וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃
И вы отдадите ее Елеазару священнику, и она будет выведена без стана, и она будет убита пред лицем его.
Chizkuni
ולוט יושב בשער סדום, while Lot was seated (as a judge) in the public square of Sodom;” this was at the time when the quarrel about his guests broke out and he returned home, which was close to the gate of the city. This is why he could be so insistent when inviting the angels (verse 3) as the area was narrow and not exposed to the influence of the evil eye. [No one was familiar with the layout of his house.]
Rabbeinu Bahya
ויסעו מרפידים, “they journeyed from Refidim.” This means that on the day they journeyed from Refidim it was New Moon and they arrived later that day at the desert of Sinai. The words ויבואו מדבר סיני ויחנו במדבר, mean that they arrived in the desert on that day, resting, but on the second of the month they made camp facing the mountain. This is why the Torah writes ויחן שם ישראל ההר, “Israel encamped facing the mountain.” The reason the word ויחן is in the singular here whereas at all other reports of the Israelites making camp it is in the plural, i.e. ויחנו, is the Torah’s way of complimenting the people for their unity of purpose when preparing to receive the Torah.
A Midrash (mentioned in Torah Shleimah note 28) claims that the reason for the singular of ויחן is that the word ישראל in our verse is a reference to ישראל סבא, the concept of the people of Israel as envisaged in the name Israel the patriarch. The author of that Midrash clearly distinguishes between the Torah speaking of בני ישראל traveling or camping respectively, and ישראל or מחנה ישראל in 12,37 and here. When the word בני in front of ישראל is absent, he understands the reference to be not to the physical people of Israel but to the spiritual entity it or they represent.
The words נגד ההר, a slightly unusual expression, is to be understood as if the Torah had written כנגד ההר, “opposite the mountain.”
According to the plain meaning of the text the words נגד ההר mean “to the east of the mountain” (compare Pessikta Zutrata). Moses was told on that very day (second of the month) “so you shall say to the House of Yaakov and relate to Children of Israel” (verse 3). The Torah mentioned women and men separately as there are many commandments which apply equally to both men and women. G’d continued with: “you have seen what I did to Egypt,” and continued in verse 5 with: “and now, if you will hearken well and observe My covenant, etc.” The people responded to the above (verse 8) “all that the Lord has said we will do.
On the third day of the month Moses ascended the mountain again and informed G’d of the people’s response (end of verse 8). On the fourth of the month G’d told Moses: “go to the people and sanctify them today and tomorrow” (verse 10). G’d referred to the fourth and fifth of the month. The words: “be ready for the third day” refer to the sixth of the month, i.e. the third day of their sanctification. From the above you observe that the Torah was given on the sixth day of Sivan.
A Midrash (mentioned in Torah Shleimah note 28) claims that the reason for the singular of ויחן is that the word ישראל in our verse is a reference to ישראל סבא, the concept of the people of Israel as envisaged in the name Israel the patriarch. The author of that Midrash clearly distinguishes between the Torah speaking of בני ישראל traveling or camping respectively, and ישראל or מחנה ישראל in 12,37 and here. When the word בני in front of ישראל is absent, he understands the reference to be not to the physical people of Israel but to the spiritual entity it or they represent.
The words נגד ההר, a slightly unusual expression, is to be understood as if the Torah had written כנגד ההר, “opposite the mountain.”
According to the plain meaning of the text the words נגד ההר mean “to the east of the mountain” (compare Pessikta Zutrata). Moses was told on that very day (second of the month) “so you shall say to the House of Yaakov and relate to Children of Israel” (verse 3). The Torah mentioned women and men separately as there are many commandments which apply equally to both men and women. G’d continued with: “you have seen what I did to Egypt,” and continued in verse 5 with: “and now, if you will hearken well and observe My covenant, etc.” The people responded to the above (verse 8) “all that the Lord has said we will do.
On the third day of the month Moses ascended the mountain again and informed G’d of the people’s response (end of verse 8). On the fourth of the month G’d told Moses: “go to the people and sanctify them today and tomorrow” (verse 10). G’d referred to the fourth and fifth of the month. The words: “be ready for the third day” refer to the sixth of the month, i.e. the third day of their sanctification. From the above you observe that the Torah was given on the sixth day of Sivan.
Rabbeinu Bahya
קדושים תהיו כי קדוש אני ה' אלו-היכם, “You shall be holy for I am holy, Hashem, your G’d.” According to the plain meaning of the text the word קדוש, means isolating oneself, being apart. This is an exhortation to the entire Jewish people to be chaste, to practices noble character traits and to impress one’s children with the importance of these virtues. Children then will look up to their parents as if the parents truly were G’d’s representatives on earth. In turn they will testify thereby that the Creator Himself is their supreme authority, the original “patriarch” who has called this world into existence. In order to make this point, our paragraph immediately commences by telling us that we must revere mother and father and observe G’d’s Sabbaths. (verse 3). The linkage of these two commandments is that the Sabbath is testimony to the fact that G’d created the universe (Exodus 20,11).
The reason the Torah writes the commandment to revere mother and father, letting the mother precede the father in importance (as opposed to a similar commandment in the decalogue where the Torah writes: “honour your father and your mother”), is that it is natural for children to love the mother more than the father and to fear the authority of the father more than that of the mother. The Torah wants to ensure that we do not make such distinctions in our relationship with our respective father and mother. If both parents were to agree that the child is to violate the Sabbath, the Torah adds immediately: “and you shall observe My Sabbath days,” meaning that this commandment overrides even a joint command by father and mother to the contrary. The addition of the words: “I am the Lord your G’d” at the end of verse three means that G’d is the supreme authority for both the child and his parents and thus has overriding authority when there is a conflict involving the loyalties of the child. Both the parents and the child are obligated to carry out His instructions.
The Torah appends the commandment not to serve any other deities nor to make molten images for oneself to make the point that even if one recognises the Lord as the supreme authority but denies that He created the world out of no pre-existing raw material one is considered an heretic, guilty of idolatry.
One must not turn to idols as this implies that one considers that they are a substantive force. The words אל תפנו, “do not turn,” are not so much an instruction not to face the idols but that in one’s heart one must not believe that there is anything to them and to what they purport to represent. We must consider idols as something devoid of any theological meaning, totally powerless to exert influence of any kind on anybody. The use of the root פנה here is similar in meaning to Deut. 29,17: “whose heart turns away today from the Lord, etc.,” or Deut. 30,17 “if you will turn away and not listen.”
The Torah adds that “you must not construct molten images for yourselves,” i.e. even though you are aware that such images are totally meaningless in theological terms, have no power or value. The reason the Torah appends the words: “I am the Lord your G’d,” means that ‘I can be trusted to pay you your reward, i.e. Hashem, (attribute of Mercy) but eloheychem, (attribute of Justice) in the event you do something for which you will deserve punishment.’
The reason the Torah writes the commandment to revere mother and father, letting the mother precede the father in importance (as opposed to a similar commandment in the decalogue where the Torah writes: “honour your father and your mother”), is that it is natural for children to love the mother more than the father and to fear the authority of the father more than that of the mother. The Torah wants to ensure that we do not make such distinctions in our relationship with our respective father and mother. If both parents were to agree that the child is to violate the Sabbath, the Torah adds immediately: “and you shall observe My Sabbath days,” meaning that this commandment overrides even a joint command by father and mother to the contrary. The addition of the words: “I am the Lord your G’d” at the end of verse three means that G’d is the supreme authority for both the child and his parents and thus has overriding authority when there is a conflict involving the loyalties of the child. Both the parents and the child are obligated to carry out His instructions.
The Torah appends the commandment not to serve any other deities nor to make molten images for oneself to make the point that even if one recognises the Lord as the supreme authority but denies that He created the world out of no pre-existing raw material one is considered an heretic, guilty of idolatry.
One must not turn to idols as this implies that one considers that they are a substantive force. The words אל תפנו, “do not turn,” are not so much an instruction not to face the idols but that in one’s heart one must not believe that there is anything to them and to what they purport to represent. We must consider idols as something devoid of any theological meaning, totally powerless to exert influence of any kind on anybody. The use of the root פנה here is similar in meaning to Deut. 29,17: “whose heart turns away today from the Lord, etc.,” or Deut. 30,17 “if you will turn away and not listen.”
The Torah adds that “you must not construct molten images for yourselves,” i.e. even though you are aware that such images are totally meaningless in theological terms, have no power or value. The reason the Torah appends the words: “I am the Lord your G’d,” means that ‘I can be trusted to pay you your reward, i.e. Hashem, (attribute of Mercy) but eloheychem, (attribute of Justice) in the event you do something for which you will deserve punishment.’
Rabbeinu Bahya
Доступно только для Premium-участниковGerman Commentary
Доступно только для Premium-участниковRashi
And Rav said about this - to explain his ruling: why is it disqualified? Because it is written regarding its slaughter: "You shall give it to Eleazar the priest ... and it shall be slaughtered" [Numbers 19:3]. It is further written regarding the heifer: "Statute" [Numbers 19:2], and wherever the word "statute" is used it indicates the indispensability [of the rule vis-a-vis the rite it is part of].