Rashi on TanakhLeviticus 23

Speak to Bnei Yisroel, [and say to them], the appointed times. Regulate the appointed times so that [the] Israel[ites] should become practiced in them. [We learn from this] that [the Sanhedrin] proclaims a leap year for those living in the Exile who have left their homes to ascend [to Jerusalem] for the festival, [but] have not yet reached Jerusalem.

Six days. What is the connection between Shabbos and the festivals? To teach you that whoever profanes the festivals is considered as though he profaned the Shabbasos, and whoever keeps the festivals is considered as though he kept the Shabbasos.

These are the appointed times of Adonoy. Above [the verse] speaks of proclaiming a leap year, and here it speaks of sanctification of the month.

In the afternoon, from six hours onward.

A Pesach (offering) for Adonoy, [referring] to bringing the sacrifice whose name is Pesach.

You shall bring a fire-offering, etc. These are the additional sacrifices which are mentioned in Parshas Pinchos. And why are they mentioned here? To say that the[se] additional sacrifices do not impede one another, [since it states]:

You shall bring a fire-offering to Adonoy, [bring it] under any circumstance if there are no oxen [available], bring rams, and if there are no oxen or rams, bring lambs.

[On each of] seven days. Wherever שִׁבְעַת, (“seven”) is said, it is a noun — a week of days, seteyne in Old French, and so too every expression of “eight of,” “six of.” “five of,” “three of.”

You shall not do any work of labor. Even that work which is considered as necessary labor, which cause[s] monetary loss by its neglect, such as an opportunity which is lost. So have I understood from Toras Kohanim, which teaches: “Perhaps even [during] the intermediate days of the festival the work of labor should be forbidden? Etc.

First fruits of your harvest — that it should be the first of the harvest.

An omer, a tenth of an ephoh — such was its name, as: “[when] they measured [it] by the omer.”

He shall wave. Every waving [denotes that] he moves [it] horizontally away from him and toward him, vertically upwards and downwards; horizontally away from him and toward him — to prevent destructive winds, [and] vertically upwards and downwards — to prevent harmful dews.

Be favorably accepted for you. If you bring [it] according to this rule, it will be favorably accepted for you.

On the day after the day of rest, the day after the first festival day of Pesach, for if you say that [this refers] to the Shabbos of Creation, you [cannot] know which [Shabbos] is meant.

You shall prepare. . .a lamb, [which] comes as an obligation in connection with the omer [meal-offering].

Its meal-offering, the meal-offering [which accompanies] its wine-offering.

Two tenths — it was double.

Its wine-offering is one fourth of a hin. Even though its meal-offering was double, its wine-offering was not double.

Parched grain, flour made from tender grain, which is dried in an oven.

Tender grain, those are the parched grains, which are called greneds [in Old French].

In all your dwelling places. The Sages of Israel disagreed about this. Some learned from this that [the prohibition] of חָדָשׁ applies outside the land [of Israel], and some say that this comes only to teach [us] that we were not commanded regarding חָדָשׁ until after taking possession and settling [the land], after conquering and dividing [it among the tribes].

From the day after the day of rest, the day after the festival.

Seven complete weeks shall they be. [This] teaches that one should begin [to] count at night, for if not so, they [= the seven weeks] are not complete.

The seventh week, as its Targum: “the seventh week.”

Until the day after the seventh week, you shall count [fifty days]. But not including [the day] until which you count — and those are the forty-nine days [referred to].

Fifty days, and you shall bring a new meal-offering for Adonoy. Bring it on the fiftieth day. I say this is its Midrash, but its plain meaning is: “Until the day after the seventh week — which is the fiftieth day — you should count” [and then bring the offering]. [This] is an inverted verse.

A new meal-offering. “That is the first meal-offering which is brought from chodosh, and if you say: “But the omer meal-offering has [already] been brought”! [The omer meal-offering] is not like other meal-offerings, for it comes from barley.

From your dwelling places — and not from outside the land [of Israel].

Bread wave-offering, the bread [to be] raised, which is raised [= offered] for the Most High, and this is the “new meal-offering” mentioned above.

First fruit-offering, first of all the meal-offerings — even of the “jealousy” meal-offering which comes from barley, may not be brought from chodosh before the “two breads.”

Along with the bread, for the sake of the bread, an obligation of the bread.

With their meal-offerings and wine-offerings, according to the rule of meal-offerings and wine-offerings explained regarding every animal [sacrifice] in the poroshoh of wine-offerings: three tenths for each ox and two tenths for each ram, and a tenth for each lamb — this is the meal-offering. [As for] the wine-offerings: half a hin for each ox, a third of a hin for each ram, and a fourth of a hin for each lamb.

You shall prepare one he-goat. Perhaps the seven lambs and the he-goat mentioned here are identical with the seven lambs and he-goat mentioned in חוּמַּשׁ הַפְּקוּדִים ? When you reach the [listing] of oxen and rams, [you see] that it is not so. You must conclude from this [that] these are [a group] unto themselves and these are [a group] unto themselves. These are brought for the sake of the bread, and these are for the additional sacrifices.

The kohein shall wave them, a wave-offering. [This] teaches that they require waving [while] alive. Perhaps all of them? The verse says: “with the two lambs.”

They shall be holy. Because peace-offerings brought by an individual [are classified] as holy things of a lesser degree, it was necessary to state of communal peace-offerings, that they are holy things of a greater degree.

When you reap. [The verse] repeats [the prohibition] so that a transgressor violates two prohibitions. Said R. Avdimi son of R. Yosef: Why did Scripture place it [= this agricultural prohibition] in the midst of the festival [laws], Pesach and Shevu’os on one side, Rosh Hashanah, Yom Kippur, and Sukkos on the other? [In order] to teach you that whoever gives gleanings, the forgotten sheaf and the corner of the field to the poor person [in a] proper [manner], is considered as though he built the Temple and brought his sacrifices within it.

You shall leave, leave [it] before them and they will gather [it], and you must not help any one of them [in preference to anyone else].

I am Adonoy, your God, faithful to give a reward.

A remembrance of the sounding [of the shofor]. A mention of Biblical verses [which relate] to [Divine] Remembrances and Biblical verses [which relate to the] shofor — to remember for your sake the binding of Yitzchok for whom a ram was brought in his stead.

You shall bring a fire-offering, the additional offerings mentioned in חוּמַשׁ הַפְּקוּדִים .

Indeed. Every time “however” and “indeed (except),” [are mentioned] in the Torah [they represent] a limitation. [Here, the limitation is this:] [Yom Kippur] atones for those who repent, but does not atone for those who do not repent.

I will cause [that person] to perish. Because [the verse] says “cutting off” everywhere [else], and I do not know what that is, [here] when it says, “I will cause [that person] to perish” it teaches that koreis is nothing other than destruction.

Any work, etc. [This is repeated to teach that one who does work on Yom Kippur] transgresses many prohibitions, or to [teach that] work at night is prohibited, just as working during the day [is prohibited].

A holy assembly. Sanctify it with fine clothing and with prayer, and in regard to other festivals, [sanctify them] with food, drink, fine clothing and prayer.

It is [a day] of convocation. I have kept you with me, like a king who invited his children for a feast for a certain number of days, when the time came for them to leave, he said: “My children, I beg of you, remain with me one more day; your leaving is difficult for me.”

Any work of labor, even work which is labor for yourselves, that if you do not do it, there will be a loss [to you] in the matter —

You shall not do. Perhaps [this applies to] the intermediate days of the festival, that [all] work or labor should be forbidden? The verse says: “It [is a day of convocation].”

A burnt-offering and a meal-offering, a meal-offering [which accompanies] the wine-offering which is brought with the burnt-offering.

Each on its assigned day, a quantity fixed in Chumash Hapekudim.

Each on its assigned day — therefore, if the day has passed, the sacrifice is cancelled.

Indeed, on the fifteenth day, you shall celebrate — [bringing] a peace-offering [as] sacrifice for the pilgrim’s sacrifice. Perhaps this [sacrifice] supersedes Shabbos? The verse says: “However,” [which is a limitation]; since it has [a supplementary period] for repayment all seven [days of the festival].

When you gather the produce of the land — that this seventh month should come at the time of harvest. From here [we learn] that they were commanded to intercalate the years, for if it were not for this addition of a month, at times [Sukkos would fall] during the middle of the summer or the winter.

You shall celebrate — peace-offerings for the festival sacrifice.

Seven days, if he did not bring [the sacrifice] on one [day], he brings it another [day]. Perhaps he brings them all seven [days]? The verse says: You shall celebrate it — one day is meant, and not more. Why [then] is “seven” said? For the [supplementary] payment period.

Fruit of the beautiful tree, a tree the taste of whose wood and fruit are the same.

Beautiful, which remain on its tree from year to year — and this is the אֶתְרג [= citron].

A branch of palm trees. [Since the word כַּפּוֹת, “branches” appears] without a vov, this teaches that there is only one [palm branch].

Boughs of thick-leaved trees, whose branches are intertwined like ropes and like cords, and this is the הֲדַס [= myrtle] which is shaped like a braid.

Native born, this is the native-born, [and so the word] Israelite [which follows, is seemingly unnecessary, and comes] to include converts.

That in the sukkos I caused to dwell, [in] clouds of glory.