Bamidbar
Book 4: Numbers

Chapter 13 - Text Notes

1 Perhaps because the incident of the spies occurred immediately after that of Miriam, and Scripture merely follows the chronological order? But Rashi to Devorim, 1:1, maintains that Korach's rebellion, although recorded in the Torah after the spies (Ch. 15), actually took place beforehand, in Chatzeros, where Miriam sinned and was punished (11:35, 12:16). Why, then, does Scripture place the portion of the spies before Korach, adjacent to the portion of Miriam? (M.)

2 Sotah, 34b.

3 Why did G-d find it necessary to permit Moshe to send them? Because the Israelites came, etc. (G.A.)

4 Devorim, 1:22.

5 "...to a land flowing with milk and honey." (Shemos, 3:17)

6 Tanchuma, 5. But by Moshe's own admission, sending the spies was "favorable in my eyes" (Devorim, 1:23). Did Moshe, then, sin too? (Ramban) Moshe did not sin. Sending the spies was, in itself, favorable, to determine the Canaanites' strengths and weaknesses in preparation for the coming battle of conquest. Moshe, therefore, found it favorable. G-d, however, saw that the people's secret, sinful design, was to find a pretext to avoid entering the land, despite His assurance that it was a good land, "flowing with milk and honey." (G.A.) Or, as Rashi to Devorim 1:23 remarks, Moshe merely feigned agreement with the plan. He hoped that his readiness to expose the land to inspection would convince the people that the land was truly good, and they would withdraw their request for spies altogether. (M.)

7 Not by G-d's command, as Rashi above explains. (M.)

8 When the word is used as an adjective, as in our passage. See Bereishis, 19:11, 12.

9 When they were appointed. Immediately after, however, they followed the evil designs of those who sent them, seeking a pretext not to enter the land. See Rashi to v. 26. (G.A.)

10 {Hebrew Ref} , lit. "he called," means "he prayed," as in {Hebrew Ref} , "Avram prayed" (Bereishis, 12:4). The name {Hebrew Ref} is an acronym for {Hebrew Ref} "May G-d save you."

11 Moshe prayed for Yehoshua rather than Caleiv, because Yehoshua was his disciple. Public misbehavior on his part would have brought dishonor to Moshe's teachings. (G.A.)

12 Sotah, 34b. This explains why Moshe changed Yehoshua's name at this time. (M.)

13 Not southward from their present place. This would have brought them back to Egypt, away from Eretz Yisroel. "The south" refers, rather, to the southern part of Eretz Yisroel. (M)

14 Tanchuma, 6.

15 Depending on factors like climate and the abundance of crops and water in the land. This refers to determining the quality of the land itself, as Eretz Yisroel was to be their homeland. The next phrase, "and the people living on it, are they strong or weak," refers to determining the nature of the Canaanite peoples, aside from the effects of the land, in order to prepare for the coming war of conquest against them. (G.A.)

16 Tanchuma, ibid.

17 Later (v. 28) the spies reported that the inhabitants of the land were strong, and the cities well fortified, apparently, following Moshe's instructions to determine the status of the people and the cities. Why, then, was the report considered sinful? Because they made the despairing remark, {Hebrew Ref} , "alas." "Alas, the people who inhabit the land are strong and the cities fortified.. ." (v. 28) The remark caused hopelessness among the people, who rebelled against Moshe and refused to enter the land. (Ramban, v. 27, G.A.)

18 The question whether the land is fertile or arid at the beginning of the verse makes the question about trees unnecessary---if the land is fertile, there certainly are trees. The tree question refers, rather, to a righteous man. According to Bava Basra, 15a, the "righteous man" was Iyov. (M.)

19 Not "Days of the first ripened grapes," meaning when the first ripened grapes were to be found always. Rather, days when the grapes were in the first ripening process. (G.A.)

20 The dissimilarities between sections of a country are based on their proximity to the different directions. Thus the spies' itinerary included every direction---east, west, north and south---so that they could evaluate every variation of the country's sections. (G.A.)

21 This letter is shaped like an inverted {Hebrew Ref} (M.) or {Hebrew Ref} , except that one line of the {Hebrew Ref} is longer than the other, whereas both gamma lines are the same. (G.A.)

22 V. 17.

23 34:8.

24 From the singular, "he came."

25 Who are buried in Chevron. (Bereishis, 23:19) Why else would Caleiv have visited Chevron? (S.C.)

26 These passages indicate that Caleiv was the one who visited Chevron.

27 Devorim, 1:36.

28 Shoftim, 1:20.

29 Sotah, 34b.

30 {Hebrew Ref} , lit. "Chevron was built," is interpreted "Chevron bore fruit," as in (Bereishis, 16:2) "perhaps I will bear fruit through her." (Rashi to Sotah, 34b) "Before Tzo'an" does not mean earlier than Tzo'an, but before Tzo'an in terms of esteem. Chevron bore fruit which was held in greater esteem than that of Tzo'an. Indeed, the superior quality of its fruit was the outer manifestation of the city's inner spiritual quality. (G.A.)

31 Bereishis, 13:10.

32 Yeshayah, 30:4. The king of Israel's ministers were in Tzo'an to petition Pharaoh for aid. This indicates that Pharaoh was in Tzo'an. (Rashi to Sotah, 34b)

33 Sotah, 34b.

34 {Hebrew Ref} are translated as "a branch with a cluster," not literally "a branch and a cluster." Why would they have brought a branch? (S.C.)

35 Sotah, 34a. The cluster was held by two parallel poles carried by four men, one at each end of each pole; and two other supporting bars crossed diagonally below them, carried by four additonal men, one at each end. (Rashi there) This is derived from "with two," meaning two poles. But perhaps this means simply that there were two parallel poles carried by four men? This would not be described as "two," since both functioned together as a single basis of support. "Two" infers that there were two types of supports---one by parallel poles, and another by diagonally crossed bars. (G.A.)

36 To commemorate the miraculous splitting of the Yardein, the Israelites removed twelve stones from the river bed, and set them up in the city of Gilgal. (Yehoshua, 4:20)

37 Sotah, 34a.

38 Megilah, 3a. A parsah is about 2.2 miles.

39 Pesachim, 93b.

40 Then the total, including the return trip, should have been several times forty days.

41 14:34.

42 Tanchuma, 8.

43 V. 25 has already stated that they returned. (N.Y.)

44 Sotah, 35a.

45 The rest of the people are included in the next phrase, "and [to] the entire congregation." (M.)

46 Sotah, ibid. This explains why they began their pretext with a truthful statement. (M.)

47 See Yeshayah, 22:10. (M.)

48 Shemos, 17:8.

49 Tanchuma, 9. Amalek was not one of the seven Canaanite nations occupying Eretz Yisroel. Why mention them? (G.A.)

50 Close at hand, or next to. See 2:17.

51 The spies. (S.C. See Rashi to 12:24.)

52 Caleiv feigned agreement with the spies' evil intentions so that they would permit him to speak. (Midrash, Rashi to 14:24) Also, by referring to Moshe derogatorily as "the son of Amram" rather than by his own name "Moshe," Caleiv implied that he wanted to slander him. (M. See Rashi to Tehillim, 4:3. Dovid complained that Shaul's constant reference to him as "the son of Yishai" was insulting. "Don't I have a name"?)

53 Sotah, 35a.

54 Even if the astrological powers of the heavenly bodies were to support them, we can still overcome them. Jews are not subject to the influence of the celestial powers. (G.A., from Shabbos, 156a, Rashi to Bereishis, 15:5)

55 Sotah, ibid.

56 Zechariah, 2:17.

57 Amos, 6:10.

58 Rather than {Hebrew Ref} , "and he quieted," Scripture says {Hebrew Ref} . This implies {Hebrew Ref} , "sh-sh!" (G.A.)

59 {Hebrew Ref} is not rendered "we," but "He," meaning G-d, as if it were possible for mortals to be stronger. This denial of the power of G-d was in reply to Caleiv's claim (v.30) that they could conquer heaven. (L.H.)

60 Sotah, 35a. Why not simply "more powerful than we"? Because this would imply that we, too, are strong, though not as strong as they---but the spies considered themselves as powerless as insects (v.33). (G.A.)

61 Sotah, ibid.

62 Shmuel 1, 17:4.

63 Shmuel 2, 21:20.

64 Angels who fell from heaven. (Pirkei R' Eliezer, 22) This is derived from the additional "of the {Hebrew Ref} ." (M.)

65 Bereishis, 6:4, Rashi there.

66 Sotah, ibid.

67 Sotah, 34b. The sun is viewed as if descending from a "window" in heaven. Their heads penetrate the heavens beyond the sun, as if the sun's window were a necklace around their throats. (M., from Rashi to Sotah, ibid.)

Chapter 14 - Text Notes

68 Tanchuma, 12.

69 Not "if we had died," but "would that we had died." (M.)

70 "Head," rather than "king," implies a supreme being. (G.A.)

71 The Canaanites are not literally bread, but "like" bread. (M.)

72 Literally "shade" because the shield shades the one it protects. (M.)

73 The singular "shield" refers to one outstanding person. (G.A.)

74 Sotah, 35a.

75 The shield 'has been removed' implies a willing departure. If Scripture means Iyov's death, it should have said the shield 'was turned away.'

76 Who had resisted by tearing their clothing and admonishing them, but not Moshe and Aharon, as they had not spoken. (M.)

77 But not G-d himself, who cannot be seen by mortals [Shemos, 33:20]. (G.A.)

78 Tanchuma, 12. The Cloud generally rested within the Mishkan (Vayikra, 16:2). Now, however, it descended to intercept the stones hurled at Yehoshua and Caleiv. (M., from Bamidbar Rabbah, 16.)

79 Not literally to which place. (M.)

80 But not inheritance, from {Hebrew Ref} . (M.)

81 Tanchuma, 13.

82 Not 'Egypt will hear that you brought up, etc.,' as the flow of the passage seems to indicate. The Egyptians will not have to hear it, they witnessed it themselves. (G.A.)

83 But not "to" the inhabitants of the land. (G.A.)

84 V. 16.

85 Without any indication that your love ended. (M.) Or, the sudden, unnatural death of an entire nation will make it obvious that it was the hand of Providence. (G.A.)

86 Who inhabited the land. (Tanchuma, 13) Yehoshua, 12 lists them.

87 Meaning "ability." The " {Hebrew Ref} " ending does not indicate that it is a feminine verb, like {Hebrew Ref} . The Rabbis, however, remark homiletically that the " {Hebrew Ref} " suggests feminine weakness. 'The nations will say that He is as weak as a woman.' (M., from Brachos, 32a.)

88 But not by avoiding the denial of your ability mentioned in the preceding verse. G-d did not speak about that, and our passage specifies "as you spoke." (G.A.)

89 This is what Moshe meant by, "as you spoke." (v. 17) You said 'even at the wicked.' (G.A.)

90 Sanhedrin, 111a.

91 Yoma, 86a.

92 But not because of your prayer in verses 17--19.

93 Have tested Me, by doubting My power. Another meaning might be "have angered Me." (G.A.)

94 15a.

95 This is not understood as an implicit warning, meaning 'if they will see, [they will be punished],' thus allowing the possibility of seeing but threatening them with punishment. Rather, they will definitely not see. (L.H.) The implicit sense of the oath is, 'I am alive. Now all the men who did not listen to My voice---if they see the land, [it is as if I am not alive]. Cf. Rashi, v. 28.

96 Not different from the spies---if he had differed with them, they would not have permitted him to speak. Rather, different, in his heart, from his words. (M.)

97 13:30.

98 14:7.

99 Tanchuma, 10.

100 But not fully in every way---verbally, he supported the spies. (M.)

101 It omits that the fullness was in his heart. (M.)

102 "The land" obviously refers to Eretz Yisroel, as stated clearly in verse 23. Thus, the additional "to which he came" is not needed to identify it as such. Why was it added? To allude to Chevron, which Caleiv visited alone [13:22]. (G.A.) "His descendants shall cast out the inhabitants from it" indicates that it will be given to him. (N.Y.)

103 Not turn and travel to the desert to avoid Amalek, and enter the land by an alternate route. But turn back to the desert and perish there. (M.)

104 Not the whole nation. {Hebrew Ref} means "those who provoke me." This refers to the spies, who did not complain, themselves, but provoked complaints among the people. (M.)

105 Megilah, 23b. Of the twelve spies, Yehoshua and Caleiv were righteous, the remaining ten were wicked. (M.)

106 {Hebrew Ref} is not rendered "complain," but "provoke complaint." (M.)

107 Every oath must include the mention of G-d's Name. G-d's statement, 'I live' is equivalent to mentioning His Name, thereby denoting an oath. (G.A.)

108 Not the superficial reading, 'I live if I do not do to you as you have said.' Rather the contrary, 'If I do not do to you as you have said, it is as if I do not live.' (G.A.) Scripture omits stating explicitly "it is as if I do not live" as this would be irreverent. (M.) ... [it is as if I don't live.]. (G.A.)

109 Verse 2.

110 1:3.

111 1:2, Rashi there.

112 But from one month (3:15).

113 Bava Basra, 121b.

114 To differentiate between your children, who will enter the land, and you, whose corpses will lie in the desert. (M.)

115 Bava Basra, 121b.

116 G-d shortened the spies' traveling time to forty days, knowing that they would spend a year in the wilderness for every day. (Rashi to 13:25) He did not shorten it further, so that they would reach the age of sixty. (G.A.)

117 V. 29.

118 They were not punished with {Hebrew Ref} , premature death, before the age of sixty [Moed Katan, 28a]. (M.)

119 The incident of the spies could not have taken place before the second year after the Exodus, when Bamidbar begins (1:1). Yet, Scripture repeatedly refers to the total time in the wilderness as a forty year period (Devorim, 2:7, 8:2,4, 29:4, Yehoshua, 5:6). Evidently, the preceding year is included in the spies' punishment. (S.C.)

120 They aggravated the sin beyond forbearance.

121 The calf.

122 Shemos, 32:34.

123 If only thirty nine years elapsed in the wilderness after the spies, then those who were twenty at the time, died at fifty-nine. G-d calculated the first part of the forty-first year as a whole, thereby considering them sixty years old. (B'er Yitzchok)

124 30:6.

125 They then incited the congregation. But not, as our passage seems to indicate, that they incited the people now for a second time. (G.A.)

126 Shir Hashirim, 7:10.

127 Meaning {Hebrew Ref} , by the particular plague. (G.A.)

128 Sotah, 35a.

129 Scripture has already recorded that they did not issue derogatory reports about the land.

130 Bava Basra, 118b.

131 V. 3.

132 Chabakuk, 2:4.

133 With rage and passion. (Rashi, there)

134 Michah, 4:8.

135 Yeshayah, 32:14.

136 19.

137 Devorim, 9:21.

138 {Hebrew Ref} means "The destruction." It was named prophetically before the incident took place. Or, it was so named afterward and recorded later in the Torah. See 13:24. (M.)

Chapter 15 - Text Notes

139 But a pledge, as specified later in our passage. (S.C.)

140 The holiday obligations consist of olah-fire offerings, but not shelamim-zevach-offerings [see chs. 28, 29]. (G.A.)

141 {Hebrew Ref} , "By verbalizing," applies only to the pledge- and donation-offerings mentioned above, which become binding only when the pledge is verbalized. The holiday-offerings, however, are obligatory. (M.)

142 I have detailed the holiday requirements elsewhere. This explains why Scripture does not elaborate here at all concerning the holiday requirements. (M.)

143 Because you performed the mitzvah. (Rashi to Shemos, 29:18)

144 Unlike the voluntary-offerings above (v. 3), this is a command. (M.)

145 On the altar.

146 48b. The wine was not poured over the fire, but into a special bowl with an opening at the bottom, placed on the altar. It flowed from the opening through the altar and into a subterranean cavern. (G.A. from Succah, there)

147 Not just to the wine stated in this passage. (G.A.)

148 The literal "or for a ram" would mean that the ram and the sheep require the same libations. Since Scripture clearly differentiates between the two, the interpretation is "if for a ram." (M.)

149 Chulin, 23a. As if the text had stated "for the palgas, or for the ram, etc." (G.A.)

150 The "palgas " refers to a sheep in its thirteenth month. It is neither a {Hebrew Ref} , a sheep in its first year, nor an {Hebrew Ref} , a sheep aged fourteen months or above. (Parah, 1:3) Palgas is an Aramaic word meaning "nondescript" (M. From Rambam to Parah), or Hebrew, meaning "immature." (Minchas Yehudah)

151 Although the palgas is not defined as a ram, its libations are the same.

152 Parah, 1:3.

153 One libation is not sufficient for several sacrifices. Each sacrifice must have its own libation. (G.A.)

154 Bereishis, 13:10.

155 Melachim 1, 22:4.

156 In all of Rashi's examples, the first principal in the comparison is not likened to the second. Still, the second principal may be compared with the first. The land of Egypt with G-d's garden, you with me, your people with mine. In our passage, too, "the proselyte" is compared with "you." (S.C.)

157 Devorim, 17:14.

158 Sifri, 15:21.

159 This is derived from "your" dough---the amount "you" generally knead. (G.A.)

160 Shemos, 16:18. The Israelites measured the manna to see if it matched the omer, the amount generally used for a loaf.

161 Ibid, v. 16. This was the amount of manna given to each Israelite.

162 The first portion of all produce of Eretz Yisroel brought into the granary must be given to the kohein as a terumah-gift. (Devorim, 18:4, Rambam, Terumos, 2:1) The Torah does not require a specific amount for this terumah. Even a single grain is sufficient for an entire silo. (Rambam there, 3:1) Like the granary terumah, the loaf terumah in our passage may be of any amount.

163 One tenth of the produce of Eretz Yisroel must be given to the Levite, who is required, in turn, to give one tenth of his tithe to the kohein as a terumah-gift (18:26). The loaf terumah in our passage is unlike the Levite's tithe terumah, as it may be of any amount.

164 No specific amount is required Biblically, but the sages decreed that a specific amount should be given.

165 Challah, 2:7.

166 If there were a single loaf, one would be required to give part of it to the kohein as terumah. If there were a number of loaves, the requirement would be to give an entire loaf to the kohein. (Emek Hanetziv)

167 Part of one loaf is sufficient to absolve all the loaves from the terumah obligation. (Ibid)

168 Sifri, 15:27. Why, then, does the Torah say, "the first portion of your dough"? To teach that the loaf terumah obligation applies even to loaves baked by the poor from grain collected from fallen stalks (leket), forgotten sheaves ( shikchah), or the corner of the field (peiah). (Emek Hanetziv, from Sifri, there)

169 One twenty-fourth for the home maker, one forty-eighth for the commercial baker. (Sifri, 15:30) Rashi above [v. 20], however, stated that no specific amount is required for the challah-gift. Evidently, the amount specified here is not required Biblically, but by Rabbinic decree. And the derivation from "you shall give" serves only as a suggestive source of support ( asmachta) for the Rabbinic legislation. (M.)

170 Rashi below explains why this refers to idol worship.

171 I.e., would have been categorized, were it not for our passage, which indicates that it is totally different. (M.)

172 If all the people sinned erroneously, each tribe brought an ox as a sin-offering for all its members. (M., from Vayikra, 4:13, 14)

173 Sifri, 15:33.

174 "It was done erroneously" in verse 24 indicates that only a single commandment was actually transgressed. (M.)

175 Casting off the yoke is directed against G-d Himself; breaking the covenant, against the symbol of man's devotion to G-d; brazenly defying the Torah, against the instrument by which man is linked to G-d. (G.A.)

176 Sifri, 15:33.

177 Our verse states that this is a mitzvah which G-d said 'to' Moshe, inferring that it was heard by the Israelites when G-d spoke to Moshe. Verse 23 says that G-d commanded this mitzvah 'through' Moshe, indicating that it was first told to Moshe alone, then conveyed by him to the Israelites. The prohibition against idolatry fits both categories. The first two of the Ten Commandments, "I am ... [your G-d]" and "You must not have ... [any other G-ds]" (Shemos, 20:2, 3) were heard by the Israelites when G-d said them to Moshe. They prohibit idolatry. In addition, a number of prohibitions against idolatry were told to Moshe alone, and then conveyed by him to the Israelites. (Horayos, 8a, Rashi there.)

178 Tehillim, 62:12. G-d uttered all of the Ten Commandments at once to Moshe (see Rashi to Shemos, 20 :1), but I (the nation) heard only the first two. After hearing the first two commandments, the people were afraid, and asked that G-d speak to Moshe alone [Shemos, 20:16]. (M.)

179 Sifri, 15:33.

180 The Sanhedrin.

181 The error was not on the part of those who actually committed the offense, but 'through' the erroneous ruling by the Sanhedrin. (M.)

182 Bowing, etc. But if they ruled that all idolatry is permitted, there is no sacrificial obligation. (M. from Horayos, 3b)

183 From the word {Hebrew Ref} , "as a sin-offering."

184 Vayikra, 5:10.

185 Horayos, 13a. Generally, the olah is offered as a gift, whereas the sin-offering is brought for forgiveness. As it is appropriate for a penitent to first seek forgiveness, and then bring his gift, the sin-offering precedes the olah. (Rashi to Vayikra, 5:8) Sometimes, however, the olah is not a gift, but is brought as atonement for sinful thoughts, as in the case of idolatry, where G-d punishes the sinful in thought (Kidushin, 40a). There, the olah precedes the sin-offering, just as the sinful thought preceded the sinful act of idolatry. (G.A.)

186 In verse 24, and not some new sacrificial obligation, as Scripture nowhere explains the nature of such an additional obligation. (G.A.)

187 Sifri, 15:37.

188 Sifri, 15:41. From the opening word "and" which links our verse with the preceding chapter. (M.)

189 Ibid, 40. This indicates that our verse does not refer to the other transgressions, but to idolatry. (G.A. See fn. [48].)

190 Yechezkel, 5:15.

191 Yeshayah, 37:6.

192 To the interpretation that the reference is to the blasphemy inherent in idol worship.

193 Karesos, 7b. Since idolatry is obviously blasphemous, Scripture need not have mentioned that the idolator blasphemes G-d. The apparent redundancy indicates that another blasphemy is included---that of cursing G-d. (G.A.)

194 The cutting off of the soul mentioned here.

195 Horayos, 8a. All of the Torah is the word of G-d. However, the first two of the Ten Commandments were heard by the Israelites from G-d himself, while the rest were revealed to Moshe, who then taught them to the Israelites. (See v. 22, fn. 38) Because the first two commandments prohibit idol worship, the prohibition against idolatry is described as "the word of G-d," i.e., the word heard directly from Him by the Israelites. (M.)

196 Sanhedrin, 90b. Obviously, the idolator's sin is within him. Why does Scripture mention it? To teach that koreis applies only if he has not repented. (G.A.)

197 Why is the desert mentioned? To teach that almost immediately after they arrived in the desert during the second Shabbos the desecration incident occurred. (G.A.) Accordingly, "the desert" in our passage refers to the desert of Sin, where the Israelites camped in the second month after the exodus. (Shemos, 16:1) In response to their complaint, the manna fell there, and they kept the first Shabbos by refraining from gathering it. (Ibid., v.30) Although our parshah appears after the incident of the spies, which took place during the second year after the exodus, it actually occurred more than a year earlier, at the desert of Sin. {Hebrew Ref} , Scripture does not always follow the chronological order of events. Cf. Rashi to 9:1.

198 Even during the first Shabbos the people went out to gather manna (Shemos, 16:27). Indeed, the Rabbis attribute the subsequent attack by Amalek to this first Shabbos transgression (Shabbos, 118b). Still, the transgressors were not specifically forewarned, and were not subject to the death penalty. In our parshah, however, the desecrator flagrantly disregarded a warning and was put to death. (G.A.)

199 Perhaps our incident occurred during the first Shabbos? But Scripture states, concerning the first Shabbos, (Shemos, 16:30) "the people rested on the seventh day." (G.A.)

200 Sifri, 15:52. The Rabbis (Shabbos, 87b) assert that the people had already been commanded to keep Shabbos at Marah (Shemos, 15:25), several weeks before. Why, then, is the manna Shabbos considered the first (Tosafos to Shabbos, 87b)? Because it was the first after the Torah was given at Sinai, where the Shabbos laws were presented in full detail. Only the general rules were given at Marah. (G.A.)

201 More than observing him from a distance, they "found" him, i.e., they stood close by and warned him. (G.A.) Or, the present tense, they found him 'gathering,' rather than the past, they found that he 'had gathered,' indicates that they accosted him in the act of gathering. This is important, as corporal punishment applies only when a warning was issued at the time of the offense. By indicating that the circumstances for a warning were in place, Scripture implies that they warned him. (Rashi to Sanhedrin, 41a)

202 Sanhedrin, 41a.

203 Sifri, 15:57. They did not know whether to apply the general rule that unspecified execution is by choking, or, since Shabbos desecration is compared with idolatry, to stone him, as with idolators. (M.)

204 This is the ongoing action form, denoting constant activity. The commandment to stone the Sabbath desecrator applies for all generations. (M.) Even then, they were commanded to continue with the stoning until he died. (G.A.)

205 Bereishis, 8:3. The flood waters continuously receded.

206 Shemos, 20:8. Remember the Shabbos constantly. See Rashi there.

207 Devorim, 5:12. Keep Shabbos constantly.

208 Sifri, 15:59. This applies to the other forms of execution as well. (M., from Sifri.)

209 Yechezkel, 8:3.

210 Shir Hashirim, 2:15.

211 A rare fish with greenish-blue blood which comes up from the sea once in seventy years. (M. from Menachos, 44a)

212 But the word appears here as {Hebrew Ref} , without the second " {Hebrew Ref} " (Ramban). Still, the calculation follows the general spelling, {Hebrew Ref} . (G.A.)

213 The five knots are Rabbinically decreed, but only two knots are required Biblically. Thus, Rashi's calculation here does not explain the meaning of "when you see it, you will remember all of G-d's commandments." The Torah's meaning is that the fringes themselves will serve as a reminder for the mitzvos. Rashi's calculation explains why the Rabbis chose the five knot sum---to complete the 613 total, suggesting all the mitzvos. (M.)

214 13:25.

215 Tanchuma, 15.

216 The Name {Hebrew Ref} denotes compassion. (M.)

217 The Name {Hebrew Ref} denotes judgement (M. cf. Rashi to Bereishis, 1:1, and Shemos, 6:2)

218 But not on condition that I will be your G-d. That is unconditional. (M.)

219 Sifri, 15:73.

220 See Shabbos 88a. (M. cf Rashi to Shemos, 19:17.)

221 Yechezkel, 20:33.

222 Sifri, 15:74.

223 This indicates that nothing is too lowly or trivial for G-d's interest and involvement, thereby refuting the evil-doers who claim that G-d is too exalted to take interest in their wicked activities. (G.A.)

224 A greenish-blue dye indistinguishable from the "techeiles" dye required for tzisis. "Indigo" was easily available, and, therefore, far less costly than true "techeiles," which was extracted from a fish which appeared only once in seventy years. (M. from Rashi to Bava Metziya, 61b)

225 Bava Metziya 61b. The very act of attaching the "indigo" fringes is sinful, even if the garment is not worn. (Tosafos, there)

226 Vs. 32--35.

227 Vs. 22--31.

228 Idol worship is equivalent to denial of the entire Torah. See Rashi to v. 22.

229 The idolator denies G-d himself. The Shabbos desecrator, by refusing to rest as G-d rested on the concluding day of creation, denies G-d's role as creator. (S.C. from Rashi to Chulin, 5a.)

230 Nechemiah, 9:13.

231 Rashi conveys the sense of the passages in Nechemiah. The text reads: "You descended on mount Sinai ... You gave them righteous laws and true teachings, and statutes and commandments [for] good. You made Your sacred Shabbos known to them, and commanded them commandments, statutes, and teachings through Your servant Moshe."

232 Shemos, 19:4. {Hebrew Ref} , "corners," corresponds with {Hebrew Ref} , "wings."

233 This is from Devorim, 22:12. After commenting on our verse, Rashi turns to a related passage. (N.Y.)

234 Zevachim, 18b. The garment with three corners is completely absolved from the tzitzis obligation. The garment with five requires fringes on four corners, but not on the fifth. (G.A.)

235 Shemos, 6:6.

236 Ibid.

237 Ibid.

238 Ibid., v. 7.

239 Four threads are inserted into each corner and knotted together, forming a fringe with eight threads.

240 Although Rashi (Shemos, 14:5) asserts that they crossed the sea and sang on the seventh day after leaving Egypt (M.), the freedom from Egyptian rule actually began the day before their departure, on the fourteenth day of Nisan. On that day they freely slaughtered the Pascal lamb, despite the Egyptian deification of sheep. Indeed, the day is halachically recognized as the beginning of the exodus, as the Torah's chametz prohibition begins then, rather than at the evening of the fifteenth. Eight days after the fourteenth, they crossed the sea and sang. (G.A.)