The Aftermath of the Incident of Ba’al Pe’or
God spoke to Moses, saying:

“Pinechas son of Eleazar son of Aaron the priest diverted My anger from the Israelites by zealously avenging Me among them. By avenging My honor publicly, he inspired the people to repent. I therefore did not destroy the Israelites by plague because of My zeal.

Therefore, say to the Israelites, ‘I hereby bestow My covenant upon him, as an expression of My feelings of peace and goodwill toward him, as follows:

This covenant will be for him and for his descendants after him, and will take the form of the eternal covenant of priesthood, because he was zealous for his God and atoned for the Israelites.’”

The name of the Israelite man who was killed, who was slain with the Midianite woman, was Zimri son of Salu, prince of a paternal house of the tribe of Simeon. The Torah should have mentioned Zimri’s name earlier, but waited until now in order to contrast him with Pinechas. It mentions that Zimri was an aristocrat in order to point out that Pinechas was not intimidated by his nobility when he saw that God’s honor was disgraced.

And the name of the Midianite woman who was slain was Kozbi the daughter of Tzur, the national leader of the Midianite confederation and head of a paternal house in Midian. It was noted previously how much the Midianites hated the Israelites; here, too, they were willing to let their princess engage in promiscuity in order to debase the Jews.

The Command to Attack Midian
God now continued to tend to issues that arose in the wake of the events at Shitim. God spoke to Moses, saying:

“You must distress the Midianites at all times, but soon you must smite them directly.

For they proved themselves to be hostile to you with their plots that they contrived against you in the incident with Pe’or and in the incident with their sister Kozbi the daughter of Tzur, the Midianite prince, who was slain on the day of the plague that I unleashed because of Pe’or.”

The Fourth Census
After the plague that was unleashed at Shitim, God spoke to Moses and to Eleazar son of Aaron the priest, saying:

“Take a census of the entire community of the Israelites 20 years old and over, following their paternal houses, all those in Israel who are fit to serve in the army. Since the other nations are questioning the purity of the Israelites’ lineage, insinuating that the Egyptians violated the Jewish women, I will testify to the purity of the Israelites’ lineage by affixing My Name to the name of the head of each clan.”

Moses and Eleazar the priest spoke with the Israelites about this census in the plains of Moab by the Jordan River, opposite Jericho, saying:

“We will count all of you 20 years old and over, just as God commanded Moses and the Israelites who came out of Egypt to be counted.”

Reuben
They began with the tribe of Reuben, Israel’s firstborn. The descendants of Reuben were: from Chanoch, the family of the clan of Chanoch; from Palu, the family of the clan of Palu;

from Chetzron, the family of the clan of Chetzron; and from Karmi, the family of the clan of Karmi.

These were the families of the tribe of Reuben, and those of them counted were 43,730.

The son of Palu was Eli’av.

The sons of Eli’av were Nemu’eil, Dathan, and Aviram, the latter two being the same Dathan and Aviram, the chosen of the community, who incited the Israelites against Moses and Aaron among the community of Korach, when they incited the people against God.

And the earth opened its mouth and swallowed up them and Korach, when that community died, and when fire consumed 250 men, and they all became a sign to everyone that no one should ever again dispute the selection of the priestly clan.

In contrast, Korach’s sons–who had plotted the rebellion together with their father, Dathan, and Aviram– did not die. They emerged from their underground shelter and were counted here, together with those who remained after the plague in Shitim.

Simeon
The descendants of Simeon according to their families: from Nemu’eil, who is the same as Yemu’eil, the family of the clan of Nemu’eil; from Yamin, the family of the clan of Yamin; from Yachin, the family of the clan of Yachin;

from Zerach, who is the same as Tzochar, the family of the clan of Zerach; and from Sha’ul, the family of the clan of Sha’ul. The clan of Ohad, however, was killed at Moseirot.

These were the families of the tribe of Simeon. They numbered 22,200. This is 37,100 less than in the previous census, taken in Iyar 2449; of all the tribes, only that of Simeon suffered a population decrease of such magnitude. This is because all 24,000 who died in the plague at Shitim were from this tribe.

Gad
The descendants of Gad according to their families: from Tzef on, who is the same as Tzifyon, the family of the clan of Tzefon; from Chagi, the family of the clan of Chagi; from Shuni, the family of the clan of Shuni;

from Ozni, who is the same as Etzbon, the family of the clan of Ozni; from Eiri, the family of the clan of Eiri;

from Arod, who is the same as Arodi, the family of the clan of Arod; and from Ar’eili, the family of the clan of Ar’eili.

These were the families of the descendants of Gad according to those of them counted. They numbered 40,500.

Judah
The first two sons of Judah were Eir and Onan, but Eir and Onan died childless in Canaan.

The descendants of Judah according to their families were: from Sheilah, the family of the clan of Sheilah; from Peretz, the family of the clan of Peretz; and from Zerach, the family of the clan of Zerach.

The descendants of Peretz were: from Chetzron, the family of the clan of Chetzron; from Chamul, the family of the clan of Chamul.

These were the families of Judah according to those of them counted. They numbered 76,500.

Issachar
The descendants of Issachar according to their families: from Tola, the family of the clan of Tola; from Puvah, the family of the clan of Puvah;

from Yashuv, who is the same as Yov, the family of the clan of Yashuv; and from Shimron, the family of the clan of Shimron.

These were the families of Issachar according to those of them counted. They numbered 64,300.

Zebulun
The descendants of Zebulun according to their families: from Sered, the family of the clan of Sered; from Eilon, the family of the clan of Eilon; from Yachle’eil, the family of the clan of Yachle’eil.

These were the families of Zebulun according to those of them counted. They numbered 60,500.

Manasseh
The descendants of Joseph according to their families: Manasseh and Ephraim.

The descendants of Manasseh: from Machir, the family of the clan of Machir, and Machir’s son was Gilead. Machir had other sons, but Gilead had many children, so only his family was reckoned as a clan in its own right: From Gilead, the family of the clan of Gilead.

Furthermore, six of Gilead’s sons had many children, so their families were also reckoned as clans in their own right: These were the descendants of Gilead: from I’ezer, the family of the clan of I’ezer; from Cheilek, the family of the clan of Cheilek;

from Asri’eil, the family of the clan of Asri’eil; from Shechem, the family of the clan of Shechem;

from Shemida, the family of the clan of Shemida; and from Cheifer, the family of the clan of Cheifer.

Now Tzelofchad son of Cheifer had no sons, only daughters, and the names of Tzelofchad’s daughters were Machlah, No’ah, Choglah, Milkah, and Tirtzah. This is not the order of their birth; they are listed out of birth order to indicate that they were all equally wise, as will be seen further on.

These were the families of Manasseh, and those of them counted were 52,700. This was 20,500 more than in the previous census, by far the biggest increase in population of all the tribes.

Ephraim
These were the descendants of Ephraim according to their families: from Shutelach, the family of the clan of Shutelach; from Becher, the family of the clan of Becher; and from Tachan, the family of the clan of Tachan.

Shutelach’s son Eiran had many children, so his family is reckoned as a clan in its own right. These were the descendants of Shutelach: from Eiran, the family of the clan of Eiran.

These were the families of the descendants of Ephraim according to those of them counted. They numbered 32,500. These were the descendants of Joseph according to their families.

Benjamin
The descendants of Benjamin according to their families: from Bela, the family of the clan of Bela; from Ashbeil, the family of the clan of Ashbeil; from Achiram, who is the same as Eichi, the family of the clan of Achiram;

from Shefufam, who is the same as Mupim, the family of the clan of Shufam; and from Chufam, who is the same as Chupim, the family of the clan of Chufam. The clans of Becher, Geira, Na’aman, Rosh, and Ard, however, were killed at Moseirot.

Two of Bela’s sons, Ard and Na’aman (nephews of the Ard and Na’aman mentioned above), each had many children and were thus reckoned as clans in their own right: from Ard, the family of the clan of Ard; and from Na’aman, the family of the clan of Na’aman.

These were the descendants of Benjamin according to their families, and those of them counted were 45,600.

Dan
The descendants of Dan according to their families: from Shucham, who is identical to Chushim, the family of the clan of Shucham. These were the families of Dan according to their families.

All the families of the clan of Shucham, according to those of them counted, numbered 64,400.

Asher
The descendants of Asher according to their families: from Yimnah, the family of the clan of Yimnah; from Yishvi, the family of the clan of Yishvi; from Beri’ah, the family of the clan of Beri’ah.

The descendants of Beri’ah: from Cheiver, the family of the clan of Cheiver; from Malki’eil, the family of the clan of Malki’eil. The clan of Yishvah, however, was killed at Moseirot.

The name of Asher’s daughter was Serach. She is mentioned explicitly because she was still alive at this time.

These were the families of the descendants of Asher according to those of them counted. They numbered 53,400.

Naphtali
The descendants of Naphtali according to their families: from Yachtze’eil, the family of the clan of Yachtze’eil; from Guni, the family of the clan of Guni;

from Yeitzer, the family of the clan of Yeitzer; and from Shileim, the family of the clan of Shileim.

These were the families of Naphtali, family by family, and those of them counted were 45,400.

These are those counted of the Israelites: they all numbered 601,730.

After Moses and Eleazar completed the census, God spoke to Moses, saying,

“The land will be divided among these 601,730 Israelites as an inheritance, first according to the number of their names and then according to their fathers’ estates. But only those included in the present census will be considered: someone currently under 20 who turns 20 by the time the people actually conquer and divide the land will not be entitled to his own portion.

Allotting the Land
You must give a larger inheritance to the large tribe and you must give a smaller inheritance to a smaller tribe; each tribe must be given an inheritance according to its number.

Nonetheless, the land must be divided by lot. This way, they will also inherit the land according to the names of their fathers’ tribes, i.e., according to the population of the tribes in their fathers’ generation. In this calculation, Joshua and Caleb will be considered the fathers of the children of the 10 spies: their children will receive the inheritances of the spies’ children.

Thus, the father’s inheritance will be divided according to the miraculous pronouncement of the lot itself, whether it would otherwise have been large or small. From all this, it is clear that converts and freed bondmen, who are not part of any tribe, do not inherit any land. Also, Joshua and Caleb will not receive their inheritances according to this process, for I have promised Hebron to Caleb and will give Joshua an inheritance by his request.”

The Census of the Levites
Moses and Eleazar also took a census of the Levites. These were the tallies of the Levites according to their families: from Gershon, the family of the clan of Gershon; from Kehat, the family of the clan of Kehat; from Merari, the family of the clan of Merari.

These were the families of Levi: The clan of Gershon included only the family of the clan of Livni, for the clan of Shim’i was killed at Moseirot. The only complete family of the clan of Kehat was the family of the clan of Chevron, since the family of Uzi’eil and most of the family of Yitzhar had been killed at Moseirot, and Amram’s family did not form any clans: Moses’ descendants were included in the clan of Kehat, and Aaron’s descendants – the priests – were not counted as a clan. The clan of Merari included the family of the clan of Machli and the family of the clan of Mushi. The only remaining family of Yitzhar was the family of the clan of Korach. Kehat fathered Amram.

The name of Amram’s wife was Yocheved the daughter of Levi, whom Levi’s wife had conceived before Jacob’s family left Canaan and whom she had borne to Levi as soon as they arrived in Egypt. Yocheved bore to Amram: Aaron, Moses, and their sister Miriam.

Born to Aaron were Nadav, Avihu, Eleazar, and Itamar.

Nadav and Avihu died when they offered up an unauthorized fire before God.

The tally of the Levites was 23,000, which included every male one month old and over, for they were not counted among the Israelites, since no inheritance was given them among the Israelites.

These censuses, that of the laity and that of the Levites, were the tallies taken by Moses and Eleazar the priest, who counted the Israelites in the plains of Moab, by the Jordan River, opposite Jericho. The eight Levite clans together with the 57 lay clans totaled 65 clans.

Among these there was virtually no man who had been included in the tally taken by Moses and Aaron the priest when they counted the lay Israelites in the Sinai desert in Iyar 2449.

For God had said to them, “They will surely die in the desert,” and no one remained of them other than Caleb son of Yefuneh and Joshua son of Nun. There were, however, Levites, women (Levite and non-Levite), and members of the mixed multitude from the previous generation, since God’s decree applied only to those counted in the military census.

Laws of Inheritance
After hearing the laws concerning the division of the land, the daughters of Tzelofchad son of Cheifer son of Gilead son of Machir son of Manasseh, of the families of Manasseh son of Joseph, came forward to argue to Moses that their father deserved a portion of the land even though he had only daughters. The daughters’ full lineage is given here in order to indicate that they were comparable to Joseph both in their righteousness and their love of the Land of Israel (Joseph had asked specifically to be buried there). Tzelofchad’s daughters’ names were Machlah, No’ah, Choglah, Milkah, and Tirtzah. Here again, they are listed out of their birth order to indicate that they were all equally wise.

They stood before Moses – after having presented their question before Eleazar the priest and before the princes – when they and the entire community were gathered to learn from Moses outside the entrance to the Courtyard of the Tent of Meeting, saying,

“Our father was among those who died in the desert, who were promised a portion of the Land of Israel. But, whereas the rest of his generation spurned the Land of Israel, he was not in the community that convened against God, seeking to return to Egypt, nor was he in Korach’s community, who also complained about leaving of Egypt. Rather, he died for his own sin, not leading anyone else astray. However, he is not alive to receive his portion of the land, and he had no sons who would have received their own portion of the land.

So now, why should our father’s name be eliminated from his family by having no portion of land in his name? If he would have had no children, our mother could have married one of his brothers, and that brother would have received a portion of the land in our father’s name. But since we disqualify our mother from this procedure, we should be considered his children with regard to receiving a portion of the land. We are only demanding our father’s portion because he had no son, not even one that is currently less than 20 years old. Such a son, it is true, would not have received his own portion of the land; he would, however, have inherited our father’s portion as one of our grandfather’s sons. But since our father had no son at all, we deserve two portions of land: the one he deserves to receive himself and the one he deserves to receive as one of our grandfather’s sons. Therefore, give us both our father’s estate and the estate that he deserves along with our father’s brothers.”

Moses brought their case before God because God had caused him to forget it, for two reasons: (a) as corrective punishment for having spoken a bit too self-assuredly when he told the people that he would solve any problems that the lower-level judges could not solve, and (b) in order that the daughters of Tzelofchad be rewarded for their righteous intentions by occasioning the promulgation of this law.

God spoke to Moses, saying:

“Tzelofchad’s daughters speak correctly. The law in this case is exactly as they intuited it to be: they deserve both their father’s own portion and the portion that would have gone to his son, had he had one. Therefore, give, yes, you must give them an estate of land- inheritance along with their father’s brothers, and in addition, you must transfer their father’s inheritance from his father, Cheifer, to them.

Furthermore, speak to the Israelites and teach them the law governing this case, saying: ‘If a man dies and has no son, you must transfer his inheritance to his daughter.

If he has no daughter, you must give his inheritance to his brothers.

If he has no brothers, you must give his inheritance to his father’s brothers.

If his father has no brothers, you must give his inheritance to his closest relative in his father’s family, who must inherit it. This will be the legal rule for the Israelites, as God commanded Moses.’”

Preparations for Moses’ Death
Moses thought that since God had let him conquer the territory of Sichon and Og and had now instructed him how to divide the land, He might have annulled His decree not to let him enter the land. He therefore asked God to let him enter it. God therefore said to Moses, “No, My decree remains in full force. Soon, you will go up to Mount Nebo, this particular Mountain of the Passes – the Israelites’ previous station – and look at the land that I have given to the Israelites.

And when you have seen it, you too will die and be gathered to your people, just as Aaron your brother was gathered. When you saw how he died, you hoped to die the same way, and I have granted your wish.

You must die and not enter the land because, like Aaron, you disobeyed My command in the desert of Tzin when the community quarreled, when you were to sanctify Me through the water in their presence.” Moses’ and Aaron’s behavior with regard to this water, “the water of contention” at Kadeish, in the desert of Tzin, was the only reason they were not allowed to enter the Promised Land.

When Moses heard that he would soon die, before setting his own affairs in order, he ensured that the people would be taken care of after his death. He spoke to God, presenting the following request and asking Him to say whether or not He would fulfill it:“

“Let God, the God who knows that the spirits of all flesh – that is, their dispositions – are different, appoint a man over the community who can relate to each individual personally.

Let this man be a leader who will not send them to wage war while he stays home, but will, as I did, go forth before them in battle and come back from battle before them, and who will lead them out to victory in his merit and bring them in safely in his merit – unlike me, who did not merit to bring them into the Promised Land. If You do this, the community of God will not be like a flock without a shepherd. I believe that my sons are qualified for this position.”

God said to Moses, “I will appoint a successor, but he will not be one of your sons, because your disciple Joshua has earned the position by constantly learning from you and attending to you. Therefore, convince Joshua son of Nun to accept this position by telling him how fortunate he is to lead God’s children. You know that he is a man of spirit, as you requested. You must lay your hand upon him, imparting some of your wisdom to him. Furthermore, provide him with an official paraphraser who will elaborate on his legal discourses in a form understandable by all. When the people see that you are allowing him to comport himself this way during your lifetime, they will not question his authority after your death.

And you must present him before Eleazar the priest and before the entire community, and command him in their presence to tolerate their stubbornness.

You must bestow some of your majesty upon him, making his face shine (albeit noticeably less than yours) so that all the community of the Israelites will heed him and revere him, as they do you.

As for your family’s honor, know that the leader will still need the priest, a descendant of your brother, to manage the affairs of the nation: He will stand before Eleazar the priest and seek counsel from him through the judgment of the urim and tumim before God when it appears necessary to go to war. By Eleazar’s word they will go out to war, and by Eleazar’s word they will come back from war – Joshua and all Israel with him, and the entire community of judges, that is, the Sanhedrin.”

Moses did as God had commanded him: he convinced Joshua to accept this post by informing him of the reward that awaits the leaders of the Jewish people in the afterlife, and presented him before Eleazar the priest and before the entire community.

He laid not one hand, as God had commanded him, but both his hands upon him, filling Joshua’s mind to overflowing with wisdom, and commanded him regarding the Israelites’ stubbornness, and imparted some of his majesty to him so that his face shone, in accordance with what God had spoken to Moses.

The Daily and Festival Offerings
God spoke to Moses after he asked Him to appoint a successor, saying:

“I understand that you are concerned for the welfare of the people, and therefore you asked Me to appoint a leader who will care for them after you are gone. But I am concerned that their obedience to Me so far has been out of respect for you, their devoted leader. I therefore ask you now to enjoin them to respect My wishes even after you die. Command the Israelites and say to them: ‘Take care to offer up the daily and additional communal offerings at their prescribed times. Moreover, you must watch over the daily offering, stationing representatives of the priests, Levites, and laity as it is burned. This applies particularly to its blood, which is termed “My offering,” and its fat-parts, which are termed “My food for My Altar-fire,” which you offer up to please Me. You are to offer it up to Me at its appointed time, that is, twice a day.’

You must say to the court, which is responsible for making sure the details of this sacrifice are carried out properly: ‘This is the fire-offering that you must offer up to God: two unblemished lambs in their first year, each day as a continual ascent-offering.

You must offer up one lamb in the morning, slaughtering it while standing in the western part of the area north of the Altar, and you must offer up the other lamb in the afternoon, while standing in the eastern part of this area.

Together with this ascent-offering, you must offer up its supplementary grain-offering, as I commanded you previously: one-tenth of an ephah of fine flour for a grain-offering, mixed with a quarter of a hin of crushed-olive oil.

It will be a continual ascent-offering, offered up like the one that was offered up at Mount Sinai before the Giving of the Torah and the one offered up during the week of inaugurating the Tabernacle: you must receive the blood in a vessel. Offer it up with the intention that it be a fire-offering pleasing to God.

Its supplementary libation must be as I commanded you: one-quarter of a hin for each lamb, to be poured on the holy Altar as a libation of strong wine to God.

You must offer up the second lamb in the afternoon. You must offer it up with the same grain-offering and libation as accompanied the morning offering, as a fire-offering pleasing to God.

The Sabbath
In addition to the daily continual offerings, you must offer up additional offerings on the Sabbath, on the first day of every month, and on the festivals. Even though it is otherwise forbidden to slaughter animals on the Sabbath day, I command you to offer up two unblemished lambs in their first year after the morning daily offering, and two-tenths of an ephah of fine flour as a grain-offering for the two of them, mixed with half a hin of olive oil, and its wine-libation, half a hin.

The ascent-offering of each Sabbath may be offered up only on its Sabbath – but not on another Sabbath, meaning that if you miss it you cannot make it up. You must bring this offering following the morning continual ascent-offering and its grain-offering and libation.

Rosh Chodesh
On the first day of every month, Rosh Chodesh, you must offer up an ascent-offering to God: two young bulls, one ram, and seven lambs in their first year, all unblemished. The bulls allude to Abraham (who fed the angels with three calves), the ram alludes to Isaac (in whose stead a ram was offered), and the lambs allude to Jacob (who took his pay from Laban’s flock). There are seven lambs because this number alludes to the covenant between God and the Jewish people. If for some reason you are unable to offer up all these sacrifices, offer up whichever ones you can. The same applies to the additional offerings of the festivals.

The supplementary offerings for these animals, as you have been commanded, are three-tenths of an ephah of fine flour mixed with half a hin of olive oil as a grain-offering for each bull, two-tenths of an ephah of fine flour mixed with a third of a hin of olive oil as a grain-offering for the one ram,

and one-tenth of an ephah of fine flour mixed with a quarter of a hin of olive oil as a grain-offering for each lamb. Offer up each with the intention that it be an ascent-offering and a fire-offering pleasing to God.

And their libations: half a hin of wine for each bull, a third of a hin of wine for each ram, and a quarter of a hin of wine for the lamb. The ascent-offering of the first day of each month may be offered up only in its month – if you miss it you cannot make it up – throughout the months of the year.

Besides these, you must offer up on the first day of each month one young he-goat as a sin-offering to God, to atone for those who unwittingly entered the Sanctuary precincts while defiled, ate consecrated food while defiled, or ate consecrated food that had become defiled. The goats offered up as additional offerings on the festivals serve the same purpose. But the one offered up on the first day of each month also atones for My sin, so to speak, of diminishing the moon. All these additional ascent-offerings and their libations must be offered up following the morning continual ascent-offering, its grain-offering, and its libation.

Passover
As I have commanded you, on the fourteenth day of the first month, Nisan, you must offer up a Passover offering to God.

On the fifteenth day of this month, a festival named after the Passover (Pesach) offering begins; unleavened bread must be eaten for seven days.

The first day is a holy occasion on which you must not perform any mundane work, even if this entails irretrievable loss.

In addition, you must offer up a fire-offering, an ascent-offering to God identical to that offered up on the first day of each month: two young bulls, one ram, and seven lambs in their first year; they must be unblemished for you.

Their grain-offerings must consist of fine flour mixed with olive oil, as prescribed: you must offer up three-tenths of an ephah for each bull and two-tenths of an ephah for the ram,

and you must offer up one-tenth of an ephah for each lamb, for all seven lambs.

You must also offer up one young he-goat as a sin-offering to atone for you.

You must offer these up besides the morning ascent-offering, which is offered up as a continual ascent-offering.

You must offer up sacrifices like these daily for seven days, as food for the fire-offering pleasing to God; you must offer up this group of offerings and their libations following the morning continual ascent-offering, its grain-offering, and its libation.

You must also celebrate the seventh day, i.e., 21 Nisan, as a holy occasion on which you must not perform any mundane work, either. However, you are permitted to perform mundane work on the intervening (i.e., the second to sixth) days of Passover if refraining from doing so would entail irretrievable loss.

Shavu’ot
As I have commanded you, the day on which you offer up the first fruits of the wheat harvest – that is, the day when you offer up a grain-offering to God from the year’s new harvest of wheat, your festival that occurs seven weeks [shavu’ot] after Passover, and is therefore known as Shavu’ot – you must celebrate as a holy occasion on which you must not perform any mundane work.

In addition, you must offer up an ascent-offering with the intention that it be pleasing to God, identical to the one offered up on the first day of each month: two young bulls, one ram, and seven lambs in their first year.

Their grain-offerings must consist of fine flour mixed with olive oil, as prescribed: three-tenths of an ephah for each bull, two-tenths of an ephah for the ram,

and one-tenth of an ephah for each lamb, for all seven lambs.

You must also offer up one young he-goat to atone for you.

You must offer this up besides the morning continual ascent-offering and its grain-offering and libation; these additional offerings must be unblemished for you, as well as their libations, all of which must also be “unblemished,” i.e., the wine must not have any moldy scum on its surface.

Rosh HaShanah
As I have commanded you, you must celebrate the first day of Tishrei, the seventh month, as a holy occasion, i.e., Rosh HaShanah, on which you must not perform any mundane work. It must be a day of shofar-sounding for you.

In addition, you must offer up an ascent-offering with the intention that it be pleasing to God: one young bull, one ram, and seven lambs in their first year, all unblemished. This, too, is identical with the additional offering for the first day of each month, except that only one bull is required instead of two.

Their grain-offering must consist of fine flour mixed with olive oil, as prescribed: three-tenths of an ephah for the bull, two-tenths of an ephah for the ram,

and one-tenth of an ephah for each lamb, for the seven lambs.

You must also offer up one young he-goat as a sin-offering, to atone for you.

Offer up all this besides the ascent-offering of the first day of the month and its grain-offering and libation and the morning continual ascent-offering and its grain-offering and libation. With the additional offerings, you must also offer up their libations as prescribed for them. Offer up each of these sacrifices with the intention that it be a fire-offering pleasing to God.

Yom Kippur
As I have commanded you, you must celebrate the tenth day of this seventh month as a holy occasion for you, i.e., Yom Kippur, on which you must afflict your souls. You must not perform any work on it.

In addition, you must offer up an ascent-offering with the intention that it be pleasing to God, identical to that offered up on Rosh HaShanah: one young bull, one ram, and seven lambs in their first year; they must all be unblemished for you.

Their grain-offering must consist of fine flour mixed with olive oil as prescribed: three-tenths of an ephah for the bull, two-tenths of an ephah for the ram,

and one-tenth of an ephah for each lamb, for the seven lambs.

You must also offer up one young he-goat as a sin-offering, besides the special atonement sin-offering of Yom Kippur; and you must offer up these additional ascent-offerings and their libations besides the morning continual ascent-offering and its grain-offering and libation.

Sukot
As I have commanded you, you must celebrate the fifteenth day of the seventh month as a holy occasion, i.e., Sukot, on which you must not perform any mundane work, and you must celebrate a festival to God for seven days.

In addition, you must offer up an ascent-offering as a fire-offering pleasing to God: on the first day, you must offer up 13 young bulls, two rams, and 14 lambs in their first year; they must all be unblemished.

Their grain-offering must consist of fine flour mixed with olive oil, as prescribed: three-tenths of an ephah for each bull, for the 13 bulls; two-tenths of an ephah for each ram, for the two rams;

and one-tenth of an ephah for each lamb, for the 14 lambs. Offer up libations as prescribed with each animal.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation. Furthermore, on each day of Sukot you must pour a water-offering on the Altar.

Second Day
On the second day of Sukot you must offer up 12 young bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and the libations of both continual ascent-offerings.

Third Day
On the third day of Sukot you must offer up 11 bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation.

Fourth Day
On the fourth day of Sukot you must offer up 10 bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat for a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation.

Fifth Day
On the fifth day of Sukot you must offer up nine bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation.

Sixth Day
On the sixth day of Sukot you must offer up eight bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libations.

Seventh Day
On the seventh day of Sukot you must offer up seven bulls, two rams, and 14 lambs in their first year, all unblemished.

You must offer up their grain-offerings and their libations – for the bulls, rams, and lambs – according to their number, as prescribed for them.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation.

Shemini Atzeret
As I have commanded you, you must celebrate the eighth day counting from the first day of Sukot – i.e., 22 Tishrei – as the holiday called Shemini Atzeret (“The Eighth [-Day] Restriction”). In contrast to the other festivals, on which you are prohibited from engaging in mundane work because they are “holy occasions” in and of themselves, Shemini Atzeret must be a time of restriction for you – that is, a day on which I restrain you from returning to your daily lives so I can spend time with you alone after we occupied ourselves with the needs of the rest of humanity during the previous seven days. For this purpose, I restrict you on this holiday in two ways: you must not perform any mundane work on it, and, unlike the other holidays, you must stay the night of the holiday in proximity to the Tabernacle.

To further demonstrate this intimacy between us, you must offer up an ascent-offering as a fire-offering pleasing to God: one bull, one ram, and seven lambs in their first year, all unblemished. True, this is the same additional offering required on Rosh HaShanah and Yom Kippur, but in juxtaposition to the additional offerings of the previous seven days, it highlights the uniqueness of the Jewish people: one bull, one ram, and only the usual set of seven lambs that alludes to God’s covenant with the Jewish people.

You must offer up their grain-offerings and their libations – for the bull, ram, and lambs – according to their number, as prescribed.

You must also offer up one young he-goat as a sin-offering, besides the morning continual ascent-offering, its grain-offering, and its libation.

You must offer these up for God on your festivals, besides the objects of your outstanding sacrificial vows and of your sacrificial donations – for your ascent-offerings, grain-offerings, libations, and peace-offerings – that you have vowed to offer. As long as you have made the pilgrimage to Jerusalem to offer up the required offerings, offer up any outstanding voluntary offerings you may owe as well.’”

Moses spoke to the Israelites, conveying the laws of the additional sacrifices in accordance with all that God had commanded Moses.