BibleStudy

The Covenant Renewed

10 And he said, “Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or among all the nations. And all the people among whom you are shall see the work of the Lord, for it is an awesome thing that I will do with you.”

Rashi

I am making a covenant about this.

Before all your people I will do marvels—An expression of the same meaning as “and we shall be distinguished” (Exo 33:16), meaning that you shall be different from all the pagan nations, that my glory will not rest upon them.

Rosh Hashanah 17b:7

Rav Yehuda said: A covenant was made with the thirteen attributes that they will not return empty-handed, meaning that if one mentions them, he will certainly be answered, as it is stated in this regard: “Behold, I am making a covenant” (Exo 34:10).

14 (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God),

Chullin 62b:9

Rav Pappa says: The bird known as the reclining and eating mardu is permitted, while the bowing and eating mardu is forbidden. And your mnemonic to remember this is the verse: “You shall worship no other god” (Exo 34:14). Shmuel says: The bird called the wine drinker is forbidden. And your mnemonic to remember this is the halakha: Those who drank wine are unfit for service in the temple. And Shmuel says: The bird called the wine pourer is forbidden.

Gittin 57b:16

They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the law: “You shall worship no other god” (Exo 34:14). And so they took him out and killed him. They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the law: “Hear, O Israel: The Lord our God, the Lord is one” (Deu 6:4). And so they took him out and killed him.

Horayot 4a:20

The Gemara cites proof against the statement of Rav Yehuda, citing Shmuel. We learned in the mishna: The judges are liable if they said: There is a prohibition against engaging in idol worship written in the law, but one who bows to the idol but did not sacrifice an offering is exempt. The Gemara asks: And why should they be liable in that case? With regard to one who bows to an idol, isn’t it written in the law, as it is written: “You shall not bow to another god” (Exo 34:14)?

Rashi

Whose name is Jealous—Who is zealous to exact punishment and is not indulgent. This is the meaning of every expression of jealousy wherever it is used in connection with God. He maintains (insists upon) his superiority over other gods, and punishes his enemies (those who worship idols).

Sanhedrin 60b:12

The baraita asks: We have heard the punishment for bowing down to an idol, but from where is the prohibition against doing so derived? The baraita answers that the verse states: “For you shall bow to no other god” (Exo 34:14).

Sanhedrin 63a:2

The Gemara asks: And does Abaye actually say this? But doesn’t Abaye say: Why are there three mentions in the law of the prohibition against bowing to an object of idol worship? The prohibition against bowing to an idol appears three times: “You shall not bow to them or worship them” (Exo 20:5), “You shall not bow to their gods nor serve them” (Exo 23:24), and “For you shall bow to no other god” (Exo 34:14).

Then Jesus said to him, “Be gone, Satan! For it is written,

“ ‘You shall worship the Lord your God

and him only shall you serve.’ ” MAT 4:10

Shall we provoke the Lord to jealousy? Are we stronger than he? 1CO 10:22

16 and you take of their daughters for your sons, and their daughters whore after their gods and make your sons whore after their gods.

Avodah Zarah 36b:9

The Gemara rejects this: The prohibition concerning a Jew who engaged in intercourse with a Gentile woman is a halakha transmitted to Moses from Sinai, not a rabbinic ordinance. As the Master said: With regard to one who engages in intercourse with an Aramean woman, zealots may attack him, as Phinehas did to Zimri in the wilderness (see Num 25:6–8).

18 You shall keep the Feast of Unleavened Bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month of Abib, for in the month of Abib you came out from Egypt.

Rashi

The month of Abib—The month of early ripening, when the grain is in its first stage of ripening.

It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth and kill him, MAR 14:1

Now the Feast of Unleavened Bread drew near, which is called the Passover. LUK 22:1

and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. ACT 12:3

22 You shall observe the Feast of Weeks, the first of the wheat harvest, and the Feast of Ingathering at the end of the year.

Menachot 84b:4

The baraita continues: And from where is it derived that the two loaves precede the bringing of the firstfruits as well? The verse states: “You shall observe a Feast of Weeks, the first of the wheat harvest” (Exo 34:22). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes the bringing of the firstfruits of the wheat harvest. I have derived only that the two loaves precede the firstfruits of the wheat harvest. From where do I derive that they also precede the bringing of the firstfruits of the barley harvest? The verse states with regard to the Feast of Weeks: “You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you will sow in the field” (Exo 23:16). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes all forms of firstfruits that are sown in the field, which includes barley.

Menachot 84b:6

The baraita continues: From this verse, I have derived only that the two loaves precede the bringing of produce that grew in a field. From where do I derive to include even produce that grew on a roof, or that grew in a ruin, or that grew in a flowerpot, or that grew on a ship? The verse states with regard to the priestly gifts: “The first fruit of all that grows in their land, which they shall bring to the Lord, shall be yours” (Num 18:13). The term “first fruits” in this verse is referring to all types of first fruits. This teaches that when the two loaves are referred to as the first fruits (see Exo 34:22), the intention is that they should be brought first before all other types of produce.

Rashi

The first—It is so called because it is the first meal offering which is brought in the temple of the new wheat crop; for the meal offering of the omer which had already been brought on Passover was of barley (Menachot 84a).

The first of the wheat harvest—This is the feast on which you offer the two loaves of wheat (Lev 23:17).

And the Feast of Ingathering—Which falls at the time you gather your produce from the field into the barns. This gathering is a term denoting bringing in as (Deu 22:2) “You shall take it home to your house” (cf. Rashi on Exo 23:16 and on Gen 49:29).

תְּקוּפַת is a term denoting going round.

At the end of the year—Which is at the return of the year, at the beginning of the coming year.

Now the Jews’ Feast of Booths was at hand. JOH 7:2

When the day of Pentecost arrived, they were all together in one place. ACT 2:1

24 For I will cast out nations before you and enlarge your borders; no one shall covet your land, when you go up to appear before the Lord your God three times in the year.

Pesachim 8b:1

This person is a full-fledged righteous person as far as that commandment is concerned? These ulterior motives, e.g., seeking a reward, do not detract from the value of the commandment. The Gemara answers: There is still concern lest he look for the needle after he searched for leaven and completed the search. There is danger that since he already completed the commandment, its merit will not protect him when he is searching for the needle.

Pesachim 8b:7

The Gemara answers: It is in accordance with the opinion of this tanna, as it was taught in a baraita that Isi ben Yehuda says: With regard to that which the law said: “No one shall covet your land, when you go up to appear before God your Lord three times in the year” (Exo 34:24), this teaches that your cow shall graze in the meadow and no beast will harm it, and your rooster shall peck in the garbage dump and no marten shall harm it. In other words, your property will be protected while everyone ascends to Jerusalem for the feast, despite the fact that the farm will not be defended.

26 The best of the firstfruits of your ground you shall bring to the house of the Lord your God. You shall not cook a young goat in its mother’s milk.

Chullin 115b:1

Is that derivation that Rabbi Yehuda HaNasi taught ugly, that you derive a new one? The verse states with regard to an animal’s blood: “You shall not eat it; you shall pour it out on the earth like water” (Deu 12:24), and the next verse adds: “You shall not eat it, that all may go well with you and with your children after you.” Rabbi Yehuda HaNasi teaches that the redundant second verse is not referring to the prohibition of blood. Rather, the verse is speaking of the prohibition of meat cooked in milk, teaching that it is prohibited for consumption.

Rashi

The best of the firstfruits of your ground—But only from the seven kinds of produce which are mentioned as an excellency of your land (Deu 8:8) “A land of wheat and barley, of vines, fig trees and pomegranates, a land of olive trees and honey” (Mishnah Bikkurim 1:3). That is the honey of dates.

You shall not cook a young goat—This is a prohibition to mix meat with milk. This is written three times in the law: once to prohibit the eating of such mixture, once to prohibit us from deriving any other benefit from it and once to prohibit the cooking of it (Chullin 115b; cf. Rashi on Exo 23:19).

A young goat—Heb. גְּדִי. Any tender young animal is meant, even a calf or a lamb. From the fact that the writer felt it necessary to state specifically in several passages “a young goat” you may learn that the term גְּדִי without further definition implies any suckling (Chullin 113a; cf. Rashi on Exo 23:19).

In its mother’s milk—A fowl is therefore really excluded from this law since it has no milk; for the prohibition regarding it is not a Biblical law but only an enactment of the scribes (Chullin 113a).

But seek first the kingdom of God and his righteousness, and all these things will be added to you. MAT 6:33

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 1CO 15:20

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. JAS 1:18

2 Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain.

Rashi

נָכוֹן means ready.

3 No one shall come up with you, and let no one be seen throughout all the mountain. Let no flocks or herds graze opposite that mountain.

Beitzah 5b:4-5

And if you say an alternative explanation, that the instruction to “return to your tents” was not given to permit the men to return home to their wives, but rather it came as a special command to fulfill the commandment of conjugal rights, i.e., the obligation of a man to engage in periodic marital relations with his wife, then it was to refute this possibility that Rav Yosef continued: Come and hear a different proof from another verse: “When the trumpet sounds a long blast, they shall come up to the mountain” (Exo 19:13).

Now since it is written: “Let no flocks or herds graze opposite that mountain” (Exo 34:3), this indicates that the prohibition applies only when the divine presence is revealed on the mountain, and it is permitted immediately afterward. If so, why do I need the verse “When the trumpet sounds a long blast”? Why is a special signal required? Conclude from this that any matter established by a vote requires another vote to permit it.

Rashi

No one shall come up with you—Because the first tablets were given amidst great noises and alarms and a vast assembly the “evil eye” had power over them—there is no finer quality than to be unostentatious (Midrash Tanchuma 3:9:31).

Taanit 21b:4

Upon hearing this impressive argument, Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the master arise and come to live with us as our community leader. Rav Naḥman bar Yitzḥak said to him: We already learned in a baraita that Rabbi Yosei says: It is not the place of a person that honors him; rather, the person honors his place, as we found with regard to Mount Sinai, that as long as the divine presence rested upon it, the law said: “Let no flocks or herds graze opposite that mountain” (Exo 34:3). Once the divine presence departed from the mountain, the law said: “When the trumpet sounds a long blast, they shall come up to the mountain” (Exo 19:13). This indicates that the sanctity was not inherent to the place but was due to the divine presence resting there.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, 1TI 2:5

For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” HEB 12:20

4 So Moses cut two tablets of stone like the first. And he rose early in the morning and went up on Mount Sinai, as the Lord had commanded him, and took in his hand two tablets of stone.

Shabbat 86a:6

The Gemara explains the source of this opinion: He ascended Mount Sinai early in the morning, as it is written: “And he rose early in the morning and went up on Mount Sinai, as the Lord had commanded him” (Exo 34:4). And he descended the mountain early in the morning, as it is written: “Go down, and you shall ascend bringing Aaron with you” (Exo 19:24). The law juxtaposes descent to ascent to establish that just as Moses’ ascent was early in the morning, so too, his descent was early in the morning. Moses told the people to separate in the early morning so that there would be five complete periods of separation over the course of the three days.

5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord.

Rashi’s Commentary

And proclaimed the name of the Lord—We render this in the Targum by, and proclaimed the name of the Lord.

34 As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud.

35 And a voice came out of the cloud, saying, “This is my Son, my Chosen One; listen to him!” LUK 9:34-35

6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,”

Arakhin 8b:13

The Gemara asks: With regard to what principle do Rav Yehuda and Rabba disagree? The Gemara answers that they disagree with regard to the dispute between Rabbi Elazar and Rabbi Yosei, son of Rabbi Ḥanina, about how God applies his attribute of “abounding in steadfast love” (Exo 34:6) when he judges a person whose merits and sins are equal. As it was stated that Rabbi Elazar says: He hides away some sins and does not put them on the scale, thereby allowing the merits to outweigh the sins. Rabbi Yosei, son of Rabbi Ḥanina, says: He lifts the side of the scale that holds the sins so that the merits outweigh the sins.

Bava Kamma 50b:1

In the verse that recounts the thirteen attributes of mercy: “Slow to anger [erekh appayim]” (Exo 34:6), using the plural form, and it is not written as erekh af, in the singular? In order to teach that he is slow to anger for both the righteous and for the wicked and does not punish them immediately for their transgressions.

Eruvin 22a:6

In a similar vein, Rabbi Ḥaggai said, and some say it was Rabbi Shmuel bar Naḥmani: What is the meaning of that which is written: “The Lord passed before him and proclaimed, “The Lord, the Lord, merciful and gracious, slow to anger [erekh appayim], and abounding in love and faithfulness” (Exo 34:6)? Why does it say “erekh appayim,” using a plural form? It should have said erekh af, using the singular form.

Rashi

The Lord, the Lord—This is the attribute of divine mercy. The one alludes to God having mercy on the sinner before he sins and the other after he has sinned and repented (Rosh Hashanah 17b).

God—This is also an attribute of divine mercy. Thus also does Scripture say (Psa 22:2), “My God, my God, why have you forsaken me?”—for surely one would not say to the attribute of stern justice “why have you forsaken me?” Thus have I found in the Mekhilta d’Rabbi Yishmael 15:2:2.

Slow to anger—He defers his anger and does not hasten to punish—it may be that the sinner will repent.

And abounding in steadfast love—To those who need steadfast love because they have not sufficient merits.

And faithfulness—Faithfully rewarding those who perform his will.

Rosh Hashanah 17b:4

Ilfai, and some say it was the Sage Ilfa, also raised a contradiction: It is written in the list of God’s attributes: “And abounding in steadfast love” (Exo 34:6), and it is written in the same verse: “And faithfulness,” which implies the attribute of justice. He answered: Initially, at the time of judgment: “And faithfulness,” i.e., God employs strict justice, but in the end, when he sees that the world cannot survive on judgment based only on faithfulness and justice: “And abounding in steadfast love,” i.e., he is merciful.

Rosh Hashanah 17b:5

The verse states: “The Lord passed before him and proclaimed” (Exo 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, blessed be he, wrapped himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them.

Rosh Hashanah 17b:6

The verse continues: “The Lord, the Lord,” and it should be understood as follows: I am he before a person sins, and I am he after a person sins and performs repentance, as God does not recall for him his first sins, since he is always “God merciful and gracious” (Exo 34:6).

For the law was given through Moses; grace and truth came through Jesus Christ. JOH 1:17

Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? ROM 2:4

20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more,

21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. ROM 5:20-21

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

8 which he lavished upon us, in all wisdom and insight EPH 1:7-8

7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin; yet he does not completely clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.

Berakhot 7a:26

The Gemara expands upon these righteous and wicked individuals: The master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “Visiting iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exo 34:7). And it is written elsewhere: “Fathers shall not die because of their children, nor shall children be put to death because of their fathers. Each one shall die for his own transgression” (Deu 24:16). And the Gemara raises a contradiction between the two verses.

Rashi

Keeping steadfast love—That a person does in his presence.

For thousands—To two thousand generations.

Iniquity and transgression—Iniquities (עִוֹנוֹת) are sins committed presumptuously (with premeditation). פְּשָׁעִים are sins committed rebelliously.

Yet he does not completely clear the guilty—According to its plain sense this means that he does not completely overlook the iniquity but exacts retribution for it little by little. Our Rabbis, however, interpreted this expression to mean: He clears those who repent, but does not clear those who will not repent (Yoma 86a).

Visiting the iniquity of the fathers on the children—When they retain in their hands (follow the example of) the evil doings of their fathers. This must be the meaning because in another verse of a similar character it has already been stated: of those who hate me (cf. Exo 20:5).—from Berakhot 7a; Sanhedrin 27b

And the fourth generation—It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for in respect to the measure of good it says: “Keeping steadfast love for thousands” (cf. Rashi above: Tosefta Sotah 4:1; see also Rashi on Exo 20:5).

Sanhedrin 27b:16

The Gemara asks: And are children not put to death for the sin of the fathers? But isn’t it written: “Visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exo 34:7)?

Shevuot 39a:16

The Gemara asks: And is it not stated with regard to all of the other transgressions in the law that God “will not hold guiltless [lo yenakkeh]” one who transgresses? But isn’t it written: “And who does not completely clear the guilty [venakkeh lo yenakkeh]” (Exo 34:7)?

8 And Moses quickly bowed his head toward the earth and worshiped.

Rashi

And Moses quickly—When Moses saw that the glory passed by and heard the sound of the proclamation he immediately worshiped.

EXO 22

27 You shall not revile a judge, nor curse a ruler of your people.

Rashi

You shall not revile a judge—Heb. אֱלֹהִים. This is a warning against cursing God and a warning against cursing a judge.

34 Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’?

35 If he called them gods to whom the word of God came—and Scripture cannot be broken—“ JOH 10:34-35

John Gill

If he called them gods to whom the word of God came—The Syriac version reads, “because the word of God came to them”; either the divine “logos,” the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, “if he called them gods to whom God appeared, the word of God was with them”: or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does.

And Scripture cannot be broken—Or be made null and void; whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud; when one doctor has produced an argument, or instance, in any point of debate, another says, “it may be broken”; or objected to, in such and such a manner, and be refuted: but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.

3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck?”

John Gill

Then Paul said to him, “God is going to strike you”—Which may be considered either as a prophecy of what would be, that God would strike him with some judgment here, or with death quickly, or with eternal damnation hereafter; taking up his own words, and suggesting that a retaliation would be made, and that the measure he meted, would be measured to him again; or else as an imprecation upon him; for the words may be rendered, “may God strike you”; the future tense being often used by the Jews for the imperative, and that in this very phrase; for certain it is, that this is the form of an imprecation with them: for it is said, if anyone should say, “may God strike,” or “so may God strike”; this is “a curse,” written in the law; though this instance of the apostle ought not to be drawn into example, any more than those of other saints, who might be under a direction of the Holy Spirit to deliver out such things, which would come to pass in righteous judgment: and if this was Ananias, the son of Nebedaeus, as is generally thought, it is remarkable, that five years after this, in the beginning of the wars of the Jews with the Romans, this Ananias, hiding himself under the ruins of a conduit, was discovered, and taken out, and killed.

You whitewashed wall—Or hypocrite, in like manner as Christ compares the hypocritical scribes and Pharisees to whitewashed tombs (Mat 23:27).

Are you sitting to judge me according to the law—The law of Moses, which was the rule of judgment in the Sanhedrin, at least professed to be, and which was allowed of by the Romans, especially in matters relating to the Jewish religion.

And yet contrary to the law you order me to be struck?—Which condemns no man before he is heard, and much less punishes him (Joh 7:51) and which is contrary not only to the Jewish laws, but to the Roman laws, and all others founded upon the law of nature and reason.

5 And Paul said, “I did not know, brothers, that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people.’ ” ACT 23:3, 5

1 Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,

2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. TIT 3:1-2

Honor everyone. Love the brotherhood. Fear God. Honor the emperor. 1PE 2:17

and especially those who indulge in the lust of defiling passion and despise authority.

Bold and willful, they do not tremble as they blaspheme the glorious ones, 2PE 2:10

Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. JUD 1:8

EXO 23

6 You shall not pervert the justice due to your poor in his lawsuit.

Rashi

Your poor—An expression of desiring, meaning one who is impoverished and desires all good things.

5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?

6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? JAS 2:5-6

16 You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in the fruit of your labor from the field.

Chagigah 18a:2

And Reish Lakish said, providing a different proof: From the very name of the day: “The Feast of Harvest” (Exo 23:16), we can learn the following: On which feast do you celebrate and harvest? You must say it is the Feast of Weeks. When exactly does this apply? If we say that it is on the feast day itself, is harvesting permitted on a feast? Rather, is it not referring to the day of redress?

Chagigah 18a:3

Rabbi Yoḥanan said to Reish Lakish: However, if that is so, you should likewise say with regard to “the Feast of Gathering” (Exo 23:16): On which feast is there gathering? You must say it is the Feast of Booths. When exactly? If we say it is on the feast day itself, is labor permitted on a feast? Rather, it is referring to the intermediate feast days. But on the intermediate feast days, too, is it permitted? One may perform only work that, if neglected, would result in irretrievable loss. Rather, you must explain that “the Feast of Gathering” is referring to the season of the year, i.e., the feast that occurs during the time of gathering. Here too: “The Feast of Harvest” means a feast that occurs during the time of harvest.

Menachot 71a:6

Rather, Rava said that the source of the halakha is the verse: “The Feast of Harvest, of the firstfruits of your labor, of what you sow in the field” (Exo 23:16). This verse is referring to grain from the time of sowing, i.e., from when the grain takes root. Rav Pappa said to Rava: If so, then even though the grain had not taken root it should be permitted by the omer offering. The verse mentions grain at the time of sowing, but it does not indicate that it is necessary for that grain to have taken root in order to be permitted by the omer. Rava said to Rav Pappa in reply: Wise one! It is written: “In the field,” which indicates that the verse is referring to freshly sown produce that has become part of the field, i.e., it has taken root.

Menachot 84b:4

The baraita continues: And from where is it derived that the two loaves precede the bringing of the firstfruits as well? The verse states: “You shall observe the Feast of Weeks, the first of the wheat harvest” (Exo 34:22). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes the bringing of the firstfruits of the wheat harvest. I have derived only that the two loaves precede the firstfruits of the wheat harvest. From where do I derive that they also precede the bringing of the firstfruits of the barley harvest? The verse states with regard to the Feast of Weeks: “The Feast of Harvest, of the firstfruits of your labor, of what you will sow in the field” (Exo 23:16). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes all forms of firstfruits that are sown in the field, which includes barley.

Menachot 84b:5

From this verse, I have derived only that the two loaves precede the bringing of the firstfruits that sprouted from seeds you sowed, as the verse states: “Of what you will sow.” From where do I derive that they precede even the bringing of firstfruits that sprouted by themselves? The continuation of that verse states: “In the field” (Exo 23:16). The term is superfluous and serves to include even produce that sprouted by itself.

Menachot 84b:7

The baraita concludes: From where is it derived that the offering of the two loaves is to precede both the bringing of drink offerings from grapes of the new crop and the bringing of the firstfruits of the tree? It is stated here, with regard to the two loaves: “The firstfruits of your labor” (Exo 23:16), and it is stated there at the end of that verse: “When you gather in the products of your labor from the field.” Just as there, the term “your labor” is referring both to fruits used for the drink offerings and the fruit of the tree, so too, here, the term is referring to both fruits used for the drink offerings and the fruit of the tree.

Rashi

The Feast of Harvest—This is the Feast of Weeks.

The firstfruits of your labor which is the time for bringing the firstfruits, for the two loaves that were brought on the Feast of Weeks and serve to permit the new grain to be used for grain offerings (Menachot 68b), and to bring the firstfruits into the temple (Mishnah Bikkurim 1:3), for it is said (Num 28:26), “And on the day of the firstfruits, etc.” (cf. Rashi on that verse).

The Feast of Ingathering—That is the Feast of Booths.

When you gather in the fruit of your labor—For during the whole summer-time the grain dries out in the fields, and on the Feast of Booths, they gather it into the barns because of the rain that is then due.

Rosh Hashanah 13a:2

The Gemara answers: It should not enter your mind to say this, as it is written: “The Feast of Gathering, which is at the end of the year, when you have gathered in your labor from the field” (Exo 23:16). What is the meaning of “Gathering”? If we say that it means: A feast that comes at the time of gathering the crops, isn’t it already written: “When you have gathered in your labor”? There is no need to repeat this a second time.

2 Now the Jews’ Feast of Booths was at hand.

37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink.” JOH 7:2, 37

When the day of Pentecost arrived, they were all together in one place. ACT 2:1

The Feast of Unleavened Bread

3 Then Moses said to the people, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the Lord brought you out from this place, and leavened bread shall not be eaten.”

Pesachim 21b:5

Ḥizkiya said: From where is it derived in the mishna that it is prohibited to derive benefit from leavened bread on Passover? As it is stated: “Leavened bread shall not be eaten” (Exo 13:3). Since the verse uses the passive, it should be understood as follows: There shall be no permitted consumption of it at all, even deriving benefit, as benefit could be exchanged for money, which could be used to buy food. The Gemara reads precisely: The reason deriving benefit is prohibited is that the Merciful One writes in the law: “Leavened bread shall not be eaten.” Had the law not written: “Shall not be eaten,” and instead used the active form: You shall not eat, I would have said that the prohibition of eating is implied but that the prohibition of deriving benefit is not implied.

Pesachim 28b:4

The Gemara asks: What is the reason for the opinion of Rabbi Yehuda? The Gemara explains: There are three verses that are written with regard to this prohibition, and in Rabbi Yehuda’s opinion each one teaches that the prohibition applies at a different time. One verse states: “Leavened bread shall not be eaten” (Exo 13:3). Another verse states: “And all that which is leavened you shall not eat; in all your dwelling places you shall eat unleavened bread” (Exo 12:20). And a third verse states: “You shall eat no leavened bread with it” (Deu 16:3). One verse indicates that there is a prohibition against eating leavened bread even before its time, on Passover eve. One verse indicates that there is a prohibition against eating leavened bread after its time as well, if a Jew owned it during Passover. And one verse indicates that the prohibition applies during Passover itself.

Pesachim 29a:5

The Gemara comments: Granted, according to the opinion of Rava, this explanation is consistent with that which was taught in the mishna: Leavened bread that belonged to a Jew is forbidden because it is stated: “It shall not be seen” (Exo 13:7). According to this explanation, the connection between the prohibition against deriving benefit from leavened bread that was owned by a Jew during Passover and the verse prohibiting seeing leaven during Passover is clear. The prohibition against deriving benefit from this leavened bread is a rabbinically instituted fine for transgressing the prohibition of “It shall not be seen.” But according to the opinion of Rav Aḥa bar Ya’akov, which states that our mishna follows the opinion of Rabbi Yehuda, and which renders forbidden by law deriving benefit from leavened bread that was owned by a Jew during Passover, why is this verse cited? The mishna should have said that it is forbidden due to the verse “Leavened bread shall not be eaten” (Exo 13:3), as that is the verse from which Rabbi Yehuda derives this prohibition.

Pesachim 96b:1

Rather, it refers to leavened bread, which is prohibited all seven days of Passover in the generations following the exodus. The Gemara asks: Does this prove by inference that during the Passover of Egypt, leaven was prohibited for only one night and not more? But wasn’t it taught in a baraita that Rabbi Yosei HaGelili says: From where is it derived with regard to the Passover of Egypt that its prohibition of leavened bread applied for only one day? The verse states: “Leavened bread shall not be eaten” (Exo 13:3), and juxtaposed to it the verse states: “Today . . . you are going out” (Exo 13:4), to teach that the prohibition of leaven applied in Egypt for only one day. In any event, the prohibition applied for an entire night and day, and not just one night.

Rashi

Remember this day—This teaches that one must make mention of the exodus from Egypt every day (Mekhilta d’Rabbi Yishmael 13:3; cf. Rashi on Deuteronomy 27:9).

As you enter the house, greet it. MAT 10:12

John Gill

As you enter the house—Or the “house”; that is, the house of an hospitable man, when, upon inquiry, found out:

Greet it—Meaning the inhabitants of it; or, as the Persic version reads, those of the household, especially the master of the family. Some copies add, saying, peace be to this house, as in (Luk 10:5) and so read the Vulgate Latin, and Munster’s Hebrew Gospel; and is a very just, and proper explanation of saluting: for the usual form of salutation among the Jews was in such words; of which (See Gill on Mat 5:47) by which is meant all kind of happiness, and prosperity, temporal, spiritual, and eternal.

And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” LUK 22:19

John Gill

And he took bread, and when he had given thanks—Or blessed it, as in (Mat 26:26; Mar 14:22). Here begins the account of the Lord’s upper after the Passover was eaten.

He broke it and gave it to them—The disciples, as is expressed in (Mat 26:26).

Saying, “This is my body”—(See Gill on Matthew 26:26.)

Which is given for you—Or will be given for you, as an offering for sin in your room and stead; and accordingly it was given into the hands of men, and of justice, and unto death. The phrase denotes the substitution and sacrifice of Christ in the room of his people, and the voluntariness of it; and is only mentioned by Luke in this account: the Apostle Paul writes, which is broken for you (1Co 11:24) alluding to the breaking of the bread in the ordinance, and as expressing the bruises, wounds, sufferings, and death of Christ: the Ethiopic version here adds, “for the redemption of many.”

Do this in remembrance of me—That is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming: and it is to be observed, that the Lord’s supper is not a reiteration, but a commemoration of the sacrifice of Christ. This phrase is only mentioned by Luke here, and by the Apostle Paul, who adds it also at the drinking of the cup (1Co 11:24-25). The Persic version here reads, “do this perpetually in remembrance of me.”

Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. 1CO 5:8

and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” 1CO 11:24

and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might EPH 1:19

John Gill

And what is the immeasurable greatness of his power toward us who believe—The objects of the divine power here intended, are believers in Christ; which distinguishes this power from that which was put forth in creation, and from that which will be displayed in the resurrection of the dead, and from the power of divine wrath, which will appear in the damnation of sinners; and shows, that this power is that which is exerted in the implantation of faith, and in the continuance of it, and in the finishing of that work; and that this is a great power, an exceeding great one, a super eminent one; which is attended with energy and efficacy, and is irresistible and insuperable: the greatness of this power as displayed in the work of conversion and faith appears, if it be considered what the work itself is called, a creation, a resurrection from the dead, a regeneration, and a transformation of the man into another man, which must needs require Almighty power; as well as what is then done, some things are removed, Satan is dispossessed, the stony heart is taken away, the enmity is slain, the old man is put down from his throne, and put off with his deeds; and there are some things wrought, Christ is formed in the soul, his grace is implanted, his image is stamped on, a new heart is given, and principles of light and life, of grace and holiness are put; the understanding is enlightened, the will is subdued, the affections are set on other objects, and the mind and conscience are cleansed and purified; and the means of this are the ministers, and ministry of the word, which are weak, foolish, and contemptible, in the eyes of men; to which may be added, the opposition made both from within and from without, from a sinful heart, a tempting devil, and an ensnaring, reproaching, and persecuting world: so that this work of faith cannot be ascribed to anything short of the exceeding greatness of divine power; and which is seen in supporting faith when it is wrought, under great discouragements; in delivering believers out of divers temptations; in assisting them to discharge their duty, and in their final perseverance: and to increase the idea of this power it is added.

According to the working of his great might—Or “according to the energy of his great might”: the strength of his might, in all the great energy of it, is exerted towards and upon believers; and which they should know, own, and acknowledge, to the glory of the grace of God: and this is in proportion, and agreeably to that might.

4 Today, in the month of Abib, you are going out.

Pesachim 28b:6

The verse “Leavened bread shall not be eaten” is also required for another halakha. As it was taught in a baraita that Rabbi Yosei HaGelili says: From where is it derived that the prohibition against eating leavened bread during the first Passover in Egypt applied for only one day? The verse states: “Leavened bread shall not be eaten,” and this is juxtaposed to the verse that states: “Today, in the month of Abib, you are going out” (Exo 13:4). This indicates that the prohibition against eating leavened bread during the first Passover in Egypt applied for only that one day.

Rashi

In the month of Abib—But would we not know in which month they went out? But Moses said to them: See the kindness which God has bestowed on you—that he took you out in a month that is fitted for going out, not hot, nor cold nor rainy. In the same sense it says (Psa 68:7) “He leads out the prisoners to prosperity (בַּכּוֹשָׁרוֹת),” in a month that is fitted (כָּשֵׁר) for going out (Mekhilta d’Rabbi Yishmael 13:4:1).

7 Unleavened bread shall be eaten for seven days; and leavened bread shall not be seen with you, and leaven shall not be seen with you in all your territory.

Beitzah 7b:14

That opinion is also taught in a baraita. The verse states: “And leavened bread shall not be seen with you, and leaven shall not be seen with you in all your territory” (Exo 13:7). This obligation to remove leavened bread is subject to a dispute between Beit Shammai and Beit Hillel, as Beit Shammai say: The measure that determines liability for removal of leaven is an olive-bulk, and the measure for leavened bread is a large date-bulk, and Beit Hillel say: The measure for both this and that is an olive-bulk. This baraita indicates that the dispute between Beit Shammai and Beit Hillel is with regard to the obligation to remove leavened bread, not liability for eating it.

Pesachim 5b:2

The Sages taught in a baraita: “For seven days no leaven is to be found in your houses” (Exo 12:19). To what purpose does the verse state this prohibition? Wasn’t it already stated: “And leaven shall not be seen with you, and leavened bread shall not be seen with you in all your territory” (Exo 13:7)?

Pesachim 5b:12

The Gemara raises a difficulty: This tanna seeks permission for seeing the leaven of a Gentile, and yet he cites a verse to establish a prohibition. The Gemara answers that the tanna did not cite proof from the phrase: It shall not be found. Due to the fact that it is stated: “Leaven shall not be seen with you in all your territory” (Exo 13:7) and “No leaven shall be seen with you in all your territory” (Deu 16:4) twice, one of them is superfluous and may be appended to: It shall not be found, creating the prohibition: It shall not be found with you. Only leaven belonging to a Jew is prohibited.

2 Speak to the people of Israel and say to them, These are the appointed feasts of the Lord that you shall proclaim as holy convocations; they are my appointed feasts.

Rashi

Speak to the people of Israel . . . the appointed feasts of the Lord—Regulate the festive seasons in such a manner that all Israel should become practised in them, meaning that they should proclaim a leap year for those living in the diaspora who have already left their homes in order to go up for the feast but have not yet arrived in Jerusalem (Sifra, Emor, Section 9 1; cf. Sanhedrin 11a).

Rosh Hashanah 24a:12

The mishna further teaches that after the head of the court says: It is sanctified, all the people respond after him: It is sanctified; it is sanctified. The Gemara asks: From where do we derive this? Rav Pappa said that the verse states: “That you shall proclaim them [otam] as holy convocations” (Lev 23:2). Instead of otam, read into the verse: You [atem], as though the verse stated: That you shall proclaim, you. This superfluous word you teaches that the month must be proclaimed not only by the head of the court, but also by you, the people. Rav Naḥman bar Yitzḥak said that it is derived from the phrase: “These are [hem] the appointed feasts of the Lord” (Lev 23:2). The term hem can also mean: They, which indicates that they, the people, should likewise say and announce the appointed feasts of the Lord.

After this there was a feast of the Jews, and Jesus went up to Jerusalem. JOH 5:1

John Gill

After this there was a feast of the Jews—After Christ had been in Samaria, which was four months ago (Joh 4:35), and had been in Galilee for that time, and had cured the nobleman’s son, and had done other mighty works, the time came on for one of the three feasts of the Jews; either the day of Pentecost, as some think; or as others, the Feast of Booths; or rather, the Feast of the Passover, so called, in (Joh 4:45) since John is very particular, in giving an account of the several passovers, in Christ’s ministry.

And Jesus went up to Jerusalem—According to the law of God, which obliged all the males to appear there at that time; and to show his compliance with it, and obedience to it, whom it became to fulfil all righteousness; and this he did also, that he might have an opportunity of discoursing, and doing his miracles before all the people, which came at this time, from the several parts of the land.

For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, COL 2:1

John Gill

For I want you to know how great a struggle I have for you—This is occasioned by what he had said in (Col 1:29), that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians.

And for those at Laodicea—The saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas F16, and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephen’s copies adds, “and them in Hierapolis”; see (Col 4:13).

And for all who have not seen me face to face—Meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of gospel ministers, extend and reach to persons that never saw them.

37 These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day,

Bekhorot 17a:19

Rav Ashi says: Along these lines, we can say also that if one trellised a grapevine over a fig tree, its wine is unfit to be used for drink offerings. What is the reason? The verse states: “An offering, and drink offerings” (Lev 23:37). Just as an offering must be an animal that has not changed, so too, drink offerings must come from wine produced by vines that were not changed.

Megillah 20b:12

And daytime is the time for taking the lulav, as it is written: “And you shall take on the first day the fruit of a beautiful tree, branches of a date palm and boughs of a dense-leaved tree and willows of the brook” (Lev 23:40). Daytime is also the time for sounding the trumpets, as it is written: “It is a day of sounding the trumpets to you” (Num 29:1). Likewise, the time for the additional offerings is day, as it is written with regard to these offerings: “To sacrifice to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). And this is also so for the additional prayer, because the Sages made it equivalent to those additional offerings.

Menachot 44b:3

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on the Feast of Booths and the eighth day of assembly states: “With the grain offering and the drink offerings for the bulls, for the rams, and for the lambs” (Num 29:18). This indicates that after the animal is sacrificed, one must bring the grain offering and then bring the drink offerings. Rabbi Yehuda HaNasi says that since the verse states: “Presenting to the Lord food offerings, burnt offerings and grain offerings, an animal offering and drink offerings, each on its proper day” (Lev 23:37), one must bring the animal offering and then bring the drink offerings, and only then bring the grain offerings.

Menachot 79a:16

GEMARA: With regard to statement of the mishna concerning a case where the drink offerings of an animal offering were consecrated and the animal was then discovered to be unfit, Ze’eiri says: Drink offerings are sanctified only upon the slaughter of the offering. What is the reason for this? The verse states: “Presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37), indicating that the drink offerings complement the offering and are consecrated only upon its slaughter.

Rashi

burnt offerings and grain offerings—(The grain offerings due with the drink offerings) that is brought together with the burnt offerings (Menachot 44b).

Each on its proper day—But if its day passes, and the prescribed sacrifice for that day had not been offered, this sacrifice is canceled i.e., it can no longer be brought on a later day (cf. Sifra, Emor, Section 12 9).

Each on its proper day—The quantity definitely assigned to each day in Num 29 (cf. Rashi on Exo 16:4).

Rosh Hashanah 25a:13

Rabbi Akiva said to him: My teacher, allow me to say before you one matter that you yourself once taught me. He said to him: Speak. He said to him: It states with respect to the appointed feasts: “The appointed feasts of the Lord that you shall proclaim as holy convocations” (Lev 23:2). And it is written: “These are the appointed feasts of the Lord, holy convocations, you shall proclaim in their season” (Lev 23:4). And it is written: “These are the appointed feasts of the Lord, you shall proclaim them as times of holy convocation” (Lev 23:37).

Temurah 14a:14

The Gemara answers: As the Sages taught in a baraita: The verse states in the section of the law dealing with additional offerings: “These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). This teaches that the entire day is fit for bringing the additional offerings. The term: “On its proper day,” teaches that if the day has passed and the priests did not bring the additional offerings, one is not obligated to bring their compensation, and the offering cannot be brought at a later date.

Temurah 14a:16

Reish Lakish said that the source is from the following verse: “These are the appointed feasts of the Lord, which you shall proclaim as times of holy convocation, for presenting to the Lord food offerings . . . each on its proper day, besides the Lord’s Shabbatot” (Lev 23:37–38). The verse is expounded as speaking of a feast that occurred on a Sunday, and therefore it is teaching that the grain offerings and drink offerings for the additional offerings of the previous Sabbath may be brought on the following feast day.

Yoma 34a:2

Abaye continued: The sacrifice of the grain offering precedes the sacrifice of the high priest’s daily griddle-cake offering, half of which he sacrifices in the morning and half in the afternoon, as the verse states: “For presenting to the Lord food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day” (Lev 23:37). Since the law states burnt offerings and grain offerings, apparently the daily burnt offering precedes the grain offering. And since the grain offering is part of the burnt offering sacrifice, it precedes the griddle-cake offering, which is a grain offering unrelated to the burnt offering.

The Tenth Plague: Death of the Firstborn

29 At midnight the Lord struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock.

Rashi

The Lord—Wherever it is stated “the Lord” it signifies he and his celestial court, because the prefix “vav” expresses an addition, just as one says, “Mr. So-and-so and Mr. So-and-so” (Bereishit Rabbah 51:2; cf. Rashi on Gen 19:24).

Struck down all the firstborn—Even a firstborn of another people who happened to be in Egypt (Mekhilta d’Rabbi Yishmael 12:29; cf. Rashi on v. 12).

From the firstborn of Pharaoh—Pharaoh too, was a firstborn, but he remained alive of the firstborn; and regarding this it states (Exo 9:16), “But for this purpose I have raised you up, to show you my power” at the Read Sea (cf. Mekhilta d’Rabbi Yishmael 12:29).

To the firstborn of the captive—Because they rejoiced at the misfortune of the Israelites (Midrash Tanchuma, Bo 7), and furthermore, so that they should not say, “Our god brought about this retribution” (Mekhilta d’Rabbi Yishmael 12:29). The firstborn of the handmaid is included, because it enumerates here from the most important to the least important, and the firstborn of the handmaid is certainly more important than the firstborn of the captive (cf. Rashi on 11:5).

Yevamot 72a:4

The Sages taught in a baraita: All those forty years that the Jewish people were in the wilderness there was not a day in which the north wind did not blow at midnight, as it is stated: “At midnight the Lord struck down all the firstborn in the land of Egypt” (Exo 12:29). The Gemara asks: What is the biblical derivation? How is it derived from this verse that speaks of the exodus from Egypt that a north wind blew at midnight during the forty years that the Jewish people wandered in the wilderness? The Gemara answers: This comes to teach us that a time of favor is a significant matter. Since midnight had once been a time of divine favor at the beginning of the exodus from Egypt, it continued to be a time of favor throughout the forty years that the Jewish people sojourned in the wilderness.

2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night.

John Gill

For you yourselves are fully aware—With great exactness and accuracy, with great clearness and perspicuity, as a certain truth, which was made plain and evident to them, and about which there could be no question; and which perfect knowledge they had, either from the words of Christ (Mat 24:42-44), or from the ministration of the apostle and his fellow labourers, when among them.

That the day of the Lord—Of the Lord Jesus, when he will show himself to be King of kings, and Lord of lords, and the judge of the whole earth; and which is sometimes styled the day of the Son of man, and the day of God, for Christ will appear then most gloriously, both in his divine and human nature; the day of redemption, that is, of the body from the grave, and from corruption and mortality; and the last day in which will be the resurrection of the dead, and the day of judgment, in which Christ will come to judge the quick and dead.

Will come like a thief in the night—At an unawares, and the Lord himself in that day will come (Rev 3:3; 16:1), respect is had not to the character of the thief, nor to the end of his coming; but to the manner of it, in the dark, indiscernibly, suddenly, and when not thought of and looked for; and such will be the coming of Christ, it will be sudden, and unknown before hand, and when least thought of and expected: and since the Thessalonians knew this full well, it was needless for the apostle to write about the time and season of it; which they were sensible of, could no more be known and fixed, than the coming of a thief into anyone of their houses.

3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 1TH 5:2-3

John Gill

While people are saying—Or men shall say, that is, wicked and ungodly men, persons in a state of unregeneracy.

There is peace and security—when they shall sing a requiem, to themselves, promise themselves much ease and peace for years to come, and imagine their persons and property to be very secure from enemies and oppressors, and shall flatter themselves with much and long temporal happiness.

Then sudden destruction will come upon them—As on the men of the old world in the times of Noah, and on the inhabitants of Sodom and Gomorrah in the days of Lot; for as these, will be the days of the Son of man, as at the time of the destruction of Jerusalem, so at the last day; see (Luk 17:26-30) and as was the destruction of literal Babylon, so of Babylon in a mystical sense, or antichrist and his followers.

As labor pains come upon a pregnant woman—Whose anguish and pains are very sharp, the cause of which is within herself, and which come suddenly upon her, and are unavoidable; and so the metaphor expresses the sharpness and severity of the destruction of the wicked, thus the calamities on the Jewish nation are expressed by a word which signifies the sorrows, pangs, and birth throes of a woman in travail (Mat 24:8), and likewise that the cause of it is from themselves, their own sins and transgressions; and also the suddenness of it, which will come upon them in the midst of all their mirth, jollity, and security; and moreover, the inevitableness of it, it will certainly come at the full and appointed time, though that is not known.

And they will not escape—The righteous judgment of God, the wrath of the Lamb, or falling into his hands; to escape is impossible, rocks, hills, and mountains will not cover and hide them; before the judgment seat of Christ they must stand, and into everlasting punishment must they go.

By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them. HEB 11:28

John Gill

By faith he kept the Passover—Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; (See Gill on 1Co 5:7). The Syriac version reads, “by faith they kept the Passover”; that is, the Israelites.

And sprinkled the blood—Of the Passover lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it.

So that the Destroyer of the firstborn might not touch them—For the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.

and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, HEB 12:23

31 Then he summoned Moses and Aaron by night and said, “Up, go out from among my people, both you and the children of Israel; and go, serve the Lord, as you have said.”

Rashi

Then he summoned Moses and Aaron by night—This tells us that he went round to the entrances leading into the city crying out, “Where does Moses reside? Where does Aaron reside?” (Mekhilta d’Rabbi Yishmael 12:31).

Both you—The men.

And the children of Israel—The little children.

And go, serve the Lord, as you have said—Everything shall be as you have said and not as I have said. “And moreover, I will not let Israel go” (Exo 5:2) is annulled. “But which ones are to go?” (Exo 10:8) is annulled. “Only let your flocks and your herds remain behind” (Exo 10:24) is annulled. Instead, take also your flocks and also your herds. What is the meaning of “as you have said”? You must also let us have into our hands sacrifices and burnt offerings (cf. Mekhilta d’Rabbi Yishmael 12:31).

37 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children.

Rashi

From Rameses to Succoth—These were distant from one another 120 miles and yet they reached there in one moment, as it is said, “and I carried you on eagles’ wings” (cf. Mekhilta d’Rabbi Yishmael 12:35 and Rashi on Exo 19:4).

Men—From twenty years old and upwards (Shir HaShirim Rabbah 3:6).

38 A mixed multitude also went up with them, and very much livestock, both flocks and herds.

Rashi

A mixed multitude—A mingling of various nations who had become proselytes.

41 At the end of 430 years, on that very day, all the hosts of the Lord went out from the land of Egypt.

You go up to the feast. I am not going up to this feast, for my time has not yet fully come. JOH 7:8

He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.” ACT 1:7

Institution of the Passover

43 And the Lord said to Moses and Aaron, “This is the statute of the Passover: no foreigner shall eat of it,”

Pesachim 3b:10

With regard to the investigation of the priestly lineage, the Gemara relates: A certain Gentile would ascend on the pilgrimage to Jerusalem, claiming he was Jewish, and eat Passover lambs in Jerusalem. He would then return home and boast about how he had tricked the Jews. He said: It is written: “This is the statute of the Passover lamb; no foreigner shall eat of it” (Exo 12:43), and another verse says: “Any uncircumcised man shall not eat of it” (Exo 12:48). And yet, I ate from the finest of the fine portions of the Passover lamb.

Pesachim 96a:17

The Gemara continues to question: However, if that is so, when the verse states: “No foreigner shall eat from it” (Exo 12:43), so too, should it be inferred that it is only from it, the Passover lamb sacrificed in Egypt, that he may not eat, but he may eat from the Passover lamb sacrificed in later generations? The Gemara answers that the verse states: “You shall perform,” which teaches that the halakhot of the Passover lamb sacrificed in Egypt apply to future generations as well. Consequently, anyone who was prohibited from eating the Passover lamb in Egypt may not eat it in subsequent years either.

Yevamot 62a:3

Moses broke the tablets following the sin of the golden calf. What did he interpret that led him to do so? Moses said: If in the case of the Passover lamb, which is only one of 613 commandments, the law states: “No foreigner shall eat of it” (Exo 12:43), excluding not only Gentiles but apostate Jews as well, then here, in the case of the golden calf, where the tablets represent the entire law and where the Jewish people are apostates, as they are worshiping the calf, all the more so must they be excluded from receiving them.

14 If his offering to the Lord is a burnt offering of birds, then he shall bring his offering of turtledoves or young doves.

Chullin 22a:15

The Sages taught in a baraita with regard to the verse: “He shall bring his offering of doves or young doves” (Lev 1:14), that doves are older and not younger. As one might have thought: And couldn’t this be derived through an a fortiori inference:

Kiddushin 24b:20

The Gemara comments: One might have thought that if one brings a bird whose wing is dried, or whose leg is severed, or whose eye was removed, that it too is acceptable as an offering. Therefore, the verse states: “If his offering to the Lord is a burnt offering of birds” (Lev 1:14). This phrase indicates that only some birds can be sacrificed as offerings, but not all birds. This teaches that a bird can be disqualified due to a blemish. For example, if a significant part of the bird is missing, e.g., a limb, the bird is not acceptable as an offering. This indicates that the actual loss of an eye is considered a greater blemish than blindness. Consequently, if his master takes out the slave’s blind eye, he is emancipated.

Menachot 105a:3

Similarly, one who says: It is incumbent upon me to bring a burnt offering from a type of bird, must bring doves as his burnt offering, since the verse opens with it first in the passage discussing burnt offerings of birds, as it is stated: “If his offering to the Lord is a burnt offering of birds, then he shall bring his offering of doves or young pigeons” (Lev 1:14).

Rashi

Of birds—But not all birds. Since Scripture states (Lev 22:19), “a male without blemish, of the bulls or the sheep or the goats,” it is evident that perfection and maleness are required only in the case of animals, but perfection and maleness does not apply to birds. One might think that a bird may be brought as a sacrifice even if it lacks a limb! Scripture therefore states: “of birds”—but not all birds (Kiddushin 24b; Sifra, Emor, Section 7 2).

Of turtledoves or young doves—The word “of” is intended to exclude birds in the first stage of their plumage becoming golden-coloured in the case of the one as of the other, for this stage makes the bird unfit for sacrifice, since such a bird is a grown-up one in the case of “young doves,” and a young one in the case of “turtledoves” (Chullin 22b; Sifra, Vayikra Dibbura d’Nedavah, Chapter 8 5).

Turtledoves—Grown-up ones only may be offered but not young ones.

Young doves—Young ones only may be offered but not grown-up ones (Chullin 22a; Sifra, Vayikra Dibbura d’Nedavah, Chapter 8 4).

Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. MAT 11:29

and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” LUK 2:24

John Gill

And to offer a sacrifice—That is, when the time of purification came, the parents of our Lord brought him from Bethlehem to Jerusalem, to present him in the temple to the Lord as his, and to redeem him; and not only so, but to offer the sacrifice required of child-bed women.

According to what is said in the Law of the Lord—(Lev 12:8).

A pair of turtledoves, or two young pigeons—If the person was able, she was to bring a lamb of the first year for a burnt offering; and a young pigeon, or a turtle dove, for a sin offering; but in case of poverty, then the above sufficed, and one of them was for a burnt offering, and the other for a sin offering; which shows not only that the virgin offered for herself a sin offering, being ceremonially unclean, but also her mean estate and poverty, in that she offered the offering of the poorer sort; see (Lev 12:6, 8).

For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. 2CO 8:12

John Gill

For if the readiness is there—If what is done springs from a truly noble, generous spirit, a spirit of bountifulness and liberality; and is given cheerfully and freely, and according to a man’s ability; the quantity matters not, whether it be more or less.

It is acceptable—Both of God and man.

According to what a person has, not according to what he does not have—The widow’s mite was as acceptable, and more so, than all the rich men cast into the treasury; a cup of cold water given to a prophet, in the name of a prophet, is taken notice of by God, and shall have its reward. The present sent by the Philippians to the apostle Paul, and which perhaps was not very large, was “a fragrant offering, a sacrifice acceptable and pleasing to God” (Php 4:18).

For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. HEB 7:26

John Gill

For it was indeed fitting that we should have such a high priest—Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted.

Holy—By nature, originally and underivatively, perfectly and completely, internally as well as externally; he was typified by the high priest, who had holiness to the Lord written on his forehead, and far exceeds any of the priests in holiness; and such an one becomes us, for had he not been holy he could not have entered into the Holy Place for us, or have appeared there on our account, or have been our sanctification; so Philo the Jew speaks of the true priest as being not man, but the divine Word, and as free from all sin voluntary and involuntary.

Innocent—Without any vitiosity in his nature, without guile in his mouth, or malice in his heart; doing no injury to any man’s person or property: the character chiefly regards the innocence and holiness of his life and conversation; and in which he exceeded the priests under the law; and is a suitable one for us, for hereby he was fit to be made sin, and to take it away.

Unstained—With the sin of Adam, with which all mankind are defiled; with the blood of slain beasts, with which the priests under the law were sprinkled; with the filthy conversation of the wicked, which affects good men: hence he was more excellent than the priests under the law; and one that becomes us, since his blood is the blood of a lamb, without spot and blemish: the high priests under the law, according to the Jews, were to excel their brothers in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness.

Separated from sinners—Not but that he took the nature of sinners, though not a sinful nature; and he was often in the company of sinners, when on earth, and was reckoned among them, and as one of them; but he was separated from them in Adam; he was not among the individuals of human nature that sinned in him; and he was brought into the world in a different manner from them, not descending from Adam by ordinary generation; and he had no communion with them in sin; nor did he encourage them to it in the days of his flesh; and now he is removed far from them; and herein he exceeds the priests under the law, and is suitable to us: the Syriac and Ethiopic versions read, “separated from sins”; the allusion seems to be, to the separating of the high priest from his own house to one of the courts of the temple seven days before the Day of Atonement, and so before the burning of the heifers.

And exalted above the heavens—Than the visible heavens, the airy and starry heavens, and than the angels in heaven; and so preferable to the high priests, and exceedingly agreeable to us (Heb 4:14), the allusion may be to the carrying of the high priest on the Day of Atonement to an upper chamber in the temple, called the chamber of Abtines: this may be understood either of Christ’s exaltation in heaven, where angels are subject to him, and his priesthood is completed; or of his excelling the angels in the holiness of his nature, which agrees with the other characters in the text, and stands opposed to the infirmities of the priests.

16 He shall remove its crop with its contents and cast it beside the altar on the east side, to the place of the ashes.

Meilah 12a:2

Rabbi Elazar said in response: It is derived from the fact that the verse states with regard to a bird sacrificed as a burnt offering: “He shall remove its crop with its contents and cast it beside the altar on the east side, to the place of the ashes (Lev 1:16), referring to the location for the placement of the removed ashes. If this verse is not needed for the matter of the external altar, as that halakha is already derived from the phrase: “And put them beside the altar” (Lev 6:3), apply it to the matter of the ashes of the inner altar, teaching that these ashes must also be placed there.

Rashi

Its crop—The word is connected in meaning with the word רְאִי in Rabbinical Hebrew; it thus denotes the place of the רְעִי, the digested food, i.e., the crop (Sifra, Vayikra Dibbura d’Nedavah, Section 7 9).

בְּנֹצָתָהּ means together with its entrails. The word נוֹצָה is really an expression for anything that is loathsome. Similar is (Lam 4:15) “for they are foul (נָצוּ), even slipping.” That is also what Onkelos means when he translates בְּאוּכְלֵיהּ, “with its digested food” found in its contents (excrement). This is the interpretation given by Abba Yose ben Hanan who states: he removes the stomach with it. But our Rabbis, of blessed memory, taking נוֹצָה; in its usual sense of “feathers,” say: with a knife he cuts out around the crop an opening like a flap and removes it together with the feathers on the skin (Sifra, Vayikra Dibbura d’Nedavah, Section 7 9; Zevachim 65a). In the case of the burnt offering of the cattle which eats only from the crib of its owner it is stated (v. 13), “But the entrails and the legs he shall wash with water. . . . and burn it on the altar.” However, regarding birds, which feed themselves on things stolen from other people’s property, it states, “He shall remove its crop . . . and cast” the contents, which ate from stolen property (Vayikra Rabbah 3:4).

Beside the altar on the east side—At the eastern side of the כֶּבֶשׁ the inclined ascent leading to the altar (Sifra, Vayikra Dibbura d’Nedavah, Chapter 9 3).

To the place of the ashes—I.e., that place where they deposited the ashes removed from the outer altar each morning (cf. Rashi on Lev 6:3-4) and the ashes removed from the inner altar and the lampstand (Meilah 12a; Sifra, Vayikra Dibbura d’Nedavah, Chapter 9 3). All these miraculously sunk there in their place (Yoma 21a).

Zevachim 65a:19

The mishna teaches that after the priest throws the bird’s head onto the fire on the altar, he arrives at the body and removes the crop and its feathers attached to it and its contents that emerge with them, and tosses them to the place of the ashes. The Sages taught in a baraita with regard to the verse pertaining to a bird burnt offering: “He shall remove murato with its contents” (Lev 1:16). This word, murato, is referring to the crop.

And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” LUK 1:35

according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:

May grace and peace be multiplied to you. 1PE 1:2

17 He shall split it open by its wing feathers, but shall not tear it completely apart. And the priest shall burn it on the altar, on the wood that is on the fire. It is a burnt offering, a food offering with a pleasing aroma to the Lord.

Menachot 110a:14

MISHNA: It is stated with regard to an animal burnt offering: “A food offering, an aroma pleasing to the Lord” (Lev 1:9), and with regard to a bird burnt offering: “A food offering, an aroma pleasing to the Lord” (Lev 1:17), and with regard to a meal offering: “A food offering, an aroma pleasing to the Lord” (Lev 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward heaven.

Rashi

He shall split it open—The term שִׁסּוּעַ is is used only for splitting open with the hands. Similarly it states in the story of Samson (Jdg 14:6) “he rent him (וישסעהו) as he would have rent a young goat” (Zevachim 65b).

By its wing feathers means actually the feathers. But surely you will not find even a common sort of man who can smell the odour of burnt feathers without being disgusted with it! Why, then, does Scripture say that it shall be offered with the feathers? In order that the altar should appear full up and adorned with the sacrifice of the poor (Vayikra Rabbah 3:5).

By its wing feathers means: with its feathers he need not pluck out the feathers.

But shall not tear it completely apart—He must not tear it apart completely into two pieces. Rather, he must tear it along its back. It is stated here of a bird-offering “a pleasing aroma to the Lord” and it is stated (v. 9) of an animal-sacrifice “a pleasing aroma to the Lord,” to tell you: whether one offers much or little it is equally pleasing to God provided that he directs his heart to heaven (Menachot 110a; Sifra, Vayikra Dibbura d’Nedavah, Section 9 7).

Laws for Burnt Offerings

1 The Lord called Moses and spoke to him from the tent of meeting, saying,

Rashi

The Lord called Moses—All oral communications of the Lord to Moses whether they are introduced by וַיְדַבֵּר, “and he spoke” or by וַיֹּאמֶר, “and he said,” or by וַיְצַו, “and he commanded,” were preceded by a call (cf. Sifra, Vayikra Dibbura d’Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it says, “And one called (וְקָרָא) to another . . .” (Isa 6:3). To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it says, “and God happened to meet (וַיִּקָּר) Balaam” (Num 23:4). The term וַיִּקָּר has the meaning of a coincidental happening, and also alludes to uncleanness, by analogy with Deu 23:11 (cf. Bereishit Rabbah 52:5).

The Lord called Moses—This implies that the voice went on and reached Moses’ ears only but all the other Israelites did not hear it. One might think that for the subsections there was also such a call! It, however, states, “and spoke (וַיְדַבֵּר) to him,” thus intimating that a complete section had (was preceded by) a call, but not the subsections. And what purpose did these subsections serve? To give Moses an interval for reflection between one division and another and between one subject and another—something which is all the more necessary for an ordinary man receiving instruction from an ordinary man (Sifra, Vayikra Dibbura d’Nedavah, Chapter 1 9).

And spoke to him from the tent of meeting, saying—One might think from this that the Lord spoke to him from the entire house that is, from any part of the tent of meeting! Scripture, however, states (Num 7:89), “and he heard the voice speaking to him from above the ark cover.” From this, one might think that he heard the voice coming from off the entire ark cover. Scripture, however, continues, “from between the two cherubim” (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 12).

To him—This is intended to exclude Aaron. Rabbi Judah said, “Thirteen times in the law, God spoke to Moses and Aaron together; but corresponding to these there are thirteen which include expressions with a limitative force to teach you that they were spoken not to Aaron but to Moses only, with the view that he should communicate them to Aaron. The following are the thirteen limitations: (1) “to speak with the Lord . . . ,” (2) “. . . speaking to him . . . ,” (3) “. . . and it spoke to him” (Num 7:89); (4) “There I will meet with you at set times, etc. . . .” (Exo 25:22)—all the thirteen instances you will find in Torath Kohanim (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 1). I might, however, think that they (Aaron and all Israel) heard at least the sound of the divine utterance. Scripture therefore, says: not “he heard the voice speaking to him (לוֹ),” but “he heard the voice speaking right up to him (אֵלָיו)” (Num 7:89). This verse could have used the word לוֹ, “to him,” rather than such an exclusive expression as אֵלָיו, “right up to him.” However, it uses this expression in order to teach us that only Moses heard the utterance, and all Israel did not hear it (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 8).

From the tent of meeting—This teaches us that the voice broke off and did not issue beyond the tent of meeting. One might think that this was so because the voice was a very low one! Scripture, however, states (Num 7:89), “And when Moses came into the tent of meeting, he heard the voice.” What does it mean by the voice? It was the voice that is so minutely described in (Psa 29:4-5), “The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks cedars.” But if this be so, why does Scripture state, “and spoke to him from the tent of meeting”? Because it intends to tell us that the voice stopped. A case similar to this where a powerful sound uttered within the temple was not heard outside, is: “And the sound of the cherubim’s wings was heard up to the outer courtyard . . .” (Eze 10:5). One might think then that the sound was a very low one! Scripture, however, continues “. . . as the voice of the Almighty God when he speaks!” Why then does Scripture state, “the sound . . . was heard up to the outer courtyard”? Because when it reached there it broke off (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 10-11).

Saying—God told Moses: Go and speak to them words that will bring them to a subdued frame of mind, namely: “It is for your sake that he communicates with me.” And indeed we find this was so; for all the thirty-eight years during which Israel in the wilderness were placed, as it were, under excommunication—from the time of the incident of the spies and onwards—there was no intimate conversation of God with Moses, for it is said (Deu 2:16-17), “So as soon as all the men of war had perished and were dead from among the people, the Lord said to me . . .”—only then was a divine communication again made to me (Sifra). Another explanation of לֵאמֹר is that God says to Moses: “Go and tell them my commands and bring me back word whether they will accept them,” as it is said (Exo 19:8), “and Moses reported the words of the people to the Lord” (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 13).

Sanhedrin 101a:4

The mishna teaches: And among those who have no share in the world-to-come is one who whispers invocations over a wound. Rabbi Yoḥanan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: “When a leprous mark is in a man, then he shall be brought to the priest” (Lev 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi Ḥanina says: Even a verse that is unrelated to the specific illness in question, for example: “The Lord called Moses” (Lev 1:1), may not be whispered as an invocation.

Yoma 4b:11

The verse says: “The Lord called Moses and spoke to him from within the tent of meeting, saying” (Lev 1:1). Why does the verse mention calling before speaking, and God did not speak to him at the outset? The law is teaching etiquette: A person should not say anything to another unless he calls him first. This supports the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: A person should not say anything to another unless he calls him first. With regard to the term concluding the verse: “Saying,” Rabbi Musya, grandson of Rabbi Masya, said in the name of Rabbi Musya the Great: From where is it derived with regard to one who tells another some matter, that it is incumbent upon the latter not to say it to others until the former explicitly says to him: Go and tell others? As it is stated: “And spoke to him from within the tent of meeting, saying [lemor].” Lemor is a contraction of lo emor, meaning: Do not say. One must be given permission before transmitting information.

For the law was given through Moses; grace and truth came through Jesus Christ. JOH 1:17

2 “Speak to the people of Israel and say to them, When any one of you brings an offering to the Lord, you shall bring your offering of livestock from the herd or from the flock.”

Bava Kamma 40b:16

The Gemara raises an objection from a baraita that interprets the verse: “You shall bring your offering of livestock from the herd or from the flock” (Lev 1:2). The phrase “of livestock” is mentioned to exclude an animal that engaged in bestiality and an animal that was the object of bestiality from eligibility to be brought as an offering. The phrase “from the herd” is mentioned to exclude an animal that had been worshiped as a god. “From the flock” is mentioned to exclude an animal that had been set aside for idol worship. The additional conjunction “or,” in the phrase “or from the flock” is mentioned to exclude an animal that gores a person, killing him.

Bekhorot 41a:15

They are derived from a verse, as the Sages taught in a baraita that when the verse states: “You shall bring your offering from livestock from the herd or from the flock” (Lev 1:2), each mention of the word “from” is interpreted as a term of exclusion. The expression “from livestock” serves to exclude an animal that copulated with a person and an animal that was the object of bestiality. The expression “from the herd” serves to exclude an animal worshiped as a deity, and “from the flock” serves to exclude an animal set aside for idol worship. Finally, the word “or” in the expression “or from the flock” serves to exclude an animal that gored and killed a person.

1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

John Gill

I appeal to you therefore, brothers, by the mercies of God—The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle “therefore,” shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as “brothers,” and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, “I appeal to you”; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but “by the mercies of God”; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice.

To present your bodies—Not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews say,

“Worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? ‘Their bodies and their souls,’ which they offer before him.”

The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves.

A living sacrifice—In opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all.

Holy—In allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices are both living and holy.

Acceptable to God—Through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him.

Which is your spiritual worship—It is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.

6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; ROM 12:1, 6

6 You shall set the altar of burnt offering before the door of the tabernacle of the tent of meeting,

6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, EPH 1:6-7

We have an altar from which those who serve the tent have no right to eat. HEB 13:10

He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1JN 2:2

9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.

10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 1JN 4:9-10

10 You shall also anoint the altar of burnt offering and all its utensils, and sanctify the altar, so that the altar may become most holy.

Zevachim 87a:11

The mishna teaches: Just as the altar sanctifies items, so too, the ramp and the service vessels sanctify items. With regard to this halakha, the Sages taught: The verse states: “Whatever touches the altar shall become sacred” (Exo 29:37). From here I have derived only that the altar sanctifies items. From where is it derived that the ramp sanctifies items as well? The verse states: “You shall also anoint the altar [et hamizbe’aḥ]” (Exo 40:10), and the addition of the word et serves to include the ramp. With regard to service vessels, from where is it derived that they sanctify items? The verse states with regard to them: “Whatever touches them will become sacred” (Exo 30:29).

And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” LUK 1:35

13 and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest.

For he whom God has sent utters the words of God, for he gives the Spirit without measure. JOH 3:34

John Gill

For he whom God has sent—Still meaning Christ, who was sent in human nature, in the likeness of sinful flesh, in the fulness of time; to be the Savior of the world, of that which was lost, of the chief of sinners; and to preach the glad tidings of the gospel, which is more especially here designed; and for which he was abundantly qualified by the Spirit of God, with which he was anointed.

Utters the words of God—The words which God gave unto him; the doctrines of grace; the word of truth; the word of faith; the word of righteousness; the word of reconciliation; the words of salvation and eternal life; the whole mind and will of God; and whatever he spoke were as true as the oracles of God.

For he he gives the Spirit without measure—As he did to the prophets of the Old Testament, and to the apostles of the New; and to the ordinary ministers of the word, who have gifts differing one from another; to one is given one gift of the Spirit; and to another, another gift, as the Spirit pleaseth; and to everyone is given grace, or gifts of grace, according to the measure of the gift of Christ (Eph 4:7). To which agrees what the Jews say of the Holy Spirit, and his gifts.

“Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, ‘in measure’—Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, ‘in weight.’ ”

But the Lord Jesus has every gift of the Spirit, and the fulness of grace in him: he is anointed with the oil of gladness, with the Holy Spirit above his fellows; and has an immeasurable unction of the Holy One; which, like the precious oil poured on Aaron, descends from him to the members of his body.

And for their sake I consecrate myself, that they also may be sanctified in truth. JOH 17:19

10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? HEB 10:10, 29

20 But you have been anointed by the Holy One, and you all have knowledge.

27 But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him. 1JN 2:20, 27

16 This Moses did; according to all that the Lord commanded him, so he did.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

John Gill

Teaching them to observe all—All ordinances, not only baptism, but the Lord’s supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice.

That I have commanded you—Every thing that Christ has commanded, be it what it will, and nothing else; for Christ’s ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men’s devising, and was never ordered by Christ.

And behold, I am with you always, to the end of the age—Meaning, not merely to the end of their lives, which would be the end of the age to them; nor to the end of the Jewish age, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the age to come, the gospel church state, which now took place; or to the end of the present age, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the age, and the gospel and the ordinances of it should be administered so long, and there should be gospel ministers till that time; Christ’s sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.

Moreover, it is required of stewards that they be found faithful. 1CO 4:2

17 In the first month in the second year, on the first day of the month, the tabernacle was erected.

Rosh Hashanah 3a:12

And it is written: “After he had slain Sihon the king of the Amorites, who lived in Heshbon” (Deu 1:4). And it says: “And when the Canaanite, the king of Arad, who lived in the Negeb, heard” (Num 33:40). And it says: “And when all the congregation saw that Aaron had perished, they wept for Aaron thirty days” (Num 20:29). And it says: “In the first month in the second year, on the first day of the month, the tabernacle was established” (Exo 40:17).

22 He put the table in the tent of meeting, on the north side of the tabernacle, outside the veil,

Rashi

On the north side of the tabernacle—In the north half of the width of the house (Yoma 33b).

Side—This must be understood as the Targum renders it: the side, like the thigh that is on a person’s side.

To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, EPH 3:8

26 He put the golden altar in the tent of meeting before the veil,

You blind men! For which is greater, the gift or the altar that makes the gift sacred? MAT 23:19

I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me. JOH 11:42

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. HEB 7:25

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. HEB 10:1

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 1JN 2:1

30 He set the basin between the tent of meeting and the altar, and put water in it for washing,

let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. HEB 10:22

The Glory of the Lord

34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished. REV 15:8

3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.”

23 And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

24 By its light will the nations walk, and the kings of the earth will bring their glory into it, REV 21:3, 23-24

35 And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the Lord filled the tabernacle.

Rashi

Moses was not able to enter the tent of meeting—But another verse says (Num 7:89), “And when Moses would enter the tent of meeting.” There comes, however, a third verse and reconciles these apparently contradictory verses, for it says here “because the cloud settled on it.” Hence you may say: so long as the cloud was on it “he was not able to enter,” but as soon as the cloud disappeared he would enter and spoke with him (Sifra, Braita d’Rabbi Yishmael 18).

Yoma 4b:9

Rabbi Zerika raised a contradiction between verses before Rabbi Elazar, and some say that Rabbi Zerika said that Rabbi Elazar raised a contradiction: It is written in one place: “And Moses was not able to enter the tent of meeting because the cloud dwelt on it” (Exo 40:35), as Moses was unable to enter the cloud. And it is written elsewhere: “Moses entered the cloud” (Exo 24:18). This teaches that the Holy One, blessed be he, grabbed Moses and brought him into the cloud since he could not enter on his own.

22 He also made the robe of the ephod woven all of blue,

Zevachim 88b:2

With regard to the priestly vestments, the Sages taught in a baraita: The robe of the high priest was sewn entirely of sky-blue, as it is stated: “He also made the robe of the ephod woven all of sky-blue” (Exo 39:22). With regard to its hem, concerning which it states: “On the hem of the robe they made pomegranates of sky blue and purple and scarlet, twined” (Exo 39:24), how were they fashioned? The tailor brings sky-blue yarns, and purple yarns, and scarlet yarns, which are twined together, and fashions them to appear as pomegranates that have not opened their mouths, i.e., they are sewn in the appearance of pomegranates that are not yet ripe enough for the crown on top to open, and as the cones of the helmets that are found on the heads of children.

24 On the hem of the robe they made pomegranates of blue and purple and scarlet yarns and fine twined linen.

Yoma 71b:10

The Gemara continues to explain the baraita. That the use of the term twined implies that the thread should be spun from eight strands, from where do we derive this? As it is written: “On the hem of the robe they made pomegranates of sky-blue and purple and scarlet, twined” (Exo 39:24); and derive a verbal analogy from the term “twined” used in this verse and the term “twined” from the verse about the curtain: Just as there, with regard to the curtain, there are twenty-four strands, as will be explained, so too here, there are twenty-four strands in total. And since each pomegranate is made of three colors, sky-blue, purple, and scarlet, it must be that each one of them was spun from eight strands.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, GAL 5:22

26 a bell and a pomegranate, a bell and a pomegranate around the hem of the robe for ministering, as the Lord had commanded Moses.

Sotah 9b:22

The verse continues: “To move him [lefa’amo] in Mahaneh Dan.” Rabbi Yitzḥak of the school of Rabbi Ami says: This teaches that the divine presence jangled before him, inspiring him, like a bell [zog], as it is written here: “To move him [lefa’amo] in Mahaneh Dan,” and it is written there with regard to the clothing of the high priest: “A bell [pa’amon] and a pomegranate” (Exo 39:26).

And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, MAT 9:20

27 They also made the coats, woven of fine linen, for Aaron and his sons,

the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ROM 3:22

But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. ROM 13:14

For as many of you as were baptized into Christ have put on Christ. GAL 3:27

6 who, though he was in the form of God, did not count equality with God a thing to be grasped,

7 but emptied himself, by taking the form of a servant, being born in the likeness of men.

8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. PHP 2:6-8

Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 1PE 1:13

28 and the turban of fine linen, and the caps of fine linen, and the linen undergarments of fine twined linen,

Rashi

And the caps means the beauty of the caps—this is equivalent to: the caps.

30 They made the plate of the holy crown of pure gold, and wrote on it an inscription, like the engraving of a signet, “Holy to the Lord.”

Gittin 20b:1

Isn’t there a need to write it, as the verse states with regard to the frontplate: “Wrote on it an inscription, like the engraving of a signet” (Exo 39:30), and there is no writing here? The Gemara answers: It means that the frontplate was fashioned like the form of gold dinars but not entirely like the form of gold dinars. It was fashioned like the form of gold dinars in that the writing protrudes. But it was not fashioned like the form of gold dinars entirely, as there, in the case of gold dinars, the pressing of the stamp is done from the inside, by pushing back the surrounding area to allow the form to be visible, and here, when fashioning the frontplate, it was done from the outside, by applying pressure to the opposite side so that the letters were pushed outward. Since the letters were carved directly, it was considered to be inscription.

And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 1CO 1:30

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2CO 5:21

who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. TIT 2:14

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, HEB 1:3

For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. HEB 7:26

and you have made them a kingdom and priests to our God,

and they shall reign on the earth. REV 5:10

32 Thus all the work of the tabernacle of the tent of meeting was finished, and the people of Israel did according to all that the Lord had commanded Moses; so they did.

Rashi

The people of Israel did the work according to all that the Lord had commanded.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

John Gill

Teaching them to observe all—All ordinances, not only baptism, but the Lord’s supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice.

That I have commanded you—Every thing that Christ has commanded, be it what it will, and nothing else; for Christ’s ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men’s devising, and was never ordered by Christ.

And behold, I am with you always, to the end of the age—Meaning, not merely to the end of their lives, which would be the end of the age to them; nor to the end of the Jewish age, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the age to come, the gospel church state, which now took place; or to the end of the present age, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the age, and the gospel and the ordinances of it should be administered so long, and there should be gospel ministers till that time; Christ’s sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.

who was faithful to him who appointed him, just as Moses also was faithful in all God’s house. HEB 3:2

They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” HEB 8:5

33 Then they brought the tabernacle to Moses, the tent and all its utensils, its hooks, its frames, its bars, its pillars, and its bases;

Rashi

Then they brought the tabernacle to Moses, for they were unable to erect it. Since Moses had done no work in the tabernacle, the Holy One, blessed is he, left for him the task of erecting it, for nobody was able to set it up because of the weight of the frames which no human strength was capable of setting up. Moses, however, succeeded in placing it in position. Moses said to the Holy One, blessed be he, “How is its erection possible by human beings?” God answered him: “You be busy with your hand!” He appeared to be erecting it, but in fact it set itself up and rose of its own accord. That is why Scripture says (Exo 40:17), “the tabernacle was erected”—was erected by itself. This is a Midrash of Rabbi Tanchuma 2:11:11.

35 the ark of the testimony with its poles and the mercy seat;

5 Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing HEB 9:5, 8

37 the lampstand of pure gold and its lamps with the lamps set and all its utensils, and the oil for the light;

14 You are the light of the world. A city set on a hill cannot be hidden.

15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.

16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. MAT 5:14-16

that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, PHP 2:15

42 According to all that the Lord had commanded Moses, so the people of Israel had done all the work.

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. 2TI 2:15

I have fought the good fight, I have finished the race, I have kept the faith. 2TI 4:7

43 And Moses saw all the work, and behold, they had done it; as the Lord had commanded, so had they done it. Then Moses blessed them.

Rashi

Then Moses blessed them—He said to them “May it be the will of God that his glory rest upon the work of your hands; ‘let the favor of the Lord our God be upon us’ ” (Psa 90:17) (Sifra, Shemini, Mechilta d’Miluim 2 15). This is part of one of the eleven psalms in “A prayer of Moses” (Psa 90:1) (Bamidbar Rabbah 12:9).