Abarbanel on Torah

Sefaria · Tanakh > Rishonim on Tanakh > Abarbanel · 134 sections

Numbers._.19.1.2
The first question is, if this commandment was from the laws of the priests and the Israelites were commanded regarding it at Mount Sinai, as stated by our Sages, and according to their acceptance on the first day of Nisan when the Tabernacle was erected, receiving ten crowns on that day, and it was on that day that the red heifer was burned, why is its commandment not mentioned except in this place, after the incident of Korah and his congregation, the complainers, and the rest of the narratives and commandments mentioned earlier?
Numbers._.19.1.3
The second question is, why after mentioning this commandment, the Torah does not state, "And the children of Israel did so as the Lord commanded them through Moses," or "And Eleazar did so as Moses commanded him," using a similar language as it is customary in the Torah to say after the commandments that were fulfilled as commanded?
Numbers._.19.1.4
The third question is, by stating, "This is the statute of the Torah that the Lord commanded, saying," why does the verse specifically use this language when referring to the commandment of the red heifer? Why is it not said in the same way for other commandments? It would have been appropriate to say, "This is the matter that the Lord commanded to do." And why is it necessary to call it a statute at this point? Is it because the Satan accuses not only the red heifer but also the scapegoat, the heifer whose neck is broken, and other commandments? And yet they are not referred to as statutes. It is even more surprising that the statute is connected to the Torah. However, concerning the Passover, it is said, "This is the statute of the Passover," and not "the statute of the Torah."
Numbers._.19.1.5
The fourth question is, why does the red heifer have to be a female and not a male? If its purpose is to atone for the sin of the golden calf, it would be more appropriate for it to be a male rather than a female. And why is it specifically required to be red? In the case of the sin offering of Yom Kippur or the unintentional sins of the community, the high priest, or the goats of Yom Kippur, and other sin offerings, the Torah does not command that they have a unique red or black color. So why is it necessary for the red heifer to have this distinctive color?
Numbers._.19.1.6
The fifth question is, when it says, "And you shall give it to Eleazar the priest," Rashi explains that the commandment is addressed to his deputy. We must inquire why Aaron the high priest was not commanded regarding the red heifer, and instead his deputy was instructed. Especially considering that Moses performed the first red heifer ritual in the desert. Additionally, it is stated in the teachings of our sages that Ezra performed the second red heifer ritual, Shimon the Just performed it twice, and Yochanan the high priest performed two others. Therefore, the task of performing the red heifer ritual is not attributed to the deputies but rather to the high priests. So why, in this case, is the red heifer assigned to Eleazar the priest?
Numbers._.19.1.7
The sixth question is regarding the instruction to slaughter the red heifer outside the camp, and from there Eleazar shall sprinkle its blood seven times towards the front of the Tabernacle. Why was its slaughter not performed in the sanctuary, and why was its body burned outside the camp, similar to the procedure with the bull of the Yom Kippur sin offering performed by the high priest?
Numbers._.19.1.8
The seventh question is, why wasn't it commanded to offer the fat of the sin offering on the altar, as it is stated regarding the Yom Kippur sin offering, "And the fat of the sin offering he shall burn on the altar"? And what is the reason for burning its skin, flesh, blood, and horns, since although it was commanded to do so with the bull of the Yom Kippur sin offering, the matter itself is difficult and requires an explanation or hint.
Numbers._.19.1.9
The eighth question is, why was it commanded to place cedarwood, hyssop, and scarlet thread into the fire of the red heifer, but such a command was not given for the Yom Kippur sin offering or other offerings, except for the offering of the metzora (one afflicted with tzara'at)? The Torah refers to the ashes of the red heifer as the "water of impurity" for purification. So why is its procedure different from that of other sin offerings?
Numbers._.19.1.10
The ninth question is, why in the case of the mitzvah of the red heifer and its service, there were three individuals involved in the purification process? The first is the high priest, as it is stated, "And the priest shall wash his garments," implying that he becomes impure until evening. The second is the one who burns the red heifer. And the third is the one who gathers the ashes of the red heifer. However, in the case of the bull and the goat sin offerings of Yom Kippur, only the one who burns them is required to become impure, as it is stated, "And he who burns them shall wash his garments and bathe his body in water." Furthermore, it is not stated regarding them that they become impure until evening.
Numbers._.19.1.11
The tenth question is, why are the water mixed with the ashes of the red heifer called "the water of impurity" (mei niddah)? It would have been more appropriate to call them "the water of the red heifer" (mei parah) or "the water of the ashes of the red heifer" (mei efer haparah) or "the water of purification" (mei taharah), not "the water of impurity." Rashi explains that "mei niddah" means water of sprinkling, similar to "and he shall sprinkle it with his finger," referring to the act of sprinkling. It is a language of purification, as is apparent. However, this interpretation is not correct because why should they be called "the water" based on the act of sprinkling and not based on their essence, which is the ashes of the red heifer or purification?
Numbers._.19.1.12
The eleventh question is, why did the blessed One establish the purification of the impure through the ashes of the red heifer, which involves the process mentioned here? What is the connection between those ashes and that purification? There is no doubt that this was the secret of the red heifer, and it was the accusation of the adversary (Satan) against it. Therefore, it is called a "chok" (statute) and a decree of the King. However, it is still appropriate to make an effort to provide an explanation or hint that aligns with reason.
Numbers._.19.1.13
The twelfth question is, why did the ashes of the red heifer purify the impure and, at the same time, render the pure impure? As it is stated, "Whoever touches the water of impurity shall be unclean until evening," and "Whoever touches the water of impurity shall wash his clothes." These actions are contradictory. Yet, within this contradiction lies the profound meaning of this commandment, and it is precisely this aspect that incited much debate and criticism.
Numbers._.19.1.14
I will now explain these verses in a more profound manner, addressing all these questions. However, I will not delve into the ways of the Ralbag (Rabbi Levi ben Gershom), who provided an allegorical interpretation for this commandment, hinting at the existence of distorted forms.
Numbers._.19.1.15
And the Lord spoke to Moses and Aaron, saying, "This is the statute of the Torah that the Israelites are commanded to bring: a red heifer without blemish, in which there is no defect and on which a yoke has never been placed." According to the tradition passed down from our sages, Moses our teacher, may he rest in peace, performed the first red heifer ritual when he served in the Tabernacle as the High Priest. On the first day of the month of Nisan, when the Tabernacle was erected, the red heifer was prepared to purify anyone who had contracted impurity from contact with a corpse, so that they would not defile the sanctuary. Due to the establishment of the Tabernacle and the joy of the people in it, it was necessary to purify every impure person in a way that they would not enter and desecrate the sanctuary and its holy items. From that ash, they would purify themselves throughout the days of the desert. However, towards the end of the forty years when they were about to enter the land, the Lord foresaw that in the battles with the nations, many would fall as casualties of war, and many of the children of Israel would come into contact with the dead. This could happen both in the cities they would conquer and on the open field, whether through the slain by the sword, contact with a corpse, human bone, or a grave. They would become impure, and the ashes of the red heifer that Moses had prepared would not be sufficient for them. Therefore, at this time, the Lord commanded Moses and Aaron regarding the procedure for the red heifer, even though the incident with the burning of the calf by Korah and his assembly from among the dead occurred due to a plague and the complaints of many people in the land. They also became impure, and they too would reduce the supply of the ashes of the red heifer that Moses had made. Concerning all these matters, the commandment regarding the red heifer came in this specific place. That is why it is not mentioned here in the text that the Israelites or Eleazar carried out the commandment as Moses instructed, because the commandment was mentioned here in this place, but the act was not yet performed. For the matter was a rare occurrence, and the commandment was to be performed only when the need arose. Since Moses our teacher had already performed this commandment several years ago, it was necessary for God to say to Moses and Aaron, "This is the statute of the Torah," meaning that just as you performed the Red Heifer, so shall you continue to do it every time you need it. What you have done will remain as an established statute and custom for the nation to follow. The mention of "This is the statute of the Torah" is also a very significant hint. It signifies that the matter of the Red Heifer is a hint and instruction regarding the Divine Torah. As will be explained later, it means that the phrase "This is the statute of the Torah" refers to the commandment regarding the Red Heifer, which serves as a hint to the divine law imposed upon you. The answers to the first three questions, the first, second, and third, have already been clarified. And behold, it says, "Speak to the children of Israel, and have them take for you a red heifer," to signify that the Red Heifer will serve as a symbol for the community. Since it was offered as a communal sacrifice for the entire congregation, God commanded that the Red Heifer be a female, symbolically alluding to the nation of Israel. Israel is called a "heifer" to indicate their rebellious nature. Israel will overcome and conquer their enemies, and they will possess the entire land. No other nation will conquer it. It is called "red" in reference to the beloved one, pure and adorned, with redness surpassing rubies. It has been clarified that these conditions apply to the Red Heifer, with its specific requirements serving as a symbol for the congregation of Israel. Since God foresaw that Aaron would pass away before another Red Heifer could be prepared, and his son Eleazar would serve as the High Priest in his place, He said, "You shall give it to Eleazar the priest to perform the ritual." This means that Eleazar would be the one to carry out the procedure. As I have explained, this commandment was not given at that moment to instruct them to perform the Red Heifer ceremony, but rather to inform them that they would perform it when the need arises. And God wanted to make it known that when they eventually perform it, Eleazar would already be in his role as the High Priest. According to the Ralbag (Rabbi Levi ben Gershon), he wrote that the phrase "You shall give it to Eleazar to perform the ritual" implies that the burning of the Red Heifer should be done while the priest is wearing white garments, not golden ones. Therefore, God specifically mentioned Eleazar, indicating that he would carry out this commandment instead of Aaron, whose service involved wearing golden garments. However, this interpretation is incorrect, and it does not address questions four and five. Now, the sin offering of the high priest on Yom Kippur, since its purpose was for him not to enter the sanctuary, its slaughtering, sprinkling of its blood, and offering of its fat were performed on the altar of the Lord. However, the Red Heifer, its purpose was to symbolically address the nation while being in a state of impurity, as it is not appropriate for it to enter the sanctuary. Therefore, it was commanded that its slaughtering would take place outside the camp, and from there its blood would be sprinkled, as its blood should not enter the sanctuary like the blood of the sin offering. And it shall be in front of the Tent of Meeting, indicating that it should be placed opposite the Ark cover, and in front of the Ark cover, for its service was similar to the service of the sin offering. The only difference was that it was performed outside the camp, while the service of the sin offering was done in the sanctuary. The purpose of the Red Heifer was to bring closer those who were distant from the Divine Presence in the camp. Therefore, its blood was not brought to the altar, like the blood of the sin offering, because it could not enter there. This resolves questions six and seven. Furthermore, it was commanded that the Red Heifer should be burned, just as every burnt offering is burned, and just like the sin offering of Yom Kippur. And its burning included its skin, flesh, blood, and dung, because the Red Heifer symbolized the community. It contained different levels of people, some honorable and others less esteemed, analogous to the organs in the body of the heifer. All of them were burned together, indicating that it was fitting for punishment and judgment that both the minor and major offenders should be burned, the leader and the commoner, the important and the less significant. And He commanded to throw into the burning of the Red Heifer cedarwood, hyssop, and crimson thread, to symbolize that the Red Heifer represented the entire community, both the small and the great. Therefore, the mention of cedarwood, which is the tallest among the trees, and hyssop, which is the lowest among them, serves as a reminder. As it is written, "From the cedarwood that is in Lebanon to the hyssop that comes out of the wall," and likewise, the crimson thread is very low. And because the ashes of the Red Heifer alone had the power to purify those who became impure through contact with a corpse, as I have already explained in detail, it happened on the eighth day that the most severe form of impurity, which is the impurity of a human corpse, was purified. This is because its composition is more straightforward and equal than the compositions of all other living creatures. When it decomposes, it decomposes more rapidly than other animals. Therefore, anyone who touches a human corpse, and as a result, experiences its decomposition, will himself undergo decomposition from that contact. If he does not perceive it and there is no change in his odor or appearance, similar to what happens to a person afflicted with tzara'at when he is in a state of impurity resembling death. Therefore, the Torah was very concerned that one who is impure due to contact with a human corpse of this kind should not enter the sanctuary and desecrate it. As a symbolic gesture, the ashes of the Red Heifer were meant to remove and nullify that impurity and all the potential negative consequences associated with it. Therefore, God commanded that they should throw into the burning of the Red Heifer the cedarwood, which does not decompose easily, at any time, and the hyssop, which has a pleasant fragrance. And two scarlet threads were included to indicate that the impurity resulting from menstrual discharge causes a greater degree of decomposition and a foul odor, whereas the greenish appearance is due to the decomposition of its blood. As I explained earlier, this is also the case with the offering of the leper in its designated place. However, in the case of the Red Heifer, since there was no suspicion of such a matter, there was no need to include these elements, and therefore question six is resolved. And he commanded that all those involved with the Red Heifer should become impure. For behold, Eleazar the priest or another priest who performs the burning of the Red Heifer becomes impure by touching its blood and sprinkling it, and he remains impure until evening. He would then require immersion and washing of his garments. Similarly, the one who burns the Red Heifer will also become impure because he touches it during its burning. And after the burning, a pure individual shall gather the ashes of the Red Heifer, and he too will become impure until evening due to his contact with the ashes. Indeed, regarding the Red Heifer, neither the Day of Atonement's Red Heifer nor the communal Red Heifer required purification except for the one who burned it, because after the confession, the sins of the Israelites were transferred onto it. However, prior to the burning, the Red Heifer did not impart impurity, and after the burning, the Red Heifer did not cause impurity either. Therefore, only the one who burned it became impure, not others. However, the Red Heifer itself, symbolizing the community, was considered impure and separated. Consequently, anyone who touched it became impure, as it is stated that a pure individual shall gather its ashes and place them outside the camp. The sages of blessed memory have taught that the portion of those ashes was divided into three parts. One part was placed on the Mount of Anointing, one part was divided among all the watchtowers, and one part was given to the camp. The portion for the watchtowers was located outside the sanctuary, so that the inhabitants of the cities and all those in need of purification could take from it. The portion on the Mount of Anointing was used for other Red Heifers. And the portion in the camp was assigned to the designated watchtower, as decreed by the Scripture, and it served as a safeguard for the community of the children of Israel. And behold, those ashes are placed outside the sanctuary and the camp, so that impure individuals may come there to purify themselves on the third and seventh days. Then they return to complete their atonement in the sanctuary. However, if someone who is impure due to contact with a corpse enters the Tabernacle, the ashes do not purify him. He remains impure, and his impurity is even intensified by entering the holy place. He is liable to receive the punishment of karet (spiritual excision). Even if he immerses in the mikveh (ritual bath) and washes his garments, it does not remove his impurity. It is said that the Red Heifer atones for those who are impure due to contact with a corpse. It is called a "niddah" (a woman in the state of menstrual impurity) because it was distanced and removed from the camp, similar to the way a woman in her menstrual state is separated. The water that was sprinkled on the ashes is called "mayim niddah" (waters of impurity), indicating that it is water placed on the ashes of impurity. However, the specific details of this ritual are not fully understood. What is clear is that the Red Heifer is a sin offering for the entire community. Similarly, the Red Heifer that was used in the time of King Solomon was brought to atone for the impurity of the Temple and its sanctified objects. Through this ritual, the nine unresolved questions were answered, and the matter was concluded. After completing the instructions regarding the Red Heifer, the Scripture clarifies who needs to purify themselves with the water of the Red Heifer. It says that anyone who touches a dead body becomes impure, meaning that the impurity is only contracted through direct contact with a human corpse, not through contact with another type of impurity or a creeping creature that has died. The Scripture further states that the impure individual shall purify themselves on the third day and on the seventh day. On the third day, the primary impurity already diminishes from them, and only a residual impurity remains until the seventh day. This is similar to the afflictions of a person with sharp wounds, where the swiftest period of healing is the third day, followed by the fourth day. Similarly, the mourning period for a deceased person has a boundary, and the maximum period of mourning, including weeping, is until the third day. From that point until the seventh day, the individual resumes their regular activities, which may be carried out by others if the mourner is unable to perform them due to modesty. If one does not purify themselves with the water of the Red Heifer on the third day, then on the seventh day they will not be purified. The Scripture imposes a punishment on those who transgress this requirement, stating: "Anyone who touches a dead body, that is, any human soul who dies and does not purify themselves with the water of the Red Heifer, and then enters the sanctuary, defiles the tabernacle of the Lord; that person shall be cut off." This means that once a person becomes impure through contact with a corpse and does not undergo purification with the water of the Red Heifer, their impurity remains and they are subject to punishment. In such a case, merely washing their body or laundering their garments will not be effective for them. They will remain impure despite the physical cleansing. And since a person may argue, "I did not touch the body of the deceased," because even though I was in close proximity to the tent where the deceased was, I did not come into contact with their flesh, the Scripture addresses these claims by stating: "This is the law when a man dies in a tent: all who come into the tent and all that is in the tent shall be unclean." This means that anything inside the tent, whether it is garments, vessels, food, or drink, everything shall become unclean. Any earthenware vessel that has no covering fastened to it with a cord is susceptible to impurity. The word "tzamid" comes from the Hebrew word "yitzamed," which means "to attach." This implies that Israel is not able to prevent impurity from entering it. Similarly, anyone who touches the surface of the field where the body of a person who was killed by a sword, spear, or bow lies shall become unclean. This applies specifically to the malefactor's sword, as the Scripture speaks in the present tense. It also applies to a dead body found in the field by itself, thrown there, or buried there, even if only bones are found in a grave. And this is the manner of purifying oneself: The burial place of the deceased, where everyone needs purification through the water of the ashes of the Red Heifer. All this served as a warning to the Israelites during the days of future wars when they were about to conquer the land, that anyone who touches these things shall purify themselves. This means that every person who is impure shall become impure for seven days and then purify themselves. Now, the process of purification will be explained. When it says, "They shall take for the unclean person," it means that the priests shall take it for the purpose of purification for the one who comes to purify themselves from the ashes of the burnt Red Heifer, which is the sin offering. Water of life shall be added to a vessel, meaning flowing water, and it shall be in one vessel. The priest who is purifying or another pure person shall take hyssop, dip it in those waters, and sprinkle it on the tent, all the vessels, and the souls that were in the tent where the deceased was, as well as on the one who touches a corpse in the field, whether it is a corpse by itself or bones found in a field or in a grave. For through this sprinkling, the impure shall become completely pure on the seventh day. They shall wash their garments and bathe in water, and they shall be pure in the evening. And behold, it was necessary to reiterate the statement, "And the man who becomes impure and does not purify himself shall be cut off," even though it was already mentioned above, because there it was stated regarding one who enters the tent of the deceased, and here it is stated regarding one who touches the corpse in the field or a corpse, or human bones in a grave in an open field. And it was said, "And the one who touches the water of impurity shall be impure until evening." This shows that there is no additional requirement for him, as it was already stated earlier regarding the one who sprinkles the water of impurity on his garments, and our sages said that the one who sprinkles is pure. This comes to teach us that one who carries the ashes of the Red Heifer, like the hide of the goat, imparts a severe impurity to garments that come into contact with it, unlike mere physical contact. And based on a straightforward understanding, it seems that one who sprinkles the water of impurity does not become impure, because he does not touch the ashes of the Red Heifer or the water. Rather, the hyssop is immersed in them, and the sprinkler himself does not make direct contact with anything. Therefore, it does not say regarding him that he shall become impure, but only that he shall wash his garments. However, the one who touches the water of impurity shall become impure until evening, because he makes contact with them and with the ashes that are mixed with the water, and he becomes impure like all those involved in the process of the Red Heifer. This is to indicate the severity of impurity caused by contact with a corpse. It is stated, "And everything that touches it shall become impure; whoever touches the soul of the impure shall be impure." This serves as the source of impurity, even when the soul touches an impure corpse. This is the essence of the impurity, and it is evident from this that touching a corpse is the source of all forms of impurity. From what I have explained in the portion, we can derive the answer to the question: Why did God associate the purification of the impure with the ashes of the red heifer? It is because the red heifer was the offering of the community, and it was performed outside the camp. Due to its impurity, it was not fitting for it to enter the camp of Israel. The one who became purified through these ashes would thereby acknowledge his sin and impurity, as if to say, "This is how I should be, distanced from my impurity." And thus, he became purified through it. However, these ashes could also render the pure impure, as anything that came into contact with them would become impure. Since the red heifer itself was impure, as hinted in the verse, the one who touched it would become impure. Therefore, the verse concludes, "And everything that touches it shall become impure." In the end, these verses address and resolve the two questions raised. Rashi borrowed from the teachings of Rabbi Moshe Hadarshan to interpret this portion concerning the incident of the Golden Calf. "And they shall take for you" - just as they willingly contributed their golden earrings for the making of the calf, so shall they bring this [red heifer] for atonement from their own possessions. The red heifer is likened to a maidservant's son who soiled the king's palace, and they said, "Let his mother come and clean her son's filth." Similarly, let the red heifer come and atone for the sin of the calf. It is called "red" because the sin is referred to as crimson wool. It is called "unblemished" because the Israelites were originally unblemished and later became blemished. Let this [red heifer] come and atone for them so that they may return to their state of unblemishedness. "No yoke has come upon it" - meaning they removed the yoke of heavenly sovereignty from themselves. "To Eleazar the priest" - just as they assembled around Aaron, who was the priest responsible for making the calf, and since Aaron made the calf, he was not commanded to perform this service, for a prosecutor cannot become a defender. "And he shall burn the heifer before him" - just as Moses burned the calf. Cedar wood, hyssop, and crimson wool - corresponding to the three types of people who stumbled with the calf, which were three thousand men. The cedar wood is the tallest among all trees, while the hyssop is the lowest and smallest among them, symbolizing that one who became arrogant and sinned should humble himself like the hyssop and the crimson wool, and he will be atoned for. "For a memorial" - like a watchman who is vigilant at all times, as the calf's punishment will be remembered for all generations, as it is stated, "And in the day of My visitation, I will visit upon them." There is no appointed time that does not include the remembrance of the incident of the calf. "Just as the calf renders impure all those who deal with it, so too, the red heifer renders impure all those who deal with it. And just as they were purified with the ashes of the calf, as it is stated, 'He shall sprinkle it on the surface of the water,' similarly, they shall take for impurity the ashes of the burnt sin offering, and so on. This is indeed a valid observation and a hint that corresponds to the matter. However, in my opinion, the red heifer was a sacrifice for the entire congregation of the children of Israel, to purify them from the impurity of death, so that they would not desecrate the sanctuary and its holy objects." Indeed, the Lord said to Moses and Aaron when He wanted to teach them the manner of this commandment, "This is the statute of the Torah." And afterwards, He spoke about the matter of the red heifer to inform them that it is similar to what He commands and should be done in accordance with the Divine Torah. It does not mean that the Torah is likened to the red heifer itself in a literal sense, but rather, the example of what they should do with the red heifer serves as a model for the statute that should be followed in the Divine Torah. Therefore, "This is the statute of the Torah" comes before the words "Speak to the children of Israel and have them take to you." With this, there is no need to force the verse to say, "Speak to the children of Israel, this is the statute of the Torah," as the Ramban explains. The explanation is that just as the Torah of the Lord is perfect without any blemish, so He commanded that the red heifer should be perfect, without any blemish. And just as a person enjoys the fruits of his Torah in this world and in the World to Come, for its produce is better than gold and pearls, so this offering served as an atonement, which was the good produce. And just as one who takes upon himself the yoke of Torah is relieved of the yoke of worldly matters, for no burden is placed upon the Torah. With this, there is no need to force the verse to say, "Speak to the children of Israel, this is the statute of the Torah," as the Ramban explains. The explanation is that just as the Torah of the Lord is perfect without any blemish, so He commanded that the red heifer should be perfect, without any blemish. And just as a person enjoys the fruits of his Torah in this world and in the World to Come, for its produce is better than gold and pearls, so this offering served as an atonement, which was the good produce. And just as one who takes upon himself the yoke of Torah is relieved of the yoke of worldly matters, for no burden is placed upon the Torah. Similarly, He commanded concerning the red heifer that no burden should be placed upon it. And just as the Torah requires in its study the assistance of the Divine Help, and it is found in its completeness in the intellect of the priest, as it is said, "For the lips of the priest shall keep knowledge, and they shall seek the law at his mouth," so it is said regarding the red heifer, "And you shall give it to Eleazar the priest." And just as the true contemplation in the Torah occurs when a person is alone and isolated, so it was commanded regarding the red heifer that it should be taken outside the camp. And just as one needs to delve into the will of the Lord in the Torah, not only grasping and understanding its external aspects but also its internal and hidden aspects, so it was commanded regarding the red heifer that it should be slaughtered and its innermost blood extracted. And just as in the study of the Torah, it is proper for a person not to teach something contrary to the Halacha and not to distort the face of the Torah, but rather according to the true tradition received. So it was commanded regarding the red heifer that its blood should be sprinkled in the presence of the Tent of Meeting, before the Ark of the Testimony, where the Torah resided. And just as the roots of the Torah and Kabbalah are the sources of illumination, and just as in the Torah, the "sons of flame" are those who elevate themselves to a higher level of understanding and grasp its mysteries before the teacher, for intellect is compared to flame, and the distinguished intellects are referred to as standing flames above it. So it was commanded regarding the red heifer that the priest should burn it in his sight. And just as it is necessary in the burning and study of the Torah to distinguish well between the external and internal letters and words within it, so it was commanded regarding the red heifer that its blood and flesh should be burned in a specific manner, signifying the more esteemed part and the lesser part. Additionally, it was commanded to burn with it a cedar wood, which is taller than all other trees, and hyssop, which is lower and humbler. And similarly, two scarlet worms, which have a value comparable to hyssop, which is lighter. Just as the teacher of Torah and the student who learns before him, and those who serve before them, need to possess good character traits and be free from reprehensible things, so it was commanded regarding the red heifer that the priest who performs the ritual and the one who burns it should do so, as it is stated: "And the one who gathers the ashes of the heifer shall wash his clothes, and he shall bathe his body in water, and afterward he may come into the holy camp." This symbolizes the rectification of character traits, and they shall wash their flesh with water before entering the holy camp. And just as the Torah purifies the impure and it is truly living water, so it was commanded regarding the red heifer that living water should be mixed with its ashes, and the impure ones would be purified. And just as the divine Torah requires the sages to be cautious in their words so as not to err, for an inadvertent error in learning leads to intentional transgression, so it was commanded regarding the red heifer that one who touches it or its ashes becomes impure and requires immersion and washing of garments. Now, it is clear that the matter of the red heifer itself is the statute of the Torah. Therefore, when God wishes to command regarding this mitzvah, He says, "This is the statute of the Torah," meaning, "Do not consider the mitzvah of the red heifer and its details as insignificant in your eyes. Know that it is a model of the Torah and the obligatory conduct in its study."
Numbers._.21.21.1
...Fear and trembling struck Moses and all of Israel when they thought that Og was coming out to meet them after [their] victory [over] the king of the Amorites. [They thought] that it could only be that his heart swelled with valor and that his heart was impassioned to take vengeance for Sichon...
Numbers._.29.32.9
There is no doubt that all of the commandments - their general principles and their details - were given to Moses at Sinai. However Moses did not immediately say them when he heard them, but rather according to the time and place that was appropriate for it - as [befits] a good leader and a praiseworthy organizer. And behold, [regarding] annulment of vows - when Moses was alive, he did not give this over to any man. Rather every man who made a vow and regretted the vow, came before him, peace be upon him, to annul it. And in his being the one expert in the generation, he would annul the vows and oaths, and clarify any doubt that existed in the matter. But when God told him (Numbers 27:12), "Ascend to Mount Abarim... and be collected to your nation," and He commanded about sacrifices that they would do after his death - since the time of his death was approaching; he saw [fit] to teach the heads of the tribes, the commandment of annulling vows which he had done himself during this lifetime to help the nation. And it is for this reason that this section is written here...
Numbers._.35.1.8
Why was the return of the killer made dependent upon the death of the high priest?...
Deuteronomy._.1.22.1
Why did our master, Moshe, not want to inform them in this recounting how God, may He be blessed, commanded him about the sending [of the spies], with His saying, "Send spies for yourself, etc.?" Rather he attributed the thing to [the people] and to himself... And also why did he not recount the commands that our teacher, Moshe - peace be upon him - commanded the spies, that they should see the people, the land and the cities? And also why did he not present what the spies said, "it is a land that eats up its inhabitants?" The reason for all of this is that he was speaking with the second generation - their children that arose after them. And if they heard the truth of the incident as it happened, they would say that the reason for the delay in the desert was God, may He be blessed... They would say, "Why did God put a stumbling block in front of the blind?" And they would also speak about Moshe, thinking that he was also truly a cause for their delay, since he - peace be upon him - commanded things to the spies that the people had not asked for and [God] had not commanded... For behold it is these questions [of Moshe's] that necessitated [the spies'] answers... And they would say that... [God] and Moshe, his servant, were the ones that caused the delay of their fathers in the desert all of this long time. This is the opposite of what Moshe was trying to explain to them, to internalize the praise of the commandments and their observance... And Moshe also saw that if he told them what the spies had said - [that] the land was one that ate up its inhabitants - perhaps this would melt the hearts of the people now as well, and they would be afraid and intimidated from going [into the Land of Israel], like their fathers had done. Behold that it is because of this that he left out the recounting of the three things mentioned: God's command of the [mission]; Moshe's command to the spies regarding the land, the people and the cities; and the evil speech that the spies spoke. And about this did the Sages say (Yevamot 65b), "It is permitted to alter [the truth] for the sake of peace." ...
Deuteronomy._.1.34.6
And since Israel sinned willingly, and he, peace be upon him, sinned by mistake and with a good intention, God, may he be blessed, wanted to to spare the honor of Moshe, [such that] his decree should not be amidst the decree of the people in Parshat Shelach Lecha Anashim. And [so] He delayed His anger upon him, as He delayed His anger upon Aharon for the story of the [golden] calf. And when in Parshat Zot Chukat HaTorah the people complained about the water, and in their complaint, they pointed out how Moshe and Aharon were the cause of the people's death and that they [would] not enter the land - as they said (Numbers 20:4), "And why did you bring the congregation of the Lord to this wilderness to die there, us and our cattle" - the verse mentioned that Moshe and Aharon went from in front of the congregation to the tent of meeting, mourning and with covered heads; and [they were] like embarrassed women at the mention of their sins. And thus did the word [of God] come to them that they should speak and do the act that He mentioned to extract the water. And when Moshe came to anger in his saying (Numbers 20:10), "Listen now, you rebels," the Holy One, blessed be He, became full of anger with him; since Israel caught him fittingly and He did not admit in his heart that which he sinned, and [so] got angry with them. And therefore He saw at this time to give [Moshe and Aharon] their punishment for their earlier sins. And, if so, the Waters of Merivah were the means to the thing and not the actual cause for it.
Deuteronomy._.6.4.1
Hear, O Israel, the Lord our God, the Lord is one, etc., until 'when He brings you, etc.' In the need for these five sections that come after the Ten Commandments, which are interconnected, I have seen, after examining them now in this manner, that it is the intention of our master Moses to prove to the Israelites that the commandments they heard from his mouth are divine, like those very words they heard from the divine presence when the Ten Commandments were spoken at Sinai. And now I will explain to them that besides the initial understanding they derived from them, there are further sublime teachings that, if not understood and taught by Moses, since they heard them from the mouth of the blessed Name, they should be considered on par with those teachings and instructions that they received from the blessed Name, as if they heard them from His mouth. And since the first statement was 'I am the Lord your God who brought you out of the land of Egypt, etc.,' these first five sections are connected to it. And it is the 'Hear, O Israel, etc.' section. In it, five precious teachings are included, which were not understood from Moses, even though they heard it and understood it at that time, for they heard them from the Almighty.
Deuteronomy._.6.4.2
The first concept is the unity of our blessed God and the negation of multiplicity from Him. Regarding this, it is stated, 'Hear, O Israel, the Lord our God, the Lord is one,' which means, 'Israel, incline your ear and listen, and understand in your heart.' For all of this is encompassed in the term 'hear' that our God, whom you heard in the first statement, 'I am the Lord your God, etc.,' is one. Know and see that He is one. And behold, within this unity, two types of oneness are included.
Deuteronomy._.6.4.3
The first is His absolute oneness, blessed be He, in His essence. In utmost simplicity, composition and multiplicity of inherent things are precluded. Neither multiplicity of forms nor accidental attributes exist within Him, whether in His essence or beyond His essence.
Deuteronomy._.6.4.4
The second is the negation of multiplicity. When His oneness is established as simple in itself, the doubt regarding the existence of another deity is eliminated. Thus, to remove all forms of doubt, He illuminated our eyes with the statement, 'the Lord is one.' And to allude to these two types of oneness, the verse uses the name of God twice. The first name, 'the Lord our God,' alludes to the first type of oneness, where the Lord who guides us is one in Himself, absolutely simple. And to allude to the second type of oneness, it says, 'the Lord alone.' This refers to His divinity, not His role in governing us, which is also singular without duality. The word 'one' returns to both aspects mentioned together. The springs have already demonstrated a wonder regarding the oneness of God in the first aspect, as His governance causes the entire reality to be like one person, each part connected to the other, and the entities of the universe extend from this substance, preparing it. No celestial body can move without being moved by the necessary mover of existence. It is impossible for Him to be composed because any composite is formed by two things and is not a necessary existent. From this, it becomes clear through the governance of the world that the Lord is one in Himself without composition and without multiplicity of entities.
Deuteronomy._.6.4.5
Indeed, if there is another deity who is not involved in the existence of the reality, then the doors of intellectual inquiry and investigation are closed. Therefore, the Lord of prophets informed us through the Divine Name the truth of His blessed unity. If it is from the first type due to the governance of the world, it is referred to as 'The Lord our God.' And if it is from the second type, unrelated to governance, it is simply referred to as 'The Lord.' Thus, He is referred to as one regarding both aspects, meaning that He is one in Himself, having no duality in His divinity. This hint is found in the phrase 'I am the Lord your God' when all things are attributed to His Name of unity, signifying that He is one without plurality and without sharing in His divinity. Therefore, the commandment of unity was not newly instituted in this place since it was already hinted at in the phrase 'I am' as I mentioned before. Although it was also hinted in His statement 'Anyone who sacrifices to any god other than the Lord alone,' you should know that in addition to these two evidences on which the Name of the One is mentioned, there is a third aspect of unity. It is when the Name of the One is spoken in relation to the totality and perfection, for 'one' and 'complete' are uttered together, as it appears in the book of Ma'aseh Merkavah (mystical work). Thus, it is said, 'And the tabernacle shall be one,' meaning complete and comprehensive, encompassing all that is needed. From this perspective, the Almighty is also referred to as one, meaning complete and encompassing all completeness. From this viewpoint, the unity and kingship are one in themselves, as kingship is not merely a unique elevation and dominion, but all authorities and ranks are encompassed within it. Likewise, it is said, 'And the Lord shall be King over all the earth,' which means that when His Name and throne are complete, the kingship and unity will also be completed since they are inherently one. For this reason, the custom was established in the Rosh Hashanah prayer to recite the verse 'The Lord our God, the Lord is one' after mentioning the kingship and numbers, representing the third aspect of unity. We, the congregation of the devout, respond to this verse with the blessing 'Blessed be the name of the glory of His kingdom forever and ever,' because unity truly indicates the kingship. Indeed, the first and second aspects I mentioned earlier, derived from the Divine unity, are negations of composition and duality, which are well-known and understood by the masses. However, the third aspect, arising from completeness and kingship, is loftier, concealed, and wondrous. It belongs to the domain of abstract intellect. It is possible to conclude that the agreement of unity, completeness, and true generality from all sides has been concealed from the comprehension of the sages of the Divine spheres, as explained in the words of our sages in Devarim Rabbah and Pesachim, chapter 'Makom She'nechagu' (Pesachim 56a). They mentioned that Moses blessed be his memory did not reveal it, but Yaakov blessed be his memory revealed it secretly. By this, they intended to say that since Moses blessed be his memory aimed to teach the unity to the people of Israel in general, he refrained from discussing negation of composition and duality as explained in his words. He did not clarify the third aspect, the agreement of kingship with unity. However, Yaakov blessed be his memory, since his words were with his sons who were.
Deuteronomy._.6.4.6
And the second principle, it is the love of the glorious Name, as it is stated, 'And you shall love the Lord your God with all your heart, with all your soul, and with all your might.' This means to say, 'Hear, O Israel,' in that first statement that you heard at Sinai, as the Blessed Name said, 'Who brought you out of the land of Egypt, from the house of bondage,' it includes sublime knowledge. And after the Lord, blessed be He, greatly favored you and bestowed upon you many benefits, that you should love Him, for it is natural for a person to love that which is good for him. And since He performed for you three kinds of goodness in the Exodus from Egypt: the first is the physical goodness in bringing you out from slavery to freedom, the second is the spiritual goodness by connecting you to His love and guidance and giving you the Torah and commandments, and the third is the great wealth and possessions that He bestowed upon you from Egypt. Therefore, the love should be with all your heart, with all your soul, and with all your might, for the heart corresponds to bodily freedom, and the soul corresponds to the divine perfection you have acquired, and the might corresponds to the wealth and possessions He has bequeathed to you. It is also possible to interpret this in the sense that it is incumbent upon you to obligate yourself with this supreme love because of the three aspects mentioned in that statement: the first being in His saying, 'I am the Lord your God, who brought you out,' and this concludes according to His excellence, alluding to His name, and because of His conduct, alluding to 'your God.' And because of His goodness, mentioned in His saying, 'Who brought you out.' This indicates that it is fitting for you to love Him. For love, as mentioned by Maimonides in the Book of Traits, Chapter Three, consists of three types: love of the good, which is according to reason; love of pleasure, which is according to the senses and desires; and love of utility, which is according to wealth. Therefore, it is necessary to say that in all these three aspects of imagination, love for Him, blessed be He, is fitting. This is what is meant by 'with all your heart,' which is the intellectual part, as it says, 'A discerning heart seeks knowledge' (Proverbs 15:14). And 'with all your soul,' which is the soul that desires pleasure, as it says, 'His soul desires food' (Job 33:20). And 'with all your might,' which is the aspect in which you seek and pursue wealth, for all these goods, whether spiritual or physical, in a person and externally, are fitting to be dedicated to the love of the Creator, blessed be He. Through this, all kinds of perfections and deficiencies are included, for in saying 'with all your heart,' as I have explained, the true beliefs and opinions, the study of Torah, and constant prayer are included. And 'with all your soul' includes refraining from sins, fulfilling practical commandments, fasting, and the like. And 'with all your might' includes charity and lending to the poor, refraining from theft, robbery, and deception, and all other commandments dependent on wealth. Did the Sages not interpret in Berakhot, Chapter "Ha-Roeh" (page 61), and in many other places, 'And with all your soul, even if He takes your soul'? They meant by this that even though many evils and troubles befall a person, one should uphold the judgment and believe in the love of the Almighty and love Him, and not think in one's heart that there are two beginnings in accordance with the interchange of different types of things that are influenced from above. But rather, one should cleave to his God and not fear His love, as we have seen with Rabbi Akiva in the case of the iron combs that scraped his flesh, yet Rabbi Akiva's taste and fragrance were not diminished. Therefore, it is said, 'Fortunate are you, Rabbi Akiva, that your soul departed while you were reciting the Shema.' This is to indicate that the sufferings did not separate his attachment to Him, blessed be He. This is the second principle, the love of the Almighty, included in that first statement. And it has already been mentioned in the commandment to love the Almighty, as He commanded, 'And you shall serve the Lord your God,' for the service to Him, blessed be He, is from the love of Him
Deuteronomy._.6.4.7
The third principle is when He said, 'And these words which I command you today shall be upon your heart.' The meaning of this statement is that the later sages among our people thought that the name of the commandment and its definition should not apply to beliefs alone, but rather to practical matters dependent on a person's choice and actions. Moreh Nevukhim (Maimonides) informed them that it is not as they had thought. For the name of the commandment, which designates that it is a command of the blessed God concerning those beliefs, also applies to those beliefs. They are also called commandments because if not for this, the blessed God would not have commanded the people of Israel regarding His beliefs at Sinai. Since He said, 'I am the Lord your God,' which is the general statement that includes His existence, His oneness, and His governance, which are those beliefs, it follows that even regarding beliefs, the name of governance and its definition apply. I have already explained in the book Moreh Nevukhim that beliefs are in the category of forms that occur constantly in their subjects, regardless of time. However, the prior preparations for them necessarily occur in time. This is also the case with beliefs, for even though their essence occurs in the soul without will and without time, the things that lead a person to believe, such as learning, examination of the words and the nature of the miracles and the like, are actions of will and choice, and these are done in time. Hence, the aspect of governance falls under the commandment's name and definition, not because the blessed God commanded that they should acquire beliefs in their souls, but rather that they should pay attention to His wonders and examine the words of His prophets in a manner that leads to true belief in His divinity. Therefore, it says here, 'And these words which I command you today shall be upon your heart,' to indicate that one should constantly contemplate and consider them. This is the third principle.
Deuteronomy._.6.4.8
The fourth principle is in His statement, "And you shall teach them diligently to your children, and you shall speak of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up." This matter refers to divine knowledge that is not openly taught, and its transmission is only to those who remain, whom the Lord calls. As stated in the Mishnah, "They do not expound on the work of Creation before two [students], nor on the Merkavah before one [student], and they only teach these divine wisdoms to a worthy student and only the main chapters and only once a week, and it should not be during the time of choosing [the students for such studies]. As Rabbi Elazar said to Rabbi Yochanan, at the beginning of the chapter 'They do not expound,' when he was told to study the work of the Merkavah, 'I am not strong enough for that.' However, these sciences, stemming from the unity of the Holy One, blessed be He, and His providence over the nation and the creation of the world, and His love for Israel, are not like that, for they are worthy to be expounded in assemblies in great numbers to the people of Israel, not only to the elders but also to the youth, as it is written, 'And you shall tell your children on the day of the Exodus from Egypt.' And this is what it means by 'And you shall teach them diligently to your children.' It did not say, 'And you shall inform them,' but 'And you shall teach them diligently,' which means that many times, one after another, they should be taught, even to the young children along with the adults, and no allusion or hidden teaching should be made. They should be spoken of in every place, not only in the House of Study and not only once a week, but when you sit in your house, when you walk by the way, when you lie down, and when you rise up. This means in every place, at every time, and in every situation that you find yourself in, whether it is sitting, lying down, walking, or standing. Now, Rabbi Meir carried this science out from what he saw, that the Holy One, blessed be He, did not say, "I am the Lord your God" only to him and to the elite of the people of Israel, but also to the entire nation, from the youngest to the oldest. And he teaches that this knowledge encompasses every individual, both young and old, and in every time and in every place.
Deuteronomy._.6.4.9
The fifth principle is that just as natural things are not forgotten unless one's intellect and faculties are impaired, for who would forget to eat and sustain their life or to perform permissible activities that depend on their life, similarly, divine knowledge should not be forgotten, for it sustains one's life. Therefore, it was commanded to make signs as reminders so that they would not fall into forgetfulness, since their completeness and the vitality of their soul depend on it. Regarding this, it is stated, "And you shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates." This is because there are people who make signs to remember the things they strive to recall. Some place them in their hand or on their finger, some place them on their head with headbands, and some place them in their homes and on their gates so that every time they enter or exit, they see them and remember their content. Thus, the Holy One, blessed be He, commanded to bind this commandment as a sign on their hand and to place them as frontlets between their eyes, which are the commandments of tefillin for the hand and head. Similarly, the commandment of the mezuzah on the doorposts. This is also meant to signify that they should place the sign on the hand corresponding to the heart and the frontlet on the head corresponding to the brain, to indicate that in both faculties, meaning the vital and the spiritual, they should remember the commandments of the Lord, perform them, and remember the gift of the land of Israel. Even in homes that were not built by themselves, they should place mezuzot on the doorposts. This was already mentioned in the portion of Bo, when they entered Egypt. Now, these sublime sciences were included in the first utterance that they heard at Sinai, but they did not fully comprehend it. They only attained a general understanding through what Moses, peace be upon him, heard and taught to the people of Israel.
Deuteronomy._.7.7.27
The tenth question is about its stating, "And at Taberah, and at Massah, and at Kibroth-hattaavah. And that is since there were several sins in the matter of the calf, why did it not finish its recounting, and then afterwards recount the sins of Taberah, Massah, and Kibroth-hattaavah? But it did not do this, but rather interspersed the matter of Taberah, Massah, and Kibroth-hattaavah into the story of the calf. And [only] then it returned to the story of the calf itself, as is clear in the parsha.
Deuteronomy._.7.7.28
The eleventh question is about its stating "And when the Lord sent you from Kadesh-barnea, saying, 'Go up and possess the land which I gave to you, then ye rebelled against the commandment of the Lord, etc.'" And it is difficult - why did it mention the matter of the scouts here in great brevity and with highlights like this, given that it already mentioned it at length and with a detailed story in the Order of Eleh HaDevarim?
Deuteronomy._.12.29.1
When the Lord, your God, shall cut off the nations, etc." to, "If a prophet arises among you, etc." (Deuteronomy 12:29–13:2): In the chapters [entitled] Arba Mitot and Rebbe Yishmael in Sanhedrin, our sages, may their memories be blessed, expounded this section to be about one worshiping idolatry in its fashion always being liable for it. As it is because [before this, the Torah] only punished for worshiping idolatry, with regard to sacrificing, raising incense, pouring a libation or bowing to anything besides God alone. So it came to teach here that if the way of [a certain] idolatry is to worship it with something else — like relieving oneself in front of Peor or throwing a stone at Markulis (Mercury), which is their worship — he is liable. But sacrificing, raising incense, pouring a libation, or bowing is liable even when it is not like its form [of worship]. So did Rashi explain, may his memory be blessed. However according to this explanation, its stating, "You shall not act thus toward the Lord, your God," (Deuteronomy 12:31) is difficult. And it indicates that it is not a warning that they should not worship their gods but rather that they should not worship the glorious God with their worship. And hence the other commentators did well when they said that the intent of the commandment is that they should not worship the exalted One with these nations' [other forms of] worship. And also the rabbi of the Guide (Guide for the Perplexed 3:45) interpreted thus. And according to this true opinion, the explanation of the verses would be according to what I say: "When He shall cut off, etc." - when God, may He be blessed, cuts off those nations from before you and the name of idolatry will be forgotten from the earth, do not think in your heart that God, may He be blessed, cut off the worshippers of other gods not on account of their worship being evil but rather since they were giving honor and proper worship to the work of human hands, wood, and stone. For it is not fitting to give glory to another, and give His praise to idols, just as sacrificing, raising incense, pouring a libation, or bowing is forbidden besides only to God. And hence perhaps you would inquire about their gods. Meaning you would inquire and investigate, to know these divine services; not to worship them, but to do it for the glorious and awesome God, like these nations were doing for their gods, that it be good before Him. [Hence] "You shall not act thus toward the Lord, your God," since those types of worship that were practiced were abominable in themselves before God, may He be blessed. So how could they be chosen? And that is what it states, "because whatever is abominable to God, what He hates, they have done for their gods." And the proof for this is "that even their sons and their daughters do they burn in fire to their gods." And that is truly an abomination before God, may He be blessed, to spill innocent blood, as well as for man to be cruel to the fruit of his innards to not have mercy upon him. And it sealed its words, "Everything that I am commanding you, be careful to fulfill it; do not add to it and do not take away from it (Deuteronomy 13:1)." Meaning to say, it is enough for you with what the Torah commanded you, that you should take care to do all of the commandments that I commanded you; and you should not add to them. For 'anyone who adds is taking away.' So it is enough for you with the sacrifices and the forms of worship that God, may He be blessed, commanded to do in His Temple. For He chose them, and not the worship of those nations. And behold this section comes in this place because above, it commanded that they should not worship God, may He be blessed, in those places where those nations were worshipping, but rather in the place that He would choose, with those gifts and sacrifices that it mentioned, and with the worship of the sacrifices that it mentioned, which were already explained in the book of Torat Kohanim [Leviticus]. Hence after the Torah explained [about] the Chosen House [the Temple], it stated that they should not think to add anything upon the commandments from the worship of the nations, for this would not be acceptable, but rather an "abominable incense." But regarding if it is possible that they add something from their hearts and their minds to the [varied prescribed forms of] worship of God — not from the worship of the gods of the nations — it would already seem from here that it would be permitted. For behold it only prohibited, "How did these nations worship their gods (Deuteronomy 12:30)." However it already prohibited this in Parashat Vaetchanan in its stating, "Do not add to the matter that I am commanding you and do not take away from it; to guard the commandments of the Lord, your God (Deuteronomy 4:2)." Indeed, the Rambam in the Commentary on the Mishnah in his mention of the principles [of faith] that he brought on the first mishnah in the chapter [entitled] Chelek, brought a proof about the eternity of the Torah from that which it stated here, "Everything that I am commanding you, be careful to fulfill it; do not add to it and do not take away from it." And the author of the Sefer HaIkkarim questioned him, by saying that this verse did not come to warn about the eternity of the Torah and the commandments but rather about the way of doing them; that we should not learn the manner of the worship of their gods from worshippers of idolatry and it come from this to be an addition or reduction [to the Torah]. And this is as you can see from his words in Chapter 14 of Ma'amar 1 in his book. And I already responded to his words, in the book Rosh Amanah that I made on the principles [of faith], that the Rambam, may his memory be blessed, did not make any principle from a specific commandment; and he did not say that it is a principle of the Torah that we not add to the Torah or take away from it. Rather, he said that the principle of faith is that the Torah is eternal, as it is [explained]. And as a proof about its eternity, he brought its saying, "Everything that I am commanding you, be careful to fulfill it." And [the verse] is a projection of the future. It is as if [Moshe] said, "These commandments that I am commanding you today are eternal from the angle of God, may He be blessed. So keep them forever and ever. And therefore, do not add to, and do not take away from them. For how can people add or take away anything from their [own] hearts upon the thing that God, may He be blessed, made to stand permanently before Him?"
Deuteronomy._.17.14.6
First Introduction: Behold, it is fitting that we know if a king is a necessary and intrinsically obligatory thing for a nation or whether it is possible without him. And the philosophers already thought that it was [necessary] and that the dominion of a king to a politically organized nation is like the relationship of the heart to the body of a living being that has a heart, and like the relationship of the First Cause to the world more generally. And even though these analysts reason that monarchy insures three things – the first being unity and the absence of [division], the second being continuity and the lack of [instability], and the third being absolute power – [in fact], their thinking about the obligation and necessity of a king is actually false. [This] since it is not to be denied that there can be many leaders of the people that gather and unite and agree upon one policy and that the leadership and law be according to them – and this goes against the first [claim]. And why should their leadership not be [for] one year or three years like the years of an employee or less? And when the turn of other 'judges and officers' arrives, they will rise instead of them and faithfully investigate the sin of the first ones, and that which they condemn must pay all that they have done badly – and this goes against the second [claim]. And why should their power also not be limited, as with religions and mores [– and this goes against the third claim]. And logic dictates that when an individual [disagrees] with a group, the law follows the group. And it is more likely that the lapse be with one man – as it stated (Proverbs 16:14), “The king’s wrath is a messenger of death” - than it be that the many would trespass when they take counsel together. As if one strays from the path, the others will protest against him. And since their leadership is temporary and they will have to be accountable after a 'few days,' that fear of flesh and blood is upon them. And why do we need to bring theoretical claims for this, as behold, experience trumps modeling: Look and see the lands the leadership of which is with kings, and [by contrast,] today we have seen many lands the leadership of which is is with temporary judges and leaders that are chosen among them and the King God is with them. Their law is refined by ordered limits, and [their leaders] are the ones that control the people that make the matters of war; none can stand in front of them – not from a tribe, and not from his land. Did you not know, did you not hear that a great land governed over the whole world, consumed the whole earth – search it and note it – while its leadership was through the Councils, that were wholesome and many and their leadership was temporary. However, afterward they were made a tributary. And also today, the Commonwealth of Venice, that great mistress among the nations, the rulers over states; and the Country of Florence, the beauty of all the lands; and other countries small and large are run by the mouth of leaders elected for set periods of time. And behold, the elected governments have 'in them nothing perverse or crooked' – no one raises his hand or foot to [do] a wrongful thing – and they conquer lands that are not theirs with wisdom, understanding and knowledge. And all of this shows that the presence of a king is not necessary for a nation, and like the teacher of the Guide (Maimonides) mentioned. And it is a wonder about this supposed opinion, that compares the unity of a [human] king over the control and will of people to the unity of the ancient necessary First Cause, may He be blessed. However, [even] in an animal body, the sages have already written that there are three main organs in its governance. And even according to the opinion of the head of the philosophers that only the heart is the main [one], behold, this is concerning the generation of the spirit, but it does not contradict that the government of the living faculties is from the brain, and the natural ones is from the liver. In the final analysis, it is impossible for natural matters not to be like this; as from the act of [Divine] will, they are [only] from the substance of that [which] is possible - ‘how can straw be compared to grain?’ And one should not ask from the statement (Proverbs 28:2), “When there is rebellion in the land, its ministers are many,” as there it is speaking about ministers, not about leaders and judges. And how will we [miss] that which is well-known among all, that when the leaders are good, it is better that they be many; and if they are bad, it is more dangerous. And therefore, I think that the kings were not set up with the examination of the people at first, and as it is written (Isaiah 7:6), “We will march against Yehudah and invade it […], and we will set up a king in it.” And even if they were only appointed by way of trustees to serve the people, and they are made masters, as if God, may He be blessed, gave them the ‘land and its fullness’; and they bequeathed it to their sons after them forever, as if it was land that he bought with his money, this too is ‘not worthwhile (literally, the same)’ with all reigns, as there will be kings that do not have leadership abilities. And this is the First Introduction.
Deuteronomy._.26.16.1
...After our teacher, Moses, finished explaining the Torah, he said, "This day the Lord... commands you to do." [This] means to say, since I have already finished explaining the commandments, there is no need to speak about their explanation any more; but rather to command you about their performance and observance. As behold, perhaps up until now you did not know the explanation of the commandments. But now that I have already explained them, there is nothing new to add, and the only thing left to warn [about] is their performance. And this is [the meaning of] his saying, "This day, the Lord your God commands you to do"...
Deuteronomy._.30.1.3
...and it is since the nation in exile is divided into two parts: The smaller part are those that hold on to the religion and follow the Torah of the Lord, and they are referred to as Israel - but they remain the few from the many. And the other part of the people are those who - because of the troubles and the heaviness of the exile - have transgressed against His religion; as it is stated there (Deuteronomy 4:28), "And you shall worship other gods there...," as I explained. Hence it stated corresponding to the two parts of the nation, "you shall bring it to your heart amidst the various nations to which the Lord your God has banished you. And you will return to the Lord your God." As behold the first statement is about those under duress (anusim) that have left the framework of the religion. Hence to those, it stated, "you shall bring it to your heart" - as their repentance will [only] be in the heart and not in the mouth. For they will not be able to publicize their repentance and their faith. And this is [the meaning] of its stating, "amidst the various nations to which the Lord your God has banished you" - meaning to say, that they are mixed in with them and considered like them. Nevertheless, they will return to the Lord in their hearts. And regarding the other part of the Jews that are known [to be Jews], it states, "and you will return to the Lord your God, and you and your children will heed His voice with all your heart and soul, just as I enjoin upon you this day" - meaning to say that they will repent and do the commandments and heed the voice of God publicly, they and their children. For they have not abandoned their God there. And when they repent to God, they will follow Him. But [both] these and those will run [to Him] - each one according to his condition and his context. It promised that God, may He be blessed, will gather them unto Him. And this is [the meaning of] "And the Lord your God will return your captivity and have mercy upon you; and He will return and gather you." Behold it said, "And the Lord your God will return your captivity and have mercy upon you," about that part that are Jews publicly and hold on to their Judaism. And it states about them, "your captivity," since they are in captivity and servitude. And it states, "and [He will] have mercy upon you," as they will need mercy, due to their lowliness and troubles. However regarding the other part that have left the framework of the religion because of the their duress, it states, "and He will return and gather you from all of the nations." But it did not state regarding them, "captivity" nor "mercy." And this is the reason that it states that He will gather them from all the nations; as they are mixed in with them and have intermarried with them. And about these, it states (Deuteronomy 30:4), "Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you"...

Sefaria Community Translation. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.sefaria.org Licence: CC0. Source.