Comentários de Citação sobre Números 15:9

במה אדע כי אירשנה, “how will I know that I will inherit it?” Avram meant: “by means of which merit will I inherit it?” G’d answered: “by means of the merit of the sacrifices you are about to offer.” This is the meaning of the verse קחה לי “take for Me” (verse 9). When G’d said this He again appeared to Avram as the attribute of א-דני, but in this instance it was followed by the letter ה [the name “Hashem” with the vowels of the name “elohim.”] to show that the attribute of Mercy was also involved to some extent.
This amounts to the name שדי. You know that we must not pronounce the Ineffable Name as it is spelled. Hence the sages in charge of vocalisation adjusted the vowels in a manner that make them suitable for reading. We must use either the form “elohim,” or the form “adonai,” when pronouncing G’d’s name. A scriptural reminder that this is so is found in Chabakuk 2,2 וה' בהיכל קדשו הס מפניו כל הארץ, “and the Lord is in the Sanctuary of His Holiness; silence in His presence everyone on earth!” This verse is a reminder that only inside the Holy of Holies may the Ineffable Name be pronounced as we would read it had we not been cautioned not to read it as it is spelled.

אשה ריח FOR A FIRE OFFERING OF [PLEASING] ODOUR — This refers only to the meal-offering and the oil mentioned in v. 9, but the wine is not a fire-offering, since it is not put on the fire.

The meaning of the subordinate clause introduced by the words (verse 9) “be on guard against yourself, etc.” i.e. that the Torah has to warn that we are urged to be meticulous with this commandment even in Eretz Yisrael, is to head off certain thoughts that might occur in your head. You might reason to yourself that seeing you have to release debtors from their debt to you, have to relinquish your field for a whole year, how could you be expected to fulfill the commandment to give charity according to the standards demanded by the Torah? Surely this will cause you to end up in the poor house yourself! In order to head off such thoughts the Torah promises that on the contrary, G’d will extend His blessing to you precisely because you have meticulously performed these commandments, not in spite of it. If you were to allow the needy to appeal to G’d (instead of to you who has denied him) then, and only then will you be guilty of a sin. The Torah concludes by saying בארצך, “in your land,” meaning “even in your land,” where you have already given up so much of what you would normally consider yours, you are not to withhold your generous contributions to the poor. It follows that your duty to be generous to the poor while you are in the Diaspora is even greater as you have fewer means to demonstrate this good virtue. In other words, the word בארצך here is not to be understood as something restrictive, applying only in Eretz Yisrael.
Had the intention of the Torah been to use the word בארצך restrictively, the paragraph should have commenced with the words והיה כי תבואו אל הארץ, “it will be when you come to the land, etc.”

to soak me with fresh oil Heb. בלתי. To soak me with the oil of dominion. בַלֹתִי is like (Num. 15: 9): “mingled (בלולה) with oil.”

ושלשה עשרנים AND THREE TENTH DEALS [OF FLOUR] — according to the rule of the drink-offerings which are brought with a bullock, for so are they (three tenth deals) fixed in the chapter dealing with the drink offerings (Numbers 15:9).