Mitzvah —
390
To bring additional offerings on Sukkot
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וְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁלֹשָׁ֥ה עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִהְיֽוּ׃ וּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֣ר הָֽאֶחָ֗ד לִשְׁלֹשָׁ֤ה עָשָׂר֙ פָּרִ֔ים שְׁנֵ֤י עֶשְׂרֹנִים֙ לָאַ֣יִל הָֽאֶחָ֔ד לִשְׁנֵ֖י הָאֵילִֽם׃ וְעִשָּׂרוֹׄן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְאַרְבָּעָ֥ה עָשָׂ֖ר כְּבָשִֽׂים׃ - פָּרָשַׁת פִּינְחָס
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Numbers 29:13-15 - "You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished. And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams. And one tenth for each lamb, for the fourteen lambs."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Holidays – חֲגִים
On each of the seven days of Sukkot, Israel must bring musaf offerings, beginning with thirteen bulls and decreasing daily, along with rams, lambs, and a goat for a sin offering.
The Sukkot musafim are the most elaborate of all festival offerings. Rambam (Hilchot Temidin uMusafin 10:1–3) details the pattern: thirteen bulls on the first day, then twelve, eleven, and so forth until seven on the seventh day — seventy bulls in total. Two rams and fourteen lambs were offered each day, plus one goat as a chatat.
The Talmud (Sukkah 55b) explains that the seventy bulls correspond to the seventy nations of the world, symbolizing Israel’s role in securing blessing and atonement for all humanity. Sefer HaChinuch (Mitzvah 324) adds that this reflects Hashem’s universal providence and Israel’s duty to channel holiness to the nations. Rashi (Num. 29:12) notes the decreasing number of bulls reflected a gradual lessening of the nations’ power. Midrash Bamidbar Rabbah (21:24) emphasizes that these offerings brought peace to the world, showing Sukkot’s global dimension.
Commentary & Classical Explanation:
- Rambam (Hilchot Temidin uMusafin 10:1–3): Codifies the descending sequence of bulls across the seven days.
- Sefer HaChinuch (Mitzvah 324): Interprets offerings as representing Hashem’s providence over all nations.
- Talmud (Sukkah 55b): Sees the seventy bulls as corresponding to the seventy nations.
- Rashi (Num. 29:12): Explains the decreasing bulls symbolize diminishing of nations’ dominance.
- Midrash Bamidbar Rabbah (21:24): Teaches the offerings brought universal peace and blessing.
Contrast with Yom Kippur Musaf (Mitzvah 389):
- Yom Kippur musaf was singular in focus, for Israel’s atonement (Rambam, Hilchot Temidin uMusafin 8:10). Sukkot musafim were expansive, for Israel and the seventy nations (Talmud Sukkah 55b).
- Yom Kippur emphasized mercy and forgiveness (Sefer HaChinuch 310); Sukkot emphasized joy and universality (Rambam, Hilchot Lulav 8:12).
- Ramban (Num. 29:12) notes Yom Kippur purified Israel inwardly, while Sukkot projected holiness outwardly to the world.
Parallel to Shemini Atzeret Musaf (Mitzvah 391):
- On Shemini Atzeret, the offerings dropped to a single bull, representing Israel alone (Rashi on Num. 29:35).
- Talmud (Sukkah 55b) explains that after seventy bulls for the nations, Hashem says to Israel: “Remain with Me for one more day.”
- Rambam (Hilchot Temidin uMusafin 10:6) codifies Shemini Atzeret musaf as an intimate expression of Israel’s unique bond with Hashem.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Festivals – מוֹעֲדִים
- Rambam (Hilchot Temidin uMusafin 10:1) establishes that Sukkot’s musafim were the most extensive of the festival cycle, showing its elevated sanctity. Sefer HaChinuch (324) explains this cycle uniquely tied Israel’s service to universal blessing.
Sukkot – סֻכּוֹת
- Talmud (Sukkah 55b) links the seventy bulls to the seventy nations, underscoring Sukkot’s global scope. Midrash Bamidbar Rabbah (21:24) adds that through Sukkot offerings, Israel brought peace and stability to the entire world.
Temple – בֵּית הַמִּקְדָּשׁ
- Rashi (Num. 29:12) emphasizes that the diminishing sequence of bulls was only possible through precise Temple service. Ramban notes that the Mikdash served as the axis of universal blessing, manifest especially at Sukkot.
Sacrifices – קָרְבָּנוֹת
- Rambam (Hilchot Temidin uMusafin 10:3) codifies the structure of bulls, rams, lambs, and goat each day. Sefer HaChinuch (324) interprets these korbanot as embodying layers of devotion, atonement, and cosmic order.
Mizbeach – מִזְבֵּחַ
- Talmud (Sukkah 55b) describes the Mizbeach as the place where seventy offerings for the nations were consumed, binding all peoples through Israel’s service. Ramban (Num. 29:12) stresses that this altar service projected Israel’s holiness outward to the world.
Community – קְהִלָּה
- Mishnah (Shekalim 4:1) explains that these offerings came from communal funds, uniting all Israel. Midrash Rabbah (Bamidbar 21:24) highlights that Sukkot’s communal sacrifices displayed Israel’s role as a spiritual leader among nations.
Faith – אֱמוּנָה
- Sefer HaChinuch (324) teaches that bringing offerings daily with precision deepened faith in Hashem’s providence over time and nations. Rambam connects this to the command of rejoicing during Sukkot (Hilchot Lulav 8:12).
Gratitude – הוֹדָיָה
- Rashi (Num. 29:12) notes that the offerings were framed as “a sweet savor,” showing Israel’s thanksgiving for harvest and life. Midrash Rabbah adds that gratitude extended beyond Israel to Hashem’s care for all humanity.
Reverence – יִרְאַת שָׁמַיִם
- Rambam (Hilchot Temidin uMusafin 10:1) emphasizes the solemnity of precision in offerings. The Talmud (Sukkah 55b) interprets the sequence as a deliberate awe-filled descent, reflecting Divine orchestration.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban (Num. 29:12) stresses that Sukkot musafim, though for the nations, were directed solely to Hashem, highlighting Israel’s covenantal devotion. Midrash Bamidbar Rabbah (21:24) affirms that only through Hashem’s command could Israel serve as priests for the world.
