Rashi

מחזיק בם. אוֹחֵז בָּם, כְּמוֹ "וְהֶחֱזִיקָה בִּמְבֻשָׁיו" (דברים כ"ה):

מחזיק בם means WILT KEEP HOLD OF THEM, as in, (Deuteronomy 25:11) “and layeth hold of him etc. (...והחזיקה ב)”.

Rashi on Exodus 9:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויאמר ה' אל משה בא אל פרעה. וְהַתְרֵה בוֹ:

ויאמר ה' אל משה בא אל פרעה AND THE LORD SAID UNTO MOSES GO IN UNTO PHARAOH and warn him.

Rashi on Exodus 10:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כלה. גְּמֵירָא; כָּלִיל, כֻּלְּכֶם יְשַׁלַּח:

כלה Onkelos renders it by גמירא, taking כלה in sense of כליל entirely; i. e. he will send all of you away.

Rashi on Exodus 11:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויאמר ה' אל משה ואל אהרן. בִּשְׁבִיל שֶׁאַהֲרֹן עָשָׂה וְטָרַח בַּמּוֹפְתִים כְּמֹשֶׁה, חָלַק לוֹ כָּבוֹד זֶה בְּמִצְוָה רִאשׁוֹנָה, שֶׁכְּלָלוֹ עִם מֹשֶׁה בַּדִּבּוּר:

ויאמר ה' אל משה ואל אהרן AND THE LORD SPAKE UNTO MOSES AND AARON — Because Aaron had worked and toiled in performing the wonders just the same as Moses He paid him this honour at the first command by including him with Moses in the communication (Tanchuma Yahshan 2:3:8).

Rashi on Exodus 12:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

פטר כל רחם. שֶׁפָּתַח הָרֶחֶם תְּחִלָּה, כְּמוֹ: "פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן" (משלי י"ז), וְכֵן "יַפְטִירוּ בְשָׂפָה" (תהלים כ"ב) – יִפְתְּחוּ שְׂפָתַיִם:

פטר כל רחם THE FIRST OFFSPRING OF EVERY WOMB — The words mean: that which first openeth the womb, the root פטר meaning to open, as in (Proverbs 17:14) “As one makes an opening (פוטר) for water so is the beginning of strife”; and so, too, is (Psalms 22:8) יפטירו בשפה i. e. “they open the lips”.

Rashi on Exodus 13:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וישבו. לַאֲחוֹרֵיהֶם, לְצַד מִצְרַיִם הָיוּ מְקָרְבִין כָּל יוֹם הַשְּׁלִישִׁי, כְּדֵי לְהַטְעוֹת אֶת פַּרְעֹה שֶׁיֹּאמַר תּוֹעִים הֵם בַּדֶּרֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל וְגוֹ'":

וישבו THAT THEY TURN backwards; all the third day they were moving nearer towards the Egyptians, in order to mislead Pharaoh, so that he should say: They have lost their way, as it is said, (v. 3) “so that Pharaoh will say of the children of Israel, [They are entangled in the land]”.

Rashi on Exodus 14:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אז ישיר משה. אָז כְּשֶׁרָאָה הַנֵּס עָלָה בְלִבּוֹ שֶׁיָּשִׁיר שִׁירָה. וְכֵן "אָז יְדַבֵּר יְהוֹשֻׁעַ" (יהושע י'), וְכֵן "וּבַיִת יַעֲשֶׂה לְבַת פַּרְעֹה" (מלכים א ז') – חָשַׁב בְּלִבּוֹ שֶׁיַּעֲשֶׂה לָהּ, אַף כָּאן יָשִׁיר אָמַר לוֹ לִבּוֹ שֶׁיָּשִׁיר וְכֵן עָשָׂה – וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַה', וְכֵן בִּיהוֹשֻׁעַ כְּשֶׁרָאָה הַנֵּס אָמַר לוֹ לִבּוֹ שֶׁיְּדַבֵּר וְכֵן עָשָׂה – "וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל" (יהושע י'), וְכֵן שִׁירַת הַבְּאֵר, שֶׁפָּתַח בָּהּ אָז יָשִׁיר יִשְׂרָאֵל, פֵּרֵשׁ אַחֲרָיו "עֲלִי בְאֵר עֱנוּ לָהּ" (במדבר י"א), "אָז יִבְנֶה שְׁלֹמֹה בָּמָה" (מלכים א י"א), פֵּרְשׁוּ בוֹ חַכְמֵי יִשְׂרָאֵל שֶׁבִּקֵּשׁ לִבְנוֹת וְלֹא בָנָה, לִמְּדָנוּ שֶׁהַיּוֹ"ד עַל שֵׁם הַמַּחֲשָׁבָה נֶאֶמְרָה, זֶהוּ לְיַשֵּׁב פְּשׁוּטוֹ. אֲבָל מִדְרָשׁוֹ אָמְרוּ רַבּוֹתֵינוּ זִ"לִ "מִכָּאן רֶמֶז לִתְחִיַּת הַמֵּתִים מִן הַתּוֹרָה" וְכֵן בְּכֻלָּן, חוּץ מִשֶּׁל שְׁלֹמֹה, שֶׁפֵּרְשׁוּהוּ בִּקֵּשׁ לִבְנוֹת וְלֹא בָנָה. וְאֵין לוֹמַר וּלְיַשֵּׁב לָשׁוֹן הַזֶּה כִּשְׁאָר דְּבָרִים הַנִּכְתָּבִים בִּלְשׁוֹן עָתִיד וְהֵן מִיָּד, כְּגוֹן "כָּכָה יַעֲשֶׂה אִיּוֹב" (איוב א'), "עַ"פִּ ה' יַחֲנוּ" (במדבר ט'), "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן" (שם), לְפִי שֶׁהֵן דָּבָר הַהוֹוֶה תָמִיד וְנוֹפֵל בּוֹ בֵּין לְשׁוֹן עָתִיד וּבֵין לְשׁוֹן עָבָר, אֲבָל זֶה שֶׁלֹּא הָיָה אֶלָּא לְשָׁעָה, אֵינִי יָכוֹל לְיַשְּׁבוֹ בַּלָּשׁוֹן הַזֶּה:

אז ישיר משה THEN SANG MOSES — with regard to the usage of the future ישיר, the meaning is: THEN — i. e. when he saw the miracle it entered his mind that HE WOULD SING a song. Similar is, (Joshua 10:12) “Then Joshua would speak (אז ידבר)”; and similar, (1 Kings 7:8) “and a house he would make (יעשה) for Pharaoh’s daughter”, which signifies “he purposed in his heart that he would make it for her”. So, also, ישיר here signifies: his heart told him that he should sing, and thus did he actually do, as it states, “and they (Moses and Israel) spake as follows, ‘I will sing unto the Lord’”. And in the same way, in the case of Joshua, it means: then (או) — when he saw the miracle mentioned in that narrative — his heart told him (prompted him) to speak, and thus did he actually do, as it is stated, “and he spake before the eyes of all Israel”. The same applies to the Song of the Well (Numbers 21:17) which begins with the words: אז ישיר ישראל, “then would Israel sing”; it expresses the intention quite plainly in the following words, “Come up, O Well — sing ye unto it” (i. e. these words are a call to the people to sing to it after Israel had expressed their intention so to do and are not part of the song itself which begins with the words that follow). With regard to (1 Kings 11:7) אז יבנה שלמה במה our Rabbis explained that He proposed to build a high place for Chemosh but actually did not build it (Sanhedrin 91b). This, too, teaches us that the י as a prefix of the imperfect is used in reference to intention to do a thing. This explanation serves to settle the literal meaning of the text. But so far as its Midrashic explanation is concerned our Rabbis, of blessed memory, said: from here (i. e. from the fact that the future tense is used) we may derive an intimation that the tenet of the Resurrection of the Dead is from the Torah (is alluded to, although only by inference, in the Torah) (Sanhedrin 91b). And thus, also, do they explain in the case of all them (all of the examples quoted) except in the case of that referring to Solomon which they explained in the sense that he purposed to build a high place but did not build it. — One cannot say that this can be appropriately explained in the same way as one explains other passages which are written in the future tense, but which really refer to an immediate action (i. e. to a then present time); for example, (Job. 1:5) “Thus was Job doing (יעשה)”; (Numbers 9:18) “At the command of the Lord were they encamping (יחנו)”; (Numbers 9:20) “And there were occasions when the cloud was (יהיה) upon the tabernacle”, because these were each of them something that was continuously happening, and there is proper to it either the future tense or the past tense (cf. Rashi on Genesis 29:3). But this (אז ישיר and other passages quoted) which happened only at the particular moment mentioned (once and once only), one cannot fittingly explain in this sense (i. e. of continuous action).

Rashi on Exodus 15:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

בחמשה עשר יום. נִתְפָּרֵשׁ הַיּוֹם שֶׁל חֲנָיָה זוֹ, לְפִי שֶׁבּוֹ בַיּוֹם כָּלְתָה הַחֲרָרָה שֶׁהוֹצִיאוּ מִמִּצְרַיִם וְהֻצְרְכוּ לַמָּן, לְלַמְּדֵנוּ, שֶׁאָכְלוּ מִשְּׁיָרֵי הַבָּצֵק שִׁשִּׁים וְאַחַת סְעוּדוֹת וְיָרַד לָהֶם מָן בְּשִׁשָּׁה עָשָׂר בְּאִיָּר, וְיוֹם א' בְּשַׁבָּת הָיָה כִּדְאִיתָא בְּמַסֶּכֶת שַׁבָּת (פ"ז):

בחמשה עשר יום ON THE FIFTEENTH DAY — The day of this encampment is specially mentioned because on that day there came to an end the cake (provisions) they had brought with them from Egypt and they now needed the Manna, thus informing us that of the remains of the dough they had prepared in Egypt (cf. Rashi on Exodus 12:33) they ate sixty-one meals. For the Manna fell for them on the sixteenth day of Iyar, which was the first day of the week, just as is stated in the Treatise Shabbat 87b.

Rashi on Exodus 16:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מה תנסון. לוֹמַר הֲיוּכַל לָתֵת מַיִם בְּאֶרֶץ צִיָּה?:

מה תנסון TO WHY DO YE TRY [THE LORD] by saying, “Will He be able to give us water in an arid land?”

Rashi on Exodus 17:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וישמע יתרו. מַה שְּׁמוּעָה שָׁמַע וּבָא? קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק:

וישמע יתרו AND JETHRO HEARD — What was the particular report which he heard so that he came? — The division of the Red Sea and the war with Amalek (cf. (Mekhilta; Zevachim 116a).

Rashi on Exodus 18:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ביום הזה. בְּרֹאשׁ חֹדֶשׁ; לֹא הָיָה צָרִיךְ לִכְתֹּב אֶלָּא בַּיּוֹם הַהוּא, מַהוּ בַּיּוֹם הַזֶּה? שֶׁיִּהְיוּ דִּבְרֵי תוֹרָה חֲדָשִׁים עָלֶיךָ כְּאִלּוּ הַיּוֹם נְתָנָם (ברכות ס"ג):

ביום הזה THE SAME (lit., this) DAY — on the day of the New Moon. (Mekhilta; Shabbat 86b). It ought not to write ביום הזה, but ביום ההוא, “on that day”; what, then, is the force of the words “on this day”? Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new (not antiquated and something of which you have become tired), as though He had only given them to you for the first time on the day in question (Yalkut Shimoni on Torah 273; cf. Berakhot 63b).

Rashi on Exodus 19:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וידבר אלהים. אֵין אֱלֹהִים אֶלָּא דַּיָּן; לְפִי שֶׁיֵּשׁ פָּרָשִׁיּוֹת בַּתּוֹרָה שֶׁאִם עֲשָׂאָן אָדָם מְקַבֵּל שָׂכָר, וְאִם לָאו אֵינוֹ מְקַבֵּל עֲלֵיהֶם פֻּרְעָנוּת, יָכוֹל אַף עֲשֶׂרֶת הַדִּבְּרוֹת כֵּן, תַּ"לֹ וַיְדַבֵּר אֱלֹהִים – דַּיָּן לִפָּרַע (מכילתא):

וידבר אלהים AND GOD SPAKE — The word אלהים is a term for a judge. Since there are chapters in the Torah of such a character that if a person observes the commands contained therein he will receive a reward and if he never observes them at all) he will not receive punishment on their account, one might think that the Ten Commandments are also of such a character (that no punishment will follow upon the infringement of them); therefore Scripture expressly states, “God spake” — God Who is Judge, exacting punishment (Mekhilta).

Rashi on Exodus 20:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואלה המשפטים. כָּל מָקוֹם שֶׁנֶּאֱמַר "אֵלֶּה" פָּסַל אֶת הָרִאשׁוֹנִים, "וְאֵלֶּה" מוֹסִיף עַל הָרִאשׁוֹנִים, מָה הָרִאשׁוֹנִים מִסִּינַי, אַף אֵלּוּ מִסִּינַי; וְלָמָּה נִסְמְכָה פָּרָשַׁת דִּינִין לְפָרָשַׁת מִזְבֵּחַ? לוֹמַר לְךָ, שֶׁתָּשִׂים סַנְהֶדְרִין אֵצֶל הַמִּקְדָּשׁ (מכילתא):

ואלה המשפטים NOW THESE ARE THE JUDGMENTS — Wherever אלה, “these are”, is used it cuts off (פוסל) the preceding section from that which it introduces; where, however, ואלה “and these” is used it adds something to the former subject (i. e. forms a continuation of it). So also here: “And these are the judgments (i. e. these, also)”: What is the case with the former commandments (the עשרת הדברות)? They were given at Sinai! So these, too, were given at Sinai! (Mekhilta; Shemot Rabbah 30:3; cf. also Midrash Tanchuma, Mishpatim 3) If this be so, why is this section dealing with the “civil laws” placed immediately after that commanding the making of the altar? To tell you that you should seat (i. e. provide quarters for) the Sanhedrin in the vicinity of the Temple.

Rashi on Exodus 21:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אם במחתרת. כְּשֶׁהָיָה חוֹתֵר אֶת הַבַּיִת:

אם במחתרת means when he was breaking in into the house (i. e. in the very act of forcing an entry, but at no other moment).

Rashi on Exodus 22:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא תשא שמע שוא. כְּתַרְגּוּמוֹ, לָא תְקַבֵּל שְׁמַע דִשְׁקָר, אַזְהָרָה לִמְקַבֵּל לָשׁוֹן הָרָע וְלַדַּיָּן שֶׁלֹּא יִשְׁמַע דִּבְרֵי בַעַל דִּין עַד שֶׁיָּבֹא בַּעַל דִּין חֲבֵרוֹ (שם):

לא תשא שמע שוא THOU SHALT NOT HEAR A FALSE REPORT — Take it as the Targum renders it: thou shalt not accept (listen to) a false report. This is a prohibition addressed to one who is about to accept a slanderous statement, and it is addressed also to a judge — that he should not hear the pleadings of one party to a suit before the other appears (Mekhilta; Sanhedrin 7b).

Rashi on Exodus 23:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואל משה אמר. פָּרָשָׁה זוֹ נֶאֶמְרָה קֹדֶם עֲשֶׂרֶת הַדִּבְּרוֹת, בְּד' בְּסִיוָן נֶאֱמְרָה לוֹ עֲלֵה (שבת פ"ח):

ואל משה אמר AND UNTO MOSES HE SAID — This section was spoken before the Ten Commandments were given (i. e. אמר is the pluperfect); it was the fourth of Sivan when “Come up” was said to him (Shabbat 88a).

Rashi on Exodus 24:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויקחו לי תרומה. לִי – לִשְׁמִי:

ויקחו לי תרומה THAT THEY TAKE ME A HEAVE OFFERING — “Me” means to the glory of My Name (Midrash Tanchuma, Terumah 1).

Rashi on Exodus 25:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואת המשכן תעשה עשר יריעת. לִהְיוֹת לוֹ לְגַג וְלִמְחִצּוֹת מִחוּץ לַקְּרָשִׁים, שֶׁהַיְרִיעוֹת תְּלוּיוֹת מֵאֲחוֹרֵיהֶן לְכַסּוֹתָן:

ואת המשכן תעשה עשר יריעת MOREOVER THOU SHALT MAKE THE DWELLING OF TEN CURTAINS — that they should serve it as a roof and at the same time as wall-coverings for the outside of the boards; — for the curtains hung behind them so as to cover them.

Rashi on Exodus 26:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ועשית את המזבח וגו' ושלש אמות קמתו. דְּבָרִים כִּכְתָבָן, דִּבְרֵי רַ' יְהוּדָה, רַבִּי יוֹסֵי אוֹמֵר נֶאֱמַר כָּאן רָבוּעַ וְנֶאֱמַר בַּפְּנִימִי רָבוּעַ, מַה לְּהַלָּן גָּבְהוֹ פִּי שְׁנַיִם כְּאָרְכּוֹ, אַף כָּאן גָּבְהוֹ פִּי שְׁנַיִם כְּאָרְכּוֹ, וּמָה אֲנִי מְקַיֵּם וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ? מִשְּׂפַת סוֹבֵב וּלְמַעְלָה (זבח' נ"ט):

ועשית את המזבח וגו׳ ושלש אמות קמתו AND THOU SHALT MAKE AN ALTAR etc. AND THE HEIGHT THEREOF SHALL BE THREE CUBITS — These words should be understood as they are written (i. e. to mean exactly what they say — that its height was three cubits); this is the opinion of R. Jehudah. R. José, however, says: it is stated here, “[the altar shall be] square” and it is stated with reference to the inner (the golden) altar, (Exodus 30:2) “square [shall it be].” How was it there (in the case of the latter)? Its height was twice its length (“a cubit the length thereof, and a cubit the breadth thereof, . . . and two cubits the height thereof”)! So, also, here: the height shall be twice its length, i. e. ten cubits. And if you ask, how, then, do I explain the words and three cubits the height thereof?” I reply that this gives the measurement from the edge of the surround (סובב) upwards (whilst 10 cubits was the actual height from the ground to the top of the altar) (cf. Zevachim 60a; Rashi on v. 5).

Rashi on Exodus 27:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואתה הקרב אליך. לְאַחַר שֶׁתִּגָּמֵר מְלֶאכֶת הַמִּשְׁכָּן:

ואתה הקרב אליך AND THOU TAKE TO THEE after the work of the Tabernacle is finished.

Rashi on Exodus 28:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לקח. כְּמוֹ קַח. וּשְׁתֵּי גְזִירוֹת הֵן, אַחַת שֶׁל קִיחָה וְאַחַת שֶׁל לְקִיחָה, וְלָהֶן פִּתְרוֹן אֶחָד:

לקח This is the same as קח (the imperative, “Take thou” and must not be regarded as the infinitive). There are two forms of the root: one is קח and the other לקח, both having the same meaning.

Rashi on Exodus 29:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מקטר קטרת. לְהַעֲלוֹת עָלָיו קִטּוּר עֲשַׁן סַמִּים:

מקטר קטרת FOR THE BURNING OF INCENSE — to raise smoke (קיטור) on it, viz., the smoke of incense.

Rashi on Exodus 30:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

קראתי בשם –. לַעֲשׂוֹת מְלַאכְתִּי – אֶת בְּצַלְאֵל:

קראתי בשם I HAVE CALLED BY NAME — to accomplish My work — BEZALEL.

Rashi on Exodus 31:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי בשש משה. כְּתַרְגּוּמוֹ, לְשׁוֹן אִחוּר, וְכֵן בֹּשֵׁשׁ רִכְבּוֹ (שופטים ה'), וַיָּחִילוּ עַד בּוֹשׁ (שם ג'); כִּי כְּשֶׁעָלָה מֹשֶׁה לָהָר אָמַר לָהֶם לְסוֹף אַרְבָּעִים יוֹם אֲנִי בָא בְּתוֹךְ שֵׁשׁ שָׁעוֹת, כִּסְבוּרִים הֵם שֶׁאוֹתוֹ יוֹם שֶׁעָלָה מִן הַמִּנְיָן הוּא, וְהוּא אָמַר לָהֶם שְׁלֵמִים – אַרְבָּעִים יוֹם וְלֵילוֹ עִמּוֹ – וְיוֹם עֲלִיָּתוֹ אֵין לֵילוֹ עִמּוֹ, שֶׁהֲרֵי בְז' בְּסִיוָן עָלָה, נִמְצָא יוֹם אַרְבָּעִים בְּשִׁבְעָה עָשָׂר בְּתַמּוּז. בְּי"ו בָּא שָׂטָן וְעִרְבֵּב אֶת הָעוֹלָם, וְהֶרְאָה דְּמוּת חֹשֶׁךְ וַאֲפֵלָה וְעִרְבּוּבְיָה, לוֹמַר וַדַּאי מֵת מֹשֶׁה לְכָךְ בָּא עִרְבּוּבְיָא לָעוֹלָם, אָמַר לָהֶם מֵת מֹשֶׁה, שֶׁכְּבָר בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָּא וְכוּ' כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט); וְאִי אֶפְשָׁר לוֹמַר שֶׁלֹא טָעוּ אֶלָּא בְּיוֹם הַמְעֻנָּן בֵּין קֹדֶם חֲצוֹת בֵּין לְאַחַר חֲצוֹת, שֶׁהֲרֵי לֹא יָרַד מֹשֶׁה עַד יוֹם הַמָּחֳרָת, שֶׁנֶּאֱמַר וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת:

כי בשש משה [AND WHEN THE PEOPLE SAW] THAT MOSES DELAYED LONG — Understand (בשש as the Targum does, as an expression denoting “lateness”.. Similar are: (Judges 5:28) “[Why is] his chariot so long (בשש) [in coming]?”; (Judges 3:25) “And they waited until it was late (עד בוש)”. For when Moses ascended the mountain he said to them (to the Israelites): at the end of a period of forty days (i. e. on the fortieth day) I shall return during the first six hours of the day (before noon). They thought that the day on which he ascended the mountain (the seventh of Sivan) was to be included in this number (thus — Sivan having 30 days — he was expected back before noon on the sixteenth of Tammuz). In fact, however, he had said to them “after forty days” meaning complete days — forty days, each day together with its night that precedes it — (as is the customary Jewish reckoning; cf. Genesis 1:5: ויהי ערב ויהי בקר). Now, as regards the day of this ascent, its night was not part of it that it can be reckoned as a complete day, for he ascended on the seventh of Sivan early in the morning (cf. Rashi on Exodus 19:3); it follows therefore that the fortieth day really fell on the seventeenth of Tammuz and not as the people had believed on the sixteenth. On the sixteenth of Tammuz Satan came and threw the world into confusion, giving it the appearance of darkness, gloom and disorder that people should say: “Surely Moses is dead, and that is why confusion has come into the world!” He said to them, “Yes, Moses is dead, for six hours (noon) has already come (בשש = ‎בא שש) and he has not returned etc.” — as is related in Treatise Shabbat 89a (cf. Rashi and Tosafot there and Tosafot on Bava Kamma 82a ד"ה כדי). One cannot, however, say that they erred only on account of it being a cloudy day, their mistake consisting in not being able to distinguish between forenoon and afternoon, and that thus they were correct in their supposition that he was to return on the sixteenth of Tammuz; for this assumes that he really returned on the day when they made the calf, but that they were under the impression that noon was past — for, as a matter of fact, Moses did not come down until the following day (the day after they had made the calf), for it is said (v. 6) “And they rose up early in the morrow, and brought up burnt offerings”— and only after wards the Lord said to Moses (v. 7) “Go, go down; for thy people … have corrupted themselves”.

Rashi on Exodus 32:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לך עלה מזה. אֶֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת, לְכָךְ נֶאֱמַר עֲלֵה; דָּ"אַ, כְּלַפֵּי שֶׁאָמַר לוֹ בִּשְׁעַת הַכַּעַס "לֶךְ רֵד" אָמַר לוֹ בִּשְׁעַת רָצוֹן "לֵךְ עֲלֵה" (תנחומא):

לך עלה מזה GO, GO UP HENCE — The land of Israel is situated higher than all the other neighbouring lands, therefore it said “go up” (Zevachim 54b). Another explanation is: As a compensation for what He had said to him (Moses) in a time of anger, (Exodus 32:7) “Go, go down”, He now said to him, at a time of good-will, “Go, go up”.

Rashi on Exodus 33:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

פסל לך. הֶרְאָהוּ מַחְצַב סַנְפִּירִינוֹן מִתּוֹךְ אָהֳלוֹ וְאָמַר לוֹ הַפְּסֹלֶת יִהְיֶה שֶׁלְּךָ; מִשָּׁם נִתְעַשֵּׁר מֹשֶׁה הַרְבֵּה (תנחומא):

פסל לך HEW THEE — He showed him a quarry of sapphire in his tent and said to him: The chips (פסל = פסלת) shall be thine (לך). It was from this that Moses became so rich (cf. Midrash Tanchuma 3:9:29; Leviticus Rabbah 32:2).

Rashi on Exodus 34:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויקהל משה. לְמָחֳרַת יוֹם הַכִּפּוּרִים כְּשֶׁיָּרַד מִן הָהָר, וְהוּא לְשׁוֹן הִפְעִיל, שֶׁאֵינוֹ אוֹסֵף אֲנָשִׁים בְּיָּדַיִם, אֶלָּא הֵן נֶאֱסָפִין עַל פִּי דִּבּוּרוֹ, וְתַרְגּוּמוֹ וְאַכְנֵישׁ:

ויקהל משה AND MOSES ASSEMBLED [ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL] — on the morrow after the Day of Atonement when he came down from the mountain. It (the word ויקהל) is used in the verbal form that expresses the idea of causing a thing to be done, because one does not actually assemble people with one’s hands, but they are assembled by his command. The Targum therefore should be ואכניש (not וכנש as some editions have).

Rashi on Exodus 35:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מדי העבדה. יוֹתֵר מִכְּדֵי צֹרֶךְ הָעֲבוֹדָה:

מדי העבדה means more than is sufficient for the needs of the work.

Rashi on Exodus 36:5:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויעש בצלאל. לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל הַמְּלָאכָה יוֹתֵר מִשְּׁאָר חֲכָמִים, נִקְרֵאת עַל שְׁמוֹ (שמות רבה):

ויעש בצלאל AND BEZALEL MADE [THE ARK] — Because he gave himself over to the work more whole-heartedly than the other wise men it is called after his name (his name alone is associated with the act) (Midrash Tanchuma, Vayakhel 10).

Rashi on Exodus 37:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

נבוב לחת. נָבוּב הוּא חָלוּל, וְכֵן וְעָבְיוֹ אַרְבַּע אֶצְבָּעוֹת נָבוּב (ירמיהו נ"ב):

נבוב לחות HOLLOW WITH TABLETS — נבוב signifies hollow, similar to, (Jeremiah 52:21) “And the thickness thereof was four fingers: it was hollow (נבוב)‎”.

Rashi on Exodus 38:7:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ומן התכלת והארגמן וגו'. שֵׁשׁ לֹא נֶאֱמַר כָּאן, וּמִכָּאן אֲנִי אוֹמֵר שֶׁאֵין בִּגְדֵי שְׂרָד הַלָּלוּ בִּגְדֵי כְהֻנָּה, שֶׁבְּבִגְדֵי כְהֻנָּה הָיָה שֵׁשׁ, אֶלָּא הֵם בְּגָדִים שֶׁמְּכַסִּים בָּהֶם כְּלֵי הַקֹּדֶשׁ בִּשְׁעַת סִלּוּק מַסָּעוֹת, שֶׁלֹּא הָיָה בָהֶם שֵׁשׁ:

ומן התכלת והארגמן וגו׳ AND OF THE BLUE PURPLE AND OF THE RED PURPLE etc. — But there is no mention of linen here. From this fact I derive (cf. Rashi on Exodus 31:10) that these בגדי שרד mentioned here were not identical with the garments of the priests, for there was linen in the garments of the priests. But these were the cloths with which they covered up the holy vessels at the time of removing and packing up the articles in the Tabernacle when they set out on their journeyings which indeed had no linen in them.

Rashi on Exodus 39:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וסכת על הארן. לְשׁוֹן הַגָּנָה, שֶׁהֲרֵי מְחִצָּה הָיְתָה:

וסכת על הארן means AND THOU SHALT SCREEN THE ARK — וסכת denotes screening and it is the correct term to use, for it (the veil) formed a partition (cf. Rashi on Exodus 35:12).

Rashi on Exodus 40:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויקרא אל משה. לְכָל דִּבְּרוֹת וּלְכָל אֲמִירוֹת וּלְכָל צִוּוּיִים קָדְמָה קְרִיאָה, לְשׁוֹן חִבָּה, לָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר וְקָרָא זֶה אֶל זֶה (ישעיהו ו'), אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם נִגְלָה עֲלֵיהֶן בִּלְשׁוֹן עֲרָאִי וְטֻמְאָה, שֶׁנֶּאֱמַר וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (במדבר כ"ג):

ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (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 is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”. 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 is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” (the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5).

Rashi on Leviticus 1:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ונפש כי תקריב. לֹא נֶאֱמַר נֶפֶשׁ בְּכָל קָרְבְּנוֹת נְדָבָה אֶלָּא בַּמִּנְחָה, מִי דַּרְכּוֹ לְהִתְנַדֵּב מִנְחָה? עָנִי. אָמַר הַקָּבָּ"ה, מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ הִקְרִיב נַפְשׁוֹ (מנחות ק"ד):

ונפש כי תקריב AND WHEN A PERSON (or “A SOUL”) WILL OFFER — Nowhere is the word נפש employed in connection with free-will offerings except in connection with the meal-offering. For who is it that usually brings a meal-offering? The poor man! The Holy One, blessed be He, says, as it were, I will regard it for him as though he brought his very soul (נפש) as an offering (Menachot 104b).

Rashi on Leviticus 2:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

שלמים. שֶׁמְּטִילִים שָׁלוֹם בָּעוֹלָם; דָּ"אַ: שְׁלָמִים שֶׁיֵּשׁ בָּהֶם שָׁלוֹם לַמִּזְבֵּחַ וְלַכֹּהֲנִים וְלַבְּעָלִים (ספרא):

שלמים PEACE-OFFERINGS — They are so called because they bring peace (שלום) into the world. Another explanation is: they are called שלמים because through them there is “peace” (harmony and lack of envy) to the altar, to the priests and to the owners (since all these receive a portion) (cf. Rashi on Exodus 29:22 and our Note thereon; see also Sifra, Vayikra Dibbura d'Nedavah, Chapter 16 2).

Rashi on Leviticus 3:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מכל מצות ה'. פֵּרְשׁוּ רַבּוֹתֵינוּ אֵין חַטָּאת בָּאָה אֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ לָאו וְכָרֵת (ספרא):

'מכל מצות ה [IF A SOUL SIN IN ERROR] AGAINST ANY OF THE COMMANDMENTS OF THE LORD — Our Rabbis explained (Sifra, Vayikra Dibbura d'Chovah, Section 7; Shabbat 69a) that a sin-offering (of which this chapter speaks) is brought only for such a thing the wilful committal of which is forbidden by a לאו (a negative command) and is subject to the penalty of excision).

Rashi on Leviticus 4:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ושמעה קול אלה. בְּדָבָר שֶׁהוּא עֵד בּוֹ — שֶׁהִשְׁבִּיעוּהוּ שְׁבוּעָה, שֶׁאִם יוֹדֵעַ לוֹ בְּעֵדוּת, שֶׁיָּעִיד לוֹ (ספרא):

‎‏‎ קול האלה ‎ה‎ושמע‎ [AND IF A SOUL SIN] AND HEAR THE VOICE OF AN OATH in a matter to which he was witness, i. e. that he (the person interested in the evidence) called upon him (the witness) by an oath that if he knows any evidence favourable to him he should testify for him before the court (cf. Sifra); if he does not tell it, he bears his iniquity.

Rashi on Leviticus 5:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

צו את אהרן. אֵין צַו אֶלָּא לְשׁוֹן זֵרוּז מִיָּד וּלְדוֹרוֹת; אָמַר רַבִּי שִׁמְעוֹן, בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס (ספרא):

צו את אהרן COMMAND AARON — The expression “Command …!” always implies urging on to carry out a command, implying too, that it comes into force at once, and is binding upon future generations (cf. Rashi on this passage in Kiddushin 29a). R. Simeon said: Especially must Scripture urge on the fulfilment of the commands in a case where monetary loss is involved (Sifra, Tzav, Chapter 1 1; Kiddushin 29a).

Rashi on Leviticus 6:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

קדש קדשים הוא. הוּא קָרֵב וְאֵין תְּמוּרָתוֹ קְרֵבָה (ספרא):

קדש קדשים הוא [THIS THE LAW OF THE GUILT OFFERING] IT IS MOST HOLY — “It is most holy”; it may be offered, but an animal that is exchanged for it (cf. Leviticus 27:34) may not be offered (Sifra, Tzav, Section 5 2).

Rashi on Leviticus 7:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

קח את אהרן. פָּרָשָׁה זוֹ נֶאֶמְרָה שִׁבְעַת יָמִים קֹדֶם הֲקָמַת הַמִּשְׁכָּן, שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה:

קח את אהרן TAKE AARON — This section was spoken seven days before the final erection of the Tabernacle and so should have been placed before Exodus XL., but a transposition of this kind is quite customary in the Bible, because there is no “earlier” or “later” (no chronological order) in the Torah.

Rashi on Leviticus 8:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויהי ביום השמיני. לַמִּלּוּאִים; הוּא רֹאשׁ חֹדֶשׁ נִיסָן שֶׁהוּקַם הַמִּשְׁכָּן בּוֹ בַיּוֹם וְנָטַל עֶשֶׂר עֲטָרוֹת הַשְּׁנוּיוֹת בְּסֵדֶר עוֹלָם:

ויהי ביום השמיני AND IT CAME TO PASS ON THE EIGHTH DAY of the installation of the priests into their sacred office (cf. Sifra); this was the New Moon of Nisan on which the Tabernacle was finally erected (cf. Rashi on Exodus 40:29) and it (that day) received ten crowns (it was distinguished in ten different ways) which are enumerated in Seder Olam 7 (Sifra, Shemini, Mechilta d'Miluim 2 1; Shabbat 87b).

Rashi on Leviticus 9:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ותצא אש. רַ' אֱלִיעֶזֶר אוֹמֵר לֹא מֵתוּ בְנֵי אַהֲרֹן אֶלָּא עַל יְדֵי שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן, רַבִּי יִשְׁמָעֵאל אוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ לַמִּקְדָּשׁ, תֵּדַע, שֶׁאַחַר מִיתָתָן הִזְהִיר הַנּוֹתָרִים שֶׁלֹּא יִכָּנְסוּ שְׁתוּיֵי יַיִן לַמִּקְדָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶן בַּיִת וְכוּ', כִּדְאִיתָא בְּוַיִּקְרָא רַבָּה:

ותצא אש AND THERE WENT OUT FIRE — Rabbi Eleizer said: the sons of Aaron died only because they gave decisions on religious matters in the presence of their teacher, Moses (Sifra, Shemini, Mechilta d'Miluim 2 32; Eruvin 63a). Rabbi Ishmael said: they died because they entered the Sanctuary intoxicated by wine. You may know that this is so, because after their death he admonished those who survived that they should not enter when intoxicated by wine (vv. 8—9). A parable! It may be compared to a king who had a bosom friend, etc., as is to be found in Leviticus Rabbah 12:1, 4 (cf. Biur).

Rashi on Leviticus 10:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אל משה ואל אהרן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן:

‎‎משה ואל אהרן‏ ‎‎‏ אל[AND THE LORD SPOKE] TO MOSES AND TO AARON — He spoke to Moses that he should in turn tell Aaron (cf. Rashi on Leviticus 1:1 s. v.אליו.)

Rashi on Leviticus 11:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אשה כי תזריע. אָ"רַ שִׂמְלַאי: כְּשֵׁם שֶׁיְּצִירָתוֹ שֶׁל אָדָם אַחַר כָּל בְּהֵמָה חַיָּה וָעוֹף בְּמַעֲשֵׂה בְרֵאשִׁית, כָּךְ תּוֹרָתוֹ נִתְפָּרְשָׁה אַחַר תּוֹרַת בְּהֵמָה חַיָּה וָעוֹף (ויקרא רבה יד):

אשה כי תזריע IF A WOMAN HAVE CONCEIVED SEED — R. Simlai said: Even as the formation of man took place after that of every cattle, beast and fowl when the world was created, so, too, the law regarding him is set forth after the law regarding cattle, beast and fowl (contained in the previous chapter) (Leviticus Rabbah 14:1).

Rashi on Leviticus 12:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

שאת או ספחת וגו'. שְׁמוֹת נְגָעִים הֵם וּלְבָנוֹת זוֹ מִזּוֹ:

'שאת או ספחת וגו‎ — These are the names of leprous plagues — A RISING, A SCAB etc., — and they are the one whiter than the other (cf. Shevuot 5b; Sifra, Tazria Parashat Nega'im, Section 1 4).

Rashi on Leviticus 13:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

זאת תהיה תורת וגו'. מְלַמֵּד שֶׁאֵין מְטַהֲרִין אוֹתוֹ בַּלַּיְלָה (ספרא):

'תהיה תורת וגו ‎זאת THIS SHALL BE THE LAW [OF THE LEPER IN THE DAY OF HIS BEING PRONOUNCED CLEAN] — The words “in the day” inform us that we may not pronounce him clean at night (Sifra, Metzora, Section 1 3; Megillah 21a).

Rashi on Leviticus 14:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי יהיה זב. יָכוֹל זָב מִכָּל מָקוֹם יְהֵא טָמֵא, תַּ"ל מִבְּשָׂרוֹ, — וְלֹא כָל בְּשָׂרוֹ. אַחַר שֶׁחִלֵּק הַכָּתוּב בֵּין בָּשָׂר לְבָשָׂר זָכִיתִי לָדִין, טִמֵּא בְזָב וְטִמֵּא בְזָבָה, מַה זָּבָה מִמָּקוֹם שֶׁהִיא מִטַּמְּאָה טֻמְאָה קַלָּה — "נִדָּה" — מִטַּמְּאָה טֻמְאָה חֲמוּרָה — "זִיבָה" — אַף הַזָּב מִמָּקוֹם שֶׁמִּטַּמֵּא טֻמְאָה קַלָּה — "קֶרִי" — מִטַּמֵּא טֻמְאָה חֲמוּרָה — "זִיבָה" (שם):

כי יהיה זב WHEN THERE BE A RUNNING ISSUE — One might think if there be a running issue from any portion of his body (e. g., ear, nose) he shall be unclean! Therefore it states מבשרו “from his flesh" (i.e. from some part of his flesh) and not from all parts of his flesh (the prefix מ is a partitive מ). Now, however, that Scripture has made a difference between one part of his flesh and another part of his flesh, I have the right to draw a conclusion: it (the Torah) pronounces uncleanness in a case of a man with a running issue (זב) and it pronounces uncleanness in a particular case of a woman with a running issue (זבה). How is it in the case of a זבה? Through that place in her body where she becomes unclean with a lighter uncleanness, viz., that of a נדה, she also becomes unclean with a more stringent uncleanness i.e. through זיבה, a continuance of the issue beyond the usual period! Similarly the זב: through the place where he becomes unclean with a lighter uncleanness, viz., קרי, (an involuntary emission of semen which makes him unclean only until evening; cf. v. 16), he also becomes unclean through a more stringent uncleanness, viz., זיבה (when he is unclean seven days and must bring a sacrifice; cf. vv. 13 ff. with 16 ff.; from the latter it is evident which part of the body is in question; it follows logically that the same part is here intended) (Sifra, Metzora Parashat Zavim, Section 1 5).

Rashi on Leviticus 15:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וידבר ה' אל משה אחרי מות שני בני אהרן וגו'. מַה תַּ"ל? הָיָה רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹשְׁלוֹ מָשָׁל לְחוֹלֶה שֶׁנִּכְנָס אֶצְלוֹ רוֹפֵא, אָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב; בָּא אַחֵר וְאָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב שֶׁלֹּא תָמוּת כְּדֶרֶךְ שֶׁמֵּת פְּלוֹנִי, זֶה זֵרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן, לְכָךְ נֶאֱמַר אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן:

'וידבר ה' אל משה אחרי מות שני בני אהרן וגו‎‎ AND THE LORD SPOKE UNTO MOSES AFTER THE DEATH OF THE TWO SONS OF AARON etc. —What is this statement intended to tell us? (i. e. why is it at all stated when God spoke this to Moses?) Rabbi Elazar ben Azariah illustrated this by a parable: It may be compared to the case of a sick person whom the physician visited. He (the physician) said to him: “Do not eat cold things nor sleep in a damp place!" Another physician came and said to him: “Do not eat cold things, nor sleep in a damp place so that thou mayest not die as Mr. So-and-so died!" Certainly this (the latter) put him on his guard more than the former; that is why Scripture states “after the death of the two sons of Aaron" (Sifra, Acharei Mot, Section 1 3).

Rashi on Leviticus 16:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אשר ישחט שור או כשב. בַּמֻּקְדָּשִׁין הַכָּתוּב מְדַבֵּר, שֶׁנֶּאֱמַר "לְהַקְרִיב קָרְבָּן" (זבחים ק"ז):

ישחט שור או כשב‎ ‎‎‏ אשר [WHAT MAN SOEVER] THAT SLAUGHTERETH AN OX, OR A LAMB — Scripture is speaking here of consecrated animals since it says (v. 4) "and bringeth it not unto the appointed tent to offer an offering" (cf. Sifra, Acharei Mot, Section 6 3; Zevachim 106a).

Rashi on Leviticus 17:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אני ה' אלהיכם. אֲנִי הוּא שֶׁאָמַרְתִּי בְסִינַי אָנֹכִי ה' אֱלֹהֶיךָ וְקִבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי, מֵעַתָּה קַבְּלוּ גְזֵרוֹתָי; רַבִּי אוֹמֵר גָּלוּי וְיָדוּעַ לְפָנָיו שֶׁסּוֹפָן לִנָּתֵק בַּעֲרָיוֹת בִּימֵי עֶזְרָא, לְפִיכָךְ בָּא עֲלֵיהֶם בִּגְזֵרָה אני ה' אלהיכם — דְּעוּ מִי גוֹזֵר עֲלֵיכֶם, דַּיָּן לִפָּרַע וְנֶאֱמָן לְשַׁלֵּם שָׂכָר (עי' ספרא):

אני ה' אלהיכם I AM THE LORD YOUR GOD — I am He Who spoke on Mount Sinai “I am the Lord thy God" and Whose kingship you then accepted; now, therefore, accept My decrees! Rabbi Judah han-Nasi said: It was manifest and known to Him that in the days of Ezra they would ultimately revolt against restricting sexual relations, He therefore came to them with a decree emphasized by the words: "I am The Lord your God" — understand well Who it is that imposes this decree upon you, — the Judge (אלהיכם) Whose function it is to punish but Who is certain also to give a reward ('‎ה‎) (cf. Sifra, Acharei Mot, Section 8 1).

Rashi on Leviticus 18:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

דבר אל כל עדת בני ישראל. מְלַמֵּד שֶׁנֶּאֶמְרָה פָרָשָׁה זוֹ בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְלוּיִּין בָּהּ (ספרא):

דבר אל כל עדת בני ישראל SPEAK UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL — This (the addition of the words כל עדת) teaches us that this section was proclaimed in full assembly because most of the fundamental teachings of the Torah are dependent on it (contained in it) (Sifra, Kedoshim, Section 1 1; Vayikra Rabbah 24:5).

Rashi on Leviticus 19:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואל בני ישראל תאמר. עוֹנְשִׁין עַל הָאַזְהָרוֹת:

ואל בני ישראל תאמר AGAIN THOU SHALT SAY TO THE CHILDREN OF ISRAEL the punishments for the transgression of the prohibitions mentioned in the previous chapters.

Rashi on Leviticus 20:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אמר אל הכהנים. אמר ואמרת, לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים (יבמות קי"ד):

אמר אל הכהנים SAY UNTO THE PRIESTS [… AND THOU SHALT SAY UNTO THEM] — “Say" and again “thou shalt say unto them" — this repetition is intended to admonish the adults about their children also — that they should teach them to avoid defilement (Yevamot 114a).

Rashi on Leviticus 21:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וינזרו. אֵין נְזִירָה אֶלָּא פְרִישָׁה, וְכֵן הוּא אוֹמֵר "וַיִּנָּזֵר מֵאַחֲרַי" (יחזקאל י"ד), "נָזֹרוּ אָחוֹר" (ישעיהו א') — יִפְרְשׁוּ מִן הַקֳּדָשִׁים בִּימֵי טֻמְאָתָן (ספרא):

וינזרו THAT THEY KEEP AWAY [FROM THE HOLY THINGS etc.] — The term נזר always denotes “keeping aloof". Similarly it is said (Ezekiel 14:7) "and he separates himself (וינזר) from following Me”; (Isaiah 1:4) "They are gone away (נזורו) backward”. The meaning of this verse therefore is: they (the priests) shall keep aloof from the holy things during the time of their uncleanness (Sifra, Emor, Section 4 1).

Rashi on Leviticus 22:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

דבר אל בני ישראל, מועדי ה'. עֲשֵׂה מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְֹרָאֵל מְלֻמָּדִין בָּהֶם, שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל גָּלֻיּוֹת שֶׁנֶּעֶקְרוּ מִמְּקוֹמָן לַעֲלוֹת לָרֶגֶל וַעֲדַיִן לֹא הִגִּיעוּ לִירוּשָׁלַיִם (ספרא):

'דבר אל בני ישראל, מועדי ה‎‎ SPEAK UNTO THE CHILDREN OF ISRAEL [AND DECLARE UNTO THEM] THE APPOINTED FESTIVALS OF THE LORD — This means, Regulate the festive seasons in such a manner that all Israel should become practised in them (their observance). Hence we derive the law that they (the Sanhedrin) proclaim a leap-year (i. e. intercalate a second Adar) for the sake of those living in the diaspora who have already left their homes in order to go up for the festival but have not yet arrived in Jerusalem (Sifra, Emor, Section 9 1; cf. Sanhedrin 11a).

Rashi on Leviticus 23:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

צו את בני ישראל. זוֹ פָרָשַׁת מִצְוַת הַנֵּרוֹת, וּפָרָשַׁת וְאַתָּה תְּצַוֶּה לֹא נֶאֶמְרָה אֶלָּא עַל סֵדֶר מְלֶאכֶת הַמִּשְׁכָּן, לְפָרֵשׁ צֹרֶךְ הַמְּנוֹרָה, וְכֵן מַשְׁמָע: וְאַתָּה סוֹפְךָ לְצַוּוֹת אֶת בְּנֵי יִשְׂרָאֵל עַל כָּךְ:

צו את בני ישראל COMMAND THE CHILDREN OF ISRAEL [THAT THEY BRING UNTO THEE CLEAR OLIVE OIL, BEATEN, FOR THE LIGHT] — This is the section containing the commandment concerning the lamps, whilst the section beginning with ואתה תצוה (Exodus 27:20 ff.) which also deals with the lamp is only mentioned there for the sake of giving an orderly account of the work of the Tabernacle, to explain what the purpose of the candlestick was — for thus do those words ואתה תצוה imply: “and thou wilt at some future time command the Children of Israel” about this.

Rashi on Leviticus 24:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

בהר סיני. מָה עִנְיַן שְׁמִטָּה אֵצֶל הַר סִינַי? וַהֲלֹא כָל הַמִּצְוֹת נֶאֶמְרוּ מִסִּינַי? אֶלָּא מַה שְּׁמִטָּה נֶאֶמְרוּ כְלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ וְדִקְדּוּקֶיהָ מִסִּינַי אַף כֻּלָּן נֶאֶמְרוּ כְלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן מִסִּינַי, כָּךְ שְׁנוּיָה בְּתֹ"כֹּ; וְנִרְאֶה לִי שֶׁכָּךְ פֵּרוּשָׁהּ: לְפִי שֶׁלֹּא מָצִינוּ שְׁמִטַּת קַרְקָעוֹת שֶׁנִּשְׁנֵית בְּעַרְבוֹת מוֹאָב בְּמִשְׁנֵה תוֹרָה, לָמַדְנוּ שֶׁכְּלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ כֻּלָּן נֶאֶמְרוּ מִסִּינַי, וּבָא הַכָּתוּב וְלִמֵּד כָּאן עַל כָּל דִּבּוּר שֶׁנִּדְבַּר לְמֹשֶׁה, שֶׁמִּסִּינַי הָיוּ כֻלָּם, כְּלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן, וְחָזְרוּ וְנִשְׁנוּ בְּעַרְבוֹת מוֹאָב:

בהר סיני [AND THE LORD SPOKE UNTO MOSES] ON THE MOUNT SINAI — What has the matter of the Sabbatical year to do with Mount Sinai that Scripture felt compelled to expressly state where it was commanded? Were not all commandments given on Sinai? But this statement is intended to suggest the following comparison: How is it in the case of the law of Shemittah? Its general rules, [its specific prescriptions] and minute details were ordained on Mount Sinai! So, also, were all commandments with their general rules and their minute details ordained on Mount Sinai. Thus is taught in Torath Cohanim (Sifra, Behar, Section 1 1). It seems to me that the following is the explanation of this: Since we do not find in Deuteronomy that the law concerning “the rest of the soil in the Sabbatical year” was repeated in “the fields of Moab” (cf. Deuteronomy 34:1; the place where Moses repeated many of the commandments contained in the other books of the Pentateuch), we may infer that all its general rules and specific prescriptions must have been promulgated on Sinai. The express mention of בהר סיני here appears therefore to be unnecessary but Scripture by mentioning it intends to teach regarding every Divine command (lit., Divine utterance) that was spoken to Moses that in every case they, their general rules and minute details originated at Sinai and that they were only repeated again in “the fields of Moab”.

Rashi on Leviticus 25:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא תעשו לכם אלילים. כְּנֶגֶד זֶה הַנִּמְכָּר לְגוֹי, שֶׁלֹּא יֹאמַר הוֹאִיל וְרַבִּי מְגַלֶּה עֲרָיוֹת, אַף אֲנִי כְּמוֹתוֹ, הוֹאִיל וְרַבִּי עוֹבֵד עָ"זָ, אַף אֲנִי כְּמוֹתוֹ, הוֹאִיל וְרַבִּי מְחַלֵּל שַׁבָּת, אַף אֲנִי כְּמוֹתוֹ, לְכָךְ נֶאֶמְרוּ מִקְרָאוֹת הַלָּלוּ; וְאַף הַפָּרָשִׁיּוֹת הַלָּלוּ נֶאֶמְרוּ עַל הַסֵּדֶר: בַּתְּחִלָּה הִזְהִיר עַל הַשְּׁבִיעִית, וְאִם חָמַד מָמוֹן וְנֶחְשַׁד עַל הַשְּׁבִיעִית, סוֹפוֹ לִמְכֹּר מִטַּלְטְלָיו, לְכָךְ סָמַךְ לָהּ וְכִי תִמְכְּרוּ מִמְכָּר — (מַה כְּתִיב בֵּיהּ? אוֹ קָנֹה מִיַּד עֲמִיתֶךָ — דָּבָר הַנִּקְנֶה מִיָּד לְיָד) — לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֲחֻזָּתוֹ, לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֶת בֵּיתוֹ, לֹא חָזַר בּוֹ, סוֹף לֹוֶה בְרִבִּית — כָּל אֵלּוּ הָאַחֲרוֹנוֹת קָשׁוֹת מִן הָרִאשׁוֹנוֹת — לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֶת עַצְמוֹ, לֹא חָזַר בּוֹ, לֹא דַיּוֹ לְיִשְׂרָאֵל אֶלָּא אֲפִלּוּ לְגוֹי:

לא תעשו לכם אלילם YE SHALL MAKE YOU NO IDOLS This command is repeated here with reference to one who has sold himself as a slave to a non-Jew in order that he should not say "Since my master is a libertine I will be like him; since my master worships idols, I will be like him; since my master desecrates the Sabbath, I will be like hin", on this account have these verses (v. 1 and v. 2) been stated. Indeed all these sections (these of the whole Sedrah) are stated in the sequence in which the incidents to which they refer actually occur. First Scripture warns the people about the seventh year's produce (not to do trade in them). If, however, one is covetous of money and brings himself under the constant suspicion of trading in the seventh-year fruits, he will at some time have to sell his movable property on account of his destitution. It is for this reason that Scripture put in juxtaposition to it (the“And when you make a sale [to your fellow-Jew]” (25:14) “or make a purchase from the hand…,” something that is transferred from hand to hand). If he still does not repent, he will eventually have to sell his inheritance (25:25). If he even then does not repent, he will eventually have to sell his home, and if even then, he does not repent, he will eventually have to borrow money with interest (verses 25:35-38). Now, the later the scenario in this passage, the more severe it is [i.e., first he sells his belongings, then his property, then his home and then even borrowing with interest which is more severe than selling one’s property; (Nachalath Ya’akov) thus, the passage continues accordingly, for] if he still does not repent, he will eventually have to sell himself [to his fellow Jew as a servant] (verses 25:39-46); and [finally,] if he has still not repented, not enough that he had to be sold to his fellow Jew - but he will [be forced to sell himself] even to a non-Jew! (Kiddushin 20a)

Rashi on Leviticus 26:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי יפלא. יַפְרִישׁ בְּפִיו:

כי יפלא means, if he expressly states by an utterance of his mouth (cf. Rashi on Leviticus 22:21).

Rashi on Leviticus 27:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וידבר. במדבר סיני באחד לחדש וגו'. מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה — כְּשֶׁיָּצְאוּ מִמִּצְרַיִם מְנָאָן, וּכְשֶׁנָּפְלוּ בָּעֵגֶל מְנָאָן לֵידַע מִנְיַן הַנּוֹתָרִים, כְּשֶׁבָּא לְהַשְׁרוֹת שְׁכִינָתוֹ עֲלֵיהֶם מְנָאָם, בְּאֶחָד בְּנִיסָן הוּקַם הַמִּשְׁכָּן וּבְאֶחָד בְּאִיָּר מְנָאָם:

וידבר… במדבר סיני … באחד לחדש וגו׳ AND [THE LORD] SPOKE [UNTO MOSES] IN THE DESERT OF SINAI … ON THE FIRST DAY OF THE [SECOND] MONTH … [TAKE YE THE SUM OF ALL THE CONGREGATION] etc. — Because they were dear to him, He counts them every now and then: when they went forth from Egypt He counted them (Exodus 12:37), when many of them fell in consequence of their having worshipped the golden calf He counted them to ascertain the number of those left (cf. Rashi Exodus 30:16); when he was about to make His Shechinah dwell amongst them (i. e. when He commanded them to make a Tabernacle), He again took their census; for on the first day of Nisan the Tabernacle was erected (Exodus 40:2) and shortly afterwards, on the first day of Iyar, He counted them.

Rashi on Numbers 1:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934