to render it necessary to alter it into ותּקריב.
verses 11-12
The quantities mentioned were to be offered with every ox, or ram, or lamb, of either sheep or goat, and therefore the number of the appointed quantities of meat and drink-offerings was to correspond to the number of sacrificial animals.
verses 13-14
These rules were to apply not only to the sacrifices of those that were born in Israel, but also to those of the strangers living among them. By “these things,” in Num 15:13, we are to understand the meat and drink-offerings already appointed.
verses 15-25
“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 (Num 15:17-21) appoints, on the ground of the general regulations in Exo 22:28 and Exo 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, in Eze 44:30; Neh 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” (see Exo 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” (Eze 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, in Num 15:22, Num 15:31, laws relating to sin-offerings, the first of which, in Num 15:22-26, is distinguished from the case referred to in Lev 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 in Num 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
