ט׳
ט״ווּבְיוֹם֙ הָקִ֣ים אֶת־הַמִּשְׁכָּ֔ן כִּסָּ֤ה הֶֽעָנָן֙ אֶת־הַמִּשְׁכָּ֔ן לְאֹ֖הֶל הָעֵדֻ֑ת וּבָעֶ֜רֶב יִהְיֶ֧ה עַֽל־הַמִּשְׁכָּ֛ן כְּמַרְאֵה־אֵ֖שׁ עַד־בֹּֽקֶר׃
15On the day that the Tabernacle was set up, the cloud covered the Tabernacle, the Tent of the Pact; and in the evening it rested over the Tabernacle in the likeness of fire until morning.
המשכן לאהל העדת. הַמִּשְׁכָּן הֶעָשׂוּי לִהְיוֹת אֹהֶל לְלוּחוֹת הָעֵדוּת:
המשכן לאהל העדות means THE TABERNACLE which is made FOR the purpose of being THE TENT for the tablets of THE TESTIMONY.
יהיה על המשכן. כְּמוֹ הֹוֶה עַל הַמִּשְׁכָּן, וְכֵן לְשׁוֹן כָּל הַפָּרָשָׁה:
יהיה על המשכן WAS UPON THE TABERNACLE — This has the sense of: was continuously being upon the Tabernacle. Similar is the usage in the whole section (i. e. the verbs יסעו, יחגו, ישכון etc. are imperfects expressing continuous action).
ט״זכֵּ֚ן יִהְיֶ֣ה תָמִ֔יד הֶעָנָ֖ן יְכַסֶּ֑נּוּ וּמַרְאֵה־אֵ֖שׁ לָֽיְלָה׃
16It was always so: the cloud covered it, appearing as fire by night.
י״זוּלְפִ֞י הֵעָל֤וֹת הֶֽעָנָן֙ מֵעַ֣ל הָאֹ֔הֶל וְאַ֣חֲרֵי כֵ֔ן יִסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וּבִמְק֗וֹם אֲשֶׁ֤ר יִשְׁכׇּן־שָׁם֙ הֶֽעָנָ֔ן שָׁ֥ם יַחֲנ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
17And whenever the cloud lifted from the Tent, the Israelites would set out accordingly; and at the spot where the cloud settled, there the Israelites would make camp.
העלות הענן. כְּתַרְגּוּמוֹ אִסְתַּלָּקוּת, וְכֵן "וְנַעֲלָה הֶעָנָן", וְלֹא יִתָּכֵן לִכְתֹּב וּלְפִי עֲלוֹת הֶעָנָן, וְעָלָה הֶעָנָן, שֶׁאֵין זֶה לְשׁוֹן סִלּוּק אֶלָּא צִמּוּחַ וַעֲלִיָּה, כְּמוֹ "הִנֵּה עָב קְטַנָּה כְּכַף אִישׁ עֹלָה מִיָּם" (מלכים א י"ח):
העלות הענן — Understand this as the Targum does: the departure (more lit., the raising itself). Similar is, (v. 21): תעלה הענן which means “when the cloud raised itself” (departed; in both cases the verbs are Niphal). It would not be correct to have written in these passages ולפי עֲלוֹת הענן and וְעָלָה הענן (the verbs in the Kal), because this would not be an expression denoting departure, but “springing forth” and “rising”, just as, (1 Kings 18:44): “Behold a little cloud as small as a man’s hand rises (עלה) from the sea."
י״חעַל־פִּ֣י יְהֹוָ֗ה יִסְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְעַל־פִּ֥י יְהֹוָ֖ה יַחֲנ֑וּ כׇּל־יְמֵ֗י אֲשֶׁ֨ר יִשְׁכֹּ֧ן הֶעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יַחֲנֽוּ׃
18At GOD’s command the Israelites broke camp, and at GOD’s command they made camp: they remained encamped as long as the cloud stayed over the Tabernacle.
על פי ה' יסעו. שָׁנִינוּ בִּמְלֶאכֶת הַמִּשְׁכָּן: כֵּיוָן שֶׁהָיוּ יִשְׂרָאֵל נוֹסְעִים, הָיָה עַמּוּד הֶעָנָן מִתְקַפֵּל וְנִמְשָׁךְ עַל גַּבֵּי בְנֵי יְהוּדָה כְּמִין קוֹרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ, לֹא הָיָה מְהַלֵּךְ עַד שֶׁמֹּשֶׁה אוֹמֵר קוּמָה ה' — זוֹ בְּסִפְרֵי — וְנָסַע דֶּגֶל מַחֲנֵה יְהוּדָה:
(על פי ה’ יסעו (18 ” AT THE COMMANDMENT OF THE LORD [THE CHILDREN OF ISRAEL] JOURNEYED — We have learned in the Boraitha dealing with “the structure of the Tabernacle” (s. 13), “As soon as the Israelites set forth on a journey the pillar of cloud rolled itself up (contracted itself) and extended itself out above the camp of the sons of Judah, like a beam, whereupon they blew a “Tekiah”, a “Teruah”, and another “Tekiah”. It (the cloud) did not, however, move off until Moses said, (Numbers 10:35): “Rise up, O Lord!” — the latter statement is to be found in the Sifrei Bamidbar 84:5 (on the verse quoted) — and then the banner of the camp of Judah marched forward.
ועל פי ה' יחנו. כֵּיוָן שֶׁהָיָה יִשְׂרָאֵל חוֹנִים עַמּוּד הֶעָנָן הָיָה מִתַּמֵּר וְעוֹלֶה וְנִמְשָׁךְ עַל גַּבֵּי בְנֵי יְהוּדָה כְּמִין סֻכָּה, וְלֹא הָיָה נִפְרָשׂ עַד שֶׁמֹּשֶׁה אוֹמֵר "שׁוּבָה ה' רִבְבוֹת אַלְפֵי יִשְׂרָאֵל", הֱוֵי אוֹמֵר "עַ"פִּ ה' וּבְיַד מֹשֶׁה" (ברייתא דמל"ה פי"ג):
ועל פי ה' יחנו AT THE COMMANDMENT OF THE LORD THEY ENCAMPED — As soon as the Israelites encamped the pillar of cloud rose in a column and extended itself above the camp of the sons of Judah like the roof of a hut, and did not depart until Moses said, (Numbers 10:36), “Return, O Lord, unto the myriads of thousands of Israel!” — You must say (admit; more lit., be saying) that this is the meaning of (Numbers 10:23) “at the commandment of the Lord [they encamped and at the commandment of the Lord they journeyed ...]” but also by the agency of Moses (Sifrei Bamidbar 84:5).
י״טוּבְהַאֲרִ֧יךְ הֶֽעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יָמִ֣ים רַבִּ֑ים וְשָׁמְר֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֥א יִסָּֽעוּ׃
19When the cloud lingered over the Tabernacle many days, the Israelites observed GOD’s mandate and did not journey on.
כ׳וְיֵ֞שׁ אֲשֶׁ֨ר יִהְיֶ֧ה הֶֽעָנָ֛ן יָמִ֥ים מִסְפָּ֖ר עַל־הַמִּשְׁכָּ֑ן עַל־פִּ֤י יְהֹוָה֙ יַחֲנ֔וּ וְעַל־פִּ֥י יְהֹוָ֖ה יִסָּֽעוּ׃
20At such times as the cloud rested over the Tabernacle for but a few days, they remained encamped at GOD’s command, and broke camp at GOD’s command.
ויש. כְּלוֹמַר, וּפְעָמִים:
ויש means as much as AND SOMETIMES; (it is therefore to be translated: and there were times).
ימים מספר. יָמִים מוּעָטִים:
ימים מספר means, A FEW DAYS.
כ״אוְיֵ֞שׁ אֲשֶׁר־יִהְיֶ֤ה הֶֽעָנָן֙ מֵעֶ֣רֶב עַד־בֹּ֔קֶר וְנַעֲלָ֧ה הֶֽעָנָ֛ן בַּבֹּ֖קֶר וְנָסָ֑עוּ א֚וֹ יוֹמָ֣ם וָלַ֔יְלָה וְנַעֲלָ֥ה הֶעָנָ֖ן וְנָסָֽעוּ׃
21And at such times as the cloud stayed from evening until morning, they broke camp as soon as the cloud lifted in the morning. Day or night, whenever the cloud lifted, they would break camp.
כ״באֽוֹ־יֹמַ֜יִם אוֹ־חֹ֣דֶשׁ אוֹ־יָמִ֗ים בְּהַאֲרִ֨יךְ הֶעָנָ֤ן עַל־הַמִּשְׁכָּן֙ לִשְׁכֹּ֣ן עָלָ֔יו יַחֲנ֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל וְלֹ֣א יִסָּ֑עוּ וּבְהֵעָלֹת֖וֹ יִסָּֽעוּ׃
22Whether it was two days or a month or a year—however long the cloud lingered over the Tabernacle—the Israelites remained encamped and did not set out; only when it lifted did they break camp.
או ימים. שָׁנָה, כְּמוֹ "יָמִים תִּהְיֶה גְּאֻלָּתוֹ" (ויקרא כ"ה):
או ימים means, [OR] A FULL YEAR, just as, (Leviticus 25:29) “A full year (ימים) shall he have the right of redemption”.
כ״געַל־פִּ֤י יְהֹוָה֙ יַחֲנ֔וּ וְעַל־פִּ֥י יְהֹוָ֖ה יִסָּ֑עוּ אֶת־מִשְׁמֶ֤רֶת יְהֹוָה֙ שָׁמָ֔רוּ עַל־פִּ֥י יְהֹוָ֖ה בְּיַד־מֹשֶֽׁה׃ {פ}
23On a sign from GOD they made camp and on a sign from GOD they broke camp; they observed GOD’s mandate—at GOD’s bidding through Moses.
י׳
א׳וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
1GOD spoke to Moses, saying:
ב׳עֲשֵׂ֣ה לְךָ֗ שְׁתֵּי֙ חֲצֽוֹצְרֹ֣ת כֶּ֔סֶף מִקְשָׁ֖ה תַּעֲשֶׂ֣ה אֹתָ֑ם וְהָי֤וּ לְךָ֙ לְמִקְרָ֣א הָֽעֵדָ֔ה וּלְמַסַּ֖ע אֶת־הַֽמַּחֲנֽוֹת׃
2Have two silver trumpets made; make them of hammered work. They shall serve you to summon the communityacommunity Or those enrolled in its militia; cf. note at 1.2. and to set the divisions in motion.
(עשה לך. שֶׁיִּהְיוּ תוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וַיְהִי בִישֻׁרוּן מֶלֶךְ":
עשה לך MAKE THEE etc. — make לך, “for thyself” (on thy own behalf) suggests that they shall blow them in your presence, as before a king, as it is said, (with reference to Moses) (Deuteronomy 33:5) ויהי בישרון מלך “and he was king in Jeshurun”.
עשה לך. מִשֶּׁלְּךָ:
עשה לך MAKE THEE — from that which is thine own and not from the common funds (Sifrei Bamidbar 72).
עשה לך. אַתָּה עֲשֵׂה וּמִשְׁתַּמֵּשׁ בָּהֶם וְלֹא אַחֵר):
עשה לך MAKE FOR THYSELF” also suggests: you make them and use them, but no one else.
למקרא העדה. כְּשֶׁתִּרְצֶה לְדַבֵּר עִם סַנְהֶדְרִין וּשְׁאָר הָעָם וְתִקְרָאֵם לֶאֱסֹף אֵלֶיךָ, תִּקְרָאֵם עַ"יְ חֲצוֹצְרוֹת:
למקרא העדה [THAT THOU MAYEST USE THEM] FOR THE CALLING OF THE ASSEMBLY — i. e. when you wish to speak to the Sanhedrin and the rest of the people and you summon them to assemble unto you, you shall summon them by the trumpets.
ולמסע את המחנות. בִּשְׁעַת סִלּוּק מַסָּעוֹת תִּתְקְעוּ בָהֶם לְסִימָן, נִמְצֵאתָ אַתָּה אוֹמֵר עַ"פִּ שְׁלֹשָׁה הָיוּ נוֹסְעִים — עַל פִּי הַקָּבָּ"ה וְעַ"פִּ מֹשֶׁה וְעַ"פִּ הַחֲצוֹצְרוֹת (ברייתא דמל"ה פי"ג):
ולמסע את המחנות AND FOR THE JOURNEYING OF THE CAMPS — at the time of departing on the journeys you shall blow them as a signal. Consequently you must say that they used to travel by a three-fold call: by the command of the Holy One, blessed be He, by the word of Moses (cf. Rashi on v. 18 at the end), and by the sound of the trumpets (Boraitha d’ Mlechet ha-Mishkan s. 13).
מקשה. מִן הָעֶשֶׁת תַּעֲשֶׂה בְּהַקָּשַׁת הַקֻּרְנָס:
מקשה OF BEATEN WORK — from a block of silver you shall make them by hammer blows (Sifrei Bamidbar 72).
ג׳וְתָקְע֖וּ בָּהֵ֑ן וְנֽוֹעֲד֤וּ אֵלֶ֙יךָ֙ כׇּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
3When both are blown in long blasts,blong blasts Meaning of Heb. uncertain. the whole communitycwhole community See note at v. 2. shall assemble before you at the entrance of the Tent of Meeting;
ותקעו בהן. בִּשְׁתֵּיהֶן, וְהוּא סִימָן לְמִקְרָא הָעֵדָה, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ כָּל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד":
ותקעו בהן WHEN THEY BLOW WITH THEM — with both of them; and this (protracted sound, a “Tekiah” on both trumpets) is the signal for summoning the congregation, as it is said here, “then all the congregation shall assemble unto thee at the entrance of the tent of meeting”.
ד׳וְאִם־בְּאַחַ֖ת יִתְקָ֑עוּ וְנוֹעֲד֤וּ אֵלֶ֙יךָ֙ הַנְּשִׂיאִ֔ים רָאשֵׁ֖י אַלְפֵ֥י יִשְׂרָאֵֽל׃
4and if only one is blown, the chieftains, heads of Israel’s contingents, shall assemble before you.
ואם באחת יתקעו. הוּא סִימָן לְמִקְרָא הַנְּשִׂיאִים, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים", וְאַף הֵן יְעִידָתָן אֶל פֶּתַח אֹהֶל מוֹעֵד, וּמִגְּזֵרָה שָׁוָה הוּא בָא בְּסִפְרֵי:
ואם באחת יתקעו AND IF THEY BLOW BUT WITH ONE TRUMPET (i.e. a “Tekiah” on one trumpet) — it is a sign to summon the princes, as it is said here, “then the princes shall gather themselves unto thee”. Their meeting place, too, was at the entrance of the tent of meeting. This is derived from a ג"ש in the Sifrei (Sifrei Bamidbar 73:1 from the use in both cases of the same expression ותקעו and יתקעו: not from ונועדו — ונועדו as erroneously stated.)
ה׳וּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַֽמַּחֲנ֔וֹת הַחֹנִ֖ים קֵֽדְמָה׃
5But when you sound short blasts,dshort blasts Meaning of Heb. teruʻa uncertain. the divisions encamped on the east shall move forward;
ותקעתם תרועה. סִימָן מַסַּע הַמַּחֲנוֹת תְּקִיעָה תְּרוּעָה וּתְקִיעָה, כָּךְ הוּא נִדְרָשׁ בְּסִפְרֵי מִן הַמִּקְרָאוֹת הַיְתֵרִים:
ותקעתם תרועה WHEN YE BLOW AN ALARM — The signal for the camps to set out on the journey was a Tekiah, a Teruah (a tremulous sound) and again a Tekiah. Thus is it derived in the Siphre from the apparently redundant verses (Sifrei Bamidbar 73:2; cf. Rosh Hashanah 34a).
ו׳וּתְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית וְנָֽסְעוּ֙ הַֽמַּחֲנ֔וֹת הַחֹנִ֖ים תֵּימָ֑נָה תְּרוּעָ֥ה יִתְקְע֖וּ לְמַסְעֵיהֶֽם׃
6and when you sound short blasts a second time, those encamped on the south shall move forward. Thus short blasts shall be blown for setting them in motion,
ז׳וּבְהַקְהִ֖יל אֶת־הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ׃
7while to convoke the congregationecongregation Or the militia, on the congregation’s behalf; cf. v. 3. you shall blow long blasts, not short ones.
ובהקהיל את הקהל וגו'. לְפִי שֶׁהוּא אוֹמֵר "וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת", מַה מִּקְרָא הָעֵדָה תּוֹקֵעַ בְּב' כֹּהֲנִים וּבִשְׁתֵּיהֶם — שֶׁנֶּאֱמַר "וְתָקְעוּ בָהֵן" וְגוֹ' — אַף מַסַּע הַמַּחֲנוֹת בִּשְׁתֵּיהֶם, יָכוֹל מַה מַּסַּע הַמַּחֲנוֹת תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ, אַף מִקְרָא הָעֵדָה תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ — וּמֵעַתָּה אֵין חִלּוּק בֵּין מִקְרָא הָעֵדָה לְמַסַּע אֶת הַמַּחֲנוֹת — תַּ"ל "וּבְהַקְהִיל אֶת הַקָּהָל" וְגוֹ', לוֹמַר שֶׁאֵין תְּרוּעָה לְמִקְרָא הָעֵדָה, וְהוּא הַדִּין לַנְּשִׂיאִים, הֲרֵי סִימָן לִשְׁלָשְׁתָּם, מִקְרָא הָעֵדָה בִּשְׁתַּיִם וְשֶׁל נְשִֹיאִים בְּאַחַת — וְזוֹ וָזוֹ אֵין בָּהֶם תְּרוּעָה — וּמַסַּע הַמַּחֲנוֹת בִּשְׁתַּיִם עַ"יְ תְרוּעָה וּתְקִיעָה (ספרי):
ובהקהיל את הקהל וגו׳ AND WHEN THE CONGREGATION IS TO BE GATHERED TOGETHER etc. — Because it is stated, (v. 2) “and they shall be unto thee for calling together the assembly and for the journeying of the camps”, you must reason as follows: How is it in the case of “the calling of the assembly”? A Tekiah was made by two priests and on both of them (on two trumpets), since it states, (v. 3) “when they blow with them (cf. Rashi on that verse). So, too, is the setting out of the camps to be by means of both trumpets. One might, however, also reason as follows: How is it in the case of the “journeyings of the camps”? The priest sounds a Tekiah, a Teruah, and another Tekiah (cf. Rashi on v. 5)! So, too, in the case of “calling the assembly together”, he blows a Tekiah, a Teruah and a Tekiah, so that it follows that there is no difference between the signal for “calling the assembly” and that for the “journeyings of the camps”. Scripture, however, states here: “And when the congregation is to be gathered together, etc.” to intimate that no Teruah is sounded at the calling of the assembly (ולא תריעו), and the same rule applies to calling the princes. — Thus we have a different signal for the three occasions: “the calling of the assembly” is done by both trumpets, and that of the princes by one — but neither in this nor that signal is there a Teruah, whilst “the journeying of the camps” is done by both trumpets with a Teruah, a Tekiah preceding and following it (Sifrei Bamidbar 74).
ח׳וּבְנֵ֤י אַהֲרֹן֙ הַכֹּ֣הֲנִ֔ים יִתְקְע֖וּ בַּחֲצֹֽצְר֑וֹת וְהָי֥וּ לָכֶ֛ם לְחֻקַּ֥ת עוֹלָ֖ם לְדֹרֹתֵיכֶֽם׃
8The trumpets shall be blown by Aaron’s sons, the priests; they shall be for you an institution for all time throughout the ages.
ובני אהרן … יתקעו. בַּמִּקְרָאוֹת וּבַמַּסָּעוֹת הַלָּלוּ:
ובני אהרן ... יתקעו AND THE SONS OF AARON … SHALL BLOW [WITH THE TRUMPETS] at the occasions of these (above-mentioned) assemblings and journeyings.
ט׳וְכִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַהֲרֵעֹתֶ֖ם בַּחֲצֹצְרֹ֑ת וְנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנוֹשַׁעְתֶּ֖ם מֵאֹיְבֵיכֶֽם׃
9When you are at warfWhen you are at war Meaning of Heb. uncertain. in your land against an aggressor who attacks you, you shall sound short blasts on the trumpets, that you may be remembered before the ETERNAL your God and be delivered from your enemies.
י׳וּבְי֨וֹם שִׂמְחַתְכֶ֥ם וּֽבְמוֹעֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חׇדְשֵׁיכֶם֒*(בספרי ספרד ואשכנז חׇדְשֵׁכֶם֒) וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת עַ֚ל עֹלֹ֣תֵיכֶ֔ם וְעַ֖ל זִבְחֵ֣י שַׁלְמֵיכֶ֑ם וְהָי֨וּ לָכֶ֤ם לְזִכָּרוֹן֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ {פ}
10And on your joyous occasions—your fixed festivals and new moon days—you shall sound the trumpets over your burnt offerings and your sacrifices of well-being. They shall be a reminder of you before your God: I, the ETERNAL, am your God.
על עלתיכם. בְּקָרְבַּן צִבּוּר הַכָּתוּב מְדַבֵּר (ערכין י"א):
על עלתיכם [YE SHALL BLOW WITH THE TRUMPETS] OVER YOUR BURNT OFFERINGS — Scripture is speaking of a communal burnt offering (cf. Sifrei Bamidbar 77; Arakhin 11b).
אני ה' אלהיכם. מִכָּאן לָמַדְנוּ מַלְכִיּוֹת עִם זִכְרוֹנוֹת וְשׁוֹפָרוֹת, שֶׁנֶּאֱמַר "וּתְקַעְתֶּם" —זוֹ שׁוֹפָרוֹת, "לְזִכָּרוֹן" — זוֹ זִכְרוֹנוֹת, "אֲנִי ה' אֱלֹהֵיכֶם" — זוֹ מַלְכִיּוֹת וְכוּ' (ספרי):
אני ה׳ אלהיכם I AM THE LORD YOUR GOD — From here we derive the regulation that on the New Year Festival Biblical verses referring to God’s Kingdom (מלכיות) must be recited together with such as have reference to the blowing of the Shofar (שופרות), and to Divine remembrance (זכרונות), because it states here “ותקעתם” — which is an allusion to לזכרון" ;שופרות" — which is an allusion to זכרונות; and אני ה׳ אלהיכם — which is an allusion to מלכיות etc. (Sifrei Bamidbar 77; cf. Rashi on Leviticus 23:24 and Note thereon).