Commands

Sources

1) (Vayikra 6:2) ("Command Aaron and his sons, saying: This is the law of the burnt-offering. It is the burnt-offering upon its firewood on the altar all the night until the morning; and the fire of the altar shall be kindled thereby.") "Command": "Command" connotes a prompting to zeal, for the immediate situation and for future generations. R. Shimon said: Such prompting is all the more necessary where monetary loss ("upon its firewood on the altar all the night") is entailed.

Sifra, Tzav, Chapter 1 1

צו את אהרון, "Command Aaron, etc." Torat Kohanim comments that the expression צו is always one which denotes a sense of urgency covering both the present and future generations. [I believe the meaning of "future generations" is that the commandment does not merely involve a one-time contribution such as the materials for the Tabernacle. Ed.]. Rabbi Shimon says that this expression is used especially when performance of the commandment involves personal expense…

Or HaChaim on Leviticus 6:2:1

You shall command the B’nei Yisrael. This is the only parshah in the Torah since Moshe first appears in which he is not mentioned (outside of the book of Devarim in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally…

Kitzur Ba'al HaTurim on Exodus 27:20:1

When G'd added the words להוציא את בני ישראל, He meant that the reason Moses and Aaron would have to wield the kind of authority only a king can have was in order that He should be able to take the children of Israel out of Egypt. Moses would have the authority to deal with anyone who refused to leave Egypt, for instance. At the same time Moses' and Aaron's authority would also ensure that Pharaoh could not refuse them. It is even possible that when Moses referred to the Israelites who had not listened to him…

Or HaChaim on Exodus 6:13:3

Variantly: "and you shall gather in your corn": Why is this written" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) "Let not this book of the Torah depart from your mouth," I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written "and you shall gather in your corn" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and…

Sifrei Devarim 42:8

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was. This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world…

Midrash Tanchuma, Nasso 16:1

וצויתה אותו לעיניהם, you appoint him as leader in their very presence so that they will accept his authority willingly and will be obedient to his directives. The expression צווי meaning appointment is not unique; we find it in Samuel I 25,30 וצוך לנגיד, “He will appoint you as leader.” (Avigail speaking to David) We find it also in Samuel II 7,11 למן היום אשר צוותי שופטים, “from the day I have appointed Judges, etc.” (G’d giving a message to the prophet Nathan for David)

Sforno on Numbers 27:19:1

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