Rashi on TanakhLeviticus 24

Command Bnei Yisroel. This is the section concerning the mitzvoh of the [Tabernacle] lamps. And the section in the poroshoh of Ve-Atoh Tetzavveh, was mentioned [there] only for the sake of the Order of the Work of the Tabernacle, to explain the purpose of the menorah, and so it implies: You will in the end command Bnei Yisroel regarding this.

Pure, pressed olive oil. Three oils come forth from the olive: [the oil of] the first [pressing] is called “pure” — and [these three oils] are explained in [Maseches] Menochos, and Toras Kohanim.

Continually, from night to night, like [the expression] “a continual burnt-offering,” which [comes] only from day to day.

The Curtain of Testimony, which is before the Ark, which is called “Testimony.” And our Rabbis expounded [this as referring] to the westernmost lamp, which is testimony for all the world’s inhabitants that the Divine Presence dwells in the midst of Israel. [This is because the Kohein Godol] places as much oil in it as for the other lamps, [but] from it he would begin [to light the lamps] and with it he would end.

Aharon shall arrange it [so that it burns] from evening until morning. He should arrange it in a suitable arrangement according to the length of each night; the Sages estimated [this] at half a log for each lamp, and this was fit for even the [long] nights of the Teves season, and this measure was set for them [for the entire year].

The pure menorah, [that is, the menorah] which is [made of] pure gold. Another interpretation: [He should arrange the lamps] on the purity of the menorah, [by] first purifying it and cleaning it of its ashes.

Six in each stack — six loaves in one stack.

The pure table, [that is, the table made] of pure gold. Another interpretation: [The loaves should be placed] on the “purity” of the table, that the supportsshould not raise the [lowest loaves of] bread above the table.

You shall put on [each] stack, on each one of the two stacks; there were two bowls of frankincense [in all], a fistful [of frankincense] for each one [= bowl].

And it shall be — this frankincense,

as a memorial portion for the bread, because of the bread itself nothing was offered to the all-Highest except that the frankincense was burnt when the bread was removed from the Table every Shabbos; and it is the memorial portion for the bread, for by means of it, it [= the bread] is remembered Above, similar to the fistful which is the memorial portion for the meal-offering.

It shall belong — this meal-offering, for any [offering] that comes from crops is [considered in the category of] meal-offering.

And they shall eat it, referring to the bread, which is a masculine [noun].

The son of an Israelite woman went out. From where did he go out? R. Levi says: He went out of his [everlasting] world. R. Berechiah says: From the section above he set out [to ridicule]. He mocked [the showbread], saying: “’On each and every Shabbos he shall arrange them!’ It is the custom of a king to eat fresh bread every day, is it then [his way to eat] a cold loaf nine days old”? In astonishment. A teaching states: He went out guilty from Moshe’s court. He had come to pitch his tent in the midst of the tribe of Dan. They asked him: “What right have you to be here”? He said to them: “I am of the descendants of Dan.” They said to him: “Each man [shall camp] by his own flag, [that bears] the signs of their father’s house,” it is written He entered Moshe’s court and went out guilty. [whereupon] he stood up and blasphemed [= cursed].

And he was the son of an Egyptian man — he was the Egyptian whom Moshe killed.

Among Bnei Yisroel — [this] teaches that he was converted.

They argued in the encampment — regarding matters [concerning] the encampment.

And the Israelite man — the one against him, who protested against his pitching his tent.

Clearly pronounced, as its Targum: “and he pronounced,” that he clearly pronounced the Proper Name, and blasphemed — it [the Name he used] is the Explicit Name he heard at Sinai.

The name of his mother was Shelomis, daughter of Divri. It is to the credit of Israel that this verse publicized this one, to say that she alone was a wayward woman.

Shlomis. [She was called this] because she would chatter, “Be well”! “Be well” “Be well”! babbling [many] words, asking [about] everyone’s health.

Daughter of Divri. She was a chatterer, speaking with every person [who came her way], and therefore she became corrupted.

Of the tribe of Dan. [This] tells that an evil person causes disgrace to himself, disgrace to his father, disgrace to his tribe. Similarly, “Oholiov son of Achisomoch, of the tribe of Dan” — a credit to him, a credit to his father, a credit to his tribe.

They placed him [in the guardhouse] — by himself, and they did not place the wood-gatherer with him, though the two of them were [in custody] during the same period of time. They knew that one who gathered wood [on Shabbos] was [condemned] to death, as it is said, “anyone who profanes it shall be put to death,” but the execution itself had not been explained to them. Therefore it is said, “For it had not been explained [to them] what should be done to him.” But regarding the blasphemer [the verse] says: “to explain to them” — for they did not know if he was liable to death or not.

Those who heard him. — These are the witnesses.

All — [this comes] to includes the judges.

Their hands. They say to him: “Your blood is on your head, and we are not punished for your death, for you caused [it] to yourself.

The entire congregation, in the presence of the entire congregation. (From here) we learn that a man’s agent is like the man himself.

Shall bear [the burden] of his sin — with koreis, when there is no warning.

Whoever pronounces clearly — he is not guilty until he pronounces the Name clearly, and not one who blasphemes by one of [God’s] titles.

And whoever pronounces. “Pronounces” here is an expression of “cursing,” as [in the verse] “Why should I curse”?

Any man who kills. Since it is said, “If one strikes a man and [the victim dies]” I [know that this applies] only when he killed a man, from where [do I know] [if he killed] a woman or minor? The verse [here] says: “any human being.”

So shall it be done to him. Our Rabbis explained that [this] does not [mean] placing an actual blemish [on him], but [rather] the payment of money. We appraise [his worth] as a slave [being sold in a slave-market]. Therefore [יִנָתֵן,] “giving” is written regarding it — something which is given from hand to hand.

Whoever smites an animal shall pay for it, above (verse 18), [it] spoke of one who kills an animal, and here it speaks of one who causes a wound to it.

Whoever smites a person shall be put to death, even if he did not kill him, but [merely] caused a wound, for here [the word] “soul” does not appear. And of one who smites his father or his mother. [this] verse speaks, and [this verse is placed here] to compare [this case] to one who smites an animal: Just as one who smites an animal [when it is] alive [is liable], so [too] one who smites his father [when he is] alive [is liable] — excluding one who smites [his father or mother] after [their] death. Since we find that one who curses [one’s father and mother even] after death, is liable to the death[-penalty], it was necessary to state [the law] regarding one who smites [a parent’s body after death] that he is exempt [from the death penalty]. [The comparison goes the other way as well:] Just as [for wounding] an animal, [one must pay compensation], [for] if there is no wound there is no payment, so [too] one who strikes his father is not liable [to the death-penalty] until he causes a wound to him.

For I am Adonoy, your God, the God of all of you; just as I attach My Name to you, so I attach it to converts.

And Bnei Yisroel did — [they carried out] the complete mitzvoh of stoning mentioned elsewhere [on the blasphemer]: casting [the condemned man down from a height], the heaping of stones [on him], and hanging [his body afterwards].