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(20)Of the first of your dough.—Or,mixed meal.The wordarisothis used only in the plural number, and is found only inNehemiah 10:37 andEzekiel 44:30, besides this and the following verse.

15:1-21 Full instructions are given about the meat-offerings and drink-offerings. The beginning of this law is very encouraging, When ye come into the land of your habitation which I give unto you. This was a plain intimation that God would secure the promised land to their seed. It was requisite, since the sacrifices of acknowledgment were intended as the food of God's table, that there should be a constant supply of bread, oil, and wine, whatever the flesh-meat was. And the intent of this law is to direct the proportions of the meat-offering and drink-offering. Natives and strangers are placed on a level in this as in other like matters. It was a happy forewarning of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel, which broke down the partition-wall, and reconciled both to God.Dough - "Coarse meal"Nehemiah 10:37;Ezekiel 44:30.20. heave offering of the threshing-floor—meaning the corn on the threshing-floor; that is, after harvest.

so shall ye heave it—to the priests accompanying the ceremony with the same rites.

i.e. Of the corn in the threshing-floor, asDeu 16:13, when you have gathered in your corn.

So shall ye heave it, i.e. you shall offer this in the same proportion, to the same persons, i.e. the priests, and with the same rites.

Ye shall offer up a cake of the first of your dough for an heave offering,.... Of the first dough made of the first corn that was threshed, winnowed and ground, they were to make a cake, and offer it an heave offering unto the Lord; the quantity of it is not expressed, but was left to the people's generosity; no stinted measure was fixed by the law; but according to the Scribes, or the traditions of the elders, the quantity of the cake was the twenty fourth part of the first dough that was kneaded; not the forty fourth, as Buxtorf (p) through mistake says; so the Targum of Jonathan,"of the first of your dough, one out of twenty four (i.e. the twenty fourth part of it), ye shall separate a separation for the priests,''with which agrees the Misnah (q), though according to that, if made to sell publicly it was the forty eighth part of it. Some, becauseNumbers 15:21 begins and ends with "mem", which numerically signifies "forty", think this is an instruction to a bountiful person to give the fortieth part (r):

as ye do the heave offering of the threshing floor, so shall ye heave it; as the two wave loaves and firstfruits of their harvest,Leviticus 23:16.

(p) Synagog. Jud. c. 34. p. 602. (q) Challah, c. 2. sect. 7. so Schulchan Aruch, par. 2. c. 322. so Jarchi & Ben Gersom in loc. (r) Baal Hatturim in loc.

Ye shall offer up a cake of the first of your{e} doughfor an heave offering: asye do the heave offering of the threshingfloor, so shall ye heave it.

(e) Which is made from the first corn you harvest.

20.the first of your dough] The wordrç’shîth ‘the first’ need not necessarily mean ‘first-fruits,’ which were offered annually. It may be simply ‘the first part,’ i.e. a small fixed amount, perhaps at the getting in of each fresh supply for the household.

Verse 20. -Acake of the first of yourdough.עַרִסֹת, only used here and in the two passages which refer to this enactment (Nehemiah 10:87;Ezekiel 44:30). It probably means whole meal coarsely ground, the first preparation of the new corn available for baking and eating. Septuagint hasἀπαρχὴφυράματος, an expression used by St. Paul inRomans 11:16.As... the heave offering of the threshing floor, so shall ye heave it,i.e., the offering of bread from the home was to be made in addition to the offering of ears or grains from the threshing-floor, and in the same manner. No doubt this latter offering was a very ancient (Genesis 4:3) and general one, but it is not clearly described in the Law (see, however,Leviticus 2:14;Leviticus 23:10). All these heave offerings were the perquisite of the priest. Numbers 15:20"As for the assembly, there shall be one law for the Israelite and the stranger,...an eternal ordinance...before Jehovah." הקּהל, which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.

A second law (Numbers 15:17-21) appoints, on the ground of the general regulations inExodus 22:28 andExodus 23:19, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal (עריסת ראשׁית) baked as cake (חלּה). Arisoth, which is only used in connection with the gift of first-fruits, inEzekiel 44:30;Nehemiah 10:38, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical ערסן, contusum, mola, far, and indeed far hordei. This cake of the groats of first-fruits they were to offer "as a heave-offering of the threshing-floor," i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that "according to your generations" (seeExodus 12:14), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and "to cause a blessing to rest upon his house" (Ezekiel 44:30). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup.).

To these there are added, inNumbers 15:22,Numbers 15:31, laws relating to sin-offerings, the first of which, inNumbers 15:22-26, is distinguished from the case referred to inLeviticus 4:13-21, by the fact that the sin is not described here, as it is there, as "doing one of the commandments of Jehovah which ought not to be done," but as "not doing all that Jehovah had spoken through Moses." Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, "even (as is afterwards explained inNumbers 15:23) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations," i.e., since the first beginning of the giving of the law, and during the whole of the time following (Knobel). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation inNumbers 15:24, "if it occur away from the eyes of the congregation through error" (in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This "not doing all the commandments of Jehovah," of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram supposes, "by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;" or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.

(Note: Maimonides (see Outram, ex veterum sententia) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, "when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations." Undoubtedly, we have historical ground in2 Chronicles 29:21., andEzra 8:35, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten, therefore, in restricting the difference betweenLeviticus 4:13. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Numbers 15:22,Numbers 15:23) refers to a continued lawless condition on the part of Israel.)

But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with והיה inNumbers 15:24, but is interrupted by מעי אם, and resumed again with ועשׂוּ, "it shall be, if...the whole congregation shall prepare," etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. "One kid of the goats:" seeLeviticus 4:23. כּמּשׂפּט (as inLeviticus 5:10;Leviticus 9:16, etc.) refers to the right established inNumbers 15:8,Numbers 15:9, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down inLeviticus 4:14.

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