison yard." This tells me only of the last day of the festival that he is forbidden to leave. Whence do I derive (the same for) the first day? It follows inductively, viz. Since both are called "a calling of holiness," just as it is forbidden to leave the first day, so it is forbidden to leave the last day.

(Bamidbar 29:36) "And you shall present a burnt-offering": I might think that if he found bullocks but not rams, or rams but not lambs, that he does not sacrifice any until he finds all. It is, therefore, written "And you shall present a burnt-offering, a fire-offering," implying (if he found) even one. I might then think that even if all were found, (he may present only one). It is, therefore, written (Ibid.) "one bullock, one ram, etc."

(Bamidbar 29:39) "These shall you offer to the L-rd on your festivals, aside from, etc.": These are the vows and the gift-offerings that he vows on the festival, that he is to bring them on the festival. You say this, but perhaps Scripture speaks of the vows and the thank-offerings of the whole year? (This is not so, for Devarim 12:5-6) "And you shall come there and you shall bring there … your vows and your gifts" already speaks of the vows and gifts of the whole year. How, then, am I to understand "These shall you offer to the L-rd on your festivals"? As referring to the vows and the gift-offerings that he vows on the festival, that they are to be brought on the festival. "aside from your vows" These are the bird-pairs of the zavim and the zavoth (those with a genital flow), which (bird-pairs) the Torah permitted to be brought on a festival. "aside from your vows … (31) And Moses said to the children of Israel": (The purpose of "And Moses said" is) to conclude the foregoing. For if I read "aside from your vows … (30:2) And Moses spoke," I would not know to what it ("And Moses spoke") referred, (to what precedes or to what follows?) It is, therefore, written "from your vows … And Moses said," to conclude what precedes. These are the words of R. Yishmael.

Moses appealed to the Holy One Blessed be He: L-rd of the universe, since I am departing from the world in such exaltation, show me a trustworthy man, who will go forth before them in peace, as it is written (Bamidbar 29:17) "who will go out before them and who will come in before them, and who will take them out and who will bring them back. And let the congregation of the L-rd not be as sheep without a shepherd." And this is expounded in the tradition (Song of Songs 1:7) "Tell me, O You whom my soul loves: Where will You graze (Your flock)? Where will you lay (them down) in the afternoon? For why should I be like (a woman) veiled (in mourning) among the flocks of Your neighbors?" What did the Holy One Blessed be He answer? (Ibid. 8) "If you do not know, O fairest of the women (i.e., "greatest of the prophets"), go out in the footsteps of the sheep" (i.e.,) what I am destined to do with them in the future. Israel passed through four exiles — without a shepherd, without a prophet, without a sage. And thus is it written of the days of Achav (II Chronicles 18:16) "I have seen all of Israel scattered on the mountains like sheep that have no shepherd."

"who ate the fat of their sacrifices." He said: These (Jews) were swindled by Moses, who said to them: Build an altar, sacrifice burnt-offerings upon it, and pour libations upon it, as it is written (Bamidbar 29:4) "The one lamb shall you make in the morning, etc." (all for his own delectation!)