Etz Hayim Torah and Commentary

EH FM i-x for printer.cou 6/12/01 9:44 M Page 4 ohhj .g ETZ HAYIM TORAH AND COMMENTARY

THE RABBINICAL ASSEMBLY THE UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM

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Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly EH FM i-x for printer.cou 6/12/01 10:14 M Page Corrected for the 4th printing. —DS Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006 Page iv

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Library of Congress Cataloging-in-Publication Data Bible. O.T. Pentateuch. Hebrew. 2001. Etz Hayim: Torah and commentary / senior editor, David L. Lieber; literary editor, Jules Harlow; sponsored by the Rabbinical Assembly and the United Synagogue of Conservative Judaism. p. cm. Text of the Pentateuch in Hebrew and English; commentary in English. Includes the haftarot and commentary on them, p’shat and d’rash commentaries, comments on Conservative halakhic practice, topical essays, and other material. Includes bibliographical references and index. ISBN-10: 0-8276-0712-1 ISBN-13: 978-0-8276-0712-5 1. Bible. O.T. Pentateuch—Commentaries. 2. Haftarot—Commentaries. 3. Bible. O.T. Pentateuch—Theology. 4. Conservative Judaism—Customs and practices. I. Lieber, David L. II. Harlow, Jules. III. United Synagogue of Conservative Judaism. IV. Rabbinical Assembly. V. Bible. O.T. Pentateuch. English. Jewish Publication Society. 2001. VI. Title.

BS1222 .L54 2001 222 ’.1077—dc21

2001029757

21  Ÿ ¡¬ ‰LÓ¤½ Ÿ -Ï¯Ó‡ ‡¤ Æ ‰Â‰È ¯Ó‡iÂ¤§¨ Ÿ ©³ àë The L said to Moses: Speak to the priests, the sons of Aaron, and say to them: Ì‰Ï½ ‡ z¯Ó‡Â§¨©§¨´£¥¤ ÔŸ¯‰‡ Èa ÌÈ‰k‰-Ï£¦−§¥´©£® Ÿ ‡¤© fi None shall de le himself for any [dead] per- B¯‡LÏ-Ì‡½ Èk 2 :ÂÈnÚa ‡nhÈ-‡Ï¦©¨−§©¨«µ¦¦¦§¥ Ÿ LÙÏ§¤¬¤« 2 son among his kin, except for the relatives that Bz·Ïe B·ÏÂ§¦§¬§¦− ÂÈ·‡Ïe½ Bn‡Ï ÂÈÏ‡¥¨®§¦´§¨¦ ·¯w‰Ÿ ©¨− are closest to him: his mother, his father, his son, ‰·B¯w‰©§¨´ Æ ‰Ïe˙a‰ B˙Á‡ÏÂ³©§¨ Ÿ §©£ :ÂÈÁ‡Ïe¦« §¨ his daughter, and his brother; 3also for a virgin 3 sister, close to him because she has not married, :‡nhÈ dÏ LÈ‡Ï ‰˙È‰-‡Ï¨§¨−§¦®¨−¦©¨« Ÿ ¯L£¤¬« ÂÈÏ½‡‡ ¥¨ for her he may defile himself. 4But he shall not :BlÁ‰Ï ÂÈnÚa ÏÚa ‡nhÈ¦©¨−©´©§©¨®§¥−©« ‡ÏŸ ¬ 4 defile himself as a kinsman by marriage, and so profane himself.

The Pursuit of Holiness (continued) LAWS GOVERNING THE PRIESTHOOD (21:1–22:33)

The laws of chapters 21 and 22 are directed spe- be defiled for those members of his clan who are cifically to the priesthood, not to the Israelite peo- most closely related to him. Attending to the bur- ple as a whole. ial of clan relatives was a traditional duty. RESTRICTIONS AND LIMITATIONS a virgin sister, close to him because she has not married The sister is “close” until she mar- (21:1–24) ries and goes to live with her husband’s family. 1–4. In these verses, the social context is the After that, there are others who will attend to her clan. An ordinary priest may not become defiled burial. by contact with the dead of his clan, but he may a kinsman by marriage According to the

This parashah lives up to the book’s alterna- these rules to the kohanim because they are de- tive Hebrew title Torat Kohanim, the priests’ scendants of Aaron. Remind them that their manual. It focuses on special regulations of ko- distinctiveness is based on their forebears, not hanim and then on the ritual aspects of the sa- on their own merit. And let them pass on to cred calendar. The previous parashah de- their children the importance of that lineage scribes the Israelites as being set apart from and the obligation to be worthy of it (Hirsch). other nations, called on to attain holiness “Tell the kohanim to be sons of Aaron in deed through their distinctive lifestyle. This para- and not only in descent, pursuers of peace and shah sets the kohanim apart from other Israel- reconciliation as Aaron was” (Jacob Isaac of ites by means of symbolic obligations, restric- Lublin). tions, and abstentions in their lives. As the As public gures, the kohanim must be role Israelites are to represent the God-oriented life models of dealing with grief and loss, balancing to the nations of the world, the kohanim are their personal sorrow with their commitment to represent a maximal level of devotion to God to serving the people and the obligation to ac- for their fellow Israelites. Every society needs cept death as part of God’s plan for the world. a core of people who live by a more demanding A kohen may willingly acquire ritual impurity code, to set an example for others of what is (tum•ah) by coming into contact with the dead possible. body of a family member, for he owes his priestly status to his family of origin. He may CHAPTER 21 not do so, however, for the corpse of a friend 1. the priests, the sons of Aaron Declare or for a relative by marriage.

 ’ 21:2. except for the relatives The Sages add that a kohen is required to deﬁle himself for burying his deceased wife (BT Yev. 22b). 717 Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006

LEVITICUS 21:5 emor ‡Î¯Ó‡ ‡¯˜ÈÂ 718

5They shall not shave smooth any part of their ˙‡Ùe§©¬ ÌL¨½ ‡¯aŸ § Æ‰Á¯˜ eÁ¯˜È¦§§³¨§¨ ‰Á¯˜È-‡ÏŸ « 5 heads, or cut the side-growth of their beards, eË¯NÈ¦§§− ‡ÏŸ ¬ Ì¯N··e½ §¨¨ ¸ eÁl‚È§©¥®¦ ‡ÏŸ Ì˜Ê§¨¨−´ fl 6 or make gashes in their esh. They shall be holy ‡ÏÂŸ §´ Ì‰È‰Ï½ ¥¤ Ÿ ‡Ï¥´ ÆeÈ‰È ÌÈL„˜¦³¦§ Ÿ 6 :˙Ë¯N¨¨«¤§ to their God and not profane the name of their ‰Â‰È¹ §¨ ÈM‡-˙‡¸ ¤¦¥ ÁÈk Ì‰È‰Ï¥¤®¦ Ÿ ‡ ÌL¥−¡ eÏlÁÈ½ §©§ God; for they offer the Lord’s gifts, the food of :L„˜¤Ÿ eÈ‰Â Ì·È¯˜Ó Ì‰ Ì‰È‰Ï¥¤²¥¬©§¦¦−§¨¬« Ÿ ‡ ÌÁÏ¤¯¤¡ their God, and so must be holy. 7They shall not marry a woman defiled by ‰M‡Â§¦¨² eÁwÈ½ ¦¨ ‡ÏŸ ´ Æ‰ÏÏÁÂ ‰Ê¨³©£¨¨ Ÿ ‰M‡¸ ¦¨ 7 harlotry, nor shall they marry one divorced ‡e‰− L„˜-ÈkŸ ¨¬ ¦« eÁwÈ® ¦¨ ‡ÏŸ dLÈ‡Ó ‰Le¯b§¨¬¥¦¨−´ from her husband. For they are holy to their EÈ‰Ï¤− Ÿ ‡ ÌÁÏ-˙‡-Èk¤¤¬¤¡ ¦« BzLc˜Â½ 8 :ÂÈ‰Ï¨«§¦©§ Ÿ ‡Ï¥ 8 God and you must treat them as holy, since È‡£¦¬ LB„˜½ Èk¦´¨ Cl-‰È‰È½ §¤¨ ¦« ÆL„˜Ÿ ·È¯˜Ó ‡e‰´©§¦®¨ they offer the food of your God; they shall be :ÌÎLc˜Ó ‰Â‰È§¨−§©¦§¤« holy to you, for I the Lord who sanctify you am holy. Æ‰È·‡-˙‡¨ Æ ˙BÊÏ ÏÁ˙ Èk¦¬¥¥−¦§®¤¨¦ Ô‰k¥½ Ÿ LÈ‡¦´ Æ˙·e© 9 9When the daughter of a priest defiles herself Ò :Û¯Oz L‡a ˙ÏlÁÓ¤¨¥−¦¨¥« ½ ‡È‰¦´§©¤ through harlotry, it is her father whom she ˜êÈ-¯L‡©¤©¬ §« ÂÈÁ‡Ó¹ ¥¤¨ ÏB„b‰¸ ©¨ ÁÔ‰k‰Â¥ Ÿ §© 10 fi fi de les; she shall be put to the re. B„È-˙‡½ ‡lÓe¦¥´¤¨ Æ‰ÁLn‰ ÔÓL | BL´¤³¤©¦§¨ ‡¯-ÏÚŸ © 10The priest who is exalted above his fellows, on whose head the anointing oil has been

Torah, a priest is not permitted to attend to the binic interpretation, the Hebrew term for “har- burial of his wife. (Although she is related to him lot” (zonah) refers to a woman habitually given through marriage, she is not his blood relative. to harlotry not to one who may have lapsed on Rabbinic law, however, permits this.) a particular occasion. 5. They shall not shave smooth Shaving the 9. The behavior of a priest’s daughter reflects hair and pulling it out were rites of mourning in on her father’s sacred office. Death by fire indi- ancient Canaan that the Torah and its followers cates the seriousness of the offense. sought to prevent. 10. The priest who is exalted above his fellows 6. the food of their God Offerings to God, This is the full title of the High Priest, whose dis- often called “food” (lehem· ), are considered food tinction derives from the facts that he is the only for God in a symbolic sense. priest to be anointed with the sacred oil and that 7. defiled by harlotry According to Rab- he wears unique vestments.

8. you must treat them as holy Rabbis and because, through their knowledge and teach- cantors are no dierent from other Jews. They ing and by life, character, and commitments have no special powers; no obligations devolve they show the way to a life of holiness. on them that do not apply to all Jews. “Ten 9. When the daughter of a priest deles shoemakers can make a minyan but nine rab- herself To mitigate the severity of this law, bis can’t.” Nonetheless, they are considered the Sages made it apply only to a married k’lei kodesh—“instruments of holiness”— daughter who had committed adultery.

halakhah l’ma˙aseh 21:7. nor shall they marry one divorced Traditional Jewish law prohibits a kohen from marrying a divorcée or a convert (S.A. E.H. 6:1). Nevertheless, if such a marriage took place, the marriage is considered valid and the children are legitimate, although they do not inherit their father’s priestly status. Because we no longer consider divorced women as impaired, CJLS has ruled to allow such marriages ab initio without any loss of priestly status for the man or his children.

poured and who has been ordained to wear the Ú¯ÙÈ½ ¦§¨ ‡ÏŸ ´ ÆBL‡¯-˙‡Ÿ ÌÈ„‚a‰-˙‡¤©§¨¦®¤ LaÏÏŸ ¦§− vestments, shall not bare his head or rend his ˙Ó¥− ˙LÙ-ÏkŸ ÏÚÂ§©²¨©§¬ 11 :Ì¯ÙÈŸ ¦§« ‡ÏŸ ÂÈ„‚·e§¨¨−¬ 11 vestments. He shall not go in where there is -ÔÓe 12 :‡nhÈ¦©¨«¦ ‡ÏŸ Bn‡Ïe ÂÈ·‡Ï§¨¦¬§¦−¬ ‡·ÈŸ ¨® ‡ÏŸ ´ fi any dead body; he shall not de le himself even Lc˜Ó ˙‡¥−¦§©´ ÏlÁÈ½ §©¥ ‡ÏÂŸ §´ ‡ˆÈ½ ¥¥ ‡ÏŸ ´ ÆLcñ‰©¦§¨ for his father or mother. 12He shall not go out- ÂÈÏÚ ÂÈ‰Ï¨²¨¨− Ÿ ‡ ˙ÁLÓ ÔÓL ¯Ê¥¤¤´¤¦§©¯¡ Èk¿Â ÂÈ‰Ï¨®¦ Ÿ ‡¡ side the sanctuary and profane the sanctuary of his God, for upon him is the distinction of the :ÁwÈ ‰ÈÏe˙·· ‰M‡¦¨¬¦§¤−¨¦¨« ‡e‰Â¾ 13 :‰Â‰È È‡£¦¬§¨«§ anointing oil of his God, Mine the L’s. 13He ‰l‡-˙‡¤¥−¤ ‰Ê¨½Ÿ ‰ÏÏÁÂ©£¨¨´ Æ‰Le¯‚e ‰ÓÏ‡©§¨¨³§¨ 14 may marry only a woman who is a virgin. 14A ÁwÈ¬ ÂÈnÚÓ ‰Ïe˙a-Ì‡ Èk¦²¦§¨¬¥©¨−¦© ÁwÈ® ¦¨ ‡ÏŸ ´ widow, or a divorced woman, or one who is de- È‡ Èk ÂÈnÚa BÚ¯Ê ÏlÁÈ-‡ÏÂ§©¥¬©§−§©¨®¦²£¦¬ Ÿ 15 :‰M‡¦¨«§« graded by harlotry—such he may not marry. Ù :BLc˜Ó ‰Â‰È§¨−§©§« Only a virgin of his own kin may he take to wife—15that he may not profane his offspring ¯ac©¥¬ 17 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 16 È˘ among his kin, for I the L have sanctified Ì˙¯„Ï¨À ŸŸ § EÚ¯fÓº ©§£ ¦« LÈ‡¦´ ¯Ó‡ÏŸ ¥® Ô¯‰‡-ÏŸ ‡¤«©£− him. ·È¯˜‰Ï§©§¦− ·¯˜È½ ¦§© ‡ÏŸ ´ ÌeÓ½ Æ B· ‰È‰È¦§¤¬ ¯L¸ ‡£¤ 16The L spoke further to Moses: 17Speak -¯LÌeÓ Ba-¯LÌeÓ ‡ LÈ‡-ÏÎ Èk 18 :ÂÈ‰Ï¨«¦¬¨¦²£¤¬− Ÿ ‡ ÌÁÏ ¤¬¤¡ to Aaron and say: No man of your offspring B‡ Ì¯Á B‡ ÁqÙ©¬¨ª−¬ ½ B‡´¦¥ Æ¯eÚ LÈ‡ ·¯˜È¦§¨®¦³¦¥ ‡ÏŸ ´ throughout the ages who has a defect shall be qualified to offer the food of his God. 18No one at all who has a defect shall be qualified: no man who is blind, or lame, or has a limb too short

shall not bare his head or rend his vestments relatives, including his own parents. He could These are practices associated with mourning. never purify himself so completely as to avoid the 11. He shall not go in where there is any dead danger of contaminating the Holy of Holies. body Or, “He shall not enter [anywhere] on ac- 13–14. Only the High Priest must marry a count of a dead body,” namely, to attend to a dead virgin from a priestly family. If he were to marry body. outside the priestly kinship, his offspring would he shall not defile himself even for his father be unfit to serve as priests. or mother The Hebrew word order is inverted 17. Priests who are physically unsound are for emphasis: “Even for his father or mother he deprived only of the right to officiate in the sac- shall not defile himself.” rificial system. They are still entitled to receive 12. He shall not go outside the sanctuary their various gratuities, because it is through no The High Priest may not leave the sanctuary even fault of their own that they suffer from such de- for the purpose of attending to the burial of close fects.

17–23. The reader may be troubled by cured of the sin of arrogance, are specially wel- these rules disqualifying physically handi- come before God. “True sacrice to God is a capped kohanim from ociating in public. contrite spirit; / God, You will not despise / a Perhaps their disgurements would distract contrite and crushed heart” (Ps. 51:19). the worshipers from concentrating on the Today we might well consider the religious ritual and, like the oering of the blemished institution that is willing to admit its own im- animal, would compromise the sanctuary’s perfections and is willing to engage physically image as a place of perfection reecting God’s handicapped spiritual leaders as being better perfection (cf. Lev. 22:21–25, where similar able to welcome worshipers who are painfully language is used for the animals brought to the aware of their own physical or emotional im- altar). In later texts, in the Psalms and the perfections. Many congregations have made prophets, the Bible emphasizes that the broken special eorts to provide access for the handi- in body and spirit, because they have been capped. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 21:19  ‡Î¯Ó‡ ‡¯˜ÈÂ 720 or too long; 19no man who has a broken leg or ¯·L B· ‰È‰È-¯L‡£¤¦§¤¬−¤´¤ LÈ‡½ B‡ 19 :Úe¯N¨«©´¦ a broken arm; 20or who is a hunchback, or a B‡− ˜„-B‡½ Ôa‚-B‡ 20 :„È ¯·L B‡ Ï‚¯¨®¤−¤¬¤¨««¦¥´© dwarf, or who has a growth in his eye, or who ÁB¯Ó B‡ ˙ÙlÈ¤−§¬© ½ B‡´©¤ Æ·¯‚ B‡ BÈÚa Ïl·z§©ª´§¥®³¨¨ has a boil-scar, or scurvy, or crushed testes. 21No ÆÚ¯fÓ©Æ ¦¤ ÌeÓÀ Ba-¯L‡£¤´ LÈ‡-Ïkº 21 :CL‡ ¨«¤¨¦ man among the offspring of Aaron the priest ÈM‡-˙‡ ·È¯˜‰Ï§©§¦−¤¦¥´ LbÈ½ ¦© ‡ÏŸ ´ Ô‰k‰¥½ Ÿ © Ô¯‰‡Ÿ ©£´ who has a defect shall be qualified to offer the L’s gift; having a defect, he shall not be ‡ÏŸ ¬ ÂÈ‰Ï¨½Ÿ ‡ ÌÁÏ ˙‡µ¥¤´¤¡ Ba½ ÌeÓ ‰Â‰È§¨®´ qualified to offer the food of his God. 22He may ÈL„wÓ¦¨§¥− ÂÈ‰Ï¨½Ÿ ‡ ÌÁÏ¤´¤¡ 22 :·È¯˜‰Ï¦« LbÈ¦©−§©§ eat of the food of his God, of the most holy as -Ï‡ C‡ 23 :ÏÎ‡È¥«©´¤ Ÿ ÌÈL„w‰-ÔÓe ÌÈL„w‰©¢¨¦®¦©¢¨¦− 23 well as of the holy; but he shall not enter be- LbÈ¦©− ‡ÏŸ ÁaÊn‰-Ï‡Â§¤©¦§¥²©¬ ‡·ÈŸ À ¨ ‡ÏŸ ˙Î¯t‰¤´ Ÿ ¹ ©¨ hind the curtain or come near the altar, for he È‡ Èk¦²£¦¬ ÈLc˜Ó½ -˙‡¤¦§¨© ÆÏlÁÈ§©¥ ‡ÏÂŸ Ba ÌeÓ´®§³ -Èk¦« has a defect. He shall not profane these places sacred to Me, for I the L have sanctified :ÌLc˜Ó ‰Â‰È§¨−§©§¨« them. ÂÈa-Ï ‡Â§¤¨¨®§¤« Ô¯‰‡-Ï-Ï‡Â Ÿ ‡¤«©£− ‰LÓ¤½ Ÿ ¯a„ÈÂ©§©¥´ 24 24Thus Moses spoke to Aaron and his sons Ù Èa:Ï -Ïk‡¯NÈ ¨§¥−¦§¨¥« and to all the Israelites.

22  2 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ áë The L spoke to Moses, saying: In- struct Aaron and his sons to be scrupulous ÈL„wÓ¦¨§¥´ Æe¯ÊpÈÂ§¦¨«§ ÂÈaÀ ‡Â§¤¨¨ Ô¯‰‡-Ï-Ï Ÿ ¹ ‡¤«©£ ¯aç ©¥ 2 about the sacred donations that the Israelite ÈL„˜ ÌL-˙‡ eÏlÁÈ§©§−¤¥´¨§¦® ‡ÏÂŸ §¬ Ï‡¯NÈ-È·½ §¥«¦§¨¥ people consecrate to Me, lest they profane My ¯Ó‡Ÿ 3 :‰Â‰È È‡ ÈÏ ÌÈLc˜Ó Ì‰¥¯©§¦¦²¦−£¦¬§¨«¡´ ¯L¸ ‡£¤ holy name, Mine the L’s. 3Say to them: À ‡Ì‰Ï£¥¤ Throughout the ages, if any man among your offspring, while in a state of impurity, partakes -ÏkÓ ·¯˜È-¯L‡ | LÈ‡-Ïk¨¦´£¤¦§©´¦¨ ÌÎÈ˙¯„Ï¹ ¥¤ Ÿ ¸ Ÿ § of any sacred donation that the Israelite people -È· eLÈc˜È©§¦³§¥« ¯L¸ ‡£¤ Æ ÌÈL„w‰-Ï‡¤©¢¨¦ ÌÎÚ¯ÊÀ ©§£¤ may consecrate to the L, that person shall ‰˙¯ÎÂº ÂÈÏÚ B˙‡ÓËÂ§ª§¨−¨¨®§¦§§¨ ‰Â‰ÈÏ½ ©«¨ Æ Ï‡¯NÈ¦§¨¥ be cut off from before Me: I am the L. 4No LÈ‡ 4 :‰Â‰È È‡ ÈÙlÓ ‡Â‰‰ LÙp‰©¤¯¤©¦²¦§¨©−£¦¬§¨«¦´ man of Aaron’s offspring who has an eruption ·Ê½ B‡´¨ Æ Úe¯ˆ© Æ ‡e‰Â§³¨ Ô¯‰‡ŸÀ Ú¯fÓ¦¤´©©£ LÈ‡º¦ or a discharge shall eat of the sacred donations

19. Normally, such injuries would be per- 3. partakes of any sacred donation Impure manent because broken limbs were not set prop- priests are not allowed to partake of the conse- erly in ancient times. crated offerings lest they defile them. 22. A physically defective priest was forbid- that person shall be cut off Normally, the den to officiate but was not denied his benefits. phrase refers to being cut off from one’s kin or 24. In stating that these laws are addressed people. Here, the idea is that God directly objects to all the Israelites, the spirit of inclusiveness so to the nearness of impure priests and does not characteristic of the Holiness Code is retained, wish them to stand in His presence. even though this chapter deals with matters of I am the Lord This refrain in the Holiness specific concern to the priesthood. Code often concludes a section of laws or com- SACRED DONATIONS mandments. (22:1–33) 4. The final purification of an afflicted priest 2. Aaron and his sons must separate them- occurs only after sacrifices are offered on the selves from the sacrifices at certain necessary eighth day. times. The verses that follow provide the details of what such avoidance entails. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 721 LEVITICUS 22:5  ·Î¯Ó‡ ‡¯˜ÈÂ

until he is pure. If one touches anything made ÆÚ‚p‰Â©Æ¥Ÿ ¯‰ËÈ ¯L‡ „Ú©−£¤´¦§¨®§© ÏÎ‡È©½ ‡ÏŸŸ ´ ÆÌÈL„wa©¢¨¦ impure by a corpse, or if a man has an emission ‡ˆz-¯LepnÓ ‡£¤¥¥¬¦¤− LÈ‡½ B‡ LÙ-‡ÓË-ÏÎa¤´¦ ½ §¨§¥¤ 5 of semen, or if a man touches any swarming -ÏÎa§¨ ÚbÈ½ ¯L‡£¤´¦© Æ LÈ‡-B‡ 5 :Ú¯Ê-˙·ÎL¦§©¨«©¦ thing by which he is made impure or any human ¯L‡£¤´ Æ Ì„‡· B‡ BÏ-‡ÓËÈ ¯L‡ ı¯L¤−¤£¤´¦§¨®³§¨¨ being by whom he is made impure—whatever -Úbz ¯L‡ LÙ :B˙‡ÓËª§¨«µ¤¤£¤´¦© ÏÎÏŸ §− BÏ-‡ÓËÈ½ ¦§¨ his impurity—6the person who touches such 6 shall be impure until evening and shall not eat -ÔÓ¦ Æ ÏÎ‡È© ‡ÏÂŸŸ ·¯Ú‰-„Ú ‰‡ÓËÂ§¨§¨−©¨¨®¤§³ Ba½ of the sacred donations unless he has washed ‡·e 7 :ÌÈna B¯Na ıÁ¯-Ì‡ Èk¦²¦¨©¬§¨−©¨«¦¨¬ ÌÈL„w‰½ ©¢¨¦ his body in water. 7As soon as the sun sets, he ÌÈL„w‰-ÔÓ½ ÏÎ‡È©´¦©¢¨¦ Ÿ Æ ¯Á‡Â ¯‰ËÂ LÓM‰©¤−¤§¨¥®§©© shall be pure; and afterward he may eat of the ÏÎ‡È©− ‡ÏŸŸ ‰Ù¯Ëe ‰Ï· 8 :‡e‰ BÓÁÏ Èk¦¬©§−«§¥¨¯§¥¨²¬ sacred donations, for they are his food. 8He shall -˙‡ e¯ÓLÂ :‰Â‰È È‡ d·-‰‡ÓËÏ§¨§¨¨®£¦−§¨«§¨§´¤ not eat anything that died or was torn by beasts, 9 thereby becoming impure: I am the L. B· e˙Óe ‡ËÁ§¥¬− ¥½ ÆÂÈÏÚ e‡NÈ-‡ÏÂ¦§³¨¨ Ÿ §« Èz¯ÓLÓÀ ¦§©§¦ 9They shall keep My charge, lest they incur guilt :ÌLc˜Ó ‰Â‰È È‡ e‰ÏlÁÈ Èk¦´§©§ª®£¦¬§¨−§©§¨«

thereby and die for it, having committed prof- Ô‰k¥² Ÿ ·LBz L„˜¤©¬ Ÿ ÏÎ‡È-‡Ï©® Ÿ´ Ÿ ¯Ê-ÏÎÂ§¨¨− 10 anation: I the L consecrate them. ‰˜È-Èk¦§¤¬ ¦« Ô‰ÎÂ¥À Ÿ 11 :L„˜¤§ Ÿ ÏÎ‡È-‡Ï©« Ÿ¬ Ÿ ¯ÈÎNÂ§¨¦− 10No lay person shall eat of the sacred dona- B˙Èa½ „ÈÏÈÂ Ba ÏÎ‡È©®¦¦´¥ Ÿ ‡e‰−´ BtÒk½ ©§ ÔÈ˜¦§© ÆLÙ¤ ¤Æ tions. No bound or hired laborer of a priest shall ´ eat of the sacred donations; 11but a person who ‰È‰˙ Èk¦¬¦§¤− Ô‰k¥½ Ÿ -˙·e 12 :BÓÁÏ· eÏÎ‡È§¬§©§«© Ÿ Ì‰¥− is a priest’s property by purchase may eat of ‡ÏŸ ÌÈL„w‰ ˙Óe¯˙a¦§©¬©¢¨¦−¬ ‡Â‰¾ ¯Ê LÈ‡Ï§¦´¨®¦

them; and those that are born into his house- ‰ÓÏ‡©§¨¨´ ‰È‰˙¹ ¦§¤ Èk¸¦ Á Ô‰k¥ Ÿ -˙·e 13 :ÏÎ‡˙¥«© Ÿ 12 hold may eat of his food. If a priest’s daughter -Ï˙Èa ‡¤¥³ ‰·LÂº §¨¨ ¼ dÏ ÔÈ‡¥´¨ » Ú¯ÊÂ§¤© ‰Le¯‚eÀ §¨ marries a layman, she may not eat of the sacred gifts; 13but if the priest’s daughter is widowed or divorced and without oﬀspring, and is back

5. This law concerns a person, in this case a 8. This prohibition is extended to apply to priest, who touches another person who is in a all Israelites in Deut. 14:21. state of impurity for any of a variety of reasons. 10. lay person Hebrew: zar, which has the 6. A priest who touches people or vessels that basic sense of “outsider, stranger.” are impure but who was not initially impure him- bound . . . laborer Hebrew: toshav (resi- self, needs only to bathe and wait until after sunset dent), which may refer to foreign residents as well. to be restored to a pure state. The toshav of a priest was not his property, but 7. As soon as the sun sets Literally, “the sun like an indentured servant. having entered.” In ancient cosmology, at twilight hired laborer An employee, not a slave. the sun “enters” its house of the night and begins 11. These are non-Israelites. its underground journey to the east. 12. A priest’s daughter derives the privilege for they are his food It would be unfair to of partaking of the priests’ food from her father, deprive priests of their daily bread any longer than who is responsible for her care as long as she re- absolutely necessary. The priests’ partaking of sac- sides in his home. If she marries outside the priest- rifices was considered indispensable to the efficacy hood, she forfeits this privilege. of those offerings.

 ’ 22:12. a priest’s daughter marries a layman Matrilineal descent transmits Jewish status, but one’s tribal identity (kohen, levi, or yisra•el) is determined through the father. The CJLS has ruled that in those egalitarian congregations that call a kohen for the first aliyah to the Torah, the daughter of a priest may receive the kohen’s aliyah even if her husband is not a kohen. However, children born of that union inherit the tribal identity of their father. See Comment to Num. 6:23. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 22:14  ·Î¯Ó‡ ‡¯˜ÈÂ 722 in her father’s house as in her youth, she may ÏÎ‡z¥® Ÿ ‰È·‡ ÌÁlÓ ‰È¯eÚk¨¦¤¬¤¨¦−¨ ½ ¦§¤ Æ ‰È·‡¨ Æ ¨¦ eat of her father’s food. No lay person may eat -Èk¦« LÈ‡Â¾ 14 Ò :Ba ÏÎ‡È-‡Ï©«§¦ Ÿ¬ Ÿ ¯Ê-ÏÎÂ§¨¨− of it: 14but if a man eats of a sacred donation ÂÈÏÚ½ ¨¨ ÆB˙ÈLÓÁ¦ ¦« ÛÒÈÂ ‰‚‚La L„˜¤¦§¨¨®§¨©³£ Ÿ ÏÎ‡È©¬− Ÿ unwittingly, he shall pay the priest for the sacred eÏlÁÈ½ §©§ ‡ÏÂŸ 15 :L„w‰-˙‡¤§´ Ÿ Ô‰kÏ¥−¤©« Ÿ Ô˙Â§¨©¬© donation, adding one-fifth of its value. 15But eÓÈ¯È-¯L‡ ˙‡ Ï‡¯NÈ Èa ÈL„˜-˙‡¤¨§¥−§¥´¦§¨¥®¥¬£¤¨¦− [the priests] must not allow the Israelites to profane the sacred donations that they set aside for ‰ÓL½ ‡©§¨ ÔÂÚŸ £´ Æ Ì˙B‡ e‡ÈO‰Â 16 :‰Â‰ÈÏ©¨«§¦¦³¨ the L, 16or to incur guilt requiring a penalty ‰Â‰È È‡ Èk Ì‰ÈL„˜-˙‡ ÌÏÎ‡a§¨§¨−¤¨§¥¤®¦²£¦¬§¨− payment, by eating such sacred donations: for Ù :ÌLc˜Ó§©§¨« it is I the L who make them sacred. ¯aç ©¥ 18 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 17 È˘ÈÏ˘ 17The L spoke to Moses, saying: 18Speak ‡¯NÈ½ ÈaÏ ¨§¥´¦§¨¥ ÆÏ §¤ ÂÈa-Ïk À §¤¨¨ Ô¯‰‡-Ï-Ï‡Â Ÿ ¹ ‡‡Â ¤«©£ to Aaron and his sons, and to all the Israelite people, and say to them: ‡ z¯Ó‡ÂÌ‰Ï §¨©§¨−£¥¤® When any man of the house of Israel or of ¯b‰-ÔÓe¦©¥´ Ï‡¯NÈ¹ ¦§¨¥ ˙ÈaÓ¸ ¦¥ Á LÈ‡ LÈ‡¦´¦ the strangers in Israel presents a burnt offering ÆÌ‰È¯„-ÏÎÏ§¨¦§¥¤ ÆBa¯˜ ·È¯˜È©§¦³¨§¨ ¯L¸ £¤ Ï‡¯NÈa‡ À §¦§¨¥ ff as his o ering for any of the votive or any of ‰Â‰ÈÏ e·È¯˜È-¯L‡£¤©§¦¬©¨− Ì˙B·„-ÏÎÏe½ §¨¦§¨ the freewill offerings that they offer to the L, ¯ãa¾ ©¨¨ ¯ÎÊ½ ÌÈÓz ÌÎˆ¯Ï§¤®¨¦´¨¨ Ÿ § ¦« :‰ÏÚÏ¨« Ÿ § 19it must, to be acceptable in your favor, be a 19 male without blemish, from cattle or sheep or Ÿ ÌeÓ Ba ‡£¤¬−´ Ïk-¯L‡Ï Ÿ² 20 :ÌÈfÚ·e¦« ÌÈ·Nka©§¨¦−¨«¦ goats. 20You shall not offer any that has a defect, :ÌÎÏ ‰È‰È ÔBˆ¯Ï§¨−¦§¤¬¨¤« ‡Ï-ÈkŸ e·È¯˜˙©§¦®¦¬ for it will not be accepted in your favor. ‰Â‰ÈÏ½ ©¨ Æ ÌÈÓÏL-Á·Ê ·È¯˜È-Èk©§¦³¤«©§¨¦ ¦« LÈ‡ÂÀ §¦ 21 21 ff And when a man o ers, from the herd or Ô‡v·Ÿ B‡ ¯ãa©¨¨−´©® ‰·„Ï½ B‡´¦§¨¨ Æ ¯„-‡lÙÏ¤Æ §©¥¤ the flock, a sacrifice of well-being to the L for an explicit vow or as a freewill offering, it

14. he shall pay the priest for the sacred do- 16. who make them sacred “Them” can re- nation The entire payment, including the pen- fer either to the priests or to the donations. alty of one fifth of the estimated value of the mis- 18. of the strangers in Israel Non-Israelites appropriated property, is referred to as “the sacred also donated sacrificial offerings to the God of Is- donation” (ha-kodesh). Once remitted, it all be- rael. In the ancient Near East, it was customary came the property of the priest. to pay respect to the deity of the host country. 15. As the ones responsible for maintaining a burnt offering as his offering for any of the proper storage and accurate accounting proce- votive or any of the freewill offerings The dures, the priests were to police themselves to pre- burnt offering (olah), the mainstay of the sacrifi- vent priests who might be so tempted from deal- cial system, also served as an individual sacrifice, ing in sacred donations to their own advantage. often brought as a votive, or freewill, offering.

CHAPTER 22 Thus all the peoples of the earth will know Your name and revere You, as does Your people 18. of the strangers Non-Israelites living Israel” (1 Kings 8:41–43). among the Israelites will be motivated to wor- 19. We are to oer God our best, not be- ship the God of Israel, and their oerings will cause God’s vanity requires it but because that be welcome. Solomon prayed at the dedication reects our attitude toward God and toward of the temple in Jerusalem: “Or if a foreigner the oering we bring. Even if the blemished an- who is not of Your people...shall hear about imal is larger and more valuable, it is not ac- Your great name and...comes to pray toward ceptable (Sforno). God looks for wholeness this House, oh, hear in Your heavenly abode. . . . rather than monetary worth.

must, to be acceptable, be without blemish; :Ba-‰È‰È¦§¤« ‡ÏŸ ÌeÓ-Ïk¨−¬ ÔBˆ¯Ï½ §¨ Æ‰È‰È§¤ ¦« ÌÈÓz¨¦³ there must be no defect in it. 22Anything blind, B‡ ˙ÏaÈ-B‡¤³ À ıe¯Á-B‡¨´«©¤ ¯e·L¹ ¨ B‡ Á¸ ˙¯eÚ©¤¤ 22 or injured, or maimed, or with a wen, boil-scar, ‰Â‰ÈÏ ‰l‡ e·È¯˜˙-‡Ï©§¦¬¥−¤©¨® Ÿ ˙ÙlÈ¤ ½ B‡´©¤ Æ ·¯‚¨¨ ff  or scurvy—such you shall not o er to the L ; ÁaÊn‰-ÏÚ Ì‰Ó ez˙-‡Ï¦§¬¥¤²©©¦§¥−© Ÿ ‰M‡ÂÀ §¦¤ you shall not put any of them on the altar as Æ‰·„ ËeÏ˜Â Úe¯N ‰NÂ ¯BLÂ :‰Â‰ÈÏ©¨«§¬¨¤−¨´©§¨®§¨¨ gifts to the L. 23You may, however, present 23 as a freewill offering an ox or a sheep with a CeÚÓe 24 :‰ˆ¯È¥¨¤«¨³ ‡ÏŸ ¯„Ïe§¥−¤¬ B˙‡½ Ÿ ‰NÚz©£¤´ limb extended or contracted; but it will not be ‰Â‰ÈÏ e·È¯˜˙©§¦−©«¨® ‡ÏŸ ¬ ˙e¯ÎÂ½ ˜e˙Â§¨´§¨ Æ˙e˙ÎÂ§¨ 24 ff accepted for a vow. You shall not o er to ‡ÏŸ ¬ ¯Î-ÔaÀ „iÓe 25 :eNÚ˙©£«¦©´¤¥¨ ‡ÏŸ ÌÎˆ¯‡·e«§©§§¤−¬  the L anything [with its testes] bruised or ‰l‡-ÏkÓ ÌÎÈ‰Ï¥¤−¦¨¥®¤ Ÿ ‡ ÌÁÏ-˙‡ e·È¯˜˙©§¦²¤¤¬¤¡ crushed or torn or cut. You shall have no such eˆ¯È¥¨− ‡ÏŸ ¬ Ìa½ ÌeÓ´¨ Æ Ì‰a Ì˙ÁLÓ Èk¦´¨§¨¨³¨¤ practices in your own land, 25nor shall you ac- cept such [animals] from a foreigner for Ù :ÌÎÏ¨¤« offering as food for your God, for they are mu- ¯BL´ 27 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 26 tilated, they have a defect; they shall not be ac- ˙Ú·L ‰È‰Â§¨¨²¦§©¬ „ÏeÈ½ Èk¦´¦¨¥ Æ ÊÚ-B‡ ·NÎ¤³¤¥ -B‡ cepted in your favor. ‰‡Ï‰Â§¨ ½ ¨¨ ÆÈÈÓM‰ ÌBiÓe Bn‡ ˙Áz ÌÈÓÈ¨¦−©´©¦®¦³©§¦¦ 26The L spoke to Moses, saying: 27When -B‡ ¯BLÂ :‰Â‰ÈÏ ‰M‡ Ôa¯˜Ï§¨§©¬¦¤−©¨«§− ‰ˆ¯È¾ ¥¨¤ an ox or a sheep or a goat is born, it shall stay 28 seven days with its mother, and from the eighth ÌBÈa eËÁL˙¦§£−§¬ ‡ÏŸ ¬ Ba½ -˙‡Â B˙‡´§¤§ Ÿ ‰N¤® day on it shall be acceptable as a gift to the L. :„Á‡¤¨« 28 However, no animal from the herd or from ÌÎˆ¯Ï§¤− Ÿ § ¦« ‰Â‰ÈÏ ‰„Bz-Á·Ê eÁaÊ˙-ÈÎÂ¦§§¬¤«©¨−©¨® ¦« § 29 the flock shall be slaughtered on the same day e¯È˙B˙-‡Ï¦¬ Ÿ « ÏÎ‡È½ ¥¨¥ Æ‡e‰‰ ÌBia 30 :eÁaÊz¦§¨«©³© with its young. :‰Â‰È È‡ ¯ã¤£¦−§¨« Ÿ -„Ú epnÓ¦¤−©® 29When you sacrifice a thanksgiving offering to the L, sacrifice it so that it may be ac- È‡ Ì˙‡¨®£¦− Ÿ Ì˙ÈNÚÂ©£¦¤− È˙ÂˆÓ©½ Ÿ ¦§ Æ Ìz¯ÓLe§©§¤ 31 ceptable in your favor. 30It shall be eaten on the same day; you shall not leave any of it until morning: I am the L. 31You shall faithfully observe My command-

22. There is a marked similarity between the 28. The law forbids such sacrifice even after physical defects that render a priest unfit to offi- eight days. ciate and those that render an animal unfit for sac- 29–30. These verses present a separate law rifice. for the thanksgiving offering, which is here 23. freewill offering Because this offering is treated as distinct from the sh’lamim. a gift to the sanctuary and is not intended for sacrifice, it need not be perfect.

27–28. Maimonides writes, “There is no have such feelings. Other scholars claim that distinction between the suering of a human the primary concern of the law is not with being and that of a beast in this respect, the animal’s feelings but with the cultivation since feelings of maternal aection belong of kindness and compassion in the heart of not to the intellectual faculty but to the the human being. “It is not because God emotional faculty, which is common to hu- pities the animal but in order that the people mans and animals alike.” Recent research of Israel should not practice cruel habits” seems to indicate that animals do indeed (B’khor Shor). Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 22:32  ·Î¯Ó‡ ‡¯˜ÈÂ 724 ments: I am the L. 32You shall not profane ÈL„˜½ ÌL-˙‡¤¥´¨§¦ Æ eÏlÁ˙§©§ ‡ÏÂŸ 32 :‰Â‰È§¨«§³ My holy name, that I may be sanctiﬁed in the ‰Â‰È È‡ Ï‡¯NÈ Èa CB˙a§−§¥´¦§¨¥®£¦¬§¨− ÈzLc˜Â½ §©§¦ ¸ §¦  midst of the Israelite people—I the L who ı¯‡Ó¥¤´¤ Æ ÌÎ˙‡ ‡ÈˆBn‰ 33 :ÌÎLc˜Ó§©¦§¤«©¦³¤§¤ 33 sanctify you, I who brought you out of the land È‡ ÌÈ‰Ï¦®£¦− Ÿ ‡Ï ÌÎÏ ˙BÈ‰Ï ÌÈ¯ˆÓ¦¦§¬¨¤−¥ ½ ¦§© of Egypt to be your God, I the L. Ù :‰Â‰È§¨«

23 The L spoke to Moses, saying: :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ âë ÈÚÈ·¯ 2 Speak to the Israelite people and say to them: Ì‰Ï½ ‡ z¯Ó‡Â§¨©§¨´£¥¤ ÆÏ Èa ‡¤§¥³¦§¨¥ ¯ac-Ï‡¯NÈ º ©¥ 2 ﬁ ﬁ These are My xed times, the xed times of È‡¯˜Ó Ì˙‡¨−¦§¨¥´ Ÿ e‡¯˜z-¯L‡£¤¦§§¬ ‰Â‰È½ È„ÚBÓ£¥´§¨ the L, which you shall proclaim as sacred :È„ÚBÓ Ì‰ ‰l‡ L„˜¤¥¬¤¥−£¨« Ÿ ® occasions. 3On six days work may be done, but on the ÌBi·e©´ ¼ ‰Î‡ÏÓ ‰NÚz¥¨¤´§¨¨ » ÌÈÓÈ ˙LL¥´¤¨¦ 3 seventh day there shall be a sabbath of complete -Ïk L„˜-‡¯˜Ó¤¨ Ÿ ½ ¦§¨ Æ ÔB˙aL ˙aL©©³©¨ ÈÚÈ·M‰À ©§¦¦

THE CALENDAR OF SACRED TIME (23:1–44)

Chapter 23 presents a calendar of the annual fes- larity of Shabbat were set by God, the Israelites tivals celebrated in biblical times. also must proclaim them as sacred. SHABBAT 3. On six days work may be done This state- (vv. 1–3) ment emphasizes three norms of conduct basic to 2. Speak to the Israelite people These sacred the observance of Shabbat: (a) the prohibition of occasions are to be observed by all the people, not m’lakhah (work), (b) the sanctity of Shabbat, and only by the priesthood. (c) the requirement that Shabbat be observed in which you shall proclaim as sacred occasions all Israelite settlements. Although the dates of the festivals and the regu- sabbath of complete rest Hebrew: shabbat

32. in the midst of the Israelite people The acting in a way that causes people to think less public performance of a mitzvah not only ben- of Israel’s God and Israel’s laws (BT Yoma 86a). ets the one who does it but has an eect on The term Kiddush ha-Shem, sanctifying God’s those who see it, even as a violation of the To- name in public, is often linked to, but not lim- rah in public is more damaging than similar be- ited to, acts of martyrdom. havior done privately (Homan). This lead the Sages to view the sanctifying of God’s name CHAPTER 23 (Kiddush ha-Shem) as essentially a public act. 2. The festivals of the Jewish year are listed Thus, for example, a minyan is required for rec- rst in Exod. 34. The list is repeated here to set itation of the mourner’s Kaddish and for other out the special role and responsibilities of the prayers proclaiming God’s holiness. The faith kohanim, again in Num. 28–29 to present the of the congregation is strengthened when a special oerings brought on each festive occa- newly bereaved man or woman, who might sion, and once more in Deut. 16to emphasize have reason to feel angry with God, stands up the obligation of pilgrimage to the central in its midst to praise God. The Talmud states shrine. The Israelites nd the presence of God that there is no greater achievement for a Jew in the sanctuary, which represents the perma- than acting in a way that causes others to praise nent holiness of sacred space, and on the fes- and respect the God of Israel and the Torah’s tivals, which represent the recurring holiness ways; and there is no graver sin for a Jew than of sacred time.

 ’ 23:3. do no work The Hebrew word m’lakhah (work) signiﬁes any creative endeavor. One should refrain not only from paid labor but also from many actions that today may be considered leisure activities, such as gardening, cooking, sewing, arts and crafts, building, and writing. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 725 LEVITICUS 23:4  ‚Î¯Ó‡ ‡¯˜ÈÂ

rest, a sacred occasion. You shall do no work; ‰Â‰ÈÏ½ ©«¨ Æ ‡Â‰ ˙aL eNÚ˙©£®©¨¬¦ ‡ÏŸ ‰Î‡ÏÓ§¨¨−´ it shall be a sabbath of the L throughout Ù :ÌÎÈ˙·LBÓ¥¤« Ÿ «§ ÏÎaŸ §−

your settlements. -¯L‡ L„˜¤£¤ Ÿ È‡¯˜Ó¦§¨¥−® ‰Â‰È½ È„ÚBÓ ‰l‡µ¥¤£¥´§¨ 4 4These are the set times of the L, the sa- À ‡¯‰ L„ÁaÔBL ¤¨¦ Ÿ 5 :Ì„ÚBÓa Ì˙‡¨−§£¨«©´ Ÿ e‡¯˜z¦§§¬ cred occasions, which you shall celebrate each ÁÒt ÌÈa¯Ú‰ ÔÈa L„ÁÏ¤¥´¨©§¨®¦¤−© Ÿ ¯NÚ ‰Úa¯‡a§©§¨¨¬¨¨²©− at its appointed time: 5In the first month, on the fourteenth day of the month, at twilight, ‰f‰½ L„ÁÏ¤©¤ Ÿ ©´ ÆÌBÈ ¯NÚ¨¨¬ ‰MÓÁ·e¸ 6 :‰Â‰ÈÏ©¨«©£¦¨ there shall be a passover offering to the L, ˙BvÓ ÌÈÓÈ ˙Ú·L ‰Â‰ÈÏ ˙Bvn‰ ‚Á©¬©©−©¨®¦§©¬¨¦−©¬ 6 fi and on the fteenth day of that month the L„˜-‡¯˜Ó¤Ÿ ¦§¨− ÔBL½ ‡¯‰¨«¦ Æ ÌBia 7 :eÏÎ‡z¥«© Ÿ  L ’s Feast of Unleavened Bread. You shall eat :eNÚ˙©£« ‡ÏŸ ‰„·Ú¨−¬ Ÿ ˙Î‡ÏÓ-Ïk ÌÎÏ ‰È‰È¦§¤´¨¤®¨§¤¬¤£ unleavened bread for seven days. 7On the first ÌÈÓÈ ˙Ú·L ‰Â‰ÈÏ ‰M‡ Ìz·¯˜‰Â§¦§©§¤¬¦¤²©¨−¦§©´¨¦® day you shall celebrate a sacred occasion: you 8 shall not work at your occupations. 8Seven days ˙Î‡ÏÓ-Ïk L„˜-‡¯˜Ó¤¨§¤¬¤ Ÿ ½ ¦§¨ Æ ÈÚÈ·M‰ ÌBia©³©§¦¦ you shall make gifts to the L. The seventh Ù :eNÚ˙©£« ‡ÏŸ ‰„·Ú¨−¬ Ÿ £ day shall be a sacred occasion: you shall not work at your occupations. ¯acº ©¥ 10 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 9 Ì‰Ï½ ‡ z¯Ó‡Â§¨©§¨´£¥¤ ÆÏ Èa ‡-Ï‡¯NÈ ¤§¥³¦§¨¥ 9The L spoke to Moses, saying: 10Speak to the Israelite people and say to them:

shabbaton; literally, “the most restful cessation” and nightfall, approximately 1 hour and 20 min- from assigned tasks. The word shabbat means “to utes in duration. ff desist, cease, be idle.” passover o ering Here the term “pesah”· re- sabbath of the Lord A day that belongs to fers to the sacrifice, not to the festival (see Exod. God. 12:6). fi FEAST OF UNLEAVENED BREAD 7. On the rst and seventh (or last) days of (vv. 4–8) the festival, work is forbidden. The community 4. Each festival is to occur at the same time celebrates together. During the intervening days, every year. necessary normal work may be done, but the cel- 5. In the first month, on the fourteenth day ebration continues. of the month This is the dating system that was NEW GRAIN CROP in use during much of the biblical period. The (vv. 9–14) unit of time was the lunar month (hodesh· ), not New grain is to be regarded as belonging to the week; and the months of the year were des- God and may not be eaten until certain offerings ignated by ordinal numbers: the first month, the are taken from it and presented before God. second month, and so forth. The counting of Those offerings remove the sanctity from the months began in the spring. crop, thereby releasing the remainder for ordinary twilight The period of time between sunset human use.

7. you shall not work at your occupations ne ourselves primarily by our total humanity, The Jewish festivals challenge us: Do we dene our ability to celebrate, to sanctify time, to ourselves primarily by our work? Or do we de- share special moments with our families?

 ’ 23:6. seven days Traditionally, Pesah· is observed for eight days in the Diaspora. See Comment to Exod. 12:16. 23:7. not work at your occupations Most categories of m’lakhah (activities prohibited on Shabbat and Yom Kippur) are also prohibited on the three pilgrimage festivals and Rosh ha-Shanah; the permitted activities are those necessary for the preparation of food (okhel nefesh), such as cooking, carrying, and the transfer of ﬁre (M Betz. 5:2).

When you enter the land that I am giving to ÌÎÏ½ Ô˙¥´¨¤ Ÿ ÆÈ‡ ¯L‡ ı¯‡‰-Ï¤£¤³£¦ À ‡¤¨¨ e‡·˙-ÈkŸ ¨´ ¦« you and you reap its harvest, you shall bring the ¯ÓÚ-˙‡¤ Ÿ Ì˙‡·‰Â d¯Èˆ˜-˙‡ Ìz¯ˆ˜e§©§¤−¤§¦¨®©£¥¤¬¤² fi 11 rst sheaf of your harvest to the priest. He shall ÛÈ‰Â 11 :Ô‰k‰-Ï¥«§¥¦¯ Ÿ ‡ ÌÎ¯Èˆ˜ ˙ÈL‡¯¥¦¬§¦§¤−¤©  elevate the sheaf before the L for acceptance Æ˙¯ÁnÓ¨¢© ¦« ÌÎˆ¯Ï§¤® Ÿ § ¦« ‰Â‰È ÈÙÏ ¯ÓÚ‰-˙‡¤¦§¥¬§¨− Ÿ ¤¨² in your behalf; the priest shall elevate it on the ÌBÈa§¬ Ì˙ÈNÚÂ¾ :Ô‰k‰¥«©£¦¤ Ÿ epÙÈÈ§¦¤−© ˙aM‰½ ©©¨ day after the sabbath. 12On the day that you el- 12 evate the sheaf, you shall offer as a burnt offering B˙L-Ôa ÌÈÓz N·k ¯ÓÚ‰-˙‡¤¤´¤¨¦¯¤§¨² Ÿ ÌÎÙÈ‰§¤−¤¨® ¦« £ to the L a lamb of the first year without ÌÈ¯NÚ¹¦Ÿ ¤§ ÈL¸ §¥ Á B˙ÁÓe 13 :‰Â‰ÈÏ ‰ÏÚÏ¨−©¨«¦§¨ Ÿ § blemish. 13The grain offering with it shall be ÁÈ¯ ‰Â‰ÈÏ ‰M‡ ÔÓM· ‰ÏeÏa ˙ÏÒ¤§¨¬©¤²¤¦¤¬©¨−¥´© Ÿ ´ fl two-tenths of a measure of choice our with oil :ÔÈ‰‰¦« ˙ÚÈ·¯ ÔÈÈ BkÒÂ ‰ÎÒÂ ÁÁÈ©§¦§¬©−¦§¦¦¬© Ÿ ¦® mixed in, a gift of pleasing odor to the L; -„Ú© eÏÎ‡˙À § Ÿ « ‡ÏŸ ´ ÏÓ¯ÎÂ¹ §©§¤ ÈÏ˜Â¸ §¨¦ Á ÌÁÏÂ§¤¤ and the libation with it shall be of wine, a quarter 14 of a hin. 14Until that very day, until you have Ôa¯˜-˙‡¤¨§©− ÌÎ‡È·‰½ „Úµ©£¦´£¤ ‰f‰½ ÌBi‰©´©¤ ÆÌˆÚ¤ ¤Æ brought the offering of your God, you shall eat ÏÎaŸ §− ÌÎÈ˙¯„Ï½ ¥¤ Ÿ ´Ÿ § Æ ÌÏBÚ¨ ˙wÁ³ ÌÎÈ‰Ï¥¤®ª© Ÿ ‡¡ no bread or parched grain or fresh ears; it is a Ò :ÌÎÈ˙·LÓ¥¤« Ÿ §« Ÿ law for all time throughout the ages in all your ÆÌBiÓ¦ ˙aM‰½ ˙¯ÁnÓ¦¨¢©´©©¨ Æ ÌÎÏ Ìz¯ÙÒe§©§¤³¨¤ 15 settlements. Ú·L ‰Ùez‰ ¯ÓÚ-˙‡¤©§¨®¤¬© Ÿ ¤− ÌÎ‡È·‰½ £¦´£¤ 15And from the day on which you bring the sheaf of elevation offering—the day after the ˙¯ÁnÓ¨¢©³ ¦« „Ú 16 :‰ÈÈ‰z¦§¤«¨©´ ˙ÓÈÓzŸ ˙B˙aL©¨−§¦¬ sabbath—you shall count off seven weeks. They ÌBÈ ÌÈMÓÁ e¯tÒz¦§§−£¦¦´® ˙ÚÈ·M‰½ ©§¦¦ Æ ˙aM‰©©¨ must be complete: 16you must count until the :‰Â‰ÈÏ ‰L„Á ‰ÁÓ Ìz·¯˜‰Â§¦§©§¤²¦§¨¬£¨¨−©¨« day after the seventh week—fifty days; then you ‰ÙezÀ ÌÁÏ¤´¤§¨ | *e‡È·z¦ ¨¦´ ÌÎÈ˙·LBnÓ¹ ¥¤ Ÿ ¸ ¦§ 17 shall bring an offering of new grain to the L. 17 You shall bring from your settlements two ‰˘Â‚„ '‡ v. 17.

10. sheaf Hebrew: omer, a bundle of stalks libation (nesekh), as prescribed here. The measure bound together after reaping. Here, the reference of grain required here is twice the usual amount, is to barley, the first grain to ripen in the spring. to emphasize the importance of grain in this cel- to the priest The particular priest who offi- ebration. ciates at the rite in the sanctuary. 14. Until God receives a share of the new 11. The purpose of such rites was to “show” grain crop, none of it may be used by humans. ff the o ering to God, so that it might be accepted. SHAVU•OT FESTIVAL 12–13. The burnt offering (olah) was often (vv. 15–22) ff accompanied by a grain o ering (minhah· ) and a 17. No leaven could be brought up on the

11. the day after the sabbath This starts non. Connecting it to the Exodus teaches us to the counting of the Omer (see Halakhah see it, like the Exodus, as an instance of God’s l’Ma•aseh, below). The Sages held that “the benevolence.” It is through God’s favor, not sabbath” here refers to the Pesah· festival. Ex- through our clever manipulation of nature, plaining that interpretation, Arama writes, “If that the earth yields food for us to eat; that is the Omer were tied to Shabbat, symbol of the why we cannot properly enjoy it until we have creation of the world, then the wheat harvest thanked God for it. would be seen purely as a natural phenome-

 ’ 23:15. you shall count From the second night of Pesah· until Shavuot, we count the 49 days of the Omer. Jewish communities hold varying segments of this time period, known as the S’ﬁrah (literally, “counting”), as a time of semimourning, during which weddings and festive occasions do not take place. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 727 LEVITICUS 23:18  ‚Î¯Ó‡ ‡¯˜ÈÂ

loaves of bread as an elevation offering; each ıÓÁ ‰ÈÈ‰z¨¨¥− ½ ˙ÏÒ¤¦§¤ Ÿ ´ ÌÈ¯NÚ½¦Ÿ ÈL ÌÈzLµ§©¦§¥´¤§ shall be made of two-tenths of a measure of Ìz·¯˜‰Â 18 :‰Â‰ÈÏ ÌÈ¯eka ‰ÈÙ‡z¥¨¤®¨¦¦−©«¨«§¦§©§¤´ choice flour, baked after leavening, as first fruits Èa§¥´ Æ ÌÓÈÓz ÌÈN·k§¨¦³§¦¦ ˙Ú·L¸ ÌÁl‰-ÏÚ¤¦§© À ©©¤ to the L. 18With the bread you shall present, eÈ‰È ÌÈL ÌÏÈ‡Â „Á‡¤¨−§¥¦´§¨®¦¦§³ ¯ã² -Ôa ¯Ùe©¯¤¨¨ ‰L½ ¨¨ as burnt offerings to the L, seven yearling ‰M‡¦¥¬ Ì‰ÈkÒÂ½ §¦§¥¤ Æ Ì˙ÁÓe¦§¨¨ ‰Â‰ÈÏ½ ©«¨ Æ ‰ÏÚ¨ Ÿ lambs without blemish, one bull of the herd, and two rams, with their grain offerings and li- -¯ÈÚN Ì˙ÈNÚÂ 19 :‰Â‰ÈÏ ÁÁÈ-ÁÈ¯©©¨«©£¦¤²§¦ Ÿ ¥«©¦− bations, a gift of pleasing odor to the L. Èa ÌÈN·Î ÈLe ˙‡hÁÏ „Á‡ ÌÈfÚ¦¦¬¤¨−§©¨®§¥¯§¨¦²§¥¬ 19 ff fi You shall also o er one he-goat as a puri - | Ô‰k‰¥´ Ÿ ÛÈ‰Â§¥¦´© 20 :ÌÈÓÏL¦« Á·ÊÏ ‰L¨¨−§¤¬©§¨ ff cation o ering and two yearling lambs as a ÈÙÏ¦§¥´ Æ ‰Ùez ÌÈ¯eka‰ ÌÁÏ¤©¦¦³§¨ ¤¸ Á ÏÚ© Ì˙‡¨¿ Ÿ sacrifice of well-being. 20The priest shall elevate ‰Â‰ÈÏ eÈ‰È L„˜¤¦§¬©¨− Ÿ ÌÈN·k ÈL-ÏÚ©§¥−§¨¦®² ‰Â‰È½ §¨ these—the two lambs—together with the bread of first fruits as an elevation offering before the ‰f‰À ÌBi‰ | ÌˆÚa§¤´¤©´©¤ Ì˙‡¯˜eº 21 :Ô‰kÏ¥«§¨¤ Ÿ © L; they shall be holy to the L, for the ˙Î‡ÏÓ-Ïk¨§¤¬¤ ÌÎÏ½ ‰È‰È¦§¤´¨¤ Æ L„¤Ÿ˜-‡¯˜ÓÆ §¨ ¦« priest. 21On that same day you shall hold a cel- -ÏÎa ÌÏBÚ¨²§¨ ˙wÁ¬ eNÚ˙©£®ª© ‡ÏŸ ‰„·Ú¨−´ Ÿ £ ebration; it shall be a sacred occasion for you; :ÌÎÈ˙¯„Ï¥¤« Ÿ «Ÿ ÌÎÈ˙·LBÓ¥¤−§ Ÿ §¬ you shall not work at your occupations. This -‡ÏŸ « ÌÎˆ¯‡À ¯Èˆ˜-˙‡¤§¦´©§§¤ ÌÎ¯ˆ˜·eº «§ª§§¤ is a law for all time in all your settlements, 22 throughout the ages. E¯Èˆ˜ Ë˜ÏÂ§¤¬¤§¦§− E¯ˆã½ §ª§¤ Æ E„N ˙‡t§©³¨«§ ‰lÎ˙º §©¤ 22And when you reap the harvest of your land, È‡£¦− Ì˙‡¨½ ·ÊÚzŸŸ ©£´ Æ ¯bÏÂ ÈÚÏ¤«¨¦³§©¥ ËwÏ˙® §©¥ ‡ÏŸ ´ you shall not reap all the way to the edges of Ò :ÌÎÈ‰Ï¥¤« Ÿ ‡ ‰Â‰È§¨¬¡ your field, or gather the gleanings of your har- ¯ac©¥² 24 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 23 È˘ÈÓÁ vest; you shall leave them for the poor and the ÈÚÈ·M‰¹ L„Áa¤©§¦¦ Ÿ ¸ © ¯Ó‡ÏŸ Ï Èa ‡-Ï‡¯NÈ ¤§¥¬¦§¨¥−¥® stranger: I the L am your God. 23The L spoke to Moses, saying: 24Speak to the Israelite people thus: In the seventh

altar. Here, because no part of the offering pre- who, in turn, commands that they be allotted to sented before God ascends the altar, it could be the priests. made of “leavened dough” (hametz· ). FIRST DAY OF THE SEVENTH MONTH 18–20. The offerings prescribed in these verses are typical of those included in public rites, (vv. 23–25) in which several different sacrifices are offered to- This section ordains the celebration of three ma- gether to constitute a more elaborate celebration. jor sacred occasions occurring during the seventh The animals, both small and large, are to be of- month: (a) the first day of the seventh month fered as burnt offerings and are accompanied by (which in the later tradition became the Jewish the grain offerings and libations. New Year), (b) the Day of Atonement, and (c) 20. The priest shall elevate these—the two the Sukkot festival. lambs That is, the two yearling lambs. 24. Here, the day is presented as one of rest they shall be holy to the Lord, for the priest and sacred assembly. It is conceived of not as a In the first instance, these offerings are the Lord’s, new year but as an occasion before the Day of

22. Why are the gleanings of the harvest when one shares one’s bounty with the poor, mentioned here, interrupting the list of festi- it is as if it were oered on God’s altar. vals? Perhaps because they were gathered at 24. The Torah never refers to the rst day the Shavu•ot harvest season, as we read in the of the seventh month as Rosh ha-Shanah. That Book of Ruth, or because, as the Sifra suggests, term rst appears in Ezek. 40:1. In the Torah, Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 23:25  ‚Î¯Ó‡ ‡¯˜ÈÂ 728 month, on the ﬁrst day of the month, you shall ÔB¯ÎÊ¦§¬ ÔB˙aL½ ©¨ Æ ÌÎÏ ‰È‰È L„ÁÏ¤¦§¤³¨¤ Ÿ À „Á‡a§¤¨´© observe complete rest, a sacred occasion com- -Ïk˙Î‡ÏÓ 25 :L„˜-‡¯˜Ó¤¨§¤¬¤ Ÿ ‰Úe¯z§¨−¦§¨« memorated with loud blasts. 25You shall not ‰M‡ Ìz·¯˜‰Â eNÚ˙©£®§¦§©§¤¬¦¤− ‡ÏŸ ‰„·Ú¨−´ Ÿ £ work at your occupations; and you shall bring Ò :‰Â‰ÈÏ©¨« a gift to the L. C‡©¿ :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 26The L spoke to Moses, saying: 27Mark, 27 26 the tenth day of this seventh month is the Day ÌÈ¯tk‰ ÌBÈ¯©¦ª¦´ ‰f‰¹ ©¤ ÈÚÈ·M‰¸ ©§¦¦ Á L„ÁÏ¤Ÿ ¯BNÚa¤¨´© of Atonement. It shall be a sacred occasion for Ì˙ÈpÚÂ§¦¦¤− ÌÎÏ½ ‰È‰È¦§¤´¨¤ Æ L„˜-‡¯˜Ó¤Ÿ Æ §¨ ¦« ‡e‰À you: you shall practice self-denial, and you shall :‰Â‰ÈÏ ‰M‡ Ìz·¯˜‰Â ÌÎÈ˙LÙ-˙‡¥¤®§¦§©§¤¬¦¤−©¨« Ÿ ¤©§ bring a gift to the L; 28you shall do no work ÌBi‰ ÌˆÚa§¤−¤©´ eNÚ˙½ ©£ ‡ÏŸ ´ Æ ‰Î‡ÏÓ-ÏÎÂ§¨§¨¨ 28 throughout that day. For it is a Day of Atone- ÌÎÈÏÚ½ ¯tÎÏ§©¥´£¥¤ ‡e‰ Æ½ ÌÈ¯tk ÌBÈ Èk ‰f‰©¤®¦´³¦ª¦ ment, on which expiation is made on your behalf before the L your God. 29Indeed, ÆLÙp‰-ÏÎ¤ Æ Èk 29 :ÌÎÈ‰Ï¥¤«¦³¨©¤ Ÿ ‡ ‰Â‰È ÈÙÏ¦§¥−§¨¬¡ any person who does not practice self-denial ‰f‰ ÌBi‰ ÌˆÚa§¤−¤©´©¤® ‰pÚ˙-‡Ï½ §ª¤ Ÿ ¯L‡£¤´« ﬀ throughout that day shall be cut o from his ¯L‡ LÙp‰-ÏÎÂ¤£¤³ À 30 :‰ÈnÚÓ ‰˙¯ÎÂ§¦§§¨−¥«©¤«¨§¨©¤ 30 kin; and whoever does any work throughout ‰f‰ ÌBi‰ ÌˆÚa§¤−¤©´©¤® ‰Î‡ÏÓ½ -Ïk¨§¨¨ Æ ‰NÚz©£¤ that day, I will cause that person to perish from :dnÚ ·¯wÓ¤©¨« ‡Â‰‰ LÙp‰-˙‡ Èz„·‡‰Â§©«£©§¦²¤©¤¬¤©¦−¦¤ among his people. 31Do no work whatever; it ¬ is a law for all time, throughout the ages in all ÆÌÏBÚ¨ ˙wÁ³ eNÚ˙©£®ª© ‡ÏŸ ‰Î‡ÏÓ-Ïk¨§¨¨−´ 31 your settlements. 32It shall be a sabbath of com- ˙aL¸ 32 :ÌÎÈ˙·LÓ¥¤«©© Ÿ §« Ÿ « ÏÎaŸ §− ÌÎÈ˙¯„Ï½ ¥¤ Ÿ ´Ÿ § plete rest for you, and you shall practice self-de- ÌÎÈ˙LÙ-˙‡¥¤® Ÿ Ì˙ÈpÚÂ§¦¦¤−¤©§ ÌÎÏ½ ¨¤ Æ‡e‰ ÔB˙aL©¨¬ nial; on the ninth day of the month at evening, ·¯Ú-„Ú¤ ½ ·¯ÚÓ ·¯Úa¤¥¤´¤©¤ ½ ¨¤ Æ L„¤ŸÁÏÆ ‰ÚL˙a§¦§¨³© from evening to evening, you shall observe this Ù :ÌÎzaL e˙aLz¦§§−©©§¤« È˘˘ your sabbath.

Atonement. The Hebrew term zikhron t’ru•ah 27. you shall practice self-denial That is, means, literally, “commemoration by blasting” you shall fast. the shofar. 32. from evening to evening, you shall ob- DAY OF ATONEMENT serve this This verse has been interpreted as set- (vv. 26–32) ting the norm for every festival in the Jewish re- See Comments to 16:29–34. ligious calendar, namely, that the celebration it is called “a day of remembrance” or “a day happened in the spring (cf. Exod. 12:2, desig- of sounding the shofar.” Readers may be sur- nating the month of the Exodus as the rst prised to learn that Rosh ha-Shanah begins the month of Israel’s calendar). seventh month of the Hebrew calendar rather 32.ontheninthday...atevening TheYom than the rst. It commemorates the creation Kippur fast does not start until the evening (af- of the world, which traditionally is believed to ter sunset, at night) after the ninth day. “Eating have happened in the fall, the beginning of the and drinking responsibly on the day before and new agricultural cycle. But the people Israel the day after Yom Kippur are as much of a mitz- date their calendar from the Exodus, which vah as fasting on Yom Kippur” (BT Yoma 81b).

 ’ 23:24. commemorated with loud blasts This is the source for the ruling that the shofar is not sounded on Rosh ha-Shanah when it coincides with Shabbat, which is itself a commemoration (BT RH 29b). On such a Shabbat, we “remember the blasting” in our prayers. It is also the source for the practice during the Musaf service on Rosh ha-Shanah of reciting 10 biblical verses about each of the themes of God’s kingship, God’s remembrance, and the shofar (BT RH 32a).

33The L spoke to Moses, saying: 34Say to ¯ac©¥² 34 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 33 È˘˘ the Israelite people: ¯Ó‡ÏŸ Ï Èa ‡-Ï‡¯NÈ ¤§¥¬¦§¨¥−¥® On the ﬁfteenth day of this seventh month ‰f‰½ ©¤ ÆÈÚÈ·M‰ L„ÁÏ¤©§¦¦ Ÿ ©³ ÌBÈ ¯NÚ¹À ¨¨ ‰MÓÁa¸ ©£¦¨ there shall be the Feast of Booths to the L, ÌBia 35 :‰B‰ÈÏ ÌÈÓÈ ˙Ú·L ˙Bkq‰ ‚Á©¯©ª²¦§©¬¨¦−©¨«©¬ [to last] seven days. 35The ﬁrst day shall be a ‰„·Ú¨− Ÿ ˙Î‡ÏÓ-Ïk L„˜-‡¯˜Ó¤¨§¤¬¤£ Ÿ ÔBL‡¯‰¨¦−¦§¨® sacred occasion: you shall not work at your occupations; 36seven days you shall bring gifts to ‰M‡ e·È¯˜z©§¦¬¦¤− ÌÈÓÈ½ ˙Ú·L 36 :eNÚ˙©£«¦§©´¨¦ ‡ÏŸ ¬ the L. On the eighth day you shall observe ‰È‰È¸ ¦§¤ ÁL„˜-‡¯˜Ó¤Ÿ ¦§¨ ÈÈÓM‰¿ ÌBia ‰Â‰ÈÏ©¨®©´©§¦¦ a sacred occasion and bring a gift to the L; ‡Â‰½ ˙¯ˆÚ£¤´¤¦ Æ‰Â‰ÈÏ ‰M‡¦¤³©«¨ Ìz·¯˜‰Â¸ §¦§©§¤ ÌÎÏ¹ ¨¤ it is a solemn gathering: you shall not work at :eNÚ˙©£« ‡ÏŸ ‰„·Ú¨−¬ Ÿ ˙Î‡ÏÓ-Ïk¨§¤¬¤£ your occupations.

37Those are the set times of the L that you Ì˙‡¨− Ÿ e‡¯˜z-¯L‡£¤¦§§¬ ‰Â‰È½ È„ÚBÓ ‰l‡µ¥¤£¥´§¨ 37 shall celebrate as sacred occasions, bringing gifts ‰ÏÚ¨¯ Ÿ ‰Â‰ÈÏÀ ©¨ ‰M‡¹ ¦¤ ·È¯˜‰Ï¸ L„˜¤§©§¦ Ÿ È‡¯˜Ó¦§¨¥´®  ff ff to the L —burnt o erings, grain o erings, :BÓBÈa ÌBÈ-¯·c ÌÈÎÒe Á·Ê ‰ÁÓe¦§¨²¤¬©§¨¦−§©¬§« sacrifices, and libations, on each day what is ÌÎÈ˙BzÓÀ „·lÓe ‰Â‰È§¨®¦§©´©§«¥¤ ˙˙aLŸ „·lÓ¦§©−©§´ 38 proper to it—38apart from the sabbaths of the L, and apart from your gifts and from all -Ïk¨ Æ „·lÓe¦§© Æ ÌÎÈ¯„-Ïk „·lÓe¦§©³¨¦§¥¤ your votive offerings and from all your freewill :‰Â‰ÈÏ ezz ¯L‡£¤¬¦§−©¨« ÌÎÈ˙B·„½ ¦§´¥¤ offerings that you give to the L.

L„ÁÏ¤Ÿ ©´ ÌBÈ ¯NÚ¸¹ ¨¨ Á ‰MÓÁa©£¦¨ C‡©¿ 39 39Mark, on the ﬁfteenth day of the seventh ı¯‡‰¤ ½ ˙‡e·z-˙‡¤§©´¨¨ Æ ÌÎtÒ‡a§¨§§¤ ÈÚÈ·M‰À ©§¦¦ month, when you have gathered in the yield of your land, you shall observe the festival of the ÌBia ÌÈÓÈ ˙Ú·L ‰Â‰È-‚Á-˙‡¤©§¨−¦§©´¨¦®©³ ebÁzŸ ¨¬ L [to last] seven days: a complete rest on

commences on the evening (actually the night, af- kah, “booth,” derives from the verb ÍÎÒ, “to ter sunset) that precedes the day of the festival. cover over,” as with branches. It designates a Scheduling the Day of Atonement only a few days small, usually temporary, structure that is cov- before the major pilgrimage festival of the year en- ered on top and only partially enclosed on its sured that the sanctuary and the people would be sides. restored to a state of ﬁtness in time for the cele- 36. solemn gathering This term derives from bration of the autumn Sukkot observance. the Hebrew verb ¯ˆÚ, “to detain, restrain, con- ﬁ SUKKOT FESTIVAL ne,” and may refer to the fact that the people (vv. 33–44) are kept together for an additional day. 34. the Feast of Booths The Hebrew word suk-

35. rst day Why is it called the “rst day” the harvest in the autumn to last through the when it is actually the fteenth of the month? winter months, even as animals store food for After the slate has been wiped clean on Yom the winter, the Israelites are urged to store up Kippur, we begin our relationship with God the feelings of gratitude and dependence that anew on Sukkot (Lev. R. 30:7). mark the holiday season—to last them 36. solemn gathering The word atzeret is through the months that will follow, months usually understood as “concluding event” or without festival days. (In the biblical period, “solemn gathering.” But Hirsch here under- Hanukkah· did not exist. It celebrates events stands it as derived from a root meaning “to that took place after the time of the Torah.) gather, to store up.” Even as farmers gather up Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 23:40  ‚Î¯Ó‡ ‡¯˜ÈÂ 730 the ﬁrst day, and a complete rest on the eighth :ÔB˙aL ÈÈÓM‰ ÌBi·e©¬©§¦¦−©¨« ÔB˙aL½ ©¨ ÆÔBL‡¯‰¨«¦ day. 40On the ﬁrst day you shall take the product ıÚ¥³ È¯t¸ §¦ ÔBLÀ ‡¯‰ ÌBia©´¨¦ ÌÎÏ¹ ¨¤ ÌzÁ˜Ïe¸ §©§¤ 40 of hadar trees, branches of palm trees, boughs -È·¯ÚÂ§©§¥ ˙·Ú-ıÚŸ ¥¨− ÛÚÂ¬ ©£© ÌÈ¯Óz½ §¨¦ ˙tkŸ ©´ Æ¯„‰¨¨ of leafy trees, and willows of the brook, and you ÌÎÈ‰Ï¥¤− Ÿ ‡ ‰Â‰È ÈÙÏ¦§¥²§¨¬¡ ÌzÁÓNeÀ ÏÁ¨®©§©§¤ shall rejoice before the L your God seven ‰Â‰ÈÏ½ ‚Á©´©«¨ ÆB˙‡Ÿ Ì˙bÁÂ¤³ Ÿ §© :ÌÈÓÈ¦« ˙Ú·L¦§©¬¨ days. 41You shall observe it as a festival of the 41 L for seven days in the year; you shall ob- ÌÎÈ˙¯„Ï½ ¥¤ Ÿ ´Ÿ § ÆÌÏBÚ¨ ˙wÁ³ ‰Ma ÌÈÓÈ ˙Ú·L¦§©¬¨¦−©¨¨®ª© serve it in the seventh month as a law for all time, ˙kqaŸ 42 :B˙‡«©ª¬ ebÁzŸŸ ÈÚÈ·M‰ L„Áa¤©§¦¦−¨¬ Ÿ ©¬ throughout the ages. 42You shall live in booths Ï‡¯NÈa½ §¦§¨¥ ÆÁ¯Ê‡‰-Ïk ÌÈÓÈ ˙Ú·L e·Lz¥§−¦§©´¨¦®¨¨«¤§¨ seven days; all citizens in Israel shall live in ¼ÌÎÈ˙¯„¥¤ Ÿ «Ÿ eÚ„È¥§´ » ÔÚÓÏ§©© 43 :˙kqaŸ e·LÈ¥§−©ª« booths, 43in order that future generations may ‡¯NÈ½ ÈaÏ -˙‡¤§¥´¦§¨¥ Æ Èz·LB‰§¦ Æ© ˙Bkq·À Èk¦´©ª know that I made the Israelite people live in booths when I brought them out of the land of ‰Â‰È È‡ ÌÈ¯ˆÓ ı¯‡Ó Ì˙B‡ È‡ÈˆB‰a§¦¦¬¨−¥¤´¤¦§¨®¦£¦−§¨¬ Egypt, I the L your God. ¥¤« Ÿ ‡:ÌÎÈ‰Ï¡ 44 So Moses declared to the Israelites the set -ÏÈa ‡ ‰Â‰È È„ÚÓ£¥−§¨®¤§¥− Ÿ -˙‡¤ ‰LÓ¤½ Ÿ ¯a„ÈÂ©§©¥´ 44 times of the L. Ù ‡¯NÈ:Ï ¦§¨¥« ÈÚÈ·˘

40. hadar trees Literally, “beautiful trees.” of Sukkot. The pressing of the grapes had been They symbolize the abundance of water and completed, and there was no labor to be done un- oases and the beauty of the land of Israel. In til the beginning of the next agricultural cycle. horticulture, there are no particular trees des- The people had leisure time as well as ample food ignated as hadar. Traditionally, the “product of and wine with which to rejoice. hadar trees” has been taken to be the citron 43. I made the Israelite people live in booths (etrog). According to Exod. 12:37, Sukkot (literally, you shall rejoice Rejoicing is explicitly com- Booths) is the name of the ﬁrst stop on the Exodus manded in this chapter only for the celebration route from Egypt.

40. The Midrash oers many interpreta- the lulav, which has taste but no fragrance, tions of the symbolic meaning of the four to people who have learning but do not do species of Sukkot. The lulav (palm branch) good; the myrtle, which has fragrance but represents the spine—erect but not rigid; the no taste, to people who do good but lack myrtle, the eyes; the willow, the lips; and learning; and the willow, with neither taste the etrog, the heart. They summon us to use nor fragrance, to people who lack both learn- all of our limbs and organs to rejoice before ing and good deeds but who are still to be the Lord. Yet another midrash compares the counted as members of the community in etrog, which tastes and smells good, to people order for the community to be complete (Lev. who possess learning and also do good deeds; R. 30:10–12).

 ’ 23:40. the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook This is the source for the commandment to take the citron fruit (etrog) with the branches of willow (aravah) and myrtle (hadas) bound to a palm branch (lulav) to fulﬁll the mitzvah of waving the lulav during Sukkot. 23:42. live in booths seven days One can fulﬁll this commandment by either sleeping in the sukkah (booth) or eating one’s meals there during the seven-day holiday. One is exempt from eating or dwelling in the sukkah if the weather or other factors cause undue hardship (BT Suk. 25b–26a,29a).

23:44. So Moses declared On festivals, this verse is recited aloud before the Amidah during the Ma•ariv service, and before the blessing over wine for the Kiddush preceding lunch.

24 The L spoke to Moses, saying: :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ ãë ÈÚÈ·˘ 2 Command the Israelite people to bring you ÔÓL¤´¤ EÈÏ¹‡¥¤ eÁ˜ÈÂ¸ §¦§ Ï‡¯NÈÀ Èa-˙‡¤§¥´¦§¨¥ Âˆº© 2 clear oil of beaten olives for lighting, for kin- :„ÈÓz¦« ¯¥−¨ ˙ÏÚ‰ÏŸ ¯B‡nÏ ˙È˙k¨¦−©¨®§©£¬ CÊ² ˙ÈÊ©¬¦¨ dling lamps regularly. 3Aaron shall set them up ÁC¯ÚÈŸ ©£ „ÚBÓÀ Ï‰‡a¤¥ Ÿ §´ ˙„Ú‰¹ ˙Î¯ÙÏ¤¨¥ª Ÿ ¸ §¨ ÁıeÁÓ¦ 3 in the Tent of Meeting outside the curtain of the Pact [to burn] from evening to morning be- ‰Â‰È ÈÙÏ ¯ã¤¦§¥¬§¨− Ÿ -„Ú ·¯ÚÓ¥¤¯¤©² Ô¯‰‡Ÿ ¹ ©£ B˙‡¸ Ÿ fore the L regularly; it is a law for all time ÏÚ 4 :ÌÎÈ˙¯„Ï¥¤«µ© Ÿ «Ÿ ÌÏBÚ¨−§ ˙wÁ¬ „ÈÓz¨¦®ª© throughout the ages. 4He shall set up the lamps ÈÙÏ ˙B¯p‰-˙‡¤©¥®¦§¥¬ C¯ÚÈŸ ©£− ‰¯‰h‰½¨Ÿ ‰¯n‰¨´©§ Ÿ ©§  on the pure lampstand before the L [to Ù :„ÈÓz¦« ‰Â‰È§¨−¨ burn] regularly. ‰¯NÚ ÌÈzL§¥¬¤§¥− d˙‡¨½ Ÿ ˙ÈÙ‡Â ˙ÏÒ¤§¨¦¨´ Ÿ ½ zÁ˜ÏÂ§¨©§¨´ 5You shall take choice flour and bake of it 5 twelve loaves, two-tenths of a measure for each :˙Á‡‰ ‰lÁ‰ ‰È‰È¦§¤−©«©¨¬¨¤¨« ÌÈ¯NÚ½¦Ÿ ¤§ ÆÈL ˙BlÁ©®§¥ loaf. 6Place them on the pure table before the LL ˙BÎ¯ÚÓ ÌÈzL Ì˙B‡ zÓNÂ§©§¨¬¨²§©¬¦©«£¨−¥´ 6 L in two rows, six to a row. 7With each row :‰Â‰È ÈÙÏ¦§¥¬§¨« ¯‰h‰Ÿ ÔÁÏM‰ ÏÚ ˙Î¯Ún‰©«©£¨®¤©²©ª§¨¬©¨− you shall place pure frankincense, which is to ‰˙È‰Â ‰kÊ ‰·Ï¨´©¨®§¨§¨³ Ÿ ˙Î¯Ún‰-ÏÚ z˙Â§¨©¨¬©©«©£¤−¤§ 7 be a token offering for the bread, as a gift to the ÌBÈa¸ :‰Â‰ÈÏ ‰M‡¦¤−©«¨«§ ‰¯kÊ‡Ï½ §©§¨¨ Æ ÌÁlÏ¤ Æ ©¤ L. 8He shall arrange them before the L 8 regularly every sabbath day—it is a commit- ‰Â‰È ÈÙÏ epÎ¯ÚÈ©«©§¤²¦§¥¬§¨− ˙aM‰À ÌBÈa§´©©¨ ˙aM‰¹ ©©¨ ment for all time on the part of the Israelites. :ÌÏBÚ ˙È¯a Ï‡¯NÈ-Èa ˙‡Ó „ÈÓz¨¦®¥¥¬§¥«¦§¨¥−§¦¬¨« 9 They shall belong to Aaron and his sons, who ÌB˜Óa e‰ÏÎ‡Â©£¨ª−§¨´ ÂÈ·Ïe½ §¨¨ Ô¯‰‡ÏŸ §©£´ Æ‰˙È‰Â§¨«§¨ 9 shall eat them in the sacred precinct; for they ÈM‡Ó BÏ *‡e‰¬²¥¦¥¬ ÌÈL„˜¸ ¨«¨¦ Á L„˜¤Ÿ Èk¿¦ L„˜Ÿ ¨® are his as most holy things from the L’s gifts, Ò :ÌÏBÚ-˜Á ‰Â‰È§¨−¨¨« a due for all time.

"‡È‰" ÔÈÚËÓÂ ÔÈ¯È·Ò v. 9.

A COLLECTION OF LAWS (24:1–23)

KINDLING THE M’NORAH (vv. 1–4) TWO ROWS OF BREAD (vv. 5–9)

2. regularly Hebrew: tamid, often mistrans- 5. The bread presented as an oﬀering on a lated as “eternal,” “forever,” or “always.” It conveys table inside the sanctuary is known in Exodus as the sense of regularity, whether used as an adjective “the bread of display” (lehem· ha-panim). It was or as an adverb (see v. 3). The lamps in the sanctuary viewed and accepted by God. burned only from evening to morning (see v. 3). 8. every sabbath day Hebrew: b’yom ha- 3. the curtain of the Pact That is, the curtain shabbat, b’yom ha-shabbat; literally, “on the sab- of the Ark of the Pact. Behind the curtain stood bath day, on the sabbath day”). In Hebrew, rep- the Ark, in which rested the tablets of the Pact. etition is a way of expressing regularity.

CHAPTER 24 was performed in the Tent of Meeting; the sacred loaves of bread never grew stale” (BT Men. 2. for kindling lamps regularly A midrash 29a). According to Hirsch, those words were (Lev. R. 31:4) pictures God saying, “As you not meant to be taken literally. They convey shine your light on Me (i.e., teaching the world the idea that the sanctuary was immune to the about Me), I will shine My light on you (make process of boredom and habit that aict many you special among the nations).” religious institutions. Rituals did not grow 5. The Talmud states that “a great miracle stale or obsolete there. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly LEVITICUS 24:10  „Î¯Ó‡ ‡¯˜ÈÂ 732

10There came out among the Israelites one LÈ‡-Ôa¤¦´ Æ‡e‰Â§ ˙ÈÏ½‡¯NÈ ‰M‡-Ôa¤¦¨´¦§§¥¦ Æ‡ˆiÂ©¥¥ 10 whose mother was Israelite and whose father Ôaµ¤ ‰Ána½ ©«©£¤ ÆeˆpiÂ Ï‡¯NÈ Èa CB˙a§−§¥´¦§¨¥®©¦¨ È¯ˆÓ½ ¦§¦ ﬁ was Egyptian. And a ght broke out in the camp -Ôa¤ ·wiÂŸ ©¦ Â11 :ÈÏ¦« ‡¯Ni‰ LÈ‡Â§¦−©¦§§¥ ˙ÈÏ½‡¯Ni‰©¦§§¥¦ between that half-Israelite and a certain Israel- Ïl˜ÈÂ½ ©§©¥ Æ ÌM‰-˙‡ ˙ÈÏ‡¯Ni‰©¦§§¥¦³¤©¥ ‰M‡‰¸ ¨«¦¨ ite. 11The son of the Israelite woman pro- ˙ÈÓÏL¦¬ Ÿ Bn‡ ÌLÂ ‰LÓ¤®§¥¬¦²§ Ÿ -Ï‡ B˙‡−¤ Ÿ e‡È·iÂ©¨¦¬ nounced the Name in blasphemy, and he was brought to Moses—now his mother’s name was ¯ÓLna e‰ÁÈpiÂ 12 :Ô„-‰hÓÏ È¯·c-˙a©¦§¦−§©¥¨«©©¦ª−©¦§¨® Shelomith daughter of Dibri of the tribe of Ù :‰Â‰È Èt-ÏÚ Ì‰Ï¨¤−©¦¬§¨« L¯ÙÏŸ ¦§¬ 12 Dan— and he was placed in custody, until the ‡ˆB‰¥´ 14 :¯Ó‡lŸ ‰LÓ¤¬¥« Ÿ -Ï‡ ‰Â‰È ¯a„ÈÂ©§©¥¬§¨−¤ 13  decision of the L should be made clear to eÎÓÒÂ§¨§¯ ‰ÁnÏ½ ©«©£¤ Æ ıeÁÓ-Ï‡¤¦ Ïl˜Ó‰-˙‡À ¤©«§©¥ them. BL® ‡¯-ÏÚŸ Ì‰È„È-˙‡ ÌÈÚÓM‰-ÏÎ§¦²¤§¥¤−© Ÿ ¨«© 13And the L spoke to Moses, saying: 14Take the blasphemer outside the camp; and :‰„Ú‰-Ïk B˙‡−¨¨¥¨« Ÿ eÓ‚¯Â§¨§¬ let all who were within hearing lay their hands LÈ‡¦¬ ¯Ó‡ÏŸ ¯a„z Ï Èa ‡Â-Ï‡¯NÈ §¤§¥¬¦§¨¥−§©¥´¥® 15 upon his head, and let the whole community :B‡ËÁ ‡NÂ ÂÈ‰Ï¨−§¨¨¬¤§« Ÿ ‡ Ïl˜È-Èk§©¥¬¡ ¦« LÈ‡¦² stone him. -eÓb¯È ÌB‚¯¨¬¦§§ ˙ÓeÈ½ ˙BÓ´¨ Æ‰Â‰È-ÌL¥§¨ ·˜Â³¥Ÿ § 16 15And to the Israelite people speak thus: ÌL-B·˜a§¨§¥− Á¯Ê‡k½ ¨«¤§¨ Æ ¯bk ‰„Ú‰-Ïk B·−¨¨¥¨®©¥ Anyone who blasphemes his God shall bear his guilt; 16if he also pronounces the name L, :˙ÓeÈ¨« he shall be put to death. The whole community :˙ÓeÈ ˙BÓ Ì„‡ LÙ-Ïk ‰kÈ Èk¦¬©¤−¨¤´¤¨¨®−¨« LÈ‡Â¾ §¦ 17 shall stone him; stranger or citizen, if he has thus pronounced the Name, he shall be put to death. 17If anyone kills any human being, he shall

BLASPHEMY AND OTHER aﬀects everyone, even though it is committed by SERIOUS CRIMES (vv. 10–23) a single individual. 16. stranger or citizen Non-Israelites are re- 10–12. This brief narrative introduces the sponsible for acts considered vital to maintaining law concerning the crime of blasphemy in verse 14. the sacred nature of the community. Oﬀenses that 14. outside the camp Capital punishment endanger that sanctity are punishable, even when took place outside the area of settlement. This was committed by non-Israelite residents. The Sages due, at least in part, to the impurity attached to later held that all resident aliens were required to a corpse. observe the Noahide laws. all who were within hearing . . . the whole 17. The law is stated here because of its re- community The entire community has respon- lationship to the death penalty imposed for blas- sibility to root out blasphemy, because it adversely phemy.

10–16. This is a puzzling incident. Did the fense, deeply disturbing to Leviticus with its blasphemer curse God, curse someone else us- emphasis on the holiness of the ordinary and ingthenameofGod,orsimplypronounceGod’s the things that distinguish humans from name without due reverence? (“M’kallel” can beasts. The Torah emphasizes that the blas- mean “curse” or “show disrespect.”) It ts Le- phemer’s parents were of dierent ethnic- viticus’s commitment to taking words seri- religious origins. Might this have been a home ously. Words are ephemeral but real and have where no religious values were taught, because the power to hurt or to heal. Using the power there was no religion shared by all members of of speech (with its potential for holiness unique the family? to humans) to hurt another person is a grave of-

be put to death. 18One who kills a beast shall ˙Áz LÙ ‰pÓlLÈ ‰Ó‰a-LÙ ‰kÓe©¥¬¤«¤§¥¨−§©§¤®¨¤−¤©¬© 18 make restitution for it: life for life. 19If anyone B˙ÈÓÚa ÌeÓ ÔzÈ-Èk¦¥¬−©£¦® ¦« LÈ‡Â¾ 19 :LÙ¨«¤§¦

maims his fellow, as he has done so shall it be ˙Áz ¯·L 20 :Bl ‰NÚÈ Ôk¥−¥¨¬¤«µ¤¤©´© ‰NÚ½ ¯L‡k©£¤´¨¨ 20 done to him: fracture for fracture, eye for eye, ¯L¸ ‡k ÔL ˙Áz ÔL ÔÈÚ¦¥−©´©¥®©£¤ ½ ˙Áz ÔÈÚ ¯·L¤µ©¦©´©© ¤½ tooth for tooth. The injury he inﬂicted on an- ‰kÓe :Ba Ô˙pÈ Ôk¥−¦¨¬¤«©¥¬ Ì„‡a½ ¨«¨¨ Æ ÌeÓ ÔzÈ¦¥¬ ¯ÈËÙÓ other shall be inﬂicted on him. 21One who kills 21 a beast shall make restitution for it; but one who :˙ÓeÈ Ì„‡ ‰kÓe ‰pÓlLÈ ‰Ó‰·§¥¨−§©§¤®¨©¥¬¨¨−¨« kills a human being shall be put to death. 22You Á¯Ê‡k ¯bk©¥¬¨¤§¨− ÌÎÏ½ ‰È‰È¦§¤´¨¤ Æ „Á‡ ËtLÓ¦§©³¤¨ 22 shall have one standard for stranger and citizen :ÌÎÈ‰Ï¥¤« Ÿ ‡ ‰Â‰È È‡ Èk ‰È‰È¦§¤®¦²£¦¬§¨−¡ alike: for I the L am your God. e‡ÈˆBiÂ©¦´ ¼ Ï Èa-Ï‡¯NÈ ‡¤§¥´¦§¨¥ » ‰LÓ¤ Ÿ ¯a„ÈÂ©§©¥´ 23 23Moses spoke thus to the Israelites. And they eÓb¯iÂ©¦§§¬ ‰ÁnÏ½ ©«©£¤ Æ ıeÁÓ-Ï‡¤¦ Ïl˜Ó‰-˙‡À ¤©«§©¥ took the blasphemer outside the camp and pelted him with stones. The Israelites did as the ‰eˆ ¯L‡k©«£¤²¦¨¬ eNÚ½ Ï‡¯NÈ-È·e Ô·‡ B˙‡−¨®¤§¥«¦§¨¥´¨ Ÿ L had commanded Moses. Ù :‰LÓ¤« Ÿ -˙‡ ‰Â‰È§¨−¤

18. life for life That is, the assessed value of 22. The same rules apply whether the of- the animal destroyed or of another animal pro- fender or the victim are Israelites or resident vided in place of the one killed. non-Israelites. 19. maims Literally, “gives an injury.” The Hebrew word for “blemish, injury” (mum) here refers to a permanent condition.

19. as he has done so shall it be done to his attack on the Philistines, “as they did to him Saadia sought to prove that the verse re- me, I did to them.” Yet what he did to them fers to monetary punishment, as the Sages sug- was not literally “as they did” but instead what gested, rather than retaliation, by citing the they deserved. story of Samson in Judges 15. Samson says of

EZEKIEL 44:15–31

This haftarah contains a list of regulations ad- only by the prophet’s denigration of the other le- dressed to Zadokite priests, which is part of a vitical priests for having been lax in securing the larger blueprint for the restoration of worship ar- sacral areas against alien encroachment (44:6–7) ticulated in Ezek. 40–48. Ezekiel’s heavenly vi- or by his smearing them with the taint of apostasy sion of the new temple’s ground plan is dated to (v. 12). Ezekiel also accomplishes his intent by ap- the beginning of the year 572 b.c.e., 14 years after propriating and revising older priestly language. the fall of Jerusalem (40:1). The Zadokite priests Thus in the Torah Moses speaks of the special are the only levitical priests who may now serve status of the Aaronid lineage, appointed to “dis- within the sanctuary (vv. 15–16). Their rules and charge the duties” of the shrine (tent) and its holy regulations (vv. 17–31) have a notable affinity altar. Their brethren, the Levites, however, are en- with laws in the Book of Leviticus. joined to “serve” them without the right to en- Since antiquity, though, it has been observed croach on the holy objects or the altar (Num. that a number of the priestly regulations promul- 18:1–4). The Levites are thus the servitors of the gated by Ezekiel contradict their counterparts in priests and their divine labor, but cannot serve as the Torah. This led to a report that the Book of priests in their own right. Ezekiel, by contrast, Ezekiel was to have been withdrawn from circu- promotes the Zadokite line as having the exclu- lation. The contradictions were reconciled only sive right to “discharge the duties” of the Temple through a heroic act of sustained interpretation and “serve” God as levitical priests. Only the by the sage Hanina· ben Hezekiah (BT Shab. 13b). Zadokites can serve in the sanctuary, discharging Despite the manifest differences in style and all priestly functions, whereas the other Levites stringency between Ezekiel’s regulations and were demoted to the rank of servitors, guarding those in the laws of Moses, one must assume that the gates, doing menial tasks, or assisting the peo- the ancient Israelite transmitters of tradition be- ple in their sacrifices (44:11). The biblical sources lieved that they had the instructions in the Book do not indicate that this revolution was the result of Ezekiel on good divine authority (Ezek. 44:9). of a contest for priestly power in the Second Tem- The fact that the revelation to the prophet appears ple. Nevertheless, the attestation of more liberal to supplement or revise the Torah does not seem priestly regulations at just this time (Isa. 56), sug- to have been a problem. New times could bring gests that Ezekiel’s propaganda for the Zadokites new divine specifications for priests, authorizing was part of contemporary ideologic strife over the new priestly families and reauthorizing their du- character and limits of the priesthood. ties. The language of Ezek. 44:17–31 in the haf- On a broader plane, the notable gaps in Eze- tarah became a problem apparently only in later kiel’s regulations constitute another puzzle, be- Rabbinic times, when the prohibition in Deut. cause their manifest purpose was to constitute 13:1 against adding to or subtracting from God’s a self-standing messianic program. Particularly law was understood to give exclusive authority to striking is the absence of any mention of the Ark the rules and regulations found in the Torah. and cherubim in the inner sanctuary, or the table The central concern of Ezekiel’s instruction is for the showbread in the outer area, or the anoint- the elevation and authorization of the priests de- ing oil in the Temple or the courts. Furthermore, scended from Zadok. As we are told in verses pre- there is no reference to the purgation of the Tem- ceding the haftarah, this purpose is achieved not ple on Yom Kippur (Lev. 16), to the dramatic cer- 734 Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly ‡˜ÊÁÈÏ haftarah for emor 735 EZEKIEL 44:15    „Ó Ï‡˜ÊÁÈ

emonies of Pesah· eve (Exod. 12:1–14), or to the the past and the desire to preserve the integrity species used to celebrate the festival of Booths of the tradition through leaders who have proved (Lev. 23:39–43). Ezekiel thus appears to reflect ready to preserve its ideals. Ezekiel thus functions an independent strand of cultic tradition and in- as a new Moses, a spokesman for God in specifying formation. For him, as for his colleagues, concern the proper actions required of priests. with priestly comportment and purity is upper- In describing priestly deportment, the parashah most. opens with a warning to “the priests, the sons of At the center of the priestly activity, and crucial Aaron,” not to defile themselves by contact with to the maintenance of the proper and sacred order the dead of their people, lest they thereby dese- of things, is the law that the priests must teach: crate their holy status. The only exceptions are separating what needs to be separated, judging sa- certain close blood relations (Lev. 21:1–4). Eze- cral and civil matters according to God’s word, kiel speaks likewise to “the levitical priests de- and making sure that the holy days are properly scended from Zadok” (Ezek. 44:15) and provides safeguarded and sanctified. In this way, the priests the ritual process for the reincorporation of priests stand at the center of the sacred system, mediating who have been so defiled (vv. 25–27). between heaven and earth so that God’s teachings The inevitable conflicts that arise between the may be properly applied. priests’ religious duties and their social or familial obligations is the corollary concern. There are acts RELATION OF THE HAFTARAH of care in the everyday world that take precedence TO THE PARASHAH over every personal or ritual consideration. The The complex relationship between the regulations Sages stress as much in their teaching that a priest linking the parashah and the haftarah exemplifies must defile himself to honor and dispose of a the process of tradition and change—the need to corpse if he would be the only one who could per- maintain continuity with the sacred practices of form this task (Tanh.· 3).

15 À ¹ ¸ Ÿ

44EZEKIEL ˜B„ˆ Èa§¥´¨ ÌiÂÏ‰©§¦¦ ÌÈ‰k‰Â£¦ §© ãî Now the levitical priests descended 15 from Zadok, who maintained the service of My ˙BÚ˙a¦§³ ÆÈLc˜Ó ˙¯ÓLÓ-˙‡¤¦§¤³¤¦§¨¦ e¯ÓL¹ ¨§ ¯L¸ ‡£¤ Sanctuary when the people of Israel went astray ÈÏ‡ e·¯˜È ‰n‰¥²¨¦§§¬¥©− ÈÏÚÓ½ ¥«¨© Æ Ï‡¯NÈ-Èa§¥«¦§¨¥ from Me—they shall approach Me to minister ·ÏÁ¥´¤ Æ ÈÏ ·È¯˜‰Ï§©§¦¬¦ ÈÙÏÀ e„ÓÚÂ È˙¯LÏ§¨«§¥®¦§¨§´§¨© to Me; they shall stand before Me to oﬀer Me e‡·ÈŸ ‰n‰¨¨´ ¥¹ :‰Â‰È¦« È„‡¨¬§ Ÿ Ì‡§ª−£ Ì„Â½ ¨¨ fat and blood—declares the Lord G. 16They 16

Ezekiel 44:15. levitical priests This title re- 17:15). Zadok supported Solomon for dynastic fers to priests of the tribe of Levi (Rashi). The des- succession (1 Kings 1:8,32), whereas Abiathar ignation ﬁrst occurs in Deut. 18:1 (although that backed Adonijah. Therefore, it was Zadok who is not a priestly source). The subsequent phrase, anointed Solomon king (1 Kings 1:39–45). Even- in Deut. 18:1, “the whole tribe of Levi,” empha- tually, Solomon banished Abiathar (1 Kings sizes that all the Levites are priests, eligible for 2:27), and Zadok remained the sole priest of the service in the Temple. The phrase in Deuteron- king. It is this old Jerusalemite priesthood that omy appears to counter the position in Leviticus Ezekiel designates for his new Temple program. and Numbers, where the priesthood is restricted According to biblical genealogies, priests of the to the family of Aaron. In Ezekiel, the priesthood Second Temple were of the Zadokite line up is restricted to the Zadokites alone, as a reward to the Hasmonean rebellion. The Hasmonean for their faithful service. priests were not Zadokite. This led to internal di- Zadok This is the ancestral line of priests in visions among the groups that constituted late Jerusalem. Zadok served as a bearer of the ark for Second Temple Jewry. David, along with Abiathar (2 Sam. 15:24–29,35,

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly EZEKIEL 44:17    „Ó Ï‡˜ÊÁÈ 736 alone may enter My Sanctuary and they alone ÈÁÏL-Ï‡ e·¯˜È ‰n‰Â§¥²¨¦§§¬¤ª§¨¦− ÈLc˜ÓÀ ‡-Ï ¤¦§¨¦ shall approach My table to minister to Me; and ‰È‰ÂÀ §¨¨ 17 :Èz¯ÓLÓ¦« -˙‡ e¯ÓLÂ È˙¯LÏ§¨§¥®¦§¨§−¤¦§©§ they shall keep My charge. 17And when they en- È„‚a¦§¥¬ ˙ÈÓÈt‰½ ¯ˆÁ‰¤¨¥´©§¦¦ ÆÈ¯ÚL-Ï‡¤«©£¥ ÆÌ‡B·a§¨ ter the gates of the inner court, they shall wear ¯Óˆ¤ ¤½ ÆÌ‰ÈÏÚ ‰ÏÚÈ-‡ÏÂ©£¤³£¥¤ Ÿ eLaÏÈ ÌÈzLÙ¦§¦−¦§¨®§« linen vestments: they shall have nothing woolen ˙ÈÓÈt‰ ¯ˆÁ‰ È¯ÚLa§©£¥²¤¨¥¬©§¦¦− Ì˙¯LaÀ §¨«§¨ upon them when they minister inside the gates of the inner court. 18They shall have linen tur- ÌL¨½ ‡¯-ÏÚŸ eÈ‰È¦§´© ÆÌÈzLÙ È¯‡t 18 :‰˙È·Â¨¨«§¨©£¥³¦§¦ bans on their heads and linen breeches on their ‡ÏŸ Ì‰È˙Ó-ÏÚ eÈ‰È¦§−©¨§¥¤®¬ ÌÈzLÙ½ ÈÒÎÓe¦§§¥´¦§¦ loins; they shall not gird themselves with any- ¯ˆÁ‰-Ï¸ ‡ Ì˙‡ˆ·e§¥¨¤¤¨¥ Â19 :ÚÊia e¯bÁÈ©§§−©¨«© 19 thing that causes sweat. When they go out to ¼ÌÚ‰-Ï‡¤¨¨ »‰BˆÈÁ‰ ¯ˆÁ‰-Ï‡¤¤¨¥´©¦¨ ‰BˆÈÁ‰¹ ©¦¨ the outer court—the outer court where the peo- Ì˙¯LÓ§¨§¦´ Æ‰n‰-¯L¨ Æ ‡£¤¥ Ì‰È„‚aÀ -˙‡ eËLÙÈ¦§§´¤¦§¥¤ ple are—they shall remove the vestments in which they minister and shall deposit them in ÆeL·ÏÂ L„w‰¤§¨«§ Ÿ ©® ˙ÎLÏaŸ §´ ¦« Ì˙B‡ eÁÈp‰Â§¦¦¬¨−§ Ìa¨½ the sacred chambers; they shall put on other gar- ÌÚ‰-˙‡ eLc˜È-‡ÏÂ§©§¬¤¨¨− Ÿ §« ÌÈ¯Á‡½ ÌÈ„‚a§¨¦´£¥¦ ments, lest they make the people consecrat- ‡ÏŸ Ú¯Ùe¤−©´ eÁl‚È½ §©¥ ‡ÏŸ ´ ÆÌL¨ ‡¯ÂŸ 20 :Ì‰È„‚·a§¦§¥¤«§ 20 ed by [contact with] their vestments. They :Ì‰ÈL‡¯-˙‡ eÓÒÎÈ ÌBÒk eÁlLÈ§©¥®¨¬¦§§−¤¨¥¤« shall neither shave their heads nor let their hair -Ï‡ Ì‡B·a Ô‰k¥®§¨−¤ Ÿ -Ïk ezLÈ-‡Ï¦§−¨ Ÿ ÔÈÈÂ§©¬¦« go untrimmed; they shall keep their hair 21 trimmed. 21No priest shall drink wine when he ‰Le¯‚e½ §¨ Æ ‰ÓÏ‡Â§©§¨¨ 22 :˙ÈÓÈt‰¦« ¯ˆÁ‰¤¨¥¬©§¦ enters into the inner court. 22They shall not ˙Ïe˙aŸ À -Ì‡ Èk ÌÈLÏ Ì‰Ï eÁ˜È-‡Ï¦§¬¨¤−§¨¦®¦´¦§ Ÿ « marry widows or divorced women; they may ‰È‰z§¤´ ¦« ¯L‡£¤´ Æ‰ÓÏ‡‰Â§¨«©§¨¨ Ï‡¯NÈ½ ˙Èa¥´¦§¨¥ ÆÚ¯fÓ©Æ ¦¤ marry only virgins of the stock of the House of :eÁwÈ Ô‰kÓ¥−¦¨« Ÿ ¦ ‰ÓÏ½ ‡©§¨¨ Israel, or widows who are widows of priests. ‡ÓË-ÔÈ·e¥¨¥¬ ÏÁÏŸ L„˜¤§® Ÿ ÔÈa¥¬− e¯BÈ½ ÈnÚ-˙‡Â§¤©¦´ 23They shall declare to My people what is sa- 23 cred and what is profane, and inform them what e„ÓÚÈ ‰n‰µ¥¨©©§´ ·È¯-ÏÚÂÀ 24 :ÌÚ„BÈ ¯B‰ËÏ§¨−¦ª«§©¦ is pure and what is impure. 24In lawsuits, too, e‰ËtLÈ Â‰ËÙ˘Â ÈËtLÓa§¦§¨©−¦§§ª® ËtLÓÏ½ §¦§¨ ËÙ˘Ï it is they who shall act as judges; they shall decide È„ÚBÓ-ÏÎa§¨£©´ Æ È˙wÁ-˙‡Â© Ÿ È˙¯Bz-˙‡Â©³§¤ª Ÿ §¤ them in accordance with My rules. They shall :eLc˜È È˙B˙aL-˙‡Â§¤©§©−§©¥« e¯ÓLÈŸ ½ ¦§ preserve My teachings and My laws regarding Èk ‰‡ÓËÏ ‡B·È¨−§¨§¨®¦´ ‡ÏŸ ¬ Ì„‡½ ˙Ó ‡Â-Ï §¤¥´¨¨ all My fixed occasions; and they shall maintain 25 the sanctity of My sabbaths. ˙BÁ‡Ïe§¨² Á‡ÏÀ §¨ ˙·Ïe¹ §© Ô·Ïe¸ Ì‡Ïe§¥§¥ ·‡Ï-Ì‡¿Â ¦§¨ 25[A priest] shall not defile himself by enter- È¯Á‡Â 26 :e‡nhÈ LÈ‡Ï ‰˙È‰-‡Ï-¯L¨§¨¬§¦−¦©¨«§©£¥− Ÿ ‡£¤« ing [a house] where there is a dead person. He ÁÌBÈ·e 27 :BÏ-e¯tÒÈ ÌÈÓÈ ˙Ú·L B˙¯‰Ë¨«¢¨®¦§©¬¨¦−¦§§«§ shall defile himself only for father or mother, son or daughter, brother or unmarried sister. 26After he has become pure, seven days shall be

16. My table This may refer to the altar itself 25. He shall deﬁle himself only for . . . Some and not to the table of the showbread (Targ. Jon., ancient Sages noted the absence of the wife in Radak). this list and in Lev. 21:2–3. They resolved the 19. lest they make the people consecrated matter by suggesting that the reference to near The concern is to avoid the real transfer of the kin in Lev. 21:2 refers to her (cf. Sifra; BT Yev. holy quality of the vestments to the laity; it is not 90b). to avoid the appearance that the people were holy 26–27. The rules of decontamination from like the priests (Radak). corpse deﬁlement in Ezek. 44:26–27 seem to dif- Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 737 EZEKIEL 44:27    „Ó Ï‡˜ÊÁÈ

counted off for him; 27and on the day that he Æ˙ÈÓÈt‰ ¯ˆÁ‰-Ï‡ L„w‰-Ï¤¤¤¨¥³©§¦¦ Ÿ ¹ ‡¤© B‡a¸ Ÿ reenters the inner court of the Sanctuary to min- È„‡¨¬ Ÿ Ì‡ B˙‡hÁ ·È¯˜È L„wa¤©§¦−©¨®§ª−£ Ÿ ½ ˙¯LÏ§¨¥´© ister in the Sanctuary, he shall present his pu- :‰Â‰È¦« § rification offering—declares the Lord G. Ì˙ÏÁ È‡£¦−©«£¨¨® ‰ÏÁÏ½ ©£¨ §« Æ Ì‰Ï ‰˙È‰Â§¨§¨³¨¤ 28 28This shall be their portion, for I am their È‡£¦− Ï‡¯NÈa½ §¦§¨¥ Æ Ì‰Ï ez˙-‡Ï¦§³¨¤ Ÿ « ‰fÁ‡ÂÀ ©£ª¨ portion; and no holding shall be given them in Israel, for I am their holding. 29The grain of- ÌL½ ‡‰Â ˙‡hÁ‰Â§©©¨´§¨¨¨ Æ ‰Án‰ 29 :Ì˙fÁ‡£ª¨¨«©¦§¨ ferings, purification offerings, and guilt offer- Ì‰Ï Ï‡¯NÈa Ì¯Á-ÏÎÂ ÌeÏÎ‡È§®§¨¥¬¤§¦§¨¥−¨¤¬ Ÿ ‰n‰¥−¨«

ings shall be consumed by them. Everything -ÏÎÂ§¨ ÏÎŸ ¹ È¯eka¥ ¸ ¨¦ Á˙ÈL‡¯Â-Ïk 30 :‰È‰È¦§¤«§¥¦ 30 proscribed in Israel shall be theirs. All the ÌÈ‰kÏ£¦− Ÿ © ÌÎÈ˙BÓe¯z½ §´¥¤ Æ ÏkÓŸ ¦ ÏkŸ À ˙Óe¯z§´© choice ﬁrst fruits of every kind, and all the gifts Ô‰kÏ¥½ Ÿ ezz¦§´© Æ ÌÎÈ˙BÒ¯Ú ˙ÈL‡¯Â ‰È‰È§¤®§¥¦³£¦«¥¤ ¦« of every kind—of all your contributions—shall go to the priests. You shall further give the ﬁrst -Ï:E˙Èa ‡ ‰Î¯a ÁÈ‰Ï§¨¦¬©§¨¨−¤¥¤« of the yield of your baking to the priest, that a -ÔÓe ÛBÚ‰-ÔÓ¦¨−¦ ‰Ù¯Ëe½ §¥¨ Æ ‰Ï·-Ïk¨§¥¨ 31 blessing may rest upon your home. Ù :ÌÈ‰k‰¦« £Ÿ eÏÎ‡È§−© ‡ÏŸŸ ‰Ó‰a‰©§¥¨®¬ 31Priests shall not eat anything, whether bird or animal, that died or was torn by beasts.

fer from those stated in Num. 19, where only a erences to priestly portions in verse 29 echo Num. seven-day period of purification is prescribed. 18:20,23–24 and Deut. 18:1–2. The idea that The added week here for priestly purification has God is the priests’ portion refers to their receipt been understood as a special stringency for the of portions from the sacrifices offered (Josh. New Age (Eliezer of Beaugency; Radak). 13:14; see Ezek. 44:29), and to the Israelite tithes 28. This shall be their portion Ezekiel’s ref- (Num. 18:24, see Ezek. 44:30–31).